Letters and Literary Remains of Edward Fitzgerald ::

Wake! For the Sun, who scatter'd into flight
The Stars before him from the Field of Night,
Drives Night along with them from Heav'n, and strikes
The Sultán's Turret with a Shaft of Light.

II

Before the phantom of False morning died,

The ‘False Dawn’; Subhi Kázib, a transient Light on the Horizon about an hour before the Subhi sádik, or True Dawn; a well-known Phenomenon in the East.

Methought a Voice within the Tavern cried,
‘When all the Temple is prepared within,
Why nods the drowsy Worshipper outside?’

III

And, as the Cock crew, those who stood before
The Tavern shouted—‘Open then the Door!
You know how little while we have to stay,
And, once departed, may return no more.’

148

IV

Now the New Year reviving old Desires,

New Year. Beginning with the Vernal Equinox, it must be remembered; and (howsoever the old Solar Year is practically superseded by the clumsy Lunar Year that dates from the Mohammedan Hijra) still commemorated by a Festival that is said to have been appointed by the very Jamshyd whom Omar so often talks of, and whose yearly Calendar he helped to rectify.

‘The sudden approach and rapid advance of the Spring,’ says Mr. Binning, ‘are very striking. Before the Snow is well off the Ground, the Trees burst into Blossom, and the Flowers start forth from the Soil. At Now Rooz [their New Year's Day] the Snow was lying in patches on the Hills and in the shaded Vallies, while the Fruit-trees in the Gardens were budding beautifully, and green Plants and Flowers springing up on the Plains on every side—

“And on old Hyems' Chin and icy Crown
An odorous Chaplet of sweet Summer buds
Is, as in mockery, set.”—

Among the Plants newly appeared I recognised some old Acquaintances I had not seen for many a Year: among these, two varieties of the Thistle—a coarse species of Daisy like the “Horse-gowan” —red and white Clover—the Dock—the blue Corn-flower—and that vulgar Herb the Dandelion rearing its yellow crest on the Banks of the Water-courses.’ The Nightingale was not yet heard, for the Rose was not yet blown: but an almost identical Blackbird and Woodpecker helped to make up something of a North-country Spring.

‘The White Hand of Moses.’ Exodus iv. 6; where Moses draws forth his Hand—not, according to the Persians, ‘leprous as Snow,’—but white, as our May-blossom in Spring perhaps. According to them also the Healing Power of Jesus resided in His Breath.

The thoughtful Soul to Solitude retires,
Where the White Hand of Moses on the Bough
Puts out, and Jesus from the Ground suspires.

V

Iram indeed is gone with all his Rose,

Iram, planted by King Shaddád, and now sunk somewhere in the Sands of Arabia. Jamshyd's Seven-ring'd Cup was typical of the 7 Heavens, 7 Planets, 7 Seas, etc., and was a Divining Cup.

And Jamshyd's Sev'n-ring'd Cup where no one knows;
But still a Ruby kindles in the Vine,
And many a Garden by the Water blows.

VI

And David's lips are lockt; but in divine
High-piping Pehleví, with ‘Wine! Wine! Wine!

Pehleví, the old Heroic Sanskrit of Persia. Háfiz also speaks of the Nightingale's Pehleví, which did not change with the People's.

I am not sure if the fourth line refers to the Red Rose looking sickly, or to the Yellow Rose that ought to be Red; Red, White, and Yellow Roses all common in Persia. I think that Southey, in his Common-Place Book, quotes from some Spanish author about the Rose being White till 10 o'clock; ‘Rosa Perfecta’ at 2; and ‘perfecta incarnada’ at 5.

Red Wine!’—the Nightingale cries to the Rose
That sallow cheek of hers to' incarnadine.

VII

Come, fill the Cup, and in the fire of Spring
Your Winter-garment of Repentance fling:
The Bird of Time has but a little way
To flutter—and the Bird is on the Wing.

VIII

Whether at Naishápúr or Babylon,
Whether the Cup with sweet or bitter run,
The Wine of Life keeps oozing drop by drop,
The Leaves of Life keep falling one by one.

149

IX

Each Morn a thousand Roses brings, you say;
Yes, but where leaves the Rose of Yesterday?
And this first Summer month that brings the Rose
Shall take Jamshyd and Kaikobád away.

X

Well, let it take them! What have we to do
With Kaikobád the Great, or Kaikhosrú?
Let Zál and Rustum bluster as they will,

Rustum, the ‘Hercules’ of Persia, and Zál his Father, whose exploits are among the most celebrated in the Sháh-náma. Hátim Tai, a well-known type of Oriental Generosity.

