In synagogue and cloister, mosque and school,Hell's terrors and heaven's lures men's bosoms rule,But they who master Allah's mysteries,Sow not this empty chaff their hearts to fool.
In synagogue and cloister, mosque and school,Hell's terrors and heaven's lures men's bosoms rule,But they who master Allah's mysteries,Sow not this empty chaff their hearts to fool.
49. C. L. N. A. B. I. J. Meaning, souls re-absorbed in the Divine essence have no concern with the material heaven and hell.
50.
You see the world, but all you see is naught,And all you say, and all you hear is naught,Naught the four quarters of the mighty earth,The secrets treasured in your chamber naught.
You see the world, but all you see is naught,And all you say, and all you hear is naught,Naught the four quarters of the mighty earth,The secrets treasured in your chamber naught.
50. L. N. Meaning, all is illusion (Maya).
51.
I dreamt a sage said, «Wherefore life consumeIn sleep? Can sleep make pleasure's roses bloom?For gather not with death's twin-brother sleep,Thou wilt have sleep enough within thy tomb!»
I dreamt a sage said, «Wherefore life consumeIn sleep? Can sleep make pleasure's roses bloom?For gather not with death's twin-brother sleep,Thou wilt have sleep enough within thy tomb!»
51. C. L. N. A. B. I. J. So Homer,Kasignetos thanatoio.
52.
If the heart knew life's secrets here below,At death 'twould know God's secrets too, I trow;But, if you know naught here, while still yourself,To-morrow, stripped of self, what can you know?
If the heart knew life's secrets here below,At death 'twould know God's secrets too, I trow;But, if you know naught here, while still yourself,To-morrow, stripped of self, what can you know?
52. C. L. N. A. I. In line 2 scanIlahi. Bl., Prosody, p. 7.
53.
On that dread day, when wrath shall rend the sky,And darkness dim the bright stars' galaxy,I'll seize the Loved One by His skirt, and cry,«Why hast Thou doomed these guiltless ones to die?»
On that dread day, when wrath shall rend the sky,And darkness dim the bright stars' galaxy,I'll seize the Loved One by His skirt, and cry,«Why hast Thou doomed these guiltless ones to die?»
53. C. L. N. A. I. J. See Koran, lxxxii. 1. Note thealif i waslsin lines 1 and 2. In line 4 scankata lat, transposing the last vowel. Bl., Prosody, p. ii.
54.
To knaves Thy secret we must not confide,To comprehend it is to fools denied,See then to what hard case Thou doomest men,Our hopes from one and all perforce we hide.
To knaves Thy secret we must not confide,To comprehend it is to fools denied,See then to what hard case Thou doomest men,Our hopes from one and all perforce we hide.
54. C. L. N. A. B. I. There is a variation of this, beginningAsrar i jahan.
55.
Cupbearer! what though fate's blows here betide us,And a safe resting-place be here denied us,So long as the bright wine-cup stands between us,We have the very Truth at hand to guide us.
Cupbearer! what though fate's blows here betide us,And a safe resting-place be here denied us,So long as the bright wine-cup stands between us,We have the very Truth at hand to guide us.
55. C. L. N. A. I. In line 3 scanmayast. Bl., Prosody, p. 13, and notetashdidonhakkdropped. Ibid, p. iv.
56.
Long time in wine and rose I took delight,But then my business never went aright;Since wine could not accomplish my desire,I have abandoned and forsworn it quite.
Long time in wine and rose I took delight,But then my business never went aright;Since wine could not accomplish my desire,I have abandoned and forsworn it quite.
56. C. L. N. A. I. J.
57.
Bring wine! my heart with dancing spirits teems,Wake! fortune's waking is as fleeting dreams;Quicksilver-like our days are swift of foot,And youthful fire subsides as torrent streams.
Bring wine! my heart with dancing spirits teems,Wake! fortune's waking is as fleeting dreams;Quicksilver-like our days are swift of foot,And youthful fire subsides as torrent streams.
57. C. L. N. A. I. J. In line 3 scanbedariyi.
58.
Love's devotees, not Moslems here you see,Not Solomons, but ants of low degree;Here are but faces wan and tattered rags,No store of Cairene cloth or silk have we.
