For it has flung to earth a hundred thousand Jams and Kais,[31]This coming of the first-summer-month and departing of the month December.
For it has flung to earth a hundred thousand Jams and Kais,[31]This coming of the first-summer-month and departing of the month December.
Ref.: C. 481, L. 712, B. 701, S.P. 449, P. 216, B. ii. 603.—W. 484, N. 455, V. 764.
X.
Well, let it take them! What have we to doWith Kaikobad the Great, or Kaikhosru?Let Zal[32]and Rustum bluster as they will,Or Hatim call to supper—heed not you.
Well, let it take them! What have we to doWith Kaikobad the Great, or Kaikhosru?Let Zal[32]and Rustum bluster as they will,Or Hatim call to supper—heed not you.
The first two lines of this quatrain echo two fragments from the MSS. O. 139 (ll. 3 and 4), and C. 57 (ll. 1 and 2).
The cup is a hundred times better than the kingdom of Feridun,[33]The tile that covers the jar is better than the crown of Kai Khosru.
The cup is a hundred times better than the kingdom of Feridun,[33]The tile that covers the jar is better than the crown of Kai Khosru.
Ref.: O. 136, L. 650, B. 642, S.P. 378, P. 246, B. ii. 511, P. v. 178.—N. 382, V. 609.
One draught of wine is better than the Empire of Kawus,And is better than the Throne of Kobad and the Empire of Tus.
One draught of wine is better than the Empire of Kawus,And is better than the Throne of Kobad and the Empire of Tus.
Ref.: C. 57, L. 122, B. 119, S.P. 61, P. 297.—W. 64, N. 61, V. 121.
The last two lines are translated from C. 503 (ll. 3 and 4).
Bow not thy neck though Rustum son of Zal be thy foe,Be not grateful though Hatim Tai befriend thee.[34]
Bow not thy neck though Rustum son of Zal be thy foe,Be not grateful though Hatim Tai befriend thee.[34]
Ref.: C. 503, L. 746, B. 732. S.P. 411, P. 150, B. ii. 552, P. iv. 23.—W. 455, N. 416, V. 798.
XI.
With me along the strip of Herbage strownThat just divides the desert from the sown,Where name of Slave and Sultan is forgot—And Peace to Mahmud on his golden Throne!
With me along the strip of Herbage strownThat just divides the desert from the sown,Where name of Slave and Sultan is forgot—And Peace to Mahmud on his golden Throne!
XII.
A Book of Verses underneath the Bough,A Jug of Wine, a Loaf of Bread—and ThouBeside me singing in the Wilderness—Oh, Wilderness were Paradise enow!
A Book of Verses underneath the Bough,A Jug of Wine, a Loaf of Bread—and ThouBeside me singing in the Wilderness—Oh, Wilderness were Paradise enow!
This pair of quatrains must be considered together. They owe their origin to O. 155 and O. 149.
If a loaf of wheaten bread be forthcoming,A gourd of wine, and a thigh-bone of mutton,And then, if thou and I be sitting in the wilderness,—That were a joy not within the power of any Sultan.
If a loaf of wheaten bread be forthcoming,A gourd of wine, and a thigh-bone of mutton,And then, if thou and I be sitting in the wilderness,—That were a joy not within the power of any Sultan.
Ref.: O. 155, C. 474, L. 697, B. 688, S.P. 442, P. 229, B. ii. 591. T. 292, P. iv. 24, P. v. 109.—W. 479, N. 448, V. 749.
I desire a flask of ruby wine and a book of versesJust enough to keep me alive,[35]and half a loaf is needful,And then, that thou and I should sit in the wilderness,Is better than the kingdom of a Sultan.
I desire a flask of ruby wine and a book of versesJust enough to keep me alive,[35]and half a loaf is needful,And then, that thou and I should sit in the wilderness,Is better than the kingdom of a Sultan.
Ref.: O. 149, S.P. 408.—W. 452, N. 413, E.C. 13.
XIII.
Some for the Glories of This World; and someSigh for the Prophet's Paradise to come;Ah, take the Cash, and let the Credit goNor heed the rumble of a distant Drum!
Some for the Glories of This World; and someSigh for the Prophet's Paradise to come;Ah, take the Cash, and let the Credit goNor heed the rumble of a distant Drum!
The original of this quatrain is found in O. 34.
They say that the Garden of Eden is pleasant with houris:Isay that the juice of the grape is pleasant.Hold fast this cash and keep thy hand from that credit,For the noise of drums, brother, is pleasant from afar.
They say that the Garden of Eden is pleasant with houris:Isay that the juice of the grape is pleasant.Hold fast this cash and keep thy hand from that credit,For the noise of drums, brother, is pleasant from afar.