Or Hátim call to Supper—heed not you.

XI

With me along the strip of Herbage strown
That just divides the desert from the sown,
Where name of Slave and Sultán is forgot—
And Peace to Mahmúd on his golden Throne!

XII

A Book of Verses underneath the Bough,
A Jug of Wine, a Loaf of Bread—and Thou
Beside me singing in the Wilderness—
Oh, Wilderness were Paradise enow!

XIII

Some for the Glories of This World; and some
Sigh for the Prophet's Paradise to come;
Ah, take the Cash, and let the Credit go,
Nor heed the rumble of a distant Drum!

A Drum—beaten outside a Palace.

150

XIV

Look to the blowing Rose about us—‘Lo,

That is, the Rose's Golden Centre.

Laughing,’ she says, ‘into the world I blow,
At once the silken tassel of my Purse
Tear, and its Treasure on the Garden throw.’

XV

And those who husbanded the Golden grain,
And those who flung it to the winds like Rain,
Alike to no such aureate Earth are turn'd
As, buried once, Men want dug up again.

XVI

The Worldly Hope men set their Hearts upon
Turns Ashes—or it prospers; and anon,
Like Snow upon the Desert's dusty Face,
Lighting a little hour or two—is gone.

XVII

Think, in this batter'd Caravanserai
Whose Portals are alternate Night and Day,
How Sultán after Sultán with his Pomp
Abode his destined Hour, and went his way.

XVIII

They say the Lion and the Lizard keep
The Courts where Jamshyd gloried and drank deep:

Persepolis: call'd also Takht-i-Jamshyd—The Throne of Jamshyd, ‘King Splendid,’ of the mythical Peshdádian Dynasty, and supposed (according to the Sháh-náma) to have been founded and built by him. Others refer it to the Work of the Genie King, Ján Ibn Ján—who also built the Pyramids—before the time of Adam.

Bahrám Gúr—Bahram of the Wild Ass—a Sassanian Sovereign —had also his Seven Castles (like the King of Bohemia!) each of a different Colour: each with a Royal Mistress within; each of whom tells him a Story, as told in one of the most famous Poems of Persia, written by Amír Khusraw: all these Sevens also figuring (according to Eastern Mysticism) the Seven Heavens; and perhaps the Book itself that Eighth, into which the Mystical Seven transcend, and within which they revolve. The Ruins of Three of those Towers are yet shown by the Peasantry; as also the Swamp in which Bahrám sunk, like the Master of Ravenswood, while pursuing his Gúr.

The Palace that to Heav'n his pillars threw,
And Kings the forehead on his threshold drew—
I saw the solitary Ringdove there,
And ‘Coo, coo, coo,’ she cried; and ‘Coo, coo, coo.’

This Quatrain Mr. Binning found, among several of Háfiz and others, inscribed by some stray hand among the ruins of Persepolis. The Ringdove's ancient Pehleví Coo, Coo, Coo, signifies also in Persian ‘Where? Where? Where?’ In Attáar's ‘Bird-parliament’ she is reproved by the Leader of the Birds for sitting still, and for ever harping on that one note of lamentation for her lost Yúsuf.

Apropos of Omar's Red Roses in Stanza xix., I am reminded of an old English superstition, that our Anemone Pulsatilla, or purple ‘Pasque Flower’ (which grows plentifully about the Fleam Dyke, near Cambridge), grows only where Danish blood has been spilt.

And Bahrám, that great Hunter—the Wild Ass
Stamps o'er his Head, but cannot break his Sleep.

151

XIX

I sometimes think that never blows so red
The Rose as where some buried Cæsar bled;
That every Hyacinth the Garden wears
Dropt in her Lap from some once lovely Head.

XX

And this reviving Herb whose tender Green
Fledges the River-Lip on which we lean—
Ah, lean upon it lightly! for who knows
From what once lovely Lip it springs unseen!

XXI

Ah, my Belovéd, fill the Cup that clears
To-day of past Regrets and Future Fears:
To-morrow!—Why, To-morrow I may be
Myself with Yesterday's Sev'n thousand Years.

A thousand years to each Planet.

XXII

For some we loved, the loveliest and the best
That from his Vintage rolling Time hath prest,
Have drunk their Cup a Round or two before,
And one by one crept silently to rest.

XXIII

And we, that now make merry in the Room
They left, and Summer dresses in new bloom,
Ourselves must we beneath the Couch of Earth
Descend—ourselves to make a Couch—for whom?

