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TRUBNER'S 
 
 ORIENTAL SERIES. 
 
THE QUATRAmS 
 
 OF 
 
 OMAR KHAYYAM. 
 
 TRANSLATED INTO ENGLISH VERSE 
 
 E. H. WHINFIELD, M.A. 
 
 LATE OF THE BENGAL CIVIL SERVICE. 
 
 SECOND EDITION, REVISED. 
 
 LONDON: 
 KEGAN PAUL, TRENCH, TRUBNER, & CO. U'- 
 
 PATEUNOSTER HOUSE, CHAKING CROSS KOAD. 
 1893. 
 
Tke rights of traiislalitm (iiicl of rrprnduction are resa'ved. 
 
Pk 
 
 
 " .4 mind 
 
 Not wholly clear, 7ior wholly blind, 
 
 Too keen to rest, too weaJc to find, 
 
 That travails sore, and brings forth ivind." 
 
 M. Arnold. 
 
 247839 
 
ADYEETISEMENT. 
 
 The first edition of this book was published in 1882, 
 and contained 253 quatrains. In 1883 T brought out 
 an edition containing the Persian text of 500 quatrains, 
 based on a collation of eight authorities, together with 
 English verse translations. The present edition is not 
 a mere reprint of that of 1882, but contains 267 of the 
 best quatrains in my larger edition, carefully revised. 
 
 E. H. W. 
 
 February 6, 1893. 
 
CONTENTS. 
 
 Introduction 
 
 Quatrains — 
 Alif 
 Be . 
 Te . 
 Khe . 
 Dal . 
 Re . 
 Ze . 
 Sin . 
 Shin 
 Fe . 
 Kaf . 
 Lam . 
 
 MiM . 
 
 Nun . 
 Waw 
 He . 
 Ye . 
 
 Notes 
 
 PAGE 
 I I 
 
 31 
 
 34 
 35 
 50 
 51 
 67 
 70 
 
 73 
 74 
 76 
 
 77 
 79 
 81 
 92 
 96 
 99 
 
INTRODIJCTION. 
 I. 
 
 Omar bin Ibrahim Al Khayyam was a native of Nisha- 
 pur, one of the principal cities of Khorasan. According 
 to the preface of the Calcutta MS., he died in 517 A.H.. 
 during the reign of Sultan Sanjar. The date of his 
 birth is nowhere mentioned, but he was contemporary 
 with Nizam ul Mulk, the celebrated Wazir of the Seljuk 
 kings Alp Arslan and l\Ialik Shah ; and Nizam ul Mulk 
 has left the following notice of him in his " Testa- 
 ment " : ^ — 
 
 " Imam Muaffik of Nishapiir — (may Allah rest his 
 soul !) — was one of the most learned men in Khorasan, 
 and was held in the highest honour and reverence. He 
 lived to over eighty-five years of age, and it was the 
 common opinion that all youths who read the Koran and 
 learned the Traditions under him, would attain to wealth 
 and fortune. For this cause my father sent me, in charge 
 of the lawyer 'Abd us Sam ad, from Tus to Nishapiir, 
 in order that I might apply myself to study and disci- 
 pline in the school of that eminent person. He on his 
 
 ■' This passage is preserved in Mirkhond's "History of the Assassins," 
 in Khondemir's " Habib us Siyar," and in the "Dabistdn." It is given 
 in full in " Notices et E.xtraits des MSS.," ix. 143. 
 
12 I]^TRODUCTION. 
 
 part regarded me with affection, and I for mine showed 
 such attachment and devotion to his service that I con- 
 tinued with him for the space of four j-ears. There had 
 lately joined his class Hakim Omar Khayyam, and that 
 miscreant Hasan ibn Sabah, both of whom were of the 
 same age as myself, and equally remarkable for excel- 
 lence of intelligence and power of intellect. We became 
 friends, and when we went out from the Imam's class 
 we used to repeat to one another the lesson we had just 
 heard. . . . One day that miscreant Hasan said to us, 
 ' It is the general opinion that the disciples of Imam 
 Muaffik attain to fortune, and no doubt one of us will 
 do so, even though all may not. "What agreement or 
 compact is there now between us ? ' I said, ' Whatever 
 you please.' He answered, ' Whichever of us may attain 
 to fortune shall share it with the others, and not engross 
 it himself.' We agreed to these terms, and a compact 
 was made accordingly. Time passed on. I went from 
 Khorasan to Mawar ul Nahr and Ghazni and Kabul, 
 and on my return I was preferred to the post of Wazir 
 to Sultan Alp Arslan (455 A.H.). At that time Hakim 
 Omar Khayyam came to me, and in regard to him I 
 carried out all the requirements of the compact and the 
 obligations of my engagement. On his arrival I received 
 him with all honour and distinction, and afterwards I 
 said to him, 'A man of your ability ought to be a ser- 
 vant of the Sultan, and since according to our agree- 
 ment while we were with Imam Muaffik, I am bound 
 to share my fortune with you, I will recount your merits 
 to the Sultan, and will so impress on his mind your 
 
INTRODUCTION. 13 
 
 abilities and attainments, that you shall be preferred 
 to a post of trust like mine.' But Omar replied (after 
 compliments), ' The greatest favour you can do me is to 
 let me live in retirement, where, under your protection, 
 I may occupy myself in amassing the riches of learning 
 and in praying for your long life.' And to this language 
 he steadfastly adhered. When I perceived that he spoke 
 in sincerity, and not out of mere etiquette, I assigned 
 him a yearly stipend of 1 200 gold miscals, payable from 
 the Nishapiir treasury. He then went back to Nishapiir, 
 and applied himself to the study of the sciences, espe- 
 cially astronomy, in which he afterwards attained a high 
 degree of accomplishment. Later on, in the reign of 
 Sultan Malik Shah (465 to 485 A.H.), he came to Merv, 
 in the height of his philosophical repute, and the Sultan 
 conferred many favours upon him, and raised him to the 
 highest posts attainable by men of science." 
 
 Nizam ul Mulk goes on to recount the subsequent 
 history of Hasan Sabah — how by his aid Hasan obtained 
 a post at court, and repaid his kindness by intriguing 
 against him — how Hasan then fled from Khorasan, and 
 joined the infamous sect of Ismailians or Assassins, and 
 afterwards became their chief under the name of Shaikh 
 ul Jdbal, or Old Man of the Mountain. 
 
 This narrative reads so circumstantially that one can 
 hardly do otherwise than accept it, but in that case 
 Nizam ul Mulk's birth must be placed at least twenty 
 years later than 408,^ the date given both by Ibn Khal- 
 likdn and Abul Faraj ; or else the accepted dates of 
 
 ^ See^Vuller's " Geschichte der Seldschuken," p. 107, note. 
 
14 INTRODUCTION. 
 
 Omar's and Hasan's deaths (517 and 518 a.h.) must be 
 abandoned for others at least twenty years earHer. 
 
 Omar's appointment at Merv mentioned by Nizam 
 ul Mulk was, as we learn from Abul Feda, that of 
 Astronomer Royal. Whilst holding this office, Omar 
 compiled some astronomical tables, of which mention is 
 made by Haji Khalfa, and in collaboration with seven 
 other astronomers effected a reform of the old Persian 
 Calendar, somewhat similar to the reform of the Julian 
 Calendar made under the auspices of Pope Gregory XIII. 
 five centuries afterwards. The object of both reforms 
 was to make the civil year coincide more exactly with 
 the cycle of the seasons, and in both instances this 
 object was sought to be accomplished by an improved 
 system of intercalation. M. Reinaud, the editor of Abul 
 Feda's Geography, says that some authorities even prefer 
 Omar's system to that adopted by Pope Gregory.^ The 
 amended reckoning ran from the lOth Ramazan, 471 A.H., 
 and was called Tarikh i Jaldli, after the reigning monarch, 
 Sultan Jalaluddin Malik Shah. 
 
 Omar was also highly distinguished as a mathema- 
 tician. A work of his on Algebra has been edited and 
 translated by M. Woepke of Bonn, and another, " On 
 the Difficulties of Euclid's Definitions," is preserved in the 
 Leyden Library. His work on Algebra enjoyed a high 
 reputation for several centuries. Ibn Khaldun refers to 
 it in his Prolegomena, and Haji Khalfa quotes the com- 
 mencement. M. Woepke praises him for his power of 
 generalisation and his rigorously systematic procedure. 
 
 ' See Reinaud, "Geogiapliii' d'Almlfetla," I'rolci^'oniena, p. ci. 
 
INTRODUCTION. 15 
 
 In his preface M. Woepke quotes from a MS. in the 
 Bibliotheque Nationale an abridgment of a notice of 
 Omar in Shahrastani's Tarikh id Hukama. As Shahra- 
 stani was born in 479 A.H., and during some part of his 
 life resided at Nishapiir/ he is a very good authority for 
 the facts recorded by him, though it is evident he was 
 no friend to Omar. Tlie passage is as follows : — 
 
 " Omar al Khayyam, Imam of Khorasan, and the 
 greatest scholar of his time, was versed in all the learn- 
 ing of the Greeks. He was wont to exhort men to seek 
 the One Author of all by purifying the bodily actions in 
 order to the sanctification of the soul. He also used to 
 recommend the study of Politics as laid down in Greek 
 authors. The later Sufis have caught at the apparent 
 sense of parts of his poems and accommodated them to 
 their own canon, making them a subject of discussion in 
 their assemblies and conventicles, but the esoteric sense 
 consists in axioms of natural religion and principles of 
 universal obligation. When the men of his time anathe- 
 matised his doctrines, and drew forth his opinions from 
 the concealment in which he had veiled them, he went 
 in fear of his life, and placed some check on the sallies of 
 his tongue and his pen. He made the pilgrimage, but 
 it was from accident rather than piety, still betraying his 
 unorthodox views. On his arrival at Baghdad the men 
 who prosecuted the same ancient studies as he flocked to 
 meet him, but he shut the door in their faces, as one 
 who had renounced those studies and cultivated them no 
 
 ^ See Haarbriichei-'s translation of the " Kitab al Milal wan^ Nihal," 
 Preface, p. xi. 
 
i6 INTRODUCTION. 
 
 longer. On his return to his native city he made a practice 
 of attending the morning and evening prayers, and of 
 disguising his private opinions, but for all that, they were 
 no secret. In astronomy and in philosophy he was with- 
 out a rival, and his eminence in those sciences would have 
 passed into a proverb had he only possessed self-control." 
 
 Shahrastani's view of Omar's character appears to have 
 been the one generally accepted by the literary men of 
 Islam, as Abul Feda, who lived about 200 years later, 
 writes much in the same strain, lamenting his being so 
 much addicted to poetry and pleasure. 
 
 In an essay by the celebrated Ghazzali of Ti'is. who 
 was, like Sliahrastani, a contemporary of Omar's, there is 
 a passage in which Omar is not improbably referred to 
 as an example of the sceptical habit of mind induced by 
 scientific pursuits.^ 
 
 The following story of Omar in his old age is given 
 in the preface to the Calcutta MS. on the authority of 
 Nizami of Samarkand, one of his disciples : — 
 
 " I chanced to meet Maulana Omar in a garden, and 
 in course of conversation he said, ' My tomb shall be in 
 a certain place where each breath of the north wind shall 
 shower down roses upon it.' I marvelled at that saying, 
 thinking that he spoke idly. After his death I went to 
 Nishapiir on divers occasions and visited his tomb, and 
 it was outside a garden, and the fruit trees reached out 
 their branches over the wall of the garden, and had 
 dropped their blossoms over his tomb, so tliat it was 
 hidden beneath them." 
 
 1 See Schmolders, " Essai snr les Eeoles philosophiques ches les 
 Arabes," \). 115. (Jliazzali was born in 450. 
 
INTRODUCTIONS. 17 
 
 II. 
 
 The great difficulty iu the way of arriving at a satis- 
 factory text of Omar's poems arises from the exceeding- 
 variety and discrepancy of the materials. We look in 
 vain for anything approaching to a " Textus Recei^tus." 
 What may be called the Lower Bengal family of MSS., 
 represented by the Asiatic Society's MS., the two India 
 Office MSS., and the Calcutta edition, do indeed offer a 
 tolerably uniform text, but their claim to be the best 
 representatives of the genuine text is overthrown by their 
 want of agreement with the Persian and Oude MSS. 
 The Persian MSS. do not even agree with one another, 
 the Bodleian MS., which was written at Shiraz in 865 
 A.H., being altogether different from the MS. lithographed 
 at Teheran and reprinted by M. Nicolas. The Oude or 
 Upper India MSS., again, to which belong the one litho- 
 graphed at Lucknow, and probably also the Cambridge 
 MS., include a very large number of quatrains not found 
 elsewhere. The number of quatrains seems to increase 
 in proportion to the modernness of the MS. Thus the 
 old Bodleian MS. contains only 158, and the two Paris 
 MSS. (which are both of the tenth century) only 175 
 and 213, while the modern Cambridge copy contains no 
 less than 801. The late Mrs. Cadell, who collated all 
 the MSS. of Omar in Europe, told me she had found 
 in one place and another no less than 1200 quatrains 
 attributed to him. She has, however, in an article in 
 Frazcr for May 1879, expressed the opinion that the 
 number of genuine quatrains is not more than 250 or 
 
i8 IXTRODUCTIOX. 
 
