The Sufistic Quatrains Of Omar Khayyam Part 93

[15] These references are to other MSS. and printed texts and translations in which the cited quatrain is represented. I say advisedly represented, as the different texts differ a good deal. Often when a quatrain is repeated in the same text, variations may be found in it.

The general scope of these variations may be appreciated by a glance at the notes to my translation of the Ouseley MS. (O.). I do not propose to deal with them here, excepting where there are important differences between the Calcutta MS. (C.) and the Ouseley, both of which were before Edward FitzGerald and between which he had to choose.

[16] _i.e._, the Saki, or Cupbearer, or Drawer (generally a comely youth), to whom a large proportion of Omar's ruba'iyat are addressed.

[17] Many parallels between these translations of Hafiz and FitzGerald's ruba'iyat may be found in the Terminal Essay to my former work.

[18] The _sunnat_, or Traditions of Muhammad, supplementing the Qur'an, and held in almost equal reverence.

[19] _Zendha deli-ra_ means the heart alive, or initiated in the spiritual sense, as opposed to the mere pleasure-seekers of the world.

[20] See FitzGerald's notes to this quatrain.

[21] C. reads verdure.

[22] C. reads In the eyes of the clouds the veils are parted.

[23] See the Terminal Essay above referred to.

[24] The sweet voice of David recurs continually in Persian poetry. We find it in C. 89 _et pa.s.sim_.

[25] Pehlevi was the language of the ancient Persians of pre-Muhammadan times. FitzGerald's description of it as old heroic Sanskrit is erroneous.

[26] Yellow is the colour indicative in Persian literature of sickness or misery, corresponding to our word sallow.

[27] _i.e._, Permit us to regret our repentance.

[28] Numbers of quatrains distinguished by the asterisk indicate that the quatrains were not in FitzGerald's first edition, but made their appearance in the second or subsequent editions. FitzGerald may therefore have been reminded of them by (and in some instances took them direct from) the text and translation of Nicolas, referred to as N

[29] C. reads Since life pa.s.ses, what is sweet and what is bitter?

[30] _Dai_ is the month that ushers in the winter quarter of the Muhammadan year.

[31] _i.e._, Jamshyd the _Roi soleil_ of early Persian history, and the Kaianian dynasty--Kai Kobad, Kai Kawus, Kai Khosru, etc.

[32] It will be observed that the introduction of Zal in this line was made by FitzGerald in the third edition for metrical effect. The versions in the first edition Let Rustum lay about him as he will, and in the second Let Rustum cry to battle as he likes are closer to the phrase in the original Rustum _son_ of Zal.

[33] Feridun was the sixth king of the Paish-dadian dynasty. _Jamish_ is evidently an error for _Jam-ist_. _Vide_ the MS.

[34] See FitzGerald's note to this quatrain.

[35] Literally a stopper of the last breath.

[36] Kausar, in Persian mythology, is the head-stream of the Muhammadan Paradise, whence all other rivers are supposed to flow. A whole chapter of the Qur'an is devoted to this miraculous stream, whose Saki is Ali, the son-in-law of Muhammad.

[37] This Persian here is a quotation from a famous verse in the Qur'an, XXV. 11, Blessed is He who, if He pleaseth, will make for thee a better provision than this, namely, gardens under which rivers flow, and he will provide thee palaces.--E.B.C.

[38] C. reads for food and wine, goblet and lute, whence we get thou beside me _singing_ in the wilderness.

[39] These two lines refer to the practice in the East of burying treasure to hide it when a night attack (line 1) of dacoits or robbers is antic.i.p.ated.

[40] See FitzGerald's note upon this hero, and the following quatrain.

[41] Moles or beauty spots are very highly esteemed in the East.

[42] _i.e._, If life were eternal, you could not take the place of others who have died before you. L. 2, _lit._: let the world pa.s.s, etc.

[43] _i.e._, the Mystic Road or Way of Salvation.

[44] Burak was the winged mule of Muhammad on which he is said to have journeyed from Jerusalem to heaven.

[45] This is a very difficult quatrain to translate. The mystic soaring of the soul in search of enlightenment is compared to the flight of a falcon. In l. 3, _lit._: any partner of the secret.

[46] C. reads these two lines:--

These two or three days of the period of my existence pa.s.s by They pa.s.s as pa.s.ses the wind in the desert.

[47] Compare FitzGerald's First Morning of Creation in q. 73.

[48] _i.e._, the Curtain that Veils the Mysteries of G.o.d, a constantly recurring image in Persian literature.

[49] C. reads of this juggling about of the soul. E.B.C. suggests of this chess-opening.

[50] C. reads And was enslaved by the curly head of a sweetheart.

[51] _i.e._, Let us cease striving to earn salvation.

[52] C. reads with love.

[53] FitzGerald records in his note to this quatrain that had it not been for the advice of Prof. Cowell, this and the two following quatrains would have been withdrawn after the Second Edition. It is impossible to conceive why, for they are singularly fine and exceptionally authorized.

[54] FitzGerald's rendering in the 1st edition (Introduction), in this clay suburb is a more literal rendering.

[55] _i.e._, The ferrash of fate, preparing for the next halting-place, destroys this tent (body) when the Sultan (soul) arises.

[56] I do not know the origin of N.'s text, but I have never seen this quatrain in any other MS. The same remark applies to N. 123, cited under No. 47.

[57] C. reads From my creation the Age derived no advantage.

[58] _Harifan_; literally, companions, fellow-workers.

[59] _i.e._, The One G.o.d. Compare Hafiz (Ode 416), He who knows the One, knows all.

[60] Prof. Cowell's translation. V. appends a note, Apparently the Essence of Life, the _Ding an Sich_ of Kant, and the _Wille_ of Schopenhauer, the Platonic Idea, the abiding type of the perishable individuality; possibly, however, the Vedantic self is meant. For the word _mah_ = moon at the commencement of the quatrain, some of the texts read _badeh_ = wine.

[61] Literally, discernment.

[62] The obscurity of the meaning here baffles satisfactory translation.

Prof. Cowell says: I would rather take it as a sarcasm, Those fools with their unripe grapes become (in their own eyes) pure wine.