152

XXIV

Ah, make the most of what we yet may spend,
Before we too into the Dust descend;
Dust into Dust, and under Dust to lie,
Sans Wine, sans Song, sans Singer, and—sans End!

XXV

Alike for those who for To-day prepare,
And those that after some To-morrow stare,
A Muezzín from the Tower of Darkness cries,
‘Fools! your Reward is neither Here nor There.’

XXVI

Why, all the Saints and Sages who discuss'd
Of the Two Worlds so wisely—they are thrust
Like foolish Prophets forth; their Words to Scorn
Are scatter'd, and their Mouths are stopt with Dust.

XXVII

Myself when young did eagerly frequent
Doctor and Saint, and heard great argument
About it and about: but evermore
Came out by the same door where in I went.

XXVIII

With them the seed of Wisdom did I sow,
And with mine own hand wrought to make it grow
And this was all the Harvest that I reap'd—
‘I came like Water, and like Wind I go.’

153

XXIX

Into this Universe, and Why not knowing
Nor Whence, like Water willy-nilly flowing;
And out of it, as Wind along the Waste,
I know not Whither, willy-nilly blowing.

XXX

What, without asking, hither hurried Whence?
And, without asking, Whither hurried hence!
Oh, many a Cup of this forbidden Wine
Must drown the memory of that insolence!

XXXI

Up from Earth's Centre through the Seventh Gate
I rose, and on the Throne of Saturn sate;

Saturn, Lord of the Seventh Heaven.

And many a Knot unravel'd by the Road;
But not the Master-knot of Human Fate.

XXXII

There was the Door to which I found no Key;
There was the Veil through which I might not see:
Some little talk awhile of Me and Thee

Me-and-Thee: some dividual Existence or Personality distinct from the Whole.

There was—and then no more of Thee and Me.

XXXIII

Earth could not answer; nor the Seas that mourn
In flowing Purple, of their Lord forlorn;
Nor rolling Heaven, with all his Signs reveal'd
And hidden by the sleeve of Night and Morn.

154

XXXIV

Then of the Thee in Me who works behind
The Veil, I lifted up my hands to find
A lamp amid the Darkness; and I heard,
As from Without—‘The Me within Thee blind!’

XXXV

Then to the lip of this poor earthen Urn
I lean'd, the Secret of my Life to learn:
And Lip to Lip it murmur'd—‘While you live,
Drink!—for, once dead, you never shall return.’

XXXVI

I think the Vessel, that with fugitive
Articulation answer'd once did live,
And drink; and Ah! the passive Lip I kiss'd,
How many Kisses might it take—and give!

XXXVII

One of the Persian Poets—Attár, I think—has a pretty story about this. A thirsty Traveller dips his hand into a Spring of Water to drink from. By and by comes another who draws up and drinks from an earthen Bowl, and then departs, leaving his Bowl behind him. The first Traveller takes it up for another draught; but is surprised to find that the same Water which had tasted sweet from his own hand tastes bitter from the earthen Bowl. But a Voice—from Heaven, I think—tells him the clay from which the Bowl is made was once Man; and, into whatever shape renewed, can never lose the bitter flavour of Mortality.

For I remember stopping by the way
To watch a Potter thumping his wet Clay:
And with its all-obliterated Tongue
It murmur'd—‘Gently, Brother, gently, pray!’

XXXVIII

And has not such a Story from of Old
Down Man's successive generations roll'd
Of such a clod of saturated Earth
Cast by the Maker into Human mould?

155

XXXIX

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 libéralité, et en même temps un avertissement que le buveur doit vider sa coupe jusqu'à la dernière goutte.’ Is it not more likely an ancient Superstition; 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 Háfiz, 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?’

And not a drop that from our Cups we throw
For Earth to drink of, but may steal below
To quench the fire of Anguish in some Eye
There hidden—far beneath, and long ago.

XL

As then the Tulip for her morning sup
Of Heav'nly Vintage from the soil looks up,
Do you devoutly do the like, till Heav'n
To Earth invert you—like an empty Cup.

XLI

Perplext no more with Human or Divine,
To-morrow's tangle to the winds resign,
And lose your fingers in the tresses of
The Cypress-slender Minister of Wine.

XLII

And if the Wine you drink, the Lip you press,
End in what All begins and ends in—Yes;
Think then you are To-day what Yesterday
You were—To-morrow you shall not be less.

XLIII

According to one beautiful Oriental Legend, Azräel 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.