 300, and I am inclined to think this estimate high 
 enougli. But when one conies to consider which parti- 
 cular quatrains are to be pronounced genuine, and which 
 imitations, it is not always easy to form a confident 
 decision. The state of the case is this : — Out of all the 
 quatrains passing under Omar's name, hardly any stand 
 alone. Almost every one belongs to a family, more or 
 less numerous, to the other members of which it bears a 
 strong family likeness. One can say with some con- 
 fidence that all these replicas, paraphrases, and variations 
 of the same ideas can hardly be the work of one and the 
 same hand ; but to distinguish with certainty the handi- 
 work of the master from that of his imitators is a task 
 probably beyond the powers of any foreign critic living 
 800 years after the poems in question were written. 
 
 In this difficulty, the rule I have followed in my 
 Persian edition is to give what seem the best specimens 
 of each class of quatrains, and to exclude the rest. In 
 accordance with this rule, I exclude, in particular, a 
 large number of quatrains in praise of wine, and ex- 
 hortations to live for the day, which recur in the MSS. 
 with most wearisome frequency. 
 
 Another cognate difficulty is this, that many of the 
 quatrains ascribed to Omar are also attributed to other 
 poets. I have marked a few of these in the notes, and, 
 doubtless, careful search would bring many more to 
 light. It might be supposed that the character of the 
 language employed would be sufficient to difierentiate 
 the work of Omar at any rate from that of poets writing 
 two or three centuries after his time, but, as observed by 
 
INTRODUCTION. 19 
 
 Cliodzko, tlie literary I'ersian of 800 years ago differs 
 singularly little from that now in use. Again, if, as has 
 been supposed, there were anything exceptional in Omar's 
 poetry, it might be possible to identify it by internal 
 evidence ; but the fact is that all Persian poetry runs 
 very much in grooves, and Omar's is no exception. The 
 poetry of rebellion and revolt from orthodox opinions, 
 which is supposed to be peculiar to him, may be traced 
 in the works of his predecessor Avicenna, as well as in 
 those of Afzul Kashi, and others of his successors. For 
 these reasons I have not excluded any quatrains on 
 account of their being ascribed to other writers as well 
 as Omar. So long as I find fair MS. authority for such 
 quatrains, I include them in the text, not because I am 
 sure Omar wrote them, but because it is just as likely 
 they were written by him as by the other claimants. 
 Of course a text formed on these principles cannot be a 
 very satisfactor}' one, but, on the other hand, it is useless 
 for an editor to pretend to greater certainty than the case 
 admits of. 
 
 For the authorities on which the text is based, refer- 
 ence must be made to my Persian edition. 
 
 III. 
 
 Omar is a poet who can hardly be translated satis- 
 factorily otherwise than in verse. Prose does well enough 
 for narrative or didactic poetry, where the main things 
 to be reproduced are the matter and substance ; but it is 
 plainly contra-indicated in the case of poetry like Omar's, 
 
20 INTRODUCTION. 
 
 where the matter is little else than " the commonplaces 
 of the lyric ode and the tragic chorus," and where 
 nearly the whole charm consists in the style and the 
 manner, the grace of the expression, and the melody of 
 the versification. A literal prose version of such poetry 
 must needs be unsatisfactory, because it studiously ignores 
 the chief points in which the attractiveness of the original 
 consists, and deliberately renounces all attempts to repro- 
 duce them. 
 
 In deciding on the form to be taken by a new trans- 
 lation of Omar, the fact of the existence of a previous 
 verse translation of universally acknowledged merit ought 
 not, of course, to be left out of account. The successor 
 of a translator like Mr. Fitzgerald, who ventures to write 
 verse, and especially verse of the metre which he has 
 handled with such success, cannot help feeling at almost 
 every step that he is provoking comparisons very much 
 to his own disadvantage. But I do not think this con- 
 sideration ought to deter him from using the vehicle 
 which everything else indicates as the proper one. 
 
 As regards metre, there is no doubt that the quatrain 
 of ten-syllable lines, which has been tried by Hammer, 
 Bicknell, and others, and has been I'aised by Mr. Fitz- 
 gerald almost to the rank of a recognised English metre, 
 is the best representative of the liuhai. It fairly satisfies 
 Conington's canon, viz., that there ought to be some 
 degree of metrical conformity between the measure of 
 the original and that of the translation, for though it 
 does not exactly correspond with the JRiihd'i, it very 
 clearly suggests it. In particular, it copies what is 
 
INTRODUCTION. 21 
 
 perhaps the most marked feature of the Ridiai, — the 
 interlinking of the four lines by the repetition in the 
 fourth line of the rhyme of the first and second. Mr. 
 Swinburne's modification of this metre, in which the 
 rhyme is carried on from one quatrain to the next, is 
 not applicable to poems like Omar's, each of which is 
 isolated in sense from the context. Alexandrines would 
 of course correspond, more nearly than decasyllabics, 
 with BvMti lines in number of syllables, and they have 
 been extensively used by Bodenstedt and other German 
 translators of Rubais, but whatever may be the case in 
 German, they are apt to read very heavily in English, 
 even when constructed by skilful verse-makers, and an 
 inferior workman can hardly hope to manage them with 
 anything like success. The shorter length of the deca- 
 sy liable line is not altogether a disadvantage to the 
 translator. Owing to the large number of monosyllables 
 in English, it is generally adequate to hold the contents 
 of a Persian line a syllable or two longer ; and a line 
 erring, if at all, on the side of brevity, has at any rate 
 the advantage of obliging the translator to eschew modern 
 diffuseness, and of making him try to copy the " classical 
 parsimony," the archaic terseness and condensation of 
 the original. 
 
 The poet Cowper has a remark on translation from 
 Latin which is eminently true also of translation from 
 Persian. He says, " That is epigrammatic and witty in 
 Latin which would be perfectly insipid in English. . . . 
 If a Latin poem is neat, elegant, and musical, it is 
 enough, but English readers are not so easily satisfied." 
 
22 INTRODUCTION. 
 
 Mucli of Omar's matter, when literally translated, seems 
 very trite and commonplace, man}' of the " conceits," of 
 which he is so fond, very frigid, and even his peculiar 
 grotesque humour often loses its savour in an English 
 replica. The translator is often tempted to elevate a 
 too grovelling sentiment, to " sharpen a point " here and 
 there, to trick out a commonplace with some borrowed 
 modern embellishment. But this temptation is one to 
 be resisted as far as possible. According to the HadU, 
 " the business of a messenger is simply to deliver his 
 message," and he must not shrink from displaying the 
 naked truth. A translator who writes in verse must 
 of course claim the liberty of altering the form of the 
 expression over and over again, but the substituted ex- 
 pressions ought to be in keeping with the author's style, 
 and on the same plane of sentiment as his. It is beyond 
 the province of a translator to attempt the task of paint- 
 ing the lily. But it is easier to lay down correct principles 
 of translation than to observe them unswervingly in one's 
 practice. 
 
 IV. 
 
 As regards subject-matter, Omar's quatrains may be 
 classed under the following six heads : — 
 
 I. Complaints of " the wheel of heaven," or fate, of 
 the world's injustice, of the loss of friends, of man's 
 limited faculties and destinies. 
 
 II. Satires on the hypocrisy of the " unco' guid," the 
 impiety of the pious, the ignorance of the learned, and 
 the untowardness of his own sfenoration. 
 
IXTRODUCTION. 23 
 
 III. Love-poems on the sorrows of separation and the 
 joys of reunion with the beloved, earthly or spiritual. 
 
 lY. Poems in praise of spring, gardens, and flowers. 
 
 Y. Irreligious and antinomian utterances, charofinjj 
 the sins of the creature to the account of the Creator, 
 scoffing at the Prophet's Paradise and Hell, singing the 
 praises of wine and pleasure — preaching ad nauseam, 
 "Eat and drink (especially drink), for to-morrow ye die." 
 
 \1. Addresses to the Deity, now in the ordinary 
 language of devotion, bewailing sins and imploring 
 pardon, now in mystical phraseology, craving deliver- 
 ance from " self," and union with the " Truth," or Deity, 
 as conceived by the Mystics. 
 
 The " complaints " may obviously be connected with 
 the known facts of the poet's life, by supposing them to 
 have been prompted by the persecution to which he was 
 subjected on account of his opinions. His remarks on 
 the Houris and other sacred subjects raised such a feel- 
 ing against him that at one time his life was in danger, 
 and the wonder is that he escaped at all in a city like 
 Nishapiir, where the odium theologicum raged so fiercely 
 as to occasion a sanguinary civil war. In the year 489 
 A.H., as we learn from Ibn al Athir,'' the orthodox 
 banded themselves together under the leadership of Abul 
 Kasim and Muhammad, the chiefs of the Hanefites and 
 the Shafeites, in order to exterminate the Kerramians or 
 Anthropomorphist heretics, and succeeded in putting many 
 of them to death, and in destroying all their establish- 
 ments. It may be also that after the death of his patron 
 
 ^ See Defremery, " Recherches sur le Regne de Barkiarok," p. 51. 
 
24 INTRODUCTION. 
 
 Nizam ul Mulk, Omar lost his stipend and was reduced 
 to poverty. 
 
 The satires probably owed their origin to the same 
 cause. Hien ne soulage comme la rliHoriqnc. 
 
 The love-poems are samples of a class of compositions 
 much commoner in later poets than in Omar. Most of 
 them probably bear a mystical meaning, for I doubt if 
 Omar was a person very susceptible of the tender passion. 
 ( He speaks with appreciation of "tulip cheeks" and 
 
 >//- " cypress forms," but apparently recognises no attrac- 
 tions of a higher order in his fair friends. 
 
 The poems in praise of scenery, again, offer a strong 
 contrast to modern treatment of the same theme. The 
 only aspects of Nature noticed by Omar are such as affect 
 the senses agreeably — the bright flowers, the song of 
 the nightingale, the grassy bank of the stream, and the 
 shady gardens associated in his mind with his convivial 
 parties. The geographer translated by Sir W. Ouseley 
 says of Nishapur, " The city is watered by a subter- 
 f ranean canal, which is conveyed to the fields and gar- 
 
 dens, and there is a considerable stream that waters the 
 city and the villages about it — this stream is named 
 Saka. In all the province of Khorasan there is not any 
 city larger than Nishapur, nor any blessed with a more 
 pure and temperate air." 
 
 But it is in the antinomian quatrains and in the pious 
 aspirations that the most remarkable and characteristic 
 features of Omar's poetry are exhibited. The glaring 
 contrast between these two classes of his poetry has led 
 his readers to take very opposite views of him, according 
 
 ^ 
 
INTRODUCTION. 25 
 
 as they looked at one or the other side of the shield. 
 European critics, like his contemporaries, mostly consider 
 him an infidel and a voluptuary " of like mind with 
 Sardanapalus." On the otlier hand, the Sufis have con- 
 trived to affix mystical and devotional meanings even to 
 his most Epicurean quatrains, and this method of inter- 
 pretation is nowadays as universally accepted in Persia 
 and India as the mystical interpretation of the Canti- 
 cles is in Europe. But neither of these views can be 
 accepted in its entirety. Even if the Sufi symbolism 
 had been definitely formulated as early as Omar's time, 
 which is very doubtful, common sense would forbid us to 
 force a devotional meaning on the palpably Epicurean 
 quatrains ; and, on the other hand, unless we are pre- 
 pared to throw over the authority of all the MSS., 
 including the most ancient ones, we must reckon with 
 the obviously mystical and devotional quatrains. The 
 essential contradiction in the tone and temper of these 
 two sections of Omar's poetry cannot be glossed over, 
 but imperatively calls for explanation. 
 
 His poems were obviously not all written at one period 
 of his life, but from time to time, just as circumstance 
 and mood suggested, and under the influence of the 
 thoughts, passions, and desires which happened to be 
 uppermost at the moment. It may be that the irreligious 
 and Epicurean quatrains were written in youth, and the 
 devotional only in his riper years. But this hypothesis 
 seems to be disproved by Sharastani's account of him, 
 which is quite silent as to any such conversion or change 
 of sentiment on his part, and also by the fact that he 
 
26 INTRODUCTION. 
 
 describes himself from first to last as a halter between 
 two opinions, and as a backslider in his practice. 
 