Love's devotees, not Moslems here you see,Not Solomons, but ants of low degree;Here are but faces wan and tattered rags,No store of Cairene cloth or silk have we.
58. L. N. For the story of Solomon and the ants, see Koran, xxvii., 18.Kasab, linen made in Egypt.
59.
My law it is in pleasure's paths to stray,My creed to shun the theologic fray;I wedded Luck, and offered her a dower,She said, «I want none, so thy heart be gay.»
My law it is in pleasure's paths to stray,My creed to shun the theologic fray;I wedded Luck, and offered her a dower,She said, «I want none, so thy heart be gay.»
59. C. L. N. A. I. J.
60.
From mosque an outcast, and to church a foe,Allah! of what clay didst thou form me so?Like sceptic monk, or ugly courtesan,No hopes have I above, no joys below.
From mosque an outcast, and to church a foe,Allah! of what clay didst thou form me so?Like sceptic monk, or ugly courtesan,No hopes have I above, no joys below.
60. C. L. N. A. I. J.Ummedhas thetashdid ob metrum. Bl., Prosody 9. Line 2 is in metre 17.Gil i maraforgil i man ra, Vullers, pp. 173 and 193.
61.
Men's lusts, like house-dogs, still the house distressWith clamour, barking for mere wantonness;Foxes are they, and sleep the sleep of hares;Crafty as wolves, as tigers pitiless.
Men's lusts, like house-dogs, still the house distressWith clamour, barking for mere wantonness;Foxes are they, and sleep the sleep of hares;Crafty as wolves, as tigers pitiless.
61. C. L. N. A. I. J. «Sleep of hares,» deceit.
62.
Yon turf, fringing the margent of the stream,As down upon a cherub's lip might seem,Or growth from dust of buried tulip cheeks;Tread not that turf with scorn, or light esteem!
Yon turf, fringing the margent of the stream,As down upon a cherub's lip might seem,Or growth from dust of buried tulip cheeks;Tread not that turf with scorn, or light esteem!
62. C. L. N. A. I. J.Juyiy: theyaofjuyis hamzated because followed by anotherya. Vullers, p. 24.
63.
Hearts with the light of love illumined well,Whether in mosque or synagogue they dwell,Havetheirnames written in the book of love,Unvexed by hopes of heaven or fears of hell.
Hearts with the light of love illumined well,Whether in mosque or synagogue they dwell,Havetheirnames written in the book of love,Unvexed by hopes of heaven or fears of hell.
63. C. L. N. A. I. J. Compare Hafiz, Ode 79: «Wherever love is, there is the light of the Beloved's face.»
64.
One draught of wine outweighs the realm of Tus,Throne of Kobad and crown of Kai Kawus;Sweeter are sighs that lovers heave at morn,Than all the groanings zealot breasts produce.
One draught of wine outweighs the realm of Tus,Throne of Kobad and crown of Kai Kawus;Sweeter are sighs that lovers heave at morn,Than all the groanings zealot breasts produce.
64. C. L. N. A. I. J.Kawusis the old spelling.
65.
Though Moslems for my sins condemn and chide me,Like heathens to my idol I confide me;Yea, when I perish of a drunken bout,I'll call on wine, whatever doom betide me.
Though Moslems for my sins condemn and chide me,Like heathens to my idol I confide me;Yea, when I perish of a drunken bout,I'll call on wine, whatever doom betide me.
65. L. N.
66.
In drinking thus it is not my designTo riot, or transgress the law divine,No! to attain unconsciousness of selfIs the sole cause I drink me drunk with wine.
In drinking thus it is not my designTo riot, or transgress the law divine,No! to attain unconsciousness of selfIs the sole cause I drink me drunk with wine.
66. C. L. N. A. I. J. Perhaps a hit at the orthodox Sufis.
67.
Drunkards are doomed to hell, so men declare,Believe it not, 'tis but a foolish scare;Heaven will be empty as this hand of mine,If none who love good drink find entrance there.
Drunkards are doomed to hell, so men declare,Believe it not, 'tis but a foolish scare;Heaven will be empty as this hand of mine,If none who love good drink find entrance there.
67. C. L. N. A. I. J. Line 4 is in metre 17.
68.
'Tis wrong, according to the strict Koran,To drink in Rajah, likewise in Sha'ban,God and the Prophet claim those months as theirs;Was Ramazan then made for thirsty man?