Ref.: O. 34, C. 51, L. 95, B. 91, P. iii. 3, P. 323, P. v. 36.—W. 108, V. 95.
C. 156 is almost identical in sentiment:
They say that there will be heaven and the Fount of Kausar,[36]That there, there will be pure wine and honey and sugar,Fill up the wine-cup and place it in my hand,(For) ready cash is better than a thousand credits.
They say that there will be heaven and the Fount of Kausar,[36]That there, there will be pure wine and honey and sugar,Fill up the wine-cup and place it in my hand,(For) ready cash is better than a thousand credits.
Ref.: C. 156, L. 297, B. 293, S.P. 169, B. ii. 223, T. 141.—N. 169, V. 300.
C. 288 reproduces the same image, and we have a parallel for ll. 1 and 2 in ll. 1 and 2 of C. 225.
Mankind are fallen from vain imagining into pride,And are consumed in the search after houris and palaces.[37]
Mankind are fallen from vain imagining into pride,And are consumed in the search after houris and palaces.[37]
Ref.: C. 225, L. 279, B. 275, S.P. 167, T. 163.—W. 184, N. 167, V. 283.
O. 40 may also be cited for the closeness of its parallel both to this, and to the preceding quatrain:
I know not whether he who fashioned meAppointed me to dwell in heaven or in dreadful hell,(But) some food, and an adored one, and wine[38]upon the green bank of a field—All these three are present cash to me: thine be the promised heaven!
I know not whether he who fashioned meAppointed me to dwell in heaven or in dreadful hell,(But) some food, and an adored one, and wine[38]upon the green bank of a field—All these three are present cash to me: thine be the promised heaven!
Ref.: O. 40, L. 89, B. 85, C. 107, S.P. 92, T. 84, P. v. 176.—W. 94, N. 92, V. 89.
XIV.
Look to the blowing Rose about us—«Lo,Laughing,» she says, «into the world I blow,At once the silken tassel of my PurseTear, and its Treasure on the Garden throw.»
Look to the blowing Rose about us—«Lo,Laughing,» she says, «into the world I blow,At once the silken tassel of my PurseTear, and its Treasure on the Garden throw.»
This quatrain is translated from C. 383
The rose said: I brought a gold-scattering hand,Laughing, laughing, have I blown into the world,I snatched the noose-string from off the head of my purse and I am gone!I flung into the world all the ready money that I had.
The rose said: I brought a gold-scattering hand,Laughing, laughing, have I blown into the world,I snatched the noose-string from off the head of my purse and I am gone!I flung into the world all the ready money that I had.
Ref.: C. 383only.
XV.
And those who husbanded the Golden grain,And those who flung it to the winds like Rain,Alike to no such aureate Earth are turn'dAs, buried once, Men want dug up again.
And those who husbanded the Golden grain,And those who flung it to the winds like Rain,Alike to no such aureate Earth are turn'dAs, buried once, Men want dug up again.
The inspiration for this quatrain comes from O. 68.
Ere that fate makes an attack upon thy headGive orders that they bring thee rose-coloured wine;Thou art not treasure, O heedless dunce! that theeThey hide in the earth and then dig up again.[39]
Ere that fate makes an attack upon thy headGive orders that they bring thee rose-coloured wine;Thou art not treasure, O heedless dunce! that theeThey hide in the earth and then dig up again.[39]
Ref.: O. 68, C. 151, L. 277, B. 273, S.P. 156, P. 336, P. v. 11.—W. 175, N. 156, E.C. 31, V. 281.
XVI.
The Worldly Hope men set their Hearts uponTurns Ashes—or it prospers; and anon,Like Snow upon the Desert's dusty Face,Lighting a little hour or two—is gone.
The Worldly Hope men set their Hearts uponTurns Ashes—or it prospers; and anon,Like Snow upon the Desert's dusty Face,Lighting a little hour or two—is gone.
The inspiration for this quatrain is to be found in C. 266.
O heart! Suppose all this world's affairs were within your power,And the whole world from end to end as you desire it,And then, like snow in the desert, upon its surfaceResting for two or three days, understand yourself to be gone!
O heart! Suppose all this world's affairs were within your power,And the whole world from end to end as you desire it,And then, like snow in the desert, upon its surfaceResting for two or three days, understand yourself to be gone!
Ref.: C. 266, L. 420, B. 416, P. 144, B. ii. 260, T. 168.—V 443.
XVII.
Think, in this batter'd CaravanseraiWhose Portals are alternate Night and Day,How Sultan after Sultan with his PompAbode his destined Hour, and went his way.
Think, in this batter'd CaravanseraiWhose Portals are alternate Night and Day,How Sultan after Sultan with his PompAbode his destined Hour, and went his way.
