The Rubaiyat of Omar Khayyam Part 11

(x.x.xIX.) The custom of throwing a little Wine on the ground before drinking still continues in Persia, and perhaps generally in the East.

Mons. Nicolas considers it "un signe de liberalite, et en meme temps un avertiss.e.m.e.nt que le buveur doit vider sa coupe jusqu'a la derniere goutte." Is it not more likely an ancient Superst.i.tion; a Libation to propitiate Earth, or make her an Accomplice in the illicit Revel? Or, perhaps, to divert the Jealous Eye by some sacrifice of superfluity, as with the Ancients of the West? With Omar we see something more is signified; the precious Liquor is not lost, but sinks into the ground to refresh the dust of some poor Wine-worshipper foregone.

Thus Hafiz, copying Omar in so many ways: "When thou drinkest Wine pour a draught on the ground. Wherefore fear the Sin which brings to another Gain?"

(XLIII.) According to one beautiful Oriental Legend, Azrael accomplishes his mission by holding to the nostril an Apple from the Tree of Life.

This, and the two following Stanzas would have been withdrawn, as somewhat de trop, from the Text, but for advice which I least like to disregard.

(LI.) From Mah to Mahi; from Fish to Moon.

(LVI.) A Jest, of course, at his Studies. A curious mathematical Quatrain of Omar's has been pointed out to me; the more curious because almost exactly parallel'd by some Verses of Doctor Donne's, that are quoted in Izaak Walton's Lives! Here is Omar: "You and I are the image of a pair of compa.s.ses; though we have two heads (sc. our feet) we have one body; when we have fixed the centre for our circle, we bring our heads (sc. feet) together at the end." Dr. Donne:

If we be two, we two are so As stiff twin-compa.s.ses are two; Thy Soul, the fixt foot, makes no show To move, but does if the other do.

And though thine in the centre sit, Yet when my other far does roam, Thine leans and hearkens after it, And rows erect as mine comes home.

Such thou must be to me, who must Like the other foot obliquely run; Thy firmness makes my circle just, And me to end where I begun.

(LIX.) The Seventy-two Religions supposed to divide the World, including Islamism, as some think: but others not.

(LX.) Alluding to Sultan Mahmud's Conquest of India and its dark people.

(LXVIII.) Fa.n.u.si khiyal, a Magic-lanthorn still used in India; the cylindrical Interior being painted with various Figures, and so lightly poised and ventilated as to revolve round the lighted Candle within.

(LXX.) A very mysterious Line in the Original:

O danad O danad O danad O--

breaking off something like our Wood-pigeon's Note, which she is said to take up just where she left off.

(LXXV.) Parwin and Mushtari--The Pleiads and Jupiter.

(Lx.x.xVII.) This Relation of Pot and Potter to Man and his Maker figures far and wide in the Literature of the World, from the time of the Hebrew Prophets to the present; when it may finally take the name of "Pot theism," by which Mr. Carlyle ridiculed Sterling's "Pantheism." My Sheikh, whose knowledge flows in from all quarters, writes to me--

"Apropos of old Omar's Pots, did I ever tell you the sentence I found in 'Bishop Pearson on the Creed'? 'Thus are we wholly at the disposal of His will, and our present and future condition framed and ordered by His free, but wise and just, decrees. Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? (Rom. ix. 21.) And can that earth-artificer have a freer power over his brother potsherd (both being made of the same metal), than G.o.d hath over him, who, by the strange fecundity of His omnipotent power, first made the clay out of nothing, and then him out of that?'"

And again--from a very different quarter--"I had to refer the other day to Aristophanes, and came by chance on a curious Speaking-pot story in the Vespae, which I had quite forgotten.

[Greek text deleted from etext.]

"The Pot calls a bystander to be a witness to his bad treatment. The woman says, 'If, by Proserpine, instead of all this 'testifying'

(comp. Cuddie and his mother in 'Old Mortality!') you would buy yourself a rivet, it would show more sense in you!' The Scholiast explains echinus as [Greek phrase deleted from etext]."

One more ill.u.s.tration for the oddity's sake from the "Autobiography of a Cornish Rector," by the late James Hamley Tregenna. 1871.

"There was one odd Fellow in our Company--he was so like a Figure in the 'Pilgrim's Progress' that Richard always called him the 'ALLEGORY,' with a long white beard--a rare Appendage in those days--and a Face the colour of which seemed to have been baked in, like the Faces one used to see on Earthenware Jugs. In our Country- dialect Earthenware is called 'Clome'; so the Boys of the Village used to shout out after him--'Go back to the Potter, Old Clomeface, and get baked over again.' For the 'Allegory,' though shrewd enough in most things, had the reputation of being 'saift-baked,' i.e., of weak intellect."

(XC.) At the Close of the Fasting Month, Ramazan (which makes the Mussulman unhealthy and unamiable), the first Glimpse of the New Moon (who rules their division of the Year) is looked for with the utmost Anxiety, and hailed with Acclamation. Then it is that the Porter's Knot maybe heard--toward the Cellar. Omar has elsewhere a pretty Quatrain about the same Moon--

"Be of Good Cheer--the sullen Month will die, And a young Moon requite us by and by: Look how the Old one meagre, bent, and wan With Age and Fast, is fainting from the Sky!"