 If his poems be considered not in the abstract, but 
 in the light of history, taking into account his mental 
 pedigree and his intellectual surroundings, a more 
 plausible explanation of his inconsistencies readily pre- 
 sents itself. In his youth, as we know, he sat at the 
 feet of the Sunni theologian Imam IMuaffik, and he was 
 then no doubt thoroughly indoctrinated with the great 
 Semitic conception of the One God, or, to use the ex- 
 pressive term of Muhammad an theology, "the Only Real 
 Agent." To minds dominated by the overwhelming sense 
 of Almighty Power, everywhei'e present and working, 
 there seems no room for Nature, or human will, or Iblis,^ 
 or any other Ahriman whatsoever, to take the responsi- 
 bility of all the evils in the world, the storms and the 
 earthquakes, the Borgias and the Catilines : the "Only 
 Real Agent " has to answer for all. In the most ancient 
 document of Semitic religious speculation now extant, 
 the Book of Job, we find expostulations of the boldest 
 character addressed to Jehovah for permitting a righteous 
 man to be striken with unmerited misfortunes, though 
 the writer ultimatelj^ concludes in a spirit of pious 
 agnosticism and resignation to the inscrutable dispensa- 
 tions of Omnipotence. In the Book of Ecclesiastes, 
 again, the same problems are handled, but in a some- 
 what different temper. The "weary king Ecclesiast" 
 remarks that there is one event to all, to him that sacri- 
 
 ' Iblis protesta ai^ainst being taken as tlie originator of evil. See 
 Masnavi, p. 95. 
 
INTRODUCTION. 27 
 
 ficetli and him that sacrificeth not — that injustice and 
 wrong seem eternally triumphant, that Jehovah has made 
 things crooked, and none can make them straight ; and 
 concludes now in favour of a sober " rtnye diem " philo- 
 sophy, now in favour of a devout " fear of the Lord." Of 
 course the manner in which the serious Hebrew handles 
 these matters is very different from the levity and flip- 
 pancy of the volatile Persian, but it can hardly be denied 
 that the Ecclesiast and Omar resemble one another in 
 the double and contradictory nature of their practical 
 conclusions. 
 
 No sooner was Islam establislied than the same pro- 
 blem of the existence of evil in the handiwork of the 
 Almighty Author and Governor of all began to trouble 
 the Moslem theologians, and by their elaboration of the 
 doctrine of Predestination they managed to aggravate its 
 difficulties. One of the chief " roots " of their discussions 
 was how to reconcile the Divine justice and benevolence 
 with the Divine prescience, — the predestination of some 
 vessels to honour, and others to dishonour, — the pre- 
 ordainment of all things by a kind of mechanical neces- 
 sit}', leaving no possibility of the occurrence of any events 
 except those which actually do occur. The consideration 
 of one corollary of a similar doctrine moved the pious 
 and gentle Cowper to use language of indignant dissent ; 
 and there is high theological authority for the view that 
 it is calculated " to thrust some into desperation and 
 wretchlessness of most unclean living," while to those 
 who persuade themselves they are of the number of ''the 
 elect," " it is full of sweet, pleasant, and unspeakable 
 
28 INTRODUCTION. 
 
 comfort."^ Omar is constantly dwelling on this doctrine, 
 and he seems to be affected by it in tlie double way here 
 described. 
 
 Other influences which acted on Omar must not be 
 left out of account. Born as he was in Khorasan, " the 
 focus of Persian culture," he was no doubt familiar with 
 the speculations of the Moslem philosophers, Alkindi, Alfa- 
 vi'ibi, and Avicenna, the last of whom he may possibly 
 have seen.^ And though he was not himself a Sufi, in 
 the sense of being affiliated to any of the Sufi orders, he 
 can hardly have been unaffected by the mysticism of 
 which his predecessor in Ruhai writing, Abu Sa'id bin 
 Abul Ivhair, his patron Nizam ul ]\[nlk, and his dis- 
 tinguished countiyman Imam Ghazzali were all strong 
 adherents. His philosophical studies would naturally 
 stimulate his sceptical and irreligious dispositions, while 
 his mystical leanings would operate mainly in the con- 
 trary direction. 
 
 If this explanation of the inconsistencies in his poetry 
 be correct, it is obvious that the parallel often sought to 
 be traced between him and Lucretius has no existence. 
 Whatever he was, he was not an Atheist. To him, as 
 to other Muhammadans of his time, to deny the exist- 
 ence of the Deity would seem to be tantamount to deny- 
 ing the existence of the world and of himself. And the 
 conception of " laws of Nature " was also one quite foreign 
 to his habits of thought. As Deutsch says, " 'J'o a Muslim, 
 Nature is nothing but that which has been begotten, and 
 is ruled absolutely by One Absolute Power." 
 
 ' lytli Article (if Rfliu'itiii. - Axiciiina died in 42S a.m. 
 
INTRODUCTION. 29 
 
 Hammar compares him to Voltaire, but in reality lie 
 is a Voltaire aud something more. He has much of 
 Voltaire's flippancy and irreverence. His treatment of 
 the Prophet's Paradise is altogether in Voltaire's manner ; 
 and his insistance on the all-importance of kindness and 
 charity recalls the better side of Voltaiie's character, viz., 
 his kindness to Galas, and the other victims of eccle- 
 siastical persecution. But Omar also possessed, what 
 Voltaire did not, strong religious emotions, which at 
 times overrode his rationalism, and found expression in 
 those devotional and mystical quatrains which offer such 
 a strong contrast to the rest of his poetry. 
 
QUATRAINS OF OMAR KHAYYAM. 
 
 aiif. 
 
 1- (3). 
 
 'Tis but a day we sojourn here below, 
 And all the gain we get is grief and w^oe, 
 
 And then, leaving life's riddles all unsolved, 
 And burdened with regrets, we have to go. 
 
 2. (4). 
 
 Khaja ! grant one request, and only one, 
 
 Wish me God-speed, and get your preaching done ; 
 
 I walk aright, 'tis you who see awry ; 
 Go ! mend your sight, and leave Khayyam alone. 
 
 3. (5). 
 
 Arise ! and come, and of thy courtesy 
 Relieve my weary heart's perplexity, 
 
 And fill my goblet, so that I may drink, 
 Or ere they make their goblets out of me. 
 
32 THE QUATRAINS OF OMAR KHAYYAM. 
 
 4. (6). 
 
 When I am dead, with wiue my body lave, 
 For obit chant a bacchanalian stave, 
 
 And, if you need me at the day of doom, 
 Beneath the tavern threshold seek my grave. 
 
 5. (7). 
 
 Since no one can assure thee of the morrow, 
 Rejoice thy heart to-day, and banish sorrow 
 
 With moonbright wine, fair moon, for heaven's moon 
 Will look for us in vain on many a morrow. 
 
 6. (9.) 
 
 In Allah's name, say, wherefore set the wise 
 Their hearts upon this house of vanities ? 
 
 Whene'er they think to rest them from their toils, 
 Death takes them by the hand, and says, " Arise." 
 
 7.(10.) 
 
 Men say the Koran holds all heavenly lore, 
 But on its pages seldom care to pore ; 
 
 The lucid lines engraven on the bowl, — 
 Thai is the text they dwell on evermore. 
 
THE QUATRAINS OF OMAR KHAYYAM. 33 
 
 8.(11.) 
 
 Blame not the drunkards, you who Avine eschew ; 
 Had I but grace, I would abstain like you ; 
 
 And mark me, vaunting zealot, you commit 
 A hundredfold worse sins than drunkards do. 
 
 9.(12.) 
 
 What though 'tis fair to view, this form of man, 
 I know not why the Heavenly Artisan 
 
 Hath set these tulip cheeks and cypress forms 
 To deck the mournful halls of earth's divan. 
 
34 THE QUATRAINS OF OMAR KHAYYAM. 
 
 QBe. 
 10.(17.) 
 
 So many cups of wine will I consume, 
 Its bouquet shall exhale from out my tomb, 
 And eveiy one that passes by shall halt, 
 And reel and stagger with that mighty fume. 
 
 11. (22.) 
 
 Here in this tavern haunt I make my lair, 
 Pawning for wine, heart, soul, and all I wear, 
 
 Without a hope of bliss or fear of bale, 
 Rapt above water, earth, and fire, and air. 
 
 12. (23.) 
 
 Quoth fish to duck, " 'Twill be a sad affair 
 
 If this brook leaves its channel dry and bare ; " 
 
 To whom the duck, " When I am dead and roasted, 
 The brook may mirage prove for aught I care." 
 
THE QUATRAINS OF OMAR KHAYYAM. 35 
 
 13. (24.) 
 
 From doubt to clear assurance is a breath, 
 A breath from infidelity to faith ; 
 
 Oh, precious breath ! enjoy it while you may, 
 'Tis all that life can give, and then comes death. 
 
 14,(25.) 
 
 Ah ! wheel of heaven, to tyranny inclined, 
 'Twas e'er your wont to show yourself unkind ; 
 
 And, cruel eai-th, if they should cleave your breast, 
 What store of buried jewels they would find ! 
 
 15. (26.) 
 
 My life lasts but a day or two, and fast 
 Sweeps by, like torrent stream or desert blast, 
 
 Howbeit, of two days I take no heed, — 
 The day that's future, and the day that's past. 
 
36 THE QUATRAINS OF OMAR KHAYYAM. 
 
 IG. (28.) 
 
 Now that with 3'outh and joy my age is rife, 
 I quaff enchanting wine, and list to fife ; 
 
 Chide not at wine for all its bitter taste, 
 Its bitterness sorts well with human life ! 
 
 17. (29.) 
 
 O soul ! whose lot it is to bleed with pain, 
 And daily change of fortune to sustain, 
 
 Into this body wherefore didst thou come, 
 Seeinsf thou must so soon sfo forth aofaiii ? 
 
 18. (30.) 
 
 To-day is thine to spend, but not to-morrow, 
 Counting on morrows breedeth naught but sorrow ; 
 Oh ! squander not this breath that Heaven hath lent 
 thee. 
 Nor make too sure another breath to borrow ! 
 
 l^'-(3i-) 
 
 'Tis labour lost thus to all doors to crawl ; 
 Take thy good fortune, and thy bad withal ; 
 
 Know for a surety each must play his game, 
 As from the box of fate the dice niaj- fall. 
 
THE QUATRAINS OF OMAR KHAYYAM. 37 
 
 20. (32.) 
 
 This jug did once, like me, love's sorrows taste, 
 And bonds of beauty's tresses once embraced, 
 
 This handle, which you see upon its side, 
 Has many a time twined round a slender waist ! 
 
 21.(33.) 
 
 Days changed to nights, ere you were born, or I, 
 And on its business ever rolled the sky ; 
 
 See you tread gently on this dust, jierchance 
 'Twas once the apple of some beauty's eye. 
 
 22. (34.) 
 
 Pagodas, just as mosques, are homes of prayer, 
 'Tis prayer that church-bells chime unto the air ; 
 
 Yea, Church and Ka'ba, Rosary and Cross, 
 Are all but divers tongues of world-wide prayer. 
 
 23. (35-) 
 
 'Twas writ at fix'st, whatever was to be. 
 By pen unheeding bliss or misery. 
 
 Yea, writ upon the tablet once for all ; 
 To murmur or resist is vanity. 
 
38 IHE QUATRAINS OF OMAR KHAYYAM. 
 
 24. (42.) 
 
 Behold these cups ! can He who deigned to make 
 
 them, 
 In wanton freak let ruin overtake them, 
 
 So many shapely feet and hands and heads, — 
 What love drives Him to make, what wrath to break 
 
 them ? 
 
 25. (43-) 
 
 Death's terrors spring from baseless phantasy, 
 Death yields the tree of immortality ; 
 
 Since 'Isa breathed new life into my soul, 
 Eternal death has washed its hands of me ! 
 
 26. (45.) 
 
 Fate will not bend to humour man's caprice, 
 So vaunt not human powers, but hold your peace ; 
 Here must we stay, weighed down with grief for 
 this, 
 That we were born so late, so soon decease. 
 
 27. (46.) 
 
 Khayyam ! why weep you that your life is bad ? 
 What boots it thus to mourn ? Rather be glad. 
 He that sins not can make no claim to mercy ; 
 Mercy was made for sinners — be not sad. 
 
THE QUATRAINS OF OMAR KHAYYAM. 39 
 
 28. (47.) 
 
 All mortal ken is bounded by the veil, 
 To see beyond man's sight is all too fi^ail ; 
 
 Yea ! earth's dark bosom is his only home ; — 
 Alas ! 'twere lon^ to tell the doleful tale. 
 
 28. (49-) 
 
 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. 
 
 29.(51.) 
 
 I dreamt a sage said, " Wherefore life consume 
 In sleep ? Can sleep make pleasure's roses bloom ? 
 Forgather not with Death's twin-brother, Sleep; 
 Thou wilt have sleep enough within thy tomb ! " 
 
 30. (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 ? 
 