This quatrain owes its origin to C. 95.
This worn caravanserai which is called the worldIs the resting-place of the piebald horse of night and day;It is a pavilion which has been abandoned by an hundred Jamshyds;It is a palace that is the resting-place of an hundred Bahrams.[40]
This worn caravanserai which is called the worldIs the resting-place of the piebald horse of night and day;It is a pavilion which has been abandoned by an hundred Jamshyds;It is a palace that is the resting-place of an hundred Bahrams.[40]
Ref.: C. 95, L. 203, B. 200, S.P. 67, P. 120, B. ii. 42, T. 79 and 357.—W. 70, N. 67, V. 199.
XVIII.
They say the Lion and the Lizard keepThe Courts where Jamshyd gloried and drank deep:And Bahram, that great Hunter—the Wild AssStamps o'er his Head, but cannot break his Sleep.
They say the Lion and the Lizard keepThe Courts where Jamshyd gloried and drank deep:And Bahram, that great Hunter—the Wild AssStamps o'er his Head, but cannot break his Sleep.
The original of this quatrain is C. 99.
In that palace where Bahram grasped the wine-cup;The foxes whelp, and the lions take their rest;Bahram who was always catching (gur) wild asses,—To-day behold that the (gur) grave has caught Bahram.
In that palace where Bahram grasped the wine-cup;The foxes whelp, and the lions take their rest;Bahram who was always catching (gur) wild asses,—To-day behold that the (gur) grave has caught Bahram.
Ref.: C. 99, L. 210, B. 207, S.P. 69, P. 48 and 139, B. ii. 51, T. 82 and 294, P. iv. 12, P. v. 156.—W. 72, N. 69, V. 205.
XIX.
I sometimes think that never blows so redThe Rose as where some buried Cæsar bledThat every Hyacinth the Garden wearsDropt in her Lap from some once lovely Head.
I sometimes think that never blows so redThe Rose as where some buried Cæsar bledThat every Hyacinth the Garden wearsDropt in her Lap from some once lovely Head.
The original of this quatrain is found in O. 43.
Everywhere that there has been a rose or tulip bed,It has come from the redness of the blood of a king;Every violet shoot that grows from the earthIs a mole[41]that was (once) upon the cheek of a beauty.
Everywhere that there has been a rose or tulip bed,It has come from the redness of the blood of a king;Every violet shoot that grows from the earthIs a mole[41]that was (once) upon the cheek of a beauty.
Ref.: O. 43, C. 47, L. 110, B. 106, B. ii. 105, T. 304, P. v. 159.—W. 104, E.C. 4, V. 109.
XX.
And this reviving Herb whose tender GreenFledges the River-lip on which we lean—Ah, lean upon it lightly! for who knowsFrom what once lovely Lip it springs unseen!
And this reviving Herb whose tender GreenFledges the River-lip on which we lean—Ah, lean upon it lightly! for who knowsFrom what once lovely Lip it springs unseen!
The original of this quatrain was C. 44.
All verdure that grows upon the margin of a stream,You may say, grows from the lip of one angel-natured;Beware not to set foot contemptuously upon the verdure,For that verdure grows from the clay of one tulip-cheeked.
All verdure that grows upon the margin of a stream,You may say, grows from the lip of one angel-natured;Beware not to set foot contemptuously upon the verdure,For that verdure grows from the clay of one tulip-cheeked.
Ref.: C. 44, L. 62, B. 59, S.P. 59, P. 64, T. 349, P. iv. 20.—W. 62, N. 59, V. 61.
XXI.
Ah, my Belovéd, fill the Cup that clearsTo-dayof past Regrets and future Fears:To-morrow!—Why, To-morrow I may beMyself with Yesterday's Sev'n thousand Years.
Ah, my Belovéd, fill the Cup that clearsTo-dayof past Regrets and future Fears:To-morrow!—Why, To-morrow I may beMyself with Yesterday's Sev'n thousand Years.
This quatrain is translated from C. 348.
Come, O friend! and let us not suffer anguish concerning the morrow.Let us take advantage of these few ready-money moments,When, to-morrow, we depart from the face of the earthWe shall be equal with those who went seven thousand years ago.
Come, O friend! and let us not suffer anguish concerning the morrow.Let us take advantage of these few ready-money moments,When, to-morrow, we depart from the face of the earthWe shall be equal with those who went seven thousand years ago.
Ref.: C. 348, L. 546, B. 540, S.P. 268, P. 122, B. ii. 351, T. 233, P. v. 96.—W. 312, N. 269, V. 586.
XXII.
For some we loved, the loveliest and the bestThat from his Vintage rolling Time hath prest,Have drunk their Cup a Round or two before,And one by one crept silently to rest.