'Tis wrong, according to the strict Koran,To drink in Rajah, likewise in Sha'ban,God and the Prophet claim those months as theirs;Was Ramazan then made for thirsty man?
68. C. L. N. A. I. J. The point, of course, is that Ramazan is the Mahammadan Lent.
69.
Now Ramazan is come, no wine must flow,Our simple pastimes we must now forego,The wine we have in store we must not drink,Nor on our mistresses one kiss bestow.
Now Ramazan is come, no wine must flow,Our simple pastimes we must now forego,The wine we have in store we must not drink,Nor on our mistresses one kiss bestow.
69. L. N. DoesSadamean the winter feast?
70.
What is the world? Acaravanserai,A pied pavilion of night and day;A feast whereat a thousand Jamshids sat,A couch whereon a thousand Bahrams lay.
What is the world? Acaravanserai,A pied pavilion of night and day;A feast whereat a thousand Jamshids sat,A couch whereon a thousand Bahrams lay.
70. Bl. C. L. N. A. I. J.Wamanda, «leavings.»
71.
Now that your roses bloom with flowers of bliss,To grasp your goblets be not so remiss,Drink while you may! Time is a treacherous foe,You may not see another day like this.
Now that your roses bloom with flowers of bliss,To grasp your goblets be not so remiss,Drink while you may! Time is a treacherous foe,You may not see another day like this.
71. Bl. C. L. N. A. I. J.Bar bar«blooming, on the branch,»i.e., you are still young. Bl.
72.
Here in this palace, where Bahram held sway,The wild roes drop their young, and tigers stray;And that great hunter king—ah! well-a-day!Now to the hunter death is fallen a prey.
Here in this palace, where Bahram held sway,The wild roes drop their young, and tigers stray;And that great hunter king—ah! well-a-day!Now to the hunter death is fallen a prey.
72. Bl. C. L. N. A. I. J.Daro: see Bl., Pros. 11.
73.
Down fall the tears from skies enwrapt in gloom,Without this drink, the flowers could never bloom!As now these flowerets yield delight to me,So shall my dust yield flowers,—God knows for whom.
Down fall the tears from skies enwrapt in gloom,Without this drink, the flowers could never bloom!As now these flowerets yield delight to me,So shall my dust yield flowers,—God knows for whom.
73. Bl. C. L. N. A. I. J. In line 4tais the «ta i tajahul,» meaning, «I do not know whether,» «perhaps.» Bl.
74.
To-day is Friday, as the Moslem says,Drink then from bowls served up in quick relays;Suppose on common days you drink one bowl,To-day drink two, for 'tis the prince of days.
To-day is Friday, as the Moslem says,Drink then from bowls served up in quick relays;Suppose on common days you drink one bowl,To-day drink two, for 'tis the prince of days.
74. Bl. C. L. N. A. I. J. Friday is the day «of assembly,» or Sabbath.
75.
Theverywine a myriad forms sustains,And to take shapes of plants and creatures deignsBut deem not that its essence ever dies,Its forms may perish, but its self remains.
Theverywine a myriad forms sustains,And to take shapes of plants and creatures deignsBut deem not that its essence ever dies,Its forms may perish, but its self remains.
75. Bl. C. L. N. A. I. J. On this Bl. notes «The Arabic formhayawanis required by the metre.» AndSuwaris the Arabic plural, used as a singular. Bl., Prosody 5. Wine means the divine «Noumenon.»Gulshan i Raz, 825.
76.
'Tis naught but smoke this people's fire doth bear,For my well-being not a soul doth care;With hands fate makes me lift up in despair,I grasp men's skirts, but find no succour there.
'Tis naught but smoke this people's fire doth bear,For my well-being not a soul doth care;With hands fate makes me lift up in despair,I grasp men's skirts, but find no succour there.
76. Bl. C. L. N. A. I. J. Scantayifa.
77.
This bosom friend, on whom you so rely,Seems to clear wisdom's eyes an enemy;Choose not your friends from this rude multitude,Their converse is a plague 'tis best to fly.
This bosom friend, on whom you so rely,Seems to clear wisdom's eyes an enemy;Choose not your friends from this rude multitude,Their converse is a plague 'tis best to fly.