40 THE QUATRAINS OF OMAR KHAYYAM. 
 
 31.(53-) 
 
 Ou that dread day wlieu wrath shall rend the sky, 
 And darkness dim the bright stars' galaxy, 
 
 I'll seize the Loved One by His skirt, and cry, 
 " Whv hast Thon doomed these aruiltless ones to die ? " 
 
 32. (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. 
 
 33. (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 like torrent streams. 
 
 31 (59.) 
 
 ^ly 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." 
 
THE OUATRAINS OF OMAR KHAYYAM. 41 
 
 35. (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. 
 
 3G. (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 ! 
 
 37. (63.) 
 
 Hearts with the light of love illumined well, 
 Whether in mosque or synagogue they dwell, 
 
 Have their names written in the book of love, 
 Unvexed by hopes of heaven or fears of hell. 
 
 38. (66.) 
 
 In drinking thus it is not my design 
 To riot, or transgress the law divine. 
 
 No ! to attain unconsciousness of self 
 Is the sole cause I drink me drunk with wine. 
 
1 
 
 THE QUATRAINS OF OMAR KHAYYAM. 
 
 39. (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 u'ood drink find entrance there. 
 
 10. (70.) 
 
 What is the world ? A caravanserai, 
 A pied pavilion of night and day, 
 
 A feast whereat a thousand Jamsheds sat, 
 A couch whereon a thousand Bahrams lay. 
 
 41. (72.) 
 
 In these proud halls, where Bahrara once held sway, 
 The wild roes drop their young and tigers stray ; 
 
 And that imperial hunter in his turn 
 To the great hunter Death is fallen a prey. 
 
 •12. (73-) 
 
 Down fall the tears from skies euwrapt in gloom, 
 Without this drink the flowers could never bloom ! 
 
 As now these flowers afford delight to me. 
 So shall my dust yield flowers, — God knows for whoui. 
 
THE QUATRAINS OF OMAR KHAYYAM. 43 
 
 43. (79.) 
 
 Some wine, a Houri maid for company, 
 A garden by a stream, with minstrelsy ;- 
 
 Toil not to find a better Paradise, 
 If other Paradise indeed there be ! 
 
 41. (82.) 
 
 Thy body is a tent, which for a space 
 
 Doth the pure soul with royal presence grace ; 
 
 When he departs, comes the tent-pitcher Death, 
 Strikes it, and moves to a new halting-place. 
 
 45. (83.) 
 
 Khayyam, who long time tents of science wrought, 
 Was burnt by trouble, and to ruin brought ; 
 
 Fate's shears have cut his thread of life in twain, 
 And Death, the broker, sold him off for naught. 
 
 46. (84.) 
 
 In the sweet sj^ring a grassy bank I sought. 
 And thither wine and a fair Houri brought ; 
 
 And, though the people call me graceless dog, 
 Gave not to Paradise another thought ! 
 
44 THE QUATRAINS OF^OMAR KHAYYAM. 
 
 47. (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 niay 
 You wot not whence you come, nor whither go. 
 
 •18. (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 know 
 That guide of wine doth ofttimes g-uidance ask. 
 
 4.9. (90.) 
 
 men of morals ! why do ye defame 
 
 And thus misjudge me ? I am not to blame. 
 
 Save weakness for the grape and Houri's charms, 
 What sins of mine can any of ye name ? 
 
 50. (92.) 
 
 Skies like a zone our weary lives enclose,^ 
 And from our tear-stained eyes a Jihuu flows ; 
 
 Hell is a fire enkindled of our griefs ; 
 Heaven but a dream of respite from our woes. 
 
THE QUATRAINS OF OMAR KHAYYAM. 45 
 
 51. (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. 
 
 52. (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. 
 
 53. (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. 
 
 51. (99-) 
 
 He in whose bosom wisdom's seed is sown, 
 To waste a single day is never known ; 
 
 Either he strives to work great Allah's will, 
 Or else exalts the cup, and works his own. 
 
46 THE QUATRAINS OF OMAR KHAYYAM. 
 
 55. (lOO.) 
 
 When Allah mixed my clay, He knew full well 
 My future acts, and could eacli one foretell ; 
 
 Nothing without His fiat can I do ; 
 Is it then just to punish me in hell ? 
 
 5G. (102.) 
 
 If grace he 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. 
 
 57. (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 ! 
 
 58. (104.) 
 
 Where'er you see a rose or tulip bed. 
 
 Know that a mighty monarch's blood was shed ; 
 
 And where the violet rears her purple tuft, 
 Be sure a black-moled girl doth rest her head. 
 
THE QUATRAINS OF OMAR KHAYYAM. 47 
 
 59.(105.) 
 
 Wine is a melting rnby, cup its mine ; 
 Cup is the body and the soul is wine ; 
 
 These goblets smile with wine of ruddy hue, 
 Like tears, that blood of wounded hearts enshrine. 
 
 GO. (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." 
 
 61. (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. 
 
 62. (109.) 
 
 Once and again my soul did me implore, 
 To teach her, if I might, the heavenly lore ; 
 I bade her learn the Alif well by heart. 
 Who knows that letter well need learn no more. 
 
48 THE QUATRAINS OF OMAR KHAYYAM. 
 
 63. (no.) 
 
 I came not hither of ray own free-will, 
 And go against ray wish, a puppet still ; 
 
 Cupbearer ! gird thy loins, and fetch some wine ; 
 To purge the world's despite, my goblet fill. 
 
 64. (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. 
 
 65. (113.) 
 
 To-night pour wine, and sing a dulcet air, 
 And I upon thy lips will hang, fair ; 
 
 Yea, pour some wine as rosy as thy cheeks. 
 My mind is troubled like thy ruffled hair. 
 
 66. (114.) 
 
 Pen, tablet, heaven and hell I looked to see 
 Above the skies from all eternity ; 
 
 At last the master-sage instructed me, 
 " Pen, tablet, heaven and hell are all in Ihce." 
 
THE QUATRAINS OF OMAR KHAYYAM. 49 
 
 G7. (115.) 
 
 The fruit of certitude he cannot 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. 
 
 (jS. (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. 
 
 09. (1 17.) 
 
 Alas for that cold heart, which never glows 
 
 With love, nor e'er that charming madness knows ; 
 
 The days misspent with no redeeming love ; — 
 No davs are wasted half so much as those ! 
 
 70. (126.) 
 
 The Master did himself these vessels frame. 
 Why should he cast them out to scorn and shame ? 
 If he has made them well, why should he break 
 them ? 
 Yea, though he marred them, thcij are not to blame. 
 
 D 
 
50 THE QUATRALWS OF OMAR KHAYYAM. 
 
 M)Z, 
 
 71.(134-) 
 
 When life is spent, what's Balkh or Nishapore ? 
 What sweet or bitter, when the cup runs o'er ? 
 
 Come drink ! full many a moon will wax and wane 
 In times to come, when we are here no more. 
 
THE QUATRAINS OF OMAR KHAYYAM. 51 
 
 Dal 
 
 72.(136.) 
 
 Life's caravan is hastening on its way ; 
 Brood not on troubles of the coming day, 
 
 But fill the wine-cup, ere sweet night be gone, 
 And snatch a pleasant moment, while you may. 
 
 73. (I37-) 
 
 He, who the world's foundations erst did lay, 
 Doth bruise full many a bosom day by day, 
 
 And many a ruby lip and musky tress 
 Doth coffin in the earth, and shroud with clav. 
 
 74.(139.) 
 
 Comrades ! I pray you, physic me with wine. 
 Make this wan amber face like rubies shine. 
 And, if I die, use wine to wash my corpse, 
 And frame my coffin out of planks of vine ! 
 
52 THE QUATRAINS OF OMAR KHAYYAM. 
 
 75. (140.) 
 
 When Allah yoked the coursers of the sun, 
 And launched the Pleiades their race to run, 
 My lot was fixed in fate's high chancery ; 
 Then why blame me for wrong that fate has done ? 
 
 76. (142.) 
 
 Whilom, ere youth's conceit had waned, methought 
 Answers to all life's problems I had wrought ; 
 
 But now, grown old and wise, too late I see 
 My life is spent, and all my lore is naught. 
 
 77. (I45-) 
 
 He brought me hither, and I felt surprise, 
 From life I gather but a dark surmise, 
 
 I go against my will ; — thus, why I come, 
 Why live, why go, are all dark mysteries. 
 
 78. (147.) 
 
 They at whose lore the whole world stands amazed. 
 Whose high thoughts, like Borak, to heaven are 
 
 raised, 
 Strive to know Thee in vain, and like heaven's 
 
 wheel 
 Their heads are turning, and their brains are dazed. 
 
THE QUATRAINS OF OMAR KHAYYAM. 53 
 
 79.(151.) 
 
 The sages who have compassed sea and land, 
 Their secret to search out, and understand, — 
 
 My mind misgives me if they ever solve 
 The scheme on which this universe is planned. 
 
 152. 
 
 Ah ! wealth takes wings, and leaves our hands all 
 
 bare, 
 And death's rough hands delight our hearts to tear ; 
 
 And from the nether world let none escape, 
 To bring us tidings of the pilgrims there. 
 
 80. (154.) 
 
 The wheel on high, still busied with despite, 
 Will ne'er unloose a wretch from his sad plight ; 
 
 But when it lights upon a smitten heart, 
 Straightway essays another blow to smite. 
 
 81.(155-) 
 Now is the volume of my youth outworn, 
 And all my spring-tide blossoms rent and torn. 
 
 Ah, bird of youth ! I marked not when you came, 
 Nor when you tied, and left me thus forlorn. 
 
54 THE QUATRAINS OF OMAR KHAYYAM. 
 
 82. (156.) 
 
 These fools, by dint of ignorance most crass, 
 Think tliey in wisdom all mankind surpass ; 
 
 And glibly do tbey damn as infidel, 
 Whoever is not, like themselves, an ass. 
 
 83.(159.) 
 
 Till the Friend pours his wine to glad my heart, 
 No kisses to my face will heaven impart : 
 
 They say, " Repent in time ; " but how repent. 
 Ere Allah's grace hath softened my hard heart ? 
 
 84. (160.) 
 
 When I am dead, take me and grind me small, 
 So that I be a warning unto all, 
 
 And knead me into clay with wine, and then 
 Use me to stop the wine-jar's mouth withal. 
 
 85. (161.) 
 
 What though the sky with its blue canopy 
 Doth close us in so that we cannot see, 
 
 In the etern Cupbearer's wine, methinks. 
 There float a myriad bubbles like to me. 
 
THE QUATRAINS OF OMAR KHAYYAM. 55 
 
 S6. (165.) 
 
 Needs must the tavern-liaunter bathe in wine, 
 For none can make a tarnished name to shine ; 
 
 Go ! bring me wine, for none can now restore 
 Its pristine sheen to this soiled robe of mine. 
 
 87. (168.) 
 
 Let him rejoice who has a loaf of bread, 
 A little nest wherein to lay his head, 
 
 Is slave to none, and no man slaves for him, — 
 In truth his lot is wondrous well bested. 
 
 88. (169.) 
 
 What adds my service to Thy majesty? 
 Or how can sin of mine dishonour Thee ? 
 
 pardon, then, and punish not, I know 
 Thou'rt slow to wrath, and prone to clemency. 
 
 89. (170.) 
 
 Hands, such as mine, that handle bowls of wine, 
 'Twere shame to book and pulpit to confine ; 
 
 Zealot ! thou'rt dry, and I am moist with drink, 
 Yea, far too moist to catch that fire of thine ! 
 
56 THE QUATRAINS OF OMAR KHAYYAM. 
 
 DO. (172.) 
 
 For ever may my hands on wine be stayed. 
 And my Leart pant for some fair Houri maid ! 
 They say, " May Allali aid thee to repent ! '" 
 Repent I could not, e'en with Allah's aid ! 
 
 01.(174.) 
 
 To-day how sweetly breathes the temperate air, 
 The rains have newly laved the parched parterre : 
 
 And Bulbuls cry in notes of ecstasy, 
 " Thou too, pallid rose, our wine must share . " 
 
 92. (175.) 
 
 Ere yon succumb to shocks of mortal pain, 
 The rosy grape-juice from your wine-cup drain. 
 You are not gold, that, hidden in the earth. 
 Your friends should care to dig you up again ! 
 
 1)3. (176.) 
 
 ily coming brought no profit to the sky, 
 Nor does my going swell its majesty ; 
 
 Coming and going put me to a stand, 
 Ear never heard tlieir wherefore nor their whv. 
 
THE QUATRAINS OF OMAR KHAYYAM. 57 
 
 9i. (I 77-) 
 
 The heavenly Sage, whose wit exceeds compare, 
 Counteth each vein, and numbereth every hair ; 
 
 Men you may cheat by hypocritic arts, 
 But how cheat llim to whom all hearts are bare ? 
 
 95. (178.) 
 
 Ah ': wine lends wings to many a weary wight, 
 And beauty spots to ladies' faces bright ; 
 All Kamazan I have not drunk a drop. 
 Thrice welcome then, Bairam's blessed night ! 
 
 96. (180.) 
 
 To prayer and fasting when my heart inclined, 
 All my desire I surely hoped to find ; 
 
 Alas ! my purity is stained with wine, 
 My prayers are wasted like a breath of wind. 
 
 97. (183.) 
 
 Why spend life in vainglorious essay 
 All Being and Not-being to survey ? 
 
 Since Death is ever pressing at your heels, 
 'Tis best to drink or dream your life away. 
 
58 THE QUATRAINS OF OMAR KHAYYAM. 
 
 98. (184.) 
 
 Some hanker after that vain phantasy 
 Of Houris, feigned in Paradise to be ; 
 
 But, when the veil is lifted, they will find 
 How far they are from Thee, how far from Thee ! 
 
 09.(185.) 
 
 In Paradise, they tell us, Houris dwell, 
 And fountains run with wine and oxymel : 
 If these be lawful in the world to come. 
 Surely 'tis right to love them here as well. 
 
 100. (186.) 
 
 A draught of wine would make a mountain dance, 
 Base is the churl who looks at wine askance ; 
 
 Wine is a soul our bodies to inspire, 
 A truce to this vain talk of temperance ! 
 
 101. (187.) 
 
 Oft doth my soul her piisoned state bemoan, 
 Her earth-born comatc she would fain disown, 
 
 And quit, did not the stirrup of lln^ law 
 Upbear her foot from dashing on the stone. 
 
THE QUATRAINS OF OMAR KHAYYAM. 59 
 
 102. (190.) 
 
 What sage tlie eternal tangle e'er unravelled, 
 Or one short step beyond his nature travelled ? 
 
 From pupils to the masters turn your eyes, 
 And see, each mother's son alike is gravelled. 
 
 103. (191.) 
 
 Crave not of worldly sweets to take your fill, 
 Nor wait on turns of fortune, good or ill ; 
 
 Be of light heart, as are the skies above, 
 They roll their destined rounds, and then lie still. 
 
 104. (192.) 
 
 What eye can pierce the veil of God's decrees. 
 Or read the riddle of earth's destinies ? 
 
 Pondered have I for years threescore and ten, 
 But still am baffled by these mysteries. 
 
 105. (193.) 
 
 They say, when the last trump shall sound its knell, 
 The Friend will sternly judge, and doom to hell. 
 
 Can aught but good from perfect goodness come ? 
 Compose your trembling hearts, 'twill all be well. 
 
6o THE QUATRAINS OF OMAR KHAYYAM. 
 
 lUG. (194.) 
 
 Drink wine to root up metaphysic weeds, 
 And tangle of the two-and-seventy creeds ; 
 Do not forswear that wondrous alchemy, 
 'Twill turn to gold, and cure a thousand needs. 
 
 107. (195.) 
 
 Though drink is wrong, take care with whom you 
 
 drink, 
 And who you are that drink, and what you drink ; 
 And drink at will, for, these three points observed. 
 Who but the very wise can ever drink ? 
 
 108. (196.) 
 
 To drain a gallon beaker I design. 
 
 Yea, two great beakers, brimmed with richest wine; 
 
 Old faith and reason thrice will I divorce. 
 Then take to wife the daughter of the vine. 
 
 109. (197.) 
 
 True I drink wine, like every man of sense, 
 For I know Allah will not take ofifence ; 
 
 Before time was, He knew that I should drink, 
 And who am T to thwart Tlis prescience ? 
 
THE QUATRAINS OF OMAR KHAYYAM. 6i 
 
 110. (200.) 
 
 When false dawn streaks the east with cold grey line, 
 Pour in your cups the pure blood of the vine ; 
 
 The truth, they say, tastes bitter in the mouth, 
 This is a token that the " Truth " is wine. 
 
 111. (201.) 
 
 Now is the time earth decks her greenest bowers, 
 And trees, like Musa's hand, grow white with flowers ! 
 
 As 'twere at 'Isa's breath the plants revive, 
 While clouds brim o'er, like tearful eyes, with showers. 
 
 '112. (203.) 
 
 The showers of grape-juice, which cupbearers pour. 
 Quench fires of grief in many a sad heart's core ; 
 
 Praise be to Allah, who hath sent this balm 
 To heal sore hearts, and spirits' health restore ! 
 
 113. (204.) 
 
 Can alien Pharisees Thy kindness tell. 
 
 Like us. Thy intimates, who nigh Thee dwell ? 
 
 Thou say'st, " All sinners will I burn with fire." 
 Say that to strangers, we know Thee too well. 
 
THE QUATRAINS OF OMAR KHAYYAM. 
 
 111.(205.) 
 
 comrades dear, when hither ye repair 
 
 In times to come, communion sweet to share, 
 
 While the cupbearer pours your old Magh wine, 
 Call poor Khayyam to mind, and breathe a prayer. 
 
 115. (206.) 
 
 For me heaven's sphere no music ever made. 
 Nor yet with soothing voice my fears allayed ; 
 If e'er I found brief respite from my woes, 
 Back to woe's thrall I was at once betrayed. 
 
 116. (207.) 
 
 Sooner with half a loaf contented be, 
 And water from a broken crock, like me, 
 Than lord it over one poor fellow-man, 
 Or to another bow the vassal knee. 
 
 117. (208.) 
 
 While Moon and Venus in the sky shall dwell, 
 None shall see aught red grape-juice to excel : 
 
 foolish publicans, what can you buy 
 One half so precious as the goods you sell ? 
 
THE QUATRAINS OF OMAR KHAYYAM. 63 
 
 118. (209.) 
 
 They who endowed with wit and strength of brain, 
 As Guiding Lights men's homage did obtain, 
 
 Not even they emerged from this dark night, 
 But told their dreams, and fell asleep again. 
 
 119. (210.) 
 
 At dawn, when dews bedeck the tulip's face, 
 And violets their heavy heads abase, 
 
 I love to see the roses' folded buds. 
 With petals closed against the winds' disgrace. 
 
 120. (212.) 
 
 Ah ! thou hast snared this head, though white as snow. 
 Which oft has vowed the wine-cup to forego ; 
 
 And wrecked the mansion long resolve did build. 
 And rent the vesture penitence did sew ! 
 
 121. (213.) 
 
 I am not one whom Death doth much dismay, 
 Life's terrors all Death's terrors far outweigh ; 
 
 This life, that Heaven hath lent me for a while, 
 I will pay back, when it is time to pay. 
 
64 THE QUATRAINS OF OMAR KHAYYAM. 
 
 122.(214.) 
 
 The stars, who dwell ou heaven's exalted stage, 
 Baffle the wise diviners of our age ; 
 
 Take heed, hold fast the rope of mother wit, 
 These augurs all mistrust their own presage. 
 
 123. (216.) 
 
 Slaves of vain wisdom and philosophy, 
 Who toil at Being and Nonentity, 
 
 Parching your brains till they are like dry grapes. 
 Be wise in time, and drink grape-juice, like me ! 
 
 124. (217.) 
 
 Sense, seeking happiness, bids us pursue 
 All present joys, and present griefs eschew ; 
 
 She says, we are not like the meadow grass, 
 Which, when they mow it down, springs up anew. 
 
 125. (219.) 
 
 ]\[y comrades all are gone ; Death, deadly foe, 
 Hath caught them one by one, and trampled low ; 
 
 They shared life's feast, and drank its wine with me, 
 But lost their heads, and dropped a while ago. 
 
THE QUATRAINS OF OMAR KHAYYAM. 65 
 
 126. (221.) 
 
 When the great Founder moulded me of old, 
 He mixed much baser metal with my gold ; 
 
 Better or fairer I can never be 
 Than when I issued from his heavenly mould. 
 
 127. (222.) 
 
 The joyous souls who quaff potations deep, 
 And saints who in the mosque sad vigils keep, 
 
 Are lost at sea alike, and find no shore, 
 One only wakes, all others are asleep. 
 
 128. (224.) 
 
 Small gains to learning on this earth accrue, 
 They pluck life's fruitage, learning who eschew ; 
 Take pattern by the fools who learning shun. 
 And then perchance shall fortune smile on you. 
 
 129. (234.) 
 
 Comrades ! when e'er ye meet together here, 
 
 Kecall your friend to mind, and drop a tear ; 
 
 And when the circling wine-cups reach his seat, 
 
 Let one be overturned his dust to cheer. 
 
 E 
 
66 THE QUATRAINS OF OMAR KHAYYAM. 
 
 130. (237.) 
 
 Many have come, and run their eager race, 
 Striving for pleasures, luxuries, or place, 
 
 And quaffed their wine, and now all silent lie. 
 Enfolded in their parent earth's embrace. 
 
THE QUATRAINS OF OMAR KHAYYAM. 67 
 
 Ee. 
 
 131. (240.) 
 
 Heaven multiplies our sorrows day by day, 
 And grants no joys it does not take away ; 
 
 If those unborn could know the ills we bear, 
 What think you, would they rather come or stay ? 
 
 132. (241.) 
 
 Why ponder thus the future to foresee, 
 And jade thy brain to vain perplexity ? 
 
 Cast off thy care, leave Allah's plans to him, 
 He formed them all without consulting thee. 
 
 133. (242.) 
 
 The tenants of the tombs to dust decay, 
 Nescient of self, and all beside are they ; 
 
 Their crumbling atoms float about the world, 
 Like mirage clouds, until the judgment-day. 
 
68 THE QUATRAINS OF OMAR KHAYYAM. 
 
 131 (243.) 
 
 soul ! lay up all earthly goods in store, 
 
 Thy mead with pleasure's flowerets spangle o'er ; 
 
 And know 'tis all as dew, that decks the flowers 
 For one short night, and then is seen no more ! 
 
 135. (244.) 
 
 Heed not the Sunna, nor the law divine ; 
 If to the poor his portion you assign. 
 
 And never injure one, nor yet abuse, 
 I guarantee you heaven, and now some wine ! 
 
 13(J. (247.) 
 
 The world is bafiled in its search for Thee, 
 Wealth cannot find Thee, no, nor poverty ; 
 
 All speak of Thee, but none have ears to hear, 
 Thou'rt near to all, but none have eyes to see. 
 
 137. (248.) 
 
 Take cai-e you never hold a drinking bout 
 With an ill-tempered, ill-conditioned lout ; 
 
 He'll make a vile disturbance all night long, 
 And vile apologies next day, no doubt. 
 
THE QUATRAINS OF OMAR KHAYYAM. 69 
 
 138. (249.) 
 
 The starry aspects are not all benign ; 
 Why toil then after vain desires, and pine 
 
 To lade thyself with load of fortune's boons, 
 Only to drop it with this life of thine ? 
 
 139. (252.) 
 
 I saw a busy potter by the way 
 
 Kneading with might and main a lump of clay'; 
 
 And, lo ! the clay cried, " Use me tenderly, 
 I was a man myself but yesterday ! " 
 
 140. (254.) 
 
 Deep in the rondui^e of the heavenly blue, 
 There is a cup, concealed from mortals' view, 
 
 Which all must drink in turn ; sigh not then, 
 But drink it boldly, when it comes to you ! 
 
THE QUATRAINS OF OMAR KHAYYAM. 
 
 Ml. (257.) 
 
 O heart! this world is but a fleeting show. 
 Why should its empty griefs distress thee so ? 
 
 Bow down, and bear th}' fate, the eternal pen 
 Will not unwrite its roll for thee, I trow ! 
 
 142. (258.) 
 
 Who e'er returned of all that went before, 
 To tell of that long road they travel o'er ? 
 
 Leave naught undone of what you have to do, 
 For when you go, you will return no more. 
 
 143. (262.) 
 
 In taverns better far commune with Thee, 
 Than pray in mosques, and fail Thy face to see ! 
 
 first and last of all Thy creatures Thou ; 
 'Tis Thine to buru, and Thine to cherish me ! 
 
THE QUATRAINS OF OMAR KHAYYAM. 71 
 
 114. (264.) 
 
 I flew here, as a wandering bird in aim 
 Up to a higher nest my course to frame ; 
 
 But, finding here no guide who knows the way. 
 Fly out by the same door where through I came. 
 
 145. (265.) 
 
 He binds us in resistless Nature's chain, 
 And yet bids us our natures to restrain ; 
 
 Between these counter rules we stand perplexed, 
 " Hold the jar slant, but all the wine retain." 
 
 146. (266.) 
 
 Tbey go away, and none is seen returning, 
 To teach that other world's recondite learning ; 
 
 'Twill not be shown for dull mechanic prayers, 
 For prayer is naught without true heartfelt yearning. 
 
 147. (267.) 
 