For some we loved, the loveliest and the bestThat from his Vintage rolling Time hath prest,Have drunk their Cup a Round or two before,And one by one crept silently to rest.
The inspiration for this quatrain is found in C. 185.
All my sympathetic friends have left me,One by one they have sunk low at the foot of Death.In the fellowship of souls they were cup-companions,A turn or two before me they became drunk.
All my sympathetic friends have left me,One by one they have sunk low at the foot of Death.In the fellowship of souls they were cup-companions,A turn or two before me they became drunk.
Ref.: C. 185, L. 381, B. 377, P. ii. 4, B. ii. 141.—W. 219, V. 379.
XXIII.
And we, that now make merry in the RoomThey left, and Summer dresses in new bloom,Ourselves must we beneath the Couch of EarthDescend—ourselves to make a Couch—for whom?
And we, that now make merry in the RoomThey left, and Summer dresses in new bloom,Ourselves must we beneath the Couch of EarthDescend—ourselves to make a Couch—for whom?
The main inspiration of this quatrain comes from C. 388.
Arise, and do not sorrow for this fleeting world,Be at peace, and pass through the world with happiness.If the nature of the world were constantThe turn of others would not have descended to you yourself.[42]
Arise, and do not sorrow for this fleeting world,Be at peace, and pass through the world with happiness.If the nature of the world were constantThe turn of others would not have descended to you yourself.[42]
Ref.: C. 388, L. 585, B. 578, S.P. 322, P. 159 and 178, B. ii. 430, T. 264, P. iv. 29 and 62.—W. 366, N. 325, V. 632.
Combined with the suggestion contained in this ruba'i, we find the echo of a sentiment that recurs continually in the originals,e.g., C. 82 (ll. 3 and 4) and O. 129 (ll. 3 and 4).
This verdure, which for the present is my pleasure-groundUntil the verdure (springing) from my clay shall become a pleasure-ground—for whom?
This verdure, which for the present is my pleasure-groundUntil the verdure (springing) from my clay shall become a pleasure-ground—for whom?
Ref.: C. 82, L. 191, B. 188, S.P. 70, P. 305, B. ii. 36, T. 63 and 351.—W. 73, N. 70, V. 187.
Sit upon the greensward, O Idol, for it will not be longEre that greensward shall grow from my dust and thine.
Sit upon the greensward, O Idol, for it will not be longEre that greensward shall grow from my dust and thine.
Ref.: O. 129, C. 416, L. 634, B. 626, S.P. 345, P. 47, B. ii. 464, P. v. 131—W. 390, N. 348, E.C. 3, V. 683.
XXIV.
Ah, make the most of what we yet may spend,Before we too into the Dust descend;Dust into Dust, and under Dust to lie,Sans Wine, sans Song, sans Singer, and—sans End!
Ah, make the most of what we yet may spend,Before we too into the Dust descend;Dust into Dust, and under Dust to lie,Sans Wine, sans Song, sans Singer, and—sans End!
The inspiration for this quatrain is found in the following (O. 76 and 35).
Do not allow sorrow to embrace thee,Nor an idle grief to occupy thy days,Forsake not the book and the lover's lips and the green bank of the field,Ere that the earth enfold thee in its bosom.
Do not allow sorrow to embrace thee,Nor an idle grief to occupy thy days,Forsake not the book and the lover's lips and the green bank of the field,Ere that the earth enfold thee in its bosom.
Ref.: O. 76, C. 173, L. 315, B. 311, P. 189, B. ii. 233, T. 121, P. v. 39.—de T. 9, V. 317.
Drink wine, for thou wilt sleep long beneath the clayWithout an intimate, a friend, a comrade, or a mate.
Drink wine, for thou wilt sleep long beneath the clayWithout an intimate, a friend, a comrade, or a mate.
Ref.: O. 35, C. 80, L. 188, B. 185, P. 284, T. 60.—W. 107, V. 184.
XXV.
Alike for those who forTo-dayprepare,And those that after someTo-morrowstare,A Muezzin from the Tower of Darkness cries,«Fools! your Reward is neither Here nor There.»
Alike for those who forTo-dayprepare,And those that after someTo-morrowstare,A Muezzin from the Tower of Darkness cries,«Fools! your Reward is neither Here nor There.»
The inspiration for this quatrain is in C. 396.
Some are immersed in contemplation of doctrine and faith,Others stand stupefied between doubt and certainty,Suddenly a Muezzin, from his lurking place, cries out«O Fools! the Road[43]is neither here nor there.»
Some are immersed in contemplation of doctrine and faith,Others stand stupefied between doubt and certainty,Suddenly a Muezzin, from his lurking place, cries out«O Fools! the Road[43]is neither here nor there.»
Ref.: C. 396, L. 591, B. 584, S.P. 324, P. iii. 6, P. 65.—W. 376, N. 337, V. 638.
XXVI.
Why, all the Saints and Sages who discuss'dOf the Two Worlds so wisely—they are thrustLike foolish Prophets forth; their Words to scornAre scatter'd, and their Mouths are stopt with dust.
Why, all the Saints and Sages who discuss'dOf the Two Worlds so wisely—they are thrustLike foolish Prophets forth; their Words to scornAre scatter'd, and their Mouths are stopt with dust.
This quatrain is taken from O. 140 and C. 236.
Those, O Saki, who have gone before us,Have fallen asleep, O Saki, in the dust (orkhwabsleep) of self-esteem,Go thou and drink wine, and hear the truth from me,Whatever they have said, O Saki, is but wind!
Those, O Saki, who have gone before us,Have fallen asleep, O Saki, in the dust (orkhwabsleep) of self-esteem,Go thou and drink wine, and hear the truth from me,Whatever they have said, O Saki, is but wind!
Ref.: O. 140, C. 453, L. 687, B. 678, S.P. 380, P. 260, B. ii. 525, T. 279, P. v. 22.—W 428, N. 384, V. 739.
Those who are the cream of the existence of mankind,Spur the Burak of their thoughts up to the highest heaven,[44]In the study of your being, like heaven itselfTheir heads are turned, and overset, and spinning.
Those who are the cream of the existence of mankind,Spur the Burak of their thoughts up to the highest heaven,[44]In the study of your being, like heaven itselfTheir heads are turned, and overset, and spinning.
Ref.: C. 236, L. 326, B. 322, S.P. 120, T. 155, W. 147, N. 120, V. 328.
XXVII.
Myself when young did eagerly frequentDoctor and Saint, and heard great argumentAbout it and about: but evermoreCame out by the same door wherein I went.
Myself when young did eagerly frequentDoctor and Saint, and heard great argumentAbout it and about: but evermoreCame out by the same door wherein I went.
XXVIII.
With them the seed of Wisdom did I sow,And with mine own hand wrought to make it grow;And this was all the Harvest that I reap'd—«I came like Water, and like Wind I go.»
With them the seed of Wisdom did I sow,And with mine own hand wrought to make it grow;And this was all the Harvest that I reap'd—«I came like Water, and like Wind I go.»
These two quatrains must be considered together. They are inspired by O. 121, C. 281, and O. 72.
For a while, when young, we frequented a teacher,For a while we were contented with our proficiency;Behold the end of the discourse:—what happened to us?We came like water and we went like wind.
For a while, when young, we frequented a teacher,For a while we were contented with our proficiency;Behold the end of the discourse:—what happened to us?We came like water and we went like wind.
Ref.: O. 121, L. 544, B. 538, B. ii. 420, P. v. 99.—W 353, V. 584.
Being (once) a falcon, I flew from the World of mystery,That from below I might soar to the heights above;But, not finding there any intimate friend,I came out by the same door wherein I went.[45]
Being (once) a falcon, I flew from the World of mystery,That from below I might soar to the heights above;But, not finding there any intimate friend,I came out by the same door wherein I went.[45]
Ref.: C. 281, L. 429, B. 425, S.P. 224, P. 30, B. ii. 295, T. 184.—W. 264, N. 225, V. 467.
A quatrain that probably contributed to FitzGerald's verse is:
No one has solved the tangled secrets of eternity,No one has set foot beyond the orbit (of human under-standing),Since, so far as I can see, from tyro to teacher,Impotent are the hands of all men born of women.
No one has solved the tangled secrets of eternity,No one has set foot beyond the orbit (of human under-standing),Since, so far as I can see, from tyro to teacher,Impotent are the hands of all men born of women.
Ref.: O. 72, C. 176, L. 357, B. 353, S.P. 175, B. ii. 211, P. v. 210—W. 190, N. 175, V. 356.
XXIX.
Into this Universe, andWhynot knowingNorWhence, like Water willy-nilly flowing;And out of it, as Wind along the Waste,I know notWhither, Willy-nilly blowing.
Into this Universe, andWhynot knowingNorWhence, like Water willy-nilly flowing;And out of it, as Wind along the Waste,I know notWhither, Willy-nilly blowing.
The inspiration for this quatrain is to be found in the following: C. 235 and O. 20 (ll. 1 and 2).
He first brought me in confusion into existence,What do I gain from my life save my amazement at it?We went away against our will, and we know not what wasThe purpose of this coming, and going, and being.
He first brought me in confusion into existence,What do I gain from my life save my amazement at it?We went away against our will, and we know not what wasThe purpose of this coming, and going, and being.