So when that Angel of the darker Drink
At last shall find you by the river-brink,
And, offering his Cup, invite your Soul
Forth to your Lips to quaff—you shall not shrink.

156

XLIV

Why, if the Soul can fling the Dust aside,
And naked on the Air of Heaven ride,
Were't not a Shame—were't not a Shame for him
In this clay carcase crippled to abide?

XLV

'Tis but a Tent where takes his one day's rest
A Sultán to the realm of Death addrest;
The Sultán rises, and the dark Ferrásh
Strikes, and prepares it for another Guest.

XLVI

And fear not lest Existence closing your
Account, and mine, should know the like no more;
The Eternal Sákí from that Bowl has pour'd
Millions of Bubbles like us, and will pour.

XLVII

When You and I behind the Veil are past,
Oh, but the long, long while the World shall last,
Which of our Coming and Departure heeds
As the Sea's self should heed a pebble-cast.

XLVIII

A Moment's Halt—a momentary taste
Of Being from the Well amid the Waste—
And Lo!—the phantom Caravan has reach'd
The Nothing it set out from—Oh, make haste!

157

XLIX

Would you that spangle of Existence spend
About the secret—quick about it, Friend!
A Hair perhaps divides the False and True—
And upon what, prithee, may life depend?

L

A Hair perhaps divides the False and True;
Yes; and a single Alif were the clue—
Could you but find it—to the Treasure-house,
And peradventure to The Master too;

LI

Whose secret Presence, through Creation's veins
Running Quicksilver-like eludes your pains;
Taking all shapes from Máh to Máhi; and

From Máh to Máhi; from Fish to Moon.

They change and perish all—but He remains;

LII

A moment guess'd—then back behind the Fold
Immerst of Darkness round the Drama roll'd
Which, for the Pastime of Eternity,
He doth Himself contrive, enact, behold.

LIII

But if in vain, down on the stubborn floor
Of Earth, and up to Heav'n's unopening Door,
You gaze To-day, while You are You—how then
To-morrow, You when shall be You no more?

158

LIV

Waste not your Hour, nor in the vain pursuit
Of This and That endeavour and dispute;
Better be jocund with the fruitful Grape
Than sadden after none, or bitter, Fruit.

LV

You know, my Friends, with what a brave Carouse
I made a Second Marriage in my house;
Divorced old barren Reason from my Bed,
And took the Daughter of the Vine to Spouse.

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 compasses; 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-compasses 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 grows 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.

For ‘Is’ and ‘Is-not’ though with Rule and Line
And ‘Up-and-down’ by Logic I define,
Of all that one should care to fathom, I
Was never deep in anything but—Wine.

LVII

Ah, but my Computations, People say,
Reduced the Year to better reckoning?—Nay,
'Twas only striking from the Calendar
Unborn To-morrow, and dead Yesterday.

LVIII

And lately, by the Tavern Door agape,
Came shining through the Dusk an Angel Shape
Bearing a Vessel on his Shoulder; and
He bid me taste of it; and 'twas—the Grape!

159

LIX

The Grape that can with Logic absolute
The Two-and-Seventy jarring Sects confute:

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

The sovereign Alchemist that in a trice
Life's leaden metal into Gold transmute:

LX

The mighty Mahmúd, Allah-breathing Lord,

Alluding to Sultan Mahmúd's Conquest of India and its dark people.

That all the misbelieving and black Horde
Of Fears and Sorrows that infest the Soul
Scatters before him with his whirlwind Sword.

LXI

Why, be this Juice the growth of God, who dare
Blaspheme the twisted tendril as a Snare?
A Blessing, we should use it, should we not?
And if a Curse—why, then, Who set it there?

LXII

I must abjure the Balm of Life, I must,
Scared by some After-reckoning ta'en on trust,
Or lured with Hope of some Diviner Drink,
To fill the Cup—when crumbled into Dust!

LXIII

Oh threats of Hell and Hopes of Paradise!
One thing at least is certain—This Life flies;
One thing is certain and the rest is Lies;
The Flower that once has blown for ever dies.

160

LXIV

Strange, is it not? that of the myriads who
Before us pass'd the door of Darkness through,
Not one returns to tell us of the Road,
Which to discover we must travel too.

LXV

The Revelations of Devout and Learn'd
Who rose before us, and as Prophets burn'd,
Are all but Stories, which, awoke from Sleep
They told their comrades, and to Sleep return'd.