77. Bl. C. L. N. A. I. J. The MSS. transpose the lines.
78.
O foolish one! this moulded earth is naught,This particoloured vault of heaven is naught;Our sojourn in this seat of life and deathIs but one breath, and what is that but naught?
O foolish one! this moulded earth is naught,This particoloured vault of heaven is naught;Our sojourn in this seat of life and deathIs but one breath, and what is that but naught?
78. Bl. L. N.Shakl i mujassam, «the earth.» Bl.
79.
Some wine, a Houri (Houris if there be),A green bank by a stream, with minstrelsy;—Toil not to find a better ParadiseIf other Paradise indeed there be!
Some wine, a Houri (Houris if there be),A green bank by a stream, with minstrelsy;—Toil not to find a better ParadiseIf other Paradise indeed there be!
79. Bl. C. L. N. A. I. J.Dozakh i farsuda, «an old hell,»i.e., vain things which create a hell for you. Bl.
80.
To the wine-house I saw the sage repair,Bearing a wine-cup, and a mat for prayer;I said, «O Shaikh, what does this conduct mean?»Said he, «Go drink! the world is naught but air.»
To the wine-house I saw the sage repair,Bearing a wine-cup, and a mat for prayer;I said, «O Shaikh, what does this conduct mean?»Said he, «Go drink! the world is naught but air.»
80. N.
81.
The Bulbul to the garden winged his way,Viewed lily cups, and roses smiling gay,Cried in ecstatic notes, «O live your life,You never will re-live this fleeting day.»
The Bulbul to the garden winged his way,Viewed lily cups, and roses smiling gay,Cried in ecstatic notes, «O live your life,You never will re-live this fleeting day.»
81. N. The MSS. have a variation of this beginning,Bulbul chu. Jam . ra. See Bl., Prosody, p. 12.
82.
Thy body is a tent, where harbourageThe Sultan spirit takes for one brief age;When he departs, comes the tent-pitcher death,Strikes it, and onward moves, another stage.
Thy body is a tent, where harbourageThe Sultan spirit takes for one brief age;When he departs, comes the tent-pitcher death,Strikes it, and onward moves, another stage.
82. C. L. N. A. I. J.Manzil, in line 2, «lodging»; in line 3, «stage»Khimaye, a «tent.»
83.
Khayyam, who long time stitched the tents of learning,Has fallen into a furnace, and lies burning,Death's shears have cut his thread of life asunder,Fate's brokers sell him off with scorn and spurning.
Khayyam, who long time stitched the tents of learning,Has fallen into a furnace, and lies burning,Death's shears have cut his thread of life asunder,Fate's brokers sell him off with scorn and spurning.
83. C. L. N. A. B. I. J.
84.
In the sweet spring a grassy bank I sought,And thither wine, and a fair Houri brought;And, though the people called me graceless dog,Gave not to Paradise another thought!
In the sweet spring a grassy bank I sought,And thither wine, and a fair Houri brought;And, though the people called me graceless dog,Gave not to Paradise another thought!
84. C. L. N. A. B. I. J.Batar, a contraction. See Bl., Prosody, p. 10.
85.
Sweet is rose-ruddy wine in goblets gay,And sweet are lute and harp and roundelay;But for the zealot who ignores the cup,'Tis sweet when he is twenty leagues away!
Sweet is rose-ruddy wine in goblets gay,And sweet are lute and harp and roundelay;But for the zealot who ignores the cup,'Tis sweet when he is twenty leagues away!
85. N. The MSS. have a variation of this. NoteKhush.
86.
Life, void of wine, and minstrels with their lutes,And the soft murmurs of Irakian flutes,Were nothing worth: I scan the world and see:Save pleasure, life yields only bitter fruits.
Life, void of wine, and minstrels with their lutes,And the soft murmurs of Irakian flutes,Were nothing worth: I scan the world and see:Save pleasure, life yields only bitter fruits.
86. L. N. See an answer to this in No. 97.
87.
Make haste! soon must you quit this life below,And pass the veil, and Allah's secrets know,Make haste to take your pleasure while you may,You wot not whence you come, nor whither go.
Make haste! soon must you quit this life below,And pass the veil, and Allah's secrets know,Make haste to take your pleasure while you may,You wot not whence you come, nor whither go.
87. C. L. N. A. I. In line 3 scannidaniyaz.
88.
Depart we must! what boots it then to be,To walk in vain desires continually?Nay, but if heaven vouchsafe no place of rest,What power to cease our wanderings have we?
Depart we must! what boots it then to be,To walk in vain desires continually?Nay, but if heaven vouchsafe no place of rest,What power to cease our wanderings have we?
88. N. In line 3 scanjayiga. Bl., Prosody, p. 15.
89.
To chant wine's praises is my daily task,I live encompassed by cup, bowl and flask;Zealot! if reason be thy guide, then knowThat guide of me doth ofttimes guidance ask.
To chant wine's praises is my daily task,I live encompassed by cup, bowl and flask;Zealot! if reason be thy guide, then knowThat guide of me doth ofttimes guidance ask.
89. C. L. N. A. I. J. In line 1 scanmaddahiyi; and compare Horace,
«Edocet artes;Fecundi calices quem non fecere disertum.»
«Edocet artes;Fecundi calices quem non fecere disertum.»
90.
O men of morals! why do ye defame,And thus misjudge me? I am not to blame.Save weakness for the grape, and female charms,What sins of mine can any of ye name?
O men of morals! why do ye defame,And thus misjudge me? I am not to blame.Save weakness for the grape, and female charms,What sins of mine can any of ye name?
90. C. L. N. A. I. J. This change of persons is calledIltifat. Gladwin, Persian Rhetoric, p. 56.
91.
Who treads in passion's footsteps here below,A helpless pauper will depart, I trow;Remember who you are, and whence you come.Consider what you do, and whither go.
Who treads in passion's footsteps here below,A helpless pauper will depart, I trow;Remember who you are, and whence you come.Consider what you do, and whither go.
91. C. L. N. A. I.Khabarat: see Bl., Prosody, p. v.
92.
Skies like a zone our weary lives enclose,And from our tear-stained eyes a Jihun flows;Hell is a fire enkindled of our griefs;Heaven but a moment's peace, stolen from our woes.
Skies like a zone our weary lives enclose,And from our tear-stained eyes a Jihun flows;Hell is a fire enkindled of our griefs;Heaven but a moment's peace, stolen from our woes.
92. C. L. N. A. B. I. J. This balanced arrangement of similes is calledTirsi'a. Gladwin, p. 5.
93.
I drown in sin—show me Thy clemency!My soul is dark—make me Thy light to see!A heaven that must be earned by painful works,I call a wage, not a gift fair and free.
I drown in sin—show me Thy clemency!My soul is dark—make me Thy light to see!A heaven that must be earned by painful works,I call a wage, not a gift fair and free.
93. C. L. N. A. I. J. Arabic words likeraza, drop thehamzain Persian, except with theizafat: (Bl., Prosody 14). For thishamza, yais often used, as here.
94.
Did He who made me fashion me for hell,Or destine me for heaven? I cannot tell.Yet will I not renounce cup, lute and love,Nor earthly cash for heavenly credit sell.
Did He who made me fashion me for hell,Or destine me for heaven? I cannot tell.Yet will I not renounce cup, lute and love,Nor earthly cash for heavenly credit sell.
94. C. L. N. A. B. I. In line 4 theizafatis dropped after silenthe. Bl., Prosody, p. 15.
95.
From right and left the censors came and stood,Saying, «Renounce this wine, this foe of good»;But if wine be the foe of holy faith,By Allah, right it is to drink its blood!
From right and left the censors came and stood,Saying, «Renounce this wine, this foe of good»;But if wine be the foe of holy faith,By Allah, right it is to drink its blood!
95. C. L. N. A. B. I. J. See Koran, ii. 187.
96.
The good and evil with man's nature blent,The weal and woe that heaven's decrees have sent,—Impute them not to motions of the skies,—Skies than thyself ten times more impotent.
The good and evil with man's nature blent,The weal and woe that heaven's decrees have sent,—Impute them not to motions of the skies,—Skies than thyself ten times more impotent.
96. C. L. N. A. I. J. Fate is merely the decree of Allah. For the distinction betweenkazaandkadar, see Pocock, «Specimen Historiae Arabum,» p. 207.
97.
Against death's arrows what are buckles worth?What all the pomps and riches of the earth?When I survey the world, I see no goodBut goodness, all beside is nothing worth.
Against death's arrows what are buckles worth?What all the pomps and riches of the earth?When I survey the world, I see no goodBut goodness, all beside is nothing worth.
97. N. Possibly written on the margin by some pious reader as an answer to No. 86.
98.
Weak souls, who from the world cannot refrain,Hold life-long fellowship with rule and pain;Hearts free from worldly cares have store of bliss,All others seeds of bitter woe contain.
Weak souls, who from the world cannot refrain,Hold life-long fellowship with rule and pain;Hearts free from worldly cares have store of bliss,All others seeds of bitter woe contain.
98. L. N.Tajrid, seeGulshan i Raz, p. 8, n.
99.
He, in whose bosom wisdom's seed is sown,To waste a single day was never known;Either he strives to work great Allah's will,Or else exalts the cup, and works his own.
He, in whose bosom wisdom's seed is sown,To waste a single day was never known;Either he strives to work great Allah's will,Or else exalts the cup, and works his own.
99. C. L. N. A. B. I. J.Tarabe, query,takhme?giving a line in metre 23.
100.
When Allah mixed my clay, He knew full wellMy future acts, and could each one foretell;Without His will no act of mine was wrought;Is it then just to punish me in hell?
When Allah mixed my clay, He knew full wellMy future acts, and could each one foretell;Without His will no act of mine was wrought;Is it then just to punish me in hell?
100. C. L. N. A. I. Of the Moslem theory of predestination, Khayyam might truly say, «Ten thousand mortals, drowned in endless woe, for doing what they were compelled todo.»
101.
Ye, who cease not to drink on common days,Do not on Friday quit your drinking ways;Adopt my creed, and count all days the same,Be worshippers of God, and not of days.
Ye, who cease not to drink on common days,Do not on Friday quit your drinking ways;Adopt my creed, and count all days the same,Be worshippers of God, and not of days.
101. L. N. In line 3 scanyakist.
102.
If grace be grace, and Allah gracious be,Adam from Paradise why banished He?Grace to poor sinners shown is grace indeed;In grace hard earned by works no grace I see.
If grace be grace, and Allah gracious be,Adam from Paradise why banished He?Grace to poor sinners shown is grace indeed;In grace hard earned by works no grace I see.
102. N. Thetashdidofrabbis dropped. Bl., Prosody, p. iv.
103.
Dame Fortune's smiles are full of guile, beware!Her scimitar is sharp to smite, take care!If e'er she drop a sweetmeat in thy mouth,'Tis poisonous,—to swallow it forbear!
Dame Fortune's smiles are full of guile, beware!Her scimitar is sharp to smite, take care!If e'er she drop a sweetmeat in thy mouth,'Tis poisonous,—to swallow it forbear!
103. C. L. A. B. I.Hushcontracted fromhosh.
104.
Where'er you see a rose or tulip bed,Know that a mighty monarch's blood was shedAnd where the violet rears her purple tuft,Be sure a black-moled girl hath laid her head.
Where'er you see a rose or tulip bed,Know that a mighty monarch's blood was shedAnd where the violet rears her purple tuft,Be sure a black-moled girl hath laid her head.
104. B. L. The MSS. have a variation of this, beginningHar khisht ki.
105.
Wine is a melting ruby, cup its mine;Cup is the body, and the soul is wine;These crystal goblets smile with ruddy wineLike tears, that blood of wounded hearts enshrine.
Wine is a melting ruby, cup its mine;Cup is the body, and the soul is wine;These crystal goblets smile with ruddy wineLike tears, that blood of wounded hearts enshrine.
105. L. B.
106.
Drink wine! 'tis life etern, and travail's meed,Fruitage of youth, and balm of age's need:'Tis the glad time of roses, wine and friends;Rejoice thy spirit—that is life indeed.
Drink wine! 'tis life etern, and travail's meed,Fruitage of youth, and balm of age's need:'Tis the glad time of roses, wine and friends;Rejoice thy spirit—that is life indeed.
106. L. B. There being noizafatafteryaran,sar i mastmust agree withhangam.
107.