Ref.: C. 235, L. 324, B. 320, S.P. 117, T. 153.—W. 145, N. 117, V. 326.
Like water in a great river and like wind in the desert,Another day passes out of the period of my existence.[46]
Like water in a great river and like wind in the desert,Another day passes out of the period of my existence.[46]
Ref.: O. 20, C. 23 and 55, L. 84, B. 80, S.P. 22, P. ii. 2, P. 162, B. ii. 24 and 88, T. 22 and 305, P. v. 140 and 186, W. 26, N. 22 and 42, V. 83.
XXX.
What, without asking, hither hurriedWhence?And, without asking,Whitherhurried hence!Oh, many a Cup of this forbidden WineMust drown the memory of that insolence!
What, without asking, hither hurriedWhence?And, without asking,Whitherhurried hence!Oh, many a Cup of this forbidden WineMust drown the memory of that insolence!
This quatrain owes its origin to two ruba'iyat in O., viz., 21 and 151.
Seeing that my coming was not in my power at the Day of Creation,[47]And that my undesired departure hence is a purpose fixed (for me),Get up and gird well thy loins, O nimble cup-bearer,For I will wash down the misery of the world in wine.
Seeing that my coming was not in my power at the Day of Creation,[47]And that my undesired departure hence is a purpose fixed (for me),Get up and gird well thy loins, O nimble cup-bearer,For I will wash down the misery of the world in wine.
Ref.: O. 21, C. 49, L. 94, B. 90, B. ii. 86, P. v. 123.—W. 110, V. 94.
Had I charge of the matter I would not have come,And, likewise, could I control my going, how should I have gone?There could have been nothing better than that in this worldI had neither come, nor gone, nor lived?
Had I charge of the matter I would not have come,And, likewise, could I control my going, how should I have gone?There could have been nothing better than that in this worldI had neither come, nor gone, nor lived?
Ref.: O. 157, C. 494, L. 732, B. 720, P. 88, B. ii. 590 and 593, P. iv. 17, P. v. 130.—W. 490, E.C. 30, N. 450, V. 785.
XXXI.
Up from Earth's Centre through the Seventh GateI rose, and on the Throne of Saturn sate,And many a Knot unravel'd by the Road;But not the Master-knot of Human Fate.
Up from Earth's Centre through the Seventh GateI rose, and on the Throne of Saturn sate,And many a Knot unravel'd by the Road;But not the Master-knot of Human Fate.
This quatrain is translated from C. 314.
From the Nadir of the earthly globe, up to the Zenith of SaturnI solved all the problems of heaven;I escaped from the bondage of all trickery and deceit,All obstacles were removed save only the Bond of Fate.
From the Nadir of the earthly globe, up to the Zenith of SaturnI solved all the problems of heaven;I escaped from the bondage of all trickery and deceit,All obstacles were removed save only the Bond of Fate.
Ref.: C. 314, L. 491, B. 487, B. ii. 338, T. 215.—W. 303, V. 531.
XXXII.
There was the Door to which I found no Key;There was the Veil through which I might not see:Some little talk awhile ofMeandTheeThere was—and then no more ofTheeandMe.
There was the Door to which I found no Key;There was the Veil through which I might not see:Some little talk awhile ofMeandTheeThere was—and then no more ofTheeandMe.
The main inspiration of this quatrain is found in C. 387.
Neither thou nor I know the secret of Eternity,And neither thou nor I can de-cypher this riddle;There is a talk behind the Curtain[48]of me and theeBut when the Curtain falls neither thou nor I are there.
Neither thou nor I know the secret of Eternity,And neither thou nor I can de-cypher this riddle;There is a talk behind the Curtain[48]of me and theeBut when the Curtain falls neither thou nor I are there.
Ref.: C. 387, L. 581, B. 574, P. 33, B. ii. 421, T. 260.—W. 389, V. 628.
We also see in the quatrain the influence of O. 29 and C. 193, ll. 1 and 2.
No one can pass behind the Curtain (that veils) the secret,The mind of no one is cognizant of what is there:[49]
No one can pass behind the Curtain (that veils) the secret,The mind of no one is cognizant of what is there:[49]
Ref.:O. 29, C. 56, L. 61, B. 58, S.P. 43, P. 63, B. ii. 103, P. v. 188.—W. 47, N. 44, V. 60.
No one can pass behind the Curtain of FateNo one is master of the Secret of Destiny.
No one can pass behind the Curtain of FateNo one is master of the Secret of Destiny.
Ref.:C. 193, L. 345, B. 341, S.P. 177, B. ii. 212.—W 192, N. 177, V. 346.
XXXIII.*
Earth could not answer; nor the seas that mournIn flowing Purple, of their Lord forlorn;Nor rolling Heaven, with all his Signs reveal'dAnd hidden by the sleeve of Night and Morn.
