The Sufistic Quatrains Of Omar Khayyam Part 61

414.

Bulbuls, doting on roses, oft complain How forward breezes rend their veils in twain; Sit we beneath this rose, which many a time Has sunk to earth, and sprung from earth again.

414. L. N. B. So Moschus on the mallows.

415.

Suppose the world goes well with you, what then?

When life's last page is read and turned, what then?

Suppose you live a hundred years of bliss, Yea, and a hundred years besides, what then?

415. C. L. N A. I. J. See Vullers, p. 100.

416.

How is it that of all the leafy tribe, Cypress and lily men as free describe?

This has a dozen tongues, yet holds her peace, That has a hundred hands which take no bribe.

416. L. N. Sa'di in the _Gulistan_, Book viii., gives another explanation of this expression. Tongues, stamens, and hands, branches.

417.

Cupbearer, bring my wine-cup, let me grasp it!

Bring that delicious darling, let me grasp it!

That pleasing chain which tangles in its coils Wise men and fools together, let me grasp it!

417. L. N. _Bipechand_ seems a plural of dignity.

418.

Alas! my wasted life has gone to wrack!

What with forbidden meats, and l.u.s.ts, alack!

And leaving undone what 'twas right to do, And doing wrong, my face is very black!

418. C. L. N. A. I. These whimsical outbursts of self-reproach in the midst of antinomian utterances are characteristic of Khayyam.

419.

I could repent of all, but of wine, never!

I could dispense with all, but with wine, never!

If so be I became a Musulman, Could I abjure my Magian wine? no, never!

419. L. N. The Magians sold wine.

420.

We rest our hopes on Thy free grace alone, Nor seek by merits for our sins to atone; Mercy drops where it lists, and estimates Ill done as undone, good undone as done.

420. L. N. A. I. This quatrain is also ascribed to the celebrated philosopher Avicenna. See No. 406.

421.

This is the form Thou gavest me of old, Wherein Thou workest marvels manifold; Can I aspire to be a better man, Or other than I issued from Thy mould?

421. C. L. N. A. I. This is a variation of No. 221.

422.

O Lord! to Thee all creatures worship pay, To Thee both small and great for ever pray, Thou takest woe away, and givest weal, Give then, or, if it please Thee, take away!

422. L. Scan _bandagita_, omitting _fatha_ before _te_. Vullers, p. 197.

423.

With going to and fro in this sad vale Thou art grown double, and thy credit stale, Thy nails are thickened like a horse's hoof, Thy beard is ragged as an a.s.s's tail.

423. C. L. A. I. J. A description of old age.

424.

O unenlightened race of humankind, Ye are a nothing, built on empty wind!

Yea, a mere nothing, hovering in the abyss, A void before you, and a void behind!

424. C. L. A. I. J. The technical name for existence between two non-existences is _Takwin_. Bl. _Ain i Akbari_, p. 198. Compare the term _nunc stans_, applied to Time by the Schoolmen.

425.

Each morn I say, To-night I will repent Of wine, and tavern haunts no more frequent; But while 'tis spring, and roses are in bloom, To loose me from my promise, O consent!

425. C. L. A. I. J.

426.

Vain study of philosophy eschew!

Rather let tangled curls attract your view; And shed the bottle's life-blood in your cup, Or e'er death shed your blood, and feast on you.