Drink wine! long must you sleep within the tomb,Without a friend, or wife to cheer your gloom;Hear what I say, and tell it not again,«Never again can withered tulips bloom.»
Drink wine! long must you sleep within the tomb,Without a friend, or wife to cheer your gloom;Hear what I say, and tell it not again,«Never again can withered tulips bloom.»
107. C. A. B. I. J. This recalls the chorus in the «Oedipus Coloneus.»
108.
They preach how sweet those Houri brides will be,But I say wine is sweeter—taste and see!Hold fast this cash, and let that credit go,And shun the din of empty drums like me.
They preach how sweet those Houri brides will be,But I say wine is sweeter—taste and see!Hold fast this cash, and let that credit go,And shun the din of empty drums like me.
108. C. L. A. B. I. J.Sin, «nuptials.» Like me,i.e., as I do.
109.
Once and again my soul did me implore,To teach her, if I might, the heavenly lore;I bade her learn theAlifwell by heart.Who knows that letter well need learn no more.
Once and again my soul did me implore,To teach her, if I might, the heavenly lore;I bade her learn theAlifwell by heart.Who knows that letter well need learn no more.
109. B.Alif Kafat, the One (God) is enough. Probably a quotation. Hafiz (Ode 416) uses the same expression: «He who knows the One knows all.»
110.
I came not hither of my own free will,And go against my wish, a puppet still;Cupbearer! gird thy loins, and fetch some wine;To purge the world's despite, my goblet fill.
I came not hither of my own free will,And go against my wish, a puppet still;Cupbearer! gird thy loins, and fetch some wine;To purge the world's despite, my goblet fill.
110. C. L. A. B. I. J.'Azme, ya i tankir, ortans ifi?
111.
How long must I make bricks upon the sea?Beshrew this vain task of idolatry;Call not Khayyam a denizen of hell;One while in heaven, and one in hell is he.
How long must I make bricks upon the sea?Beshrew this vain task of idolatry;Call not Khayyam a denizen of hell;One while in heaven, and one in hell is he.
111. C. L. A. B. I. J.Andar-ba, Bl., Prosody 12.
112.
Sweet is the breath of Spring to rose's face,And thy sweet face adds charm to this fair place;To-day is sweet, but yesterday is sad,And sad all mention of its parted grace.
Sweet is the breath of Spring to rose's face,And thy sweet face adds charm to this fair place;To-day is sweet, but yesterday is sad,And sad all mention of its parted grace.
112. C. L. A. B. I. J.Khūshis pronouncedkhashorkhŭsh.Bl., Prosody, p. 12.Guyiis generally written withhamzaandya, but in some MSS.fathais substituted for thehamza[?].
113.
To-night pour wine, and sing a dulcet air,And I upon thy lips will hang, O fair;Yea, pour some wine as rosy as thy cheeks,My mind is troubled like thy ruffled hair.
To-night pour wine, and sing a dulcet air,And I upon thy lips will hang, O fair;Yea, pour some wine as rosy as thy cheeks,My mind is troubled like thy ruffled hair.
113. B.Roziyyi.
114.
Pen, tablet, heaven and hell I looked to seeAbove the skies, from all eternity;At last the master sage instructed me,«Pen, tablet, heaven and hell are all in thee.»
Pen, tablet, heaven and hell I looked to seeAbove the skies, from all eternity;At last the master sage instructed me,«Pen, tablet, heaven and hell are all in thee.»
114. Allah writes his decrees with the «pen» on the «tablet.» Koran, lxviii. l. SeeGulshan i Raz, 1, n.
115.
The fruit of certitudehecannot pluck,The path that leads thereto who never struck,Nor ever shook the bough with strenuous hand;To-day is lost; hope for to-morrow's luck.
The fruit of certitudehecannot pluck,The path that leads thereto who never struck,Nor ever shook the bough with strenuous hand;To-day is lost; hope for to-morrow's luck.
115. L. B.Lit.«Consider to-morrow your first day.»
116.
Now spring-tide showers its foison on the land,And lively hearts wend forth, a joyous band,For 'Isa's breath wakes the dead earth to life,And trees gleam white with flowers, like Musa's hand.
Now spring-tide showers its foison on the land,And lively hearts wend forth, a joyous band,For 'Isa's breath wakes the dead earth to life,And trees gleam white with flowers, like Musa's hand.