Earth could not answer; nor the seas that mournIn flowing Purple, of their Lord forlorn;Nor rolling Heaven, with all his Signs reveal'dAnd hidden by the sleeve of Night and Morn.
This is the quatrain (not No. 31 as stated by Mr. Aldis Wright in his Editorial Note) taken by Edward FitzGerald from the Mantik ut-tair of Ferid ud din Attar. The story which inspired it begins at distich No. 972, and is as follows:
An observer of spiritual things approached the seaAnd said «O sea, why are you blue?Why do you wear the robe of mourning?There is no fire, why do you boil?»The sea made answer to that good-hearted one,«I weep for my separation from the Friend,Since by reason of my impotence I am not worthy of Him,I have made my robe blue on account of my sorrow for Him.»
An observer of spiritual things approached the seaAnd said «O sea, why are you blue?Why do you wear the robe of mourning?There is no fire, why do you boil?»The sea made answer to that good-hearted one,«I weep for my separation from the Friend,Since by reason of my impotence I am not worthy of Him,I have made my robe blue on account of my sorrow for Him.»
XXXIV.
Then of theTheeinMewho works behindThe Veil, I lifted up my hands to findA lamp amid the Darkness; and I heard,As from Without—«The Me within Thee Blind!»
Then of theTheeinMewho works behindThe Veil, I lifted up my hands to findA lamp amid the Darkness; and I heard,As from Without—«The Me within Thee Blind!»
That Edward FitzGerald was not following any particular ruba'iyat of the original MSS. is clearly indicated by the great variation observable in the forms that this quatrain successively assumed in the first, second and third editions. It suggests an exposition of the Sufi doctrine of the emanation of the mortal Creature from God the Creator, and his reabsorption into God. There is a quatrain in L. (No. 641) and in B. ii. (No. 457) which is akin to it, but FitzGerald was not acquainted with these texts. (It is No. 400 in W.) I have no doubt that FitzGerald's 34th quatrain was suggested to him by two intricate passages in the Mantik ut-tair, commencing respectively at distich 3090 and distich 3735. The first of these may be translated:
«The Creator of the World spoke thus to David from behind the Curtain of the Secret: ‹For everything in the world, good or bad, visible or invisible, thou canst find a substitute, but for Me, thou canst find neither substitute nor equal. Since nothing can be substituted for Me, do not cease to abide in Me. I am thy Soul, destroy not thou thy Soul, I am necessary to thee, O thou my servant. Seek not to exist apart from Me.›»
The second passage reads: «Since long ago, really, I am thee, and thou art Me, we two are but One. Art thou Me, or am I thee? is there any duality in the matter? Either I am thee, or thou art Me, or thou, thou art thyself. Since thou art Me and I am thee for ever, our two bodies are One: Salutation!»
XXXV.
Then to the Lip of this poor earthen UrnI lean'd, the Secret of my Life to learn;And Lip to Lip it murmur'd—«While you live,«Drink!—for, once dead, you never shall return.»
Then to the Lip of this poor earthen UrnI lean'd, the Secret of my Life to learn;And Lip to Lip it murmur'd—«While you live,«Drink!—for, once dead, you never shall return.»
This quatrain is translated from O. 100:
In great desire I pressed my lips to the lip of the jar,To enquire from it how long life might be attained;It joined its lip to mine and whispered,«Drink wine! for to this world thou returnest not.»
In great desire I pressed my lips to the lip of the jar,To enquire from it how long life might be attained;It joined its lip to mine and whispered,«Drink wine! for to this world thou returnest not.»
Ref.: O. 100, C. 283, L. 446, B. 442, P. 99, B. ii. 303, T. 185, P. v. 193.—W. 274, E.C. 25, V. 482.
C. 489 is a mystic and doctrinal quatrain containing the same injunction.
Drink wine! for I have told you a thousand timesThere is no returning for you; when you are gone, you aregone!
Drink wine! for I have told you a thousand timesThere is no returning for you; when you are gone, you aregone!
Ref.: C. 489, L. 723, B. 712, S.P. 385, B. ii. 526, P. iv. 67, P. v. 104—W. 431, N. 389, V. 775.
XXXVI.
I think the Vessel, that with fugitiveArticulation answer'd, once did live,And drink; and Ah! the passive Lip I kiss'd,How many Kisses might it take—and give!
I think the Vessel, that with fugitiveArticulation answer'd, once did live,And drink; and Ah! the passive Lip I kiss'd,How many Kisses might it take—and give!
The inspiration for this quatrain occurs in O. 9.
This jug was once a plaintive lover, as I am,And was in pursuit of one of comely face;[50]This handle that thou seest upon its neckIs an arm that once lay around the neck of a friend.