 Go to ! Cast dust on those deaf skies, who spurn 
 Thy orisons and bootless prayers, and learn 
 
 To quaff the cup, and hover round the fair ; 
 Of all who go, did ever one return ? 
 
72 THE QUATRAINS OF OMAR KHAYYAM. 
 
 148. (268.) 
 
 Tliougli Khayyam strings no pearls of righteous deeds, 
 Nor roots from out his soul sin's noisome weeds, 
 
 Yet will he not despair of heavenly grace, 
 SeeinsT that one as two he ne'er misreads. 
 
 149. (270.) 
 
 We are but chessmen, destined, it is plain. 
 That great chess player, Heaven, to entertain ; 
 It moves us on life's chess-board to and fro. 
 And then in death's box shuts us up again. 
 
 150. (274.) 
 
 I put my lips to the cup, for I did yearn 
 The means of gaining length of days to learn ; 
 It leaned its lip to mine, and whispered low, 
 " Drink ! for, once gone, you never will return." 
 
THE QUATRAINS OF OMAR KHAYYAM. 73 
 
 )in. 
 
 lol. (277.) 
 
 At Tus a bird perched in the ruined street 
 And on the skull of Kawiis set his feet, 
 
 And thus he made his moan, " Alas, poor king ! 
 Thy bells are hushed, thy drums have ceased to beat. 
 
 152. (279.) 
 
 What launched that golden orb his course to run, 
 What wrecks his firm foundations, when 'tis done, 
 
 No man of science ever weighed with scales, 
 Nor made assay with touchstone, no, not one ! 
 
74 THE QUATRAINS OF OMAR KHAYYAM. 
 
 153. (280.) 
 
 I PRAY tliee to my counsel lend thine ear, 
 Cast off this false hypocrisy's veneer ; 
 
 This life a moment is, the next all time, 
 Sell not eternity for earthly gear ! 
 
 151. (282.) 
 
 Khayyam ! rejoice that wine you still can pour, 
 And still the charms of tulip cheeks adore ; 
 
 You'll soon not be, rejoice then that you are, 
 Think how 'twould be in case you were no more ! 
 
 155.(283.) 
 
 Once, in a potter's shop, a company 
 
 Of cups in converse did I chance to see, 
 
 And lo ! one lifted up his voice, and cried, 
 " Who made, who sells, who buys this pottery ? 
 
THE QUATRAINS OF OMAR KHAYYAM. 75 
 
 156. (287.) 
 
 Although the creeds number some seventy-three, 
 I hold with none but that of loving Thee ; 
 
 What matter faith, unfaith, obedience, sin ? 
 Thou'rt all we need, the rest is vanity. 
 
 157. (288.) 
 
 Tell one by one my scanty virtues o'er ; 
 As for my sins, forgive them by the score ; 
 
 Let not my faults kindle Thy wrath to flame ; 
 By blest Muhammad's tomb, forgive once more ! 
 
 158. (290.) 
 
 There is a chalice made with art profound, 
 With tokens of the Maker's favour crowned ; 
 
 Yet the great Potter takes his masterpiece, 
 And dashes it to pieces on the ground ! 
 
76 THE QUATRAINS OF OMAR KHAYYAM. 
 
 159. (291.) 
 
 In truth wine is a spirit tliin as air, 
 
 A limpid soul in the cup's earthen ware ; 
 
 No dull dense person shall be friend of mine 
 Save wine-cups, which are dense and also rare. 
 
THE QUATRAINS OF OMAR KHAYYAM. 77 
 
 mat 
 
 160. (292.) 
 
 WHEEL of heaven ! no ties of bread you feel, 
 No ties of salt, you flay me like an eel ! 
 
 A woman's wheel spins clothes for man and wife, 
 It does more good than you, heavenly wheel ! 
 
 161. (293.) 
 
 Did no fair rose my paradise adorn, 
 
 I would make shift to deck it with a thorn ; 
 
 And if I lacked my prayer-mats, beads, and Shaikh, 
 Those Christian bells and stoles I would not scorn. 
 
 162. (294.) 
 
 " If heaven deny me peace and fame," I said, 
 " Let it be open war and shame instead ; 
 
 The man who scorns bright wine had best beware, 
 I'll arm me with a stone, and break his head ! " 
 
78 THE QUATRAINS OF OMAR KHAYYAM. 
 
 1G3. (295.) 
 
 See ! the dawn breaks, and rends night's canopy : 
 Arise ! and drain a morninar drauglit with me ! 
 
 Away with gloom ! full many a dawn will break 
 Looking for us, and we not here to see ! 
 
THE QUATRAINS OF OMAR KHAYYAM. 79 
 
 Earn. 
 
 164. (joi.) 
 
 Give me my cup in hand, and sing a glee 
 In concert with the bulbuls' symphony ; 
 
 Wine would not gurgle as it leaves the flask, 
 If drinkino- mute were ri^ht for thee and me ! 
 
 165. (302.) 
 
 The " Truth " will not be shown to lofty thought, 
 Nor yet with lavished gold may it be bought ; 
 
 Till self be mortified for fifty years, 
 From words to " states " of heart you'll not be brought. 
 
 166. (303.) 
 
 I solved all problems, down from Saturn's wi*eath 
 Unto this lowly sphere of earth beneath, 
 
 And leapt out free from bonds of fraud and lies. 
 Yea, every knot was loosed, save that of death ! 
 
8o THE QUATRAINS OF OMAR KHAYYAM. 
 
 167. (304.) 
 
 Peace ! the eternal " Has been " and " To be " 
 Pass man's experience, and man's theory ; 
 
 In joyful seasons naught can vie with wine, 
 To all these riddles wine supplies the key ! 
 
THE QUATRAINS OF OMAR KHAYYAM. 8i 
 
 168. (305.) 
 
 Allah, our Lord, is merciful, though just ; 
 Sinner ! despair not, but His mercy trust ! 
 
 For though to-day you perish in your sins, 
 To-morrow He'll absolve your crumbling dust. 
 
 169. (306.) 
 
 Your course annoys me, ye wheeling skies • 
 Unloose me from your chain of tyrannies ! 
 
 If none but fools your favours may enjoy, 
 Then favour me, — I am not very wise ! 
 
 170. (309.) 
 
 When Khayyam quittance at Death's hand receives, 
 And sheds his outworn life, as trees their leaves. 
 
 Full gladly will he sift this world away, 
 Ere dustmen sift his ashes in their sieves. 
 
82 THE QUATRAINS OF OMAR KHAYYAM. 
 
 171. (310.) 
 
 This wheel of heaven, which makes us all afraid, 
 I liken to a lamp's revolving shade, 
 
 The sun the candlestick, the earth the shade, 
 And men the trembling forms thereon jjortrayed. 
 
 172.(311.) 
 
 Who was it that did mix my clay ? Not I. 
 Who spun my web of silk and wool ? Not I. 
 Who wrote upon my forehead all my good, 
 And all mv evil deeds ? In truth not I. 
 
 173.(312.) 
 
 let us not forecast to-morrow's fears, 
 But count to-day as gain, my brave compeers ! 
 To-morrow we shall quit this inn, and march 
 With comrades who have marched seven thousand years. 
 
 174.(313.) 
 
 Ne'er for one moment leave your cup unused ! 
 Wine keeps heart, faith, and reason too, amused ; 
 
 Had Iblis swallowed but a single drop, 
 To worship Adam he had ne'er refused ! 
 
THE QUATRAINS OF OMAR KHAYYAM. 83 
 
 175.(316.) 
 
 Ah ! by these heavens, that ever circling run, 
 And by my own base lusts I am undone, 
 
 Without the wit to abandon worldly hopes, 
 And wantiusr sense the world's allures to shun ! 
 
 176.(317.) 
 
 On earth's green carpet many sleepers lie. 
 And hid beneath it others I descry ; 
 
 And others, not yet come, or passed away, 
 People the desert of Nonentity ! 
 
 177. (318.) 
 
 Sure of Thy grace, for sins why need I fear ? 
 How can the pilgrim faint whilst Thou art near ? 
 On the last day Thy grace will wash me white, 
 And make my " black record " to disappear. 
 
 178.(319.) 
 
 Think not I dread from out the world to hie. 
 And see my disembodied spirit fly ; 
 
 I tremble not at death, for death is true, 
 'Tis my ill life that makes me fear to die ! 
 
84 THE OUATRAJXS OF OMAR KHAYYAM. 
 
 17<>. (320.) 
 
 Let us shake oft' dull reason's incubus, 
 Our tale of days or years cease to discuss, 
 
 And take our jugs, and plenish them with wine, 
 Or ere grim potters make their jugs of us ! 
 
 180.(3 2 1.) 
 
 How much more wilt thou chide, O raw divine, 
 For that I drink, and am a libertine ? 
 
 Thou hast thy weary beads, and saintly show, 
 Leave me my cheerful sweetheart, and my wine ! 
 
 181. (322.) 
 
 Against my lusts I ever war, in vain, 
 
 I think on my ill deeds with shame and pain ; 
 
 I trust Thou wilt assoil me of my sins, 
 But even so, my shame must still remain. 
 
 182.(323.) 
 
 In these twin compasses, Love, you see 
 One body with two heads, like you and me, 
 
 AVhich wander round one centre, circlewise, 
 But at the last in that one point agree. 
 
THE QUATRAINS OF OMAR KHAYYAM. 85 
 
 183. (324.) 
 
 We shall not stay here long, but while we do, 
 'Tis folly wine and sweethearts to eschew ; 
 Why ask if earth etern or transient be ? 
 Since you must go, it matters not to you. 
 
 184.(325.) 
 
 In reverent sort to* mosque I wend my way, 
 But, by great Allah, it is not to pray ; 
 
 No ! but to steal a prayer-mat ! When 'tis worn, 
 I go again, another to purvey. 
 
 - 18.5.(329.) 
 
 The world is false, so I'll be false as well, 
 
 And with bright wine, and gladness ever dwell ! 
 
 They say, " May Allah grant thee penitence ! " 
 He grants it not, and did he, I'd rebel ! 
 
 186.(330.) 
 
 When Death shall tread me down and pluck me bare, 
 Like some fat capon, or poor chanticlere ; 
 
 Then mould me to a cup, and fill with wine ; 
 Its perfume will revive me then and there. 
 
86 THE QUATRAINS OF OMAR KHAYYAM. 
 
 1B7. (33I-) 
 
 So far as this world's dealings I have traced, 
 I find its favours shamefully misplaced ; 
 
 Allah be praised ! I see myself debarred 
 From all its boons, and wrongfully disgraced. 
 
 188. (332.) 
 
 'Tis dawn ! my heart with wine I will recruit, 
 And dash to bits the glass of good repute ; 
 
 My long-extending hopes I will renounce, 
 And grasp long tresses, and the charming lute. 
 
 189.(333.) 
 
 Though I had sinned the sins of all mankind, 
 I know Thou would'st to mercy be inclined ; 
 
 Thou sayest, " I will help in time of need : " 
 One needier than me where wilt Thou find ? 
 
 190. (334-) 
 
 Am I a wine-bibber ? What if 1 am ? 
 Giaour, or infidel? Suppose I am 'f 
 
 Each sect miscalls me, but I heed them not, 
 I am my own, and, what I am, 1 am. 
 
THE QUATRAINS OF OMAR KHAYYAM. 87 
 
 1^1.(335-) 
 
 All my life long to drink I have not ceased, 
 And drink I will to-night on Kader's feast ; 
 
 And throw my arms about the wine-jar's neck, 
 And kiss its lip, and clasp it to my breast ! 
 
 192. izz^.) 
 
 I know what is, and what is not, I know 
 The lore of things above, and things below. 
 But all this lore will cheerfully renounce, 
 If one a higher lore than drink can show. 
 
 193.(337.) 
 
 Though I drink wine, I am no libertine. 
 Nor am I grasping, save of cups of wine ; 
 
 I scruple to adore myself, like you ; 
 For this cause to wine-worship I incline. 
 
 194.(339-) 
 
 We make the wine-jar's lip our place of prayer, 
 And drink in lessons of true manhood there. 
 
 And pass our lives in taverns, if perchance 
 The time misspent in mosques we may repair. 
 
88 THE QUATRAINS OF OMAR KHAYYAM. 
 
 195. (340.) 
 
 Man is the wliole creation's summary, 
 The precious apple of great wisdom's eye 
 
 The circle of existence is a ring, 
 Whereof the sisTnet is humanitv. 
 
 196. (341.) 
 
 With fancies, as with wine, our heads we turn. 
 Aspire to heaven, and earth's low trammels spurn 
 
 But, when we drop this fleshly clog, 'tis seen 
 From dust we came, and back to dust return. 
 
 197. (343-) 
 
 I never drank of joy's sweet cordial. 
 
 But grief's fell hand infused a drop of gall ; 
 
 Nor dipped my bread in pleasure's piquant salt, 
 But briny sorrow made me smart withal ! 
 
 198. (344.) 
 
 At dawn to tavern haunts I wend my way, 
 And with distraught Kalendars pass the day ; 
 
 Thou ! who know'st things secret, and things 
 known, 
 (jraut rae Thy grace, that I may learn to pray ! 
 
THE QUATRAINS OF OMAR KHAYYAM. 89 
 
 199. (346.) 
 
 Never from worldly toils have I been free, 
 Never for one short moment glad to be ! 
 I served a long apprenticeship to fate, 
 But yet of fortune gained no mastery. 
 
 200. (347-) 
 
 One hand with Koran, one with wine-cnp dight, 
 I half incline to wrong, and half to right ; 
 
 The azure-marbled sky looks down on me 
 A sorry Moslem, yet not heathen quite. 
 
 •201.(350.) 
 
 My critics call me a philosopher, 
 
 But Allah knows full well they greatly err ; 
 
 I know not even what I am, much less 
 Why on this earth I am a sojourner ! 
 
 202. (352.) 
 
 Quoth rose, " I am the Yusuf flower, I swear. 
 For in my mouth rich golden gems I bear : " 
 
 I said, " Show me another proof." Quoth she, 
 " Behold this blood-stained vesture that I wear ! " 
 
go THE QUATRAINS OF OMAR KHAYYAM. 
 
 203.(3 5 3.) 
 
 I studied with the masters lonsf agfo. 
 And long ago did master all the}' know ; 
 Hear now the end and issue of it all, 
 From earth I came, and like the wind I go ! 
 
 20 J. (35 5.) 
 
 To find great Jamshed's world-reflecting bowl 
 I compassed sea and land, and viewed the whole ; 
 
 But, when I asked the wary sage, I learned 
 That bowl was my own body, and my soul ! 
 
 205. (356.) 
 
 Me, cruel Queen ! you ever captivate, 
 
 From valiant knight to puny pawn translate ; 
 
 And marshal all your force and ply your arts, 
 To take my castles, and myself checkmate I 
 
 206. (357.) 
 
 If Allah wills me not to will aright. 
 How can I frame my will to will aright ? 
 
 Each single act I will must needs be wrong, 
 Since none but Ho can make me will aritrht. 
 
THE QUATRAINS OF OMAR KHAYYAM. 91 
 
 207. (360.) 
 
 Endure this world without my wiue I canuot ! 
 Drag on life's load without my cups I cannot ! 
 I am the slave of that sweet moment, when 
 They say, " Take one more goblet," and I cannot ! 
 
92 THE QUATRAINS OF OMAR KHAYYAM. 
 
 Bum 
 
 208. (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 morrow 
 Deal with nie as Thy mercy may dictate ! 
 
 209. (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. 
 
 210. (366.) 
 
 Lament not fortune's want of constancy, 
 P)ut up ! and seize her favours ere they flee ; 
 
 If fortune always cleaved to other men, 
 TIow could a turn of luck have come to thee ? 
 
THE Q UA TRA INS OF OMA R KHA Y YA M. 93 
 
 211.(367-) 
 
 Chief of old friends I 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. 
 
 212.(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, aye be kind ! 
 
 213. (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 ! 
 
 214. (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, fools." 
 
94 THE QUATRAINS OF OMAR KHAYYAM. 
 
 215. (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. 
 
 210. (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 ! 
 
 217.(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 np with Pharisaic pride ! 
 
 218. (385.) 
 
 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 mvself, and set mc free ! 
 
THE QUATRAINS OF OMAR KHAYYAM. 95 
 
 219. (387.) 
 
 Since all man's business in this world of woe 
 Is sorrow's pangs to feel, and grief to know, 
 
 Happy are they that never come at all, 
 And they that, having come, are first to go ! 
 
 220. (389.) 
 
 Nor you nor I can read the etern decree, 
 To that enigma we can find no key ; 
 
 They talk of you and me behind the veil, 
 But, sweep that veil away, and where are toe ^ 
 
96 THE QUATRAINS OF OMAR KHAYYAM. 
 
 COato* 
 
 22]. (390.) 
 
 Love, for ever dotli Leaven's wheel design 
 To take away thy precious life, and mine ; 
 Sit we upon this turf, 'twill not be long 
 Ere turf shall grow upon my dust, and thine ! 
 
 222. (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 ! " 
 
 223. (3930 
 
 Wc 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 dust 
 'Neath heaven's blue rondure, but their smoke, where 
 is it? 
 
THE QUATRAINS OF OMAR KHAYYAM. 97 
 
 224. (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. 
 
 225. (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 wheel 
 Oft into cup, oft into goblet, made ! " 
 
 226. (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 ! 
 
 227. (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 canst Thou repay ? 
 
 G 
 
98 THE QUATRAINS OF OMAR KHAYYAM. 
 
 228. (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 ! 
 
 229. (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 ! 
 
THE QUATRAINS OF OMAR KHAYYAM. 99 
 
 230. (406.) 
 
 THOU who hast done ill, and ill alone, 
 And thinkest to find mercy at the throne, 
 
 Hope not for mercy ! for good left undone 
 Cannot be done, nor evil done undone ! 
 
 231. (408.) 
 
 These heavens, methinks, are like an overturned cup, 
 Whereto the wise with awe keep gazing up ; 
 So o'er his love, the cup, the bottle stoops, 
 Feigning to kiss, and gives her blood to sup ! 
 
 232. (410.) 
 
 The di'op wept for his severance from the sea, 
 But the sea smiled, for " I am all," said he, 
 
 " The Truth is all in all, there's naught beside, 
 That one point circling apes plurality." 
 
loo THE QUATRAINS OF OMAR KHAYYAM. 
 
 233.(414.) 
 
 Bulbuls, doting on roses, oft complain 
 How froward breezes rend their veils in twain ; 
 Sit we beneath this rose, which many a time 
 Has dropped to earth, and sprung from earth again. 
 
 234.(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 ! 
 
 235.(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 ! 
 
 236. (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 estimates 
 111 done as undone, good undone as done. 
 
THE QUATRAINS OF OMAR KHAYYAM. 
 
 237. (424.) 
 
 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 ! 
 
 238. (426.) 
 
 Yain study of philosophy eschew 1 
 
 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. 
 
I02 THE QUATRAINS OF OMAR KHAYYAM. 
 
 23ft. (427.) 
 
 HEART ! canst tliou 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 ? 
 
 240. (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 ! 
 
 211. (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 Thou 
 Imputest sin, when I do but obey ! 
 
THE QUATRAINS OF OMAR KHAYYAM. lo: 
 
 242. (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 ! 
 
 243. (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 earthy zone ? 
 
 244. (437-) 
 
 Ah, potter, stay thine hand ! with ruthless art 
 Put not to such base use man's mortal part ! 
 See, thou art mangling on thy cruel wheel 
 Faridun's fingers, and Kai Khosrau's heart ! 
 
 245. (439-) 
 
 From this world's kitchen toil not to obtain 
 Those dainties, seeming real, but really vain, 
 
 Which greedy worldlings gorge to their own loss ; 
 Kenounce that loss, so loss shall prove thy gain ! 
 
104 THE QUATRAINS OF OMAR KHAYYAM. 
 
 246. (442.) 
 
 Ah ! would there were a place of rest from pain, 
 Which we, poor pilgrims, might at last attain, 
 
 And after many thousand wintry years, 
 Renew our life, like flowers, and bloom again ! 
 
 247. (444-) 
 
 Winter is past, and spring-tide has begun, 
 Soon will the pages of life's book be done ! 
 
 Well saith the sage, " Life is a poison rank, 
 And antidote, save grape-juice, there is none." 
 
 248. (446.) 
 
 Last night I dashed my cup against a stone, 
 In a mad drunken freak, as I must own, 
 
 And lo ! the cup cried out in agon}^, 
 " You too, like me, shall soon be overthrown." 
 
 249. (449.) 
 
 Open the door ! O entrance who procurest. 
 
 And guide the way, Thou of guides the surest ! 
 
 Directors born of men shall not direct me. 
 Their counsel comes to naught, but Thou endurest ! 
 
THE QUATRAINS OF OMAR KHAYYAM. 105 
 
 250. (452.) 
 
 Give tne a skin of wine, a crust of bread, 
 A pittance bare, a book of verse to read ; 
 
 With thee, love, to share ivj lowly roof, 
 I would not take the Sultan's realm instead ! 
 
 251. (459.) 
 
 Behold, where'er we turn our ravished eyes. 
 Sweet verdure springs, and crystal Kausars rise ; 
 
 And plains, once bare as hell, now smile as heaven : 
 Enjoy this heaven with maids of Paradise ! 
 
 252. (463.) 
 
 When dawn doth silver the dark firmament. 
 Why shrills the bird of dawning his lament ? 
 
 It is to show in dawn's bright looking-glass 
 How of thy careless life a night is spent. 
 
 253. (464.) 
 
 Cupbearer, come ! from thy full-throated ewer 
 Pour blood-red wine, the world's despite to cure ! 
 
 Where can I find another friend like wine, 
 So genuine, so solacing, so pure ? 
 
io6 
 
 THE QUATRAINS OF OMAR KHAYYAM. 
 
 254. (466.) 
 
 It chanced into a potter's shop I strayed, 
 
 He turned his wheel and deftly plied his ti'ade, 
 
 And out of monarchs' heads, and beggars' feet, 
 Fair heads and handles for his pitchers made ! 
 
 255. (471.-) 
 
 Who framed the lots of quick and dead but Thou ? 
 Who turns the troublous wheel of heaven but Thou ? 
 
 Though we are sinful slaves, is it for Thee 
 To blame us ? Who created us but Thou ? 
 
 256. (473.) 
 
 A Shaikh beheld a harlot, and quoth he, 
 " You seem a slave to drink and lechery ; " 
 
 And she made answer, " What I seem I am, 
 But, Master, are you all you seem to be?" 
 
 257. (474-) 
 
 If, like a ball, earth to my house were borne, 
 When (li'iink, I'd rate it at a barley-corn ; 
 
 Last night they offered me in pawn for wine, 
 But the rude vintner laughed that iiledge to scorn. 
 
THE QUATRAINS OF OMAR KHAYYAM. 107 
 
 258. (475-) 
 Now in tliick clouds Thy face Thou dost immerse, 
 And now display it iu this universe ; 
 
 Thou the spectator, Thou the spectacle. 
 Sole to Thyself Thy glories dost rehearse. 
 
 259. (476.) 
 
 Better to make one soul rejoice with glee. 
 Than plant a desert with a colony ; 
 
 Rather one freeman bind with chains of love, 
 Than set a thousand prisoned captives free ! 
 
 260. (478.) 
 
 Wherever you can get two maunds of wine, 
 Set to, and drink it like a libertine ; 
 
 Whoso acts thus will set his spirit free 
 From saintly airs like yours, and grief like mine. 
 
 261. (481.) 
 
 Yes ! here am I with wine and feres again ! 
 I did repent, but, ah ! 'twas all in vain ; 
 
 Preach not to me of Noah and his flood. 
 But pour a flood of wine to drown my pain ! 
 
lo8 THE QUATRAINS OF OMAR KHAYYAM. 
 
 2G2. (484.) 
 
 Angel of joyful foot ! the dawn is nigh ; 
 Pour wine, and lift thy tuneful voice on high, 
 
 Sing how Jarasheds and Khosraus bit the dust, 
 Whelmed by the rolling months, from Tir to Dai ! 
 
 263. (486.) 
 
 Oh that great Allah would rebuild these skies, 
 And earth, and that at once, before my eyes, 
 And either rase my name from off his roll, 
 Or else relieve my dire necessities ! 
 
 261. (488.) 
 
 Ah ! brand, ah burning brand, foredoomed to burn 
 In fires of dread Gehennom in thy turn, 
 Presume not to teach Allah clemency. 
 For who art thou to teach, or he to learn ? 
 
 265. (490.) 
 
 I never would have come, had I been asked, 
 I would as lief not go, if I were asked, 
 And, to bo short, I would anniliilate 
 All coming, being, going, were I asked ! 
 
THE QUATRAINS OF OMAR KHAYYAM. 109 
 
 206. (493.) 
 
 A potter at his work I chanced to see, 
 Pounding some earth and shreds of pottery ; 
 
 I looked with eyes of insight, and methought 
 'Twas Adam's dust with which he made so free ! 
 
 267. (500.) 
 
 No longer hug your grief and vain despair, 
 But in this unjust world be just and fair; 
 
 And since the substance of the world is naught, 
 Think you are naught, and so shake off dull care ! 
 
NOTES. 
 
NOTES. 
 
 Quatrain 1. 
 
 The numbers in brackets are those of the quatrains in ray 
 " Quatrains of Omar KhayyAm : Persian Text with English 
 Translation," published by Triibner in 1883. 
 