116. B. Alluding to the life-giving breath of Jesus, and the white hand of Moses. (Exodus,IV.6.)Bakhushi dastrase (ya i tankir), «anaid to joy,»i.e., Spring.
117.
Alas for that cold heart, which never glowsWith love, nor e'er that charming madness knows;The days misspent with no redeeming love;—No days are wasted half as much as those!
Alas for that cold heart, which never glowsWith love, nor e'er that charming madness knows;The days misspent with no redeeming love;—No days are wasted half as much as those!
117. Bl. L. B.
118.
The zephyrs waft thy fragrance, and it takesMy heart, and me, his master, he forsakes;Careless of me he pants and leaps to thee,And thee his pattern and ensample makes!
The zephyrs waft thy fragrance, and it takesMy heart, and me, his master, he forsakes;Careless of me he pants and leaps to thee,And thee his pattern and ensample makes!
118. Bl. C. L. A. I. J. Also ascribed to Abu Sa'id bin Abul Khair. C. writesbuyiwith twoyas, andhamzaon the first. The secondyaseems to beya i batniortausifi, though that is usual only before adjectives. Bl., Prosody, p. 11.
119.
Drink wine! and then as Mahmud thou wilt reign,And hear a music passing David's strain:Think not of past or future, seize to-day,Then all thy life will not be lived in vain.
Drink wine! and then as Mahmud thou wilt reign,And hear a music passing David's strain:Think not of past or future, seize to-day,Then all thy life will not be lived in vain.
119. Bl. C. L. A. I. J.
120.
Ten Powers, and nine spheres, eight heavens made He,And planets seven, of six sides, as we see,Five senses, and four elements, three souls,Two worlds, but only one, O man, like thee.
Ten Powers, and nine spheres, eight heavens made He,And planets seven, of six sides, as we see,Five senses, and four elements, three souls,Two worlds, but only one, O man, like thee.
120. L. A summary of the Muhammadan doctrine of «Emanations.» SeeGulshan i Raz, p. 21. Three souls,i.e., vegetive, animal and human, as in Aristotle'sDe Anima.Akhtaram(?), also in Cambridge MS.
121.
Jewry hath seen a thousand prophets die,Sinai a thousand Musas mount the sky;How many Cæsars Rome's proud forum crossed!'Neath Kasra's dome how many monarchs lie!
Jewry hath seen a thousand prophets die,Sinai a thousand Musas mount the sky;How many Cæsars Rome's proud forum crossed!'Neath Kasra's dome how many monarchs lie!
121. L. J. Time is long and life short.
122.
Gold breeds not wit, but to wit lacking breadEarth's flowery carpet seems a dungeon bed;'Tis his full purse that makes the rose to smile,While empty-handed violets hang the head.
Gold breeds not wit, but to wit lacking breadEarth's flowery carpet seems a dungeon bed;'Tis his full purse that makes the rose to smile,While empty-handed violets hang the head.
122. L. Alluding to the golden stamens of the rose. I supplytihifrom the Cambridge MS.
123.
Heaven's wheel has made full many a heart to moan,And many a budding rose to earth has thrown;Plume thee not on thy youth and lusty strength,Full many a bud is blasted ere 'tis blown.
Heaven's wheel has made full many a heart to moan,And many a budding rose to earth has thrown;Plume thee not on thy youth and lusty strength,Full many a bud is blasted ere 'tis blown.
123. L.
124.
What lord is fit to rule but «Truth»? Not one.What beings disobey His rule? Not one.All things that are, are such as He decrees;And naught is there beside beneath the sun.
What lord is fit to rule but «Truth»? Not one.What beings disobey His rule? Not one.All things that are, are such as He decrees;And naught is there beside beneath the sun.
124. C. L. A. I. «The Truth» is a Sufi name for the Deity.
125.
That azure coloured vault and golden trayHave turned, and will turn yet for many a day;And just so we, impelled by turns of fate,—Come here but for a while, then pass away.
That azure coloured vault and golden trayHave turned, and will turn yet for many a day;And just so we, impelled by turns of fate,—Come here but for a while, then pass away.
125. Bl. L.Guzasht, «It is all over with us.» Bl. «Golden tray,» the Sun.
126.