This jug was once a plaintive lover, as I am,And was in pursuit of one of comely face;[50]This handle that thou seest upon its neckIs an arm that once lay around the neck of a friend.
Ref.: O. 9, C. 48 and 426, L. 81, B. 77, S.P. 28, P. 108, B. ii. 28, P. v. 142.—W. 32, N. 28, E.C. 5, V. 80.
XXXVII.
For I remember stopping by the wayTo watch a Potter thumping his wet Clay;And with its all-obliterated TongueIt murmur'd—«Gently, Brother, gently, pray!»
For I remember stopping by the wayTo watch a Potter thumping his wet Clay;And with its all-obliterated TongueIt murmur'd—«Gently, Brother, gently, pray!»
The original of this quatrain is O. 89.
I saw a potter in the bazaar yesterday,He was violently pounding some fresh clay,And that clay said to him in mystic language,«I was once like thee—so treat me well.»
I saw a potter in the bazaar yesterday,He was violently pounding some fresh clay,And that clay said to him in mystic language,«I was once like thee—so treat me well.»
Ref.: O. 89, C. 261, L. 411, B. 407, S.P. 210, P. 100, B. ii. 274, P. iv. 71, P. v. 198.—W. 252, N. 211, V. 434.
XXXVIII.*
And has not such a Story from of OldDown Man's successive generations roll'dOf such a clod of saturated EarthCast by the maker into Human mould?
And has not such a Story from of OldDown Man's successive generations roll'dOf such a clod of saturated EarthCast by the maker into Human mould?
This quatrain, which is in the nature of a reflection upon the three preceding ones, conveys an idea which is constantly recurrent in the ruba'iyat. Edward FitzGerald himself records, in a note, that, in composing this quatrain, he had in mind a very beautiful story in the Mantik ut-tair of the water of a certain well which, ordinarily sweet, became bitter when drawn in a vessel made from clay which once had been a man. For its inclusion in this poem FitzGerald had the support of two (among many) quatrains from C. 475 and 488.
I pondered over the workshop of a potter;In the shadow of the wheel I saw that the master, with his feet,Made handles and covers for goblets and jars,Out of the skulls of kings and the feet of beggars.
I pondered over the workshop of a potter;In the shadow of the wheel I saw that the master, with his feet,Made handles and covers for goblets and jars,Out of the skulls of kings and the feet of beggars.
Ref.: C. 475, L. 698, B. 689, S.P. 426, P. 103, B. ii. 576.—W. 466, N. 431, V. 750.
I made my way into the (abode of the) potters of the age,Every moment shewed some new skill with clay;I saw, though men devoid of vision saw it not,My ancestors' dust on the hands of every potter.
I made my way into the (abode of the) potters of the age,Every moment shewed some new skill with clay;I saw, though men devoid of vision saw it not,My ancestors' dust on the hands of every potter.
Ref.: C. 488, L. 721, B. 710, P. 101, B. ii. 543.—W 493, V. 773.
XXXIX.*
And not a drop that from our Cups we throwFor Earth to Drink of, but may steal belowTo quench the fire of Anguish in some EyeThere hidden—far beneath and long ago.
And not a drop that from our Cups we throwFor Earth to Drink of, but may steal belowTo quench the fire of Anguish in some EyeThere hidden—far beneath and long ago.
This quatrain is taken from ll. 1 and 2 of O. 81
Every draught that the Cup-bearer scatters upon the earthQuenches the fire of anguish in some burning eye.
Every draught that the Cup-bearer scatters upon the earthQuenches the fire of anguish in some burning eye.
Ref.: O. 81, C. 180, L. 367, B. 363, S.P. 188, P. 231, B. ii. 241, P. v. 187.—W. 203, N. 188, V. 366.
XL.*
As then the Tulip for her morning supOf Heav'nly Vintage from the soil looks up,Do you devoutly do the like, till Heav'nTo Earth invert you—like an empty Cup.
As then the Tulip for her morning supOf Heav'nly Vintage from the soil looks up,Do you devoutly do the like, till Heav'nTo Earth invert you—like an empty Cup.
The original of this quatrain is C. 37.
Like a tulip in the spring uplift your cup;If you get a (happy) opportunity with a moon-faced one,Drink wine with cheerfulness, for this worn-out skyWill suddenly invert you to the level of the earth.
Like a tulip in the spring uplift your cup;If you get a (happy) opportunity with a moon-faced one,Drink wine with cheerfulness, for this worn-out skyWill suddenly invert you to the level of the earth.
Ref.: C. 37, L. 136, B. 133, S.P. 39, B. ii. 84, T. 40 and 311.—W 44, N. 40, V. 135.
XLI.*