 Lines were engraved on the bowl to measure out the 
 draughts. — Blochmann. 
 
 14. 
 
 "Wheel of heaven," meaning fortune, destiny. Sir Thomas 
 Browne, in the " Religio Medici," speaks of the "wheel of 
 things." 
 
 24. 
 So Job — 
 
 "Thine hands have made me ; yet Thou dost destroy me." 
 
 25. 
 'Isa (Jesus), type of the spiritual guide. 
 
 27. 
 
 Blochmann quotes similar sentiments from Nizami and 
 Hafiz ; it is the view condemned by St. Paul : — 
 
 "Shall we continue in sin, that grace may abound ? " 
 113 H 
 
114 NOTES. 
 
 28. 
 
 Meaning, souls re-absorbed in the Divine essence have no 
 concern with the material heaven and hell. 
 
 31. 
 See Koran Ixxxii. i. 
 
 32. 
 Tliis refers to the Esoteric doctrine of the Sufis or ^Mystics. 
 
 37. 
 Compare Hafiz, Ode 79 — 
 
 "Wherever love is, there is the light of the Beloved's face." 
 
 38. 
 
 Perhaps a hit at the Sufis, who taught annihilation of self 
 in order to obtain communion with the Deitv. 
 
 39. 
 
 So Falstaff— 
 
 " If sack and sugar be a sin, God help the wicked." 
 
 40. 
 Bahram and Jamshed were ancient Idngs of Persia. 
 
 45. 
 A play'on his patronymic, "KhayyAm," i.e., the tent-maker, 
 
 48. 
 Compare Horace — 
 
 " Fecundi caltccs quern non fcccrc disertum." 
 
NOTES. 115 
 
 50. 
 
 Jihun is the Oxus. 
 
 00. 
 
 As Canon Mozley says of the Bible, the Koran " is in one 
 department of its language necessitarian, in another it uses 
 the language of freewill" The orthodox Moslem theologians 
 generally adopt the first of these alternatives, and practically 
 stand committed to the view that no events can occur except 
 those that do occur, consequently that Allah is the author of 
 all evil actions as well as good. Thus the Clulshan i Raz, 
 line 631 — 
 
 " The Truth (Allah) now and again manifests itself as evil ; " 
 
 and in a remarkable letter of the Sheikh-ul-Islam, a French 
 translation of which appeared in the Spectato); February 11, 
 1888, occurs the following passage : "11 faut attribuer comme 
 un article de foi, le bien et le mal a la providence de Dieu." 
 Devout Moslems are always labouring, as for instance in the 
 Masnavi, to explain away the difficulties resulting from this 
 doctrine. In this and similar quatrains Omar attacks these 
 same difficulties in his trenchant manner. 
 
 61. 
 
 The prophet Mohammed never rose to St. Paul's concep- 
 tion, "It is raised a spiritual body." He conceived of the 
 body after the resurrection as the exact counterpart of the 
 present material body, and accordingly made in his Paradise 
 ample provision of carnal and creature comforts to supply its 
 needs. The more reflective Moslems, such as the Sufis, are 
 inclined to explain away the Houris, &c., as merely allegorical, 
 whilst Omar turns the Prophet's Paradise into ridicule. See 
 the "Gulshan i Raz," the mystic "Rose Garden" (Triibner, 
 1880), p. 89. 
 
Ii6 NOTES. 
 
 62. 
 
 Literally "Alif," meaning ^the One (God), "is enough." 
 Probably a quotation. Ilaliz (Ode, 416) uses the same ex- 
 pression — 
 
 "He who knows the One knows all." 
 
 In another Ode he writes — 
 
 "Hafiz, when preaching Unity 
 With Unitarian pen, 
 Blot out and cancel every page 
 That speaks of sjDirits or men : " 
 
 i.e., all existences other than the Deity are merely phenomena. 
 
 66. 
 
 Allah writes his decrees with the " pen " on the " tablet." 
 See Koran Ixviii. i. Omar hints that all these are merely 
 subjective. 
 
 68. 
 
 Alluding to the life-giving breath of Jesus, and the hand of 
 Moses, "white as snow-." See Exodus iv. 6. 
 
 69. 
 
 This is one of the quatrains which lends itself either to a 
 mystic or material interpretation. For the mystic view see 
 the preface to my "Masnavi i Ma'navi, the Spiritual Couplets 
 of Jalal ud Din. i Rumi" (Trubner, 1887). 
 
 73. 
 
 So Job — 
 
 "Is it good unto Thee that Thou shouldest oppress, that Thou 
 shouldcst despise the work of Thine iiaiuls ? " 
 
NOTES. 117 
 
 78. 
 
 Borilk, the steed on which Mohammad made his famous 
 nocturnal ascent into heaven. 
 
 82. 
 So Job — 
 
 " No doubt but ye are the people, and -svisdom shall die with tou." 
 
 9.3. 
 
 Yoltaire has some similar lines in his poem on the Lisbon 
 earthquake. 
 
 95. 
 
 Bairam, the feast on the first of the month following 
 Ramazan, the month of fasting. 
 
 97. 
 
 Being, i.e., the Deity, the only real existence, and Not- 
 being, the nonentity in which His attributes are reflected. 
 See Gulshan i Eaz, p. 14. 
 
 101. 
 
 Were it not for the Almighty's " Canon 'gainst self 
 slaughter." 
 
 102. 
 
 "Beyond his nature," i.e., beyond the limits of his own 
 thought. 
 
 104. 
 So Job— 
 
 " The thunder of his power who can understand ? "' 
 
n8 NOTES. 
 
 lOG. 
 
 Mohammad said, " My people shall be divided into seventy- 
 three sects, all of which, save one, shall have theii* portion in 
 the fire." Pocoeke, Specimen, :!io. 
 
 107. 
 A hit at the casuistry on the subject of wine. 
 
 108. 
 A triple divorce is irrevocable. Koran ii. 13-30. 
 
 110. 
 " False dawn," i.e., the faint light before sunrise. 
 
 122. 
 A hit at the astrologers. 
 
 124. 
 Compare Ecclesiastes — 
 
 "There is nothing better for a man than that he should eat and 
 drink, and that he should make his soul enjoy good in his labour . . . 
 for there is no work, nor device, nor knowledge, nor wisdom, in the 
 grave, whither thou goest." 
 
 127. 
 One, i.e., the Deity. 
 
 135. 
 See Koran il 172 — 
 
 " There is no piety in turning your face to the cast or west, but he is 
 pious who believeth in God . . . and disburseth his wealth to the 
 needy," &c. 
 
 Sunna means the tradition of the elders. 
 
NOTES. 119 
 
 1:36. 
 So Hafiz, Ode 355 (Blockhaus) — 
 
 "How can our eyes behold Thee, as Thou art ? " 
 
 148. 
 
 I.e., holds firmly the doctrine of the Unity of the Deity. 
 See Hafiz, Ode 465. 
 
 151. 
 
 Tiis, at one time capital of Persia, was near Nishapur. 
 Kawiis, one of the Kaiannian dynasty. 
 
 1-55. 
 Men's speculations as to their origin and destiny. 
 
 156. 
 Formulas of faith are indifferent. See Gulshan i Eaz, p. S3. 
 
 161. 
 So Pope — 
 
 " For forms and creeds let graceless zealots fight : 
 He can't be wrong whose life is in the right." 
 
 This is the doctrine condemned by the i8th Article of 
 Religion. See Masnavi, p. 30. 
 
 165. 
 
 Literally, until you dig up your life, and eat blood for fifty 
 years, they will not show you the way from words to "states." 
 The hearing of the word accompanied by self-discipline leads 
 the hearer on to expei'ience what the Sufis called " states " of 
 heart, i.e., intuition of the Truth (God) by the "eye of 
 certainty," communion with the Truth, &c. Compare St. Paul, 
 " Faith Cometh by hearing," and Job, " I have heard of Thee 
 by the hearing of the ear : but now mine eye seeth Thee." 
 Also see Masnavi, p. 166. 
 
120 NOTES. 
 
 173. 
 
 The Moslem belief was that the world was 7000 years old 
 in Omar's time. Compare Hafiz, Ruba'i, 10. 
 
 174. 
 See Koran ii. 31. 
 
 176. 
 
 Tlie sleepers on the earth are those sunk in the sleep of 
 superstition and ignorance. 
 
 177. 
 See Koran xiiL 47. 
 
 178. 
 
 Compare Sir Philip Sidney — 
 
 " Since Nature's works be good, and death doth serve 
 As Nature's work, why should we fear to die ?" 
 
 182. 
 
 Mr. Fitzgerald quotes a similar conceit from the poet 
 Donne, for which see Ward's "English Poets," i. 562. 
 
 184. 
 
 To " steal a prayer-mat " is to pray to be seen of men (M. 
 Nicolas) — a satire on some hypocrite, perhaps himself. 
 
 101. 
 
 Kader, the " night [of power," on which the Koran was 
 revealed. See Koran xcvi. i. 
 
 195. 
 
 Man is the microcosm. See Gulshan i Raz, p. 15 — 
 " Tlic captain jewel of the carcanet." 
 
NOTES. 121 
 
 198. 
 Kalenders are a class of Sufi dervishes. 
 
 201. 
 
 Filsafi, i.e., "philosopher," always has the sense of rational- 
 ist. Compare Montaigne, " Que sais je ?" 
 
 202. 
 
 Yusuf is the type of manly beauty. The yellow stamens 
 are compared to his teeth. Jami has a similar conceit. See 
 "Yusuf wa Zuleikha." 
 
 203. 
 
 Mr. Fitzgerald cites the dying exclamation of Nizam-ul- 
 Mulk, " I am going in the hands of the wind." 
 
 204. 
 
 King Jamshed's cup, which reflected the whole world, is 
 the Holy Grail of Persian poetry, meaning "man is the 
 microcosm." So George Herbert — 
 
 " Man is one world, and hath another to attend him." 
 See Gulshan i Raz, p. 15, note. 
 
 205. 
 
 The pun on nilch, "cheek," and ruJih, "castle" baffles 
 reproduction. 
 
 210. 
 
 This was a speech of Kisra Parviz to his sultana. See 
 Bicknell's Hafiz, p. 73. 
 
 212. 
 
 A rather violent extension of the doctrine, " Mercy is better 
 than sacrifice." 
 
NOTES. 
 
 2U. 
 
 Ti'uth, hidden from theologians and philosophers, is revealed 
 to Mystics. See Gulshan i Raz, p. 1 1 . 
 
 215. 
 
 This recalls the celebrated speech of Alphonso X., King of 
 Castile. 
 
 217. 
 Compare Tartuffe i. 6. 
 
 218. 
 A Mystic's prayer. 
 
 219. 
 
 Compare the well-known chorus in the G^ldipus Coloneus. 
 
 220. 
 
 Meaning we are part of the "Veil of Phenomena," which 
 hides the Divine "Noumenon." If that be swept away, what 
 becomes of us? See Gulshan i Kaz, p. 63, note i. 
 
 Coo (Kn) means " Where are they 1 " Mr. Binning found 
 this quatrain inscribed on the ruins of Perscpolis. 
 
 223. 
 So Ecclesiastes — 
 
 "There is no remembrance of the wise more than of the fool." 
 
 "Smoke," i.e., trace. 
 
 230. 
 
 This quatrain is often ascribed to Abu Sa'id bin Abu'l 
 Khair, and is supposed to have been written in answer to 
 No. 236, which is attributed to xVvicenua. 
 
NOTES. 123 
 
 231. 
 Blood is an emblem of hate. 
 
 232. 
 Compare Gulshan i Raz, p. 6g, and Masnavi, p. 24. 
 
 237. 
 
 This recalls the term ^^ Nunc stajis," applied to time by 
 the Schoolmen. 
 
 240. 
 So Ecclesiastes — 
 
 "I gave my heart to know wisdom . . . and perceived that this also 
 is vanit}-." 
 
 244. 
 
 Faridun and Kai Khosrau were ancient kings of Persia. 
 So Hamlet — 
 
 " Imperial Csesar dead, and turned to clay, 
 Might stop a hole to keep the wind away." 
 
 251. 
 Kausar, a fountain in Paradise. 
 
 252. 
 So Job — 
 
 "Hast spread the sky as a molten looking-glass." 
 
 258. 
 
 Compare the Yulgate, '■^ludens in orhe terrarum" and 
 Gulshan i Raz, p. 75. 
 
 262. 
 Tir and Dai were April and December. 
 
124 NOTES. 
 
 263. 
 
 This rather sins against Horace's canon, "Nee Deus in- 
 ter sit, '^ &c. 
 
 264. 
 
 Here I liave taken hints from Mr. Keene and Mr. Fitz- 
 gerald, and I have to acknowledge obligations to the latter in 
 several other places. 
 
 265. 
 So the Ecclesiast — 
 
 "Therefore I hated life ... for all is vanity and vexation of spirit." 
 
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