LXVI

I sent my Soul through the Invisible,
Some letter of that After-life to spell:
And by and by my Soul return'd to me,
And answer'd ‘I Myself am Heav'n and Hell:’

LXVII

Heav'n but the Vision of fulfill'd Desire,
And Hell the Shadow from a Soul on fire,
Cast on the Darkness into which Ourselves,
So late emerged from, shall so soon expire.

LXVIII

We are no other than a moving row
Of Magic Shadow-shapes that come and go

Fánúsi khiyál, a Magic-lantern 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.

Round with the Sun-illumined Lantern held
In Midnight by the Master of the Show;

161

LXIX

But helpless Pieces of the Game He plays
Upon this Chequer-board of Nights and Days;
Hither and thither moves, and checks, and slays,
And one by one back in the Closet lays.

LXX

A very mysterious Line in the Original:
O dánad O dánad O dánad O—
breaking off something like our Wood-pigeon's Note, which she is said to take up just where she left off.

The Ball no question makes of Ayes and Noes,
But Here or There as strikes the Player goes;
And He that toss'd you down into the Field,
He knows about it all—he knows—HE knows!

LXXI

The Moving Finger writes; and, having writ,
Moves on: nor all your Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all your Tears wash out a Word of it.

LXXII

And that inverted Bowl they call the Sky,
Whereunder crawling coop'd we live and die,
Lift not your hands to It for help—for It
As impotently moves as you or I.

LXXIII

With Earth's first Clay They did the Last Man knead,
And there of the Last Harvest sow'd the Seed:
And the first Morning of Creation wrote
What the Last Dawn of Reckoning shall read.

162

LXXIV

Yesterday This Day's Madness did prepare;
To-morrow's Silence, Triumph, or Despair:
Drink! for you know not whence you came, nor why:
Drink! for you know not why you go, nor where.

LXXV

I tell you this—When, started from the Goal,
Over the flaming shoulders of the Foal
Of Heav'n Parwín and Mushtarí they flung,

Parwín and Mushtarí—The Pleiads and Jupiter.

In my predestined Plot of Dust and Soul

LXXVI

The Vine had struck a fibre: which about
If clings my being—let the Dervish flout;
Of my Base metal may be filed a Key,
That shall unlock the Door he howls without.

LXXVII

And this I know: whether the one True Light
Kindle to Love, or Wrath-consume me quite,
One Flash of It within the Tavern caught
Better than in the Temple lost outright.

LXXVIII

What! out of senseless Nothing to provoke
A conscious Something to resent the yoke
Of unpermitted Pleasure, under pain
Of Everlasting Penalties, if broke!

163

LXXIX

What! from his helpless Creature be repaid
Pure Gold for what he lent him dross-allay'd—
Sue for a Debt he never did contract,
And cannot answer—Oh the sorry trade!

LXXX

Oh Thou, who didst with pitfall and with gin
Beset the Road I was to wander in,
Thou wilt not with Predestined Evil round
Enmesh, and then impute my Fall to Sin!

LXXXI

Oh Thou, who Man of baser Earth didst make,
And ev'n with Paradise devise the Snake:
For all the Sin wherewith the Face of Man
Is blacken'd—Man's forgiveness give—and take!

LXXXII

As under cover of departing Day
Slunk hunger-stricken Ramazán away,
Once more within the Potter's house alone
I stood, surrounded by the Shapes of Clay.

LXXXIII

Shapes of all Sorts and Sizes, great and small,
That stood along the floor and by the wall;
And some loquacious Vessels were; and some
Listen'd perhaps, but never talk'd at all.

164

LXXXIV

Said one among them—‘Surely not in vain
My substance of the common Earth was ta'en
And to this Figure moulded, to be broke,
Or trampled back to shapeless Earth again.’

LXXXV

Then said a Second—‘Ne'er a peevish Boy
Would break the Bowl from which he drank in joy;
And He that with his hand the Vessel made
Will surely not in after Wrath destroy.’

LXXXVI

After a momentary silence spake
Some Vessel of a more ungainly Make;
‘They sneer at me for leaning all awry:
What! did the Hand then of the Potter shake?’

LXXXVII

Whereat some one of the loquacious Lot—
I think a Súfi pipkin—waxing hot—
‘All this of Pot and Potter—Tell me then,

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 God 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 Vespæ, which I had quite forgotten.

Φιλοκλεων.
Ακουε, μη φευγ' : εν Συβαρει γυνη ποτε
κατεαξ' εχινον.

Κατηγορος.
Ταυτ' εγω μαρτυρομαι.

Φι.
Ουχινος ουν εχων τιν' επεμαρτυρατο:
Ειθ' η Συβαριτις ειπεν, ει ναι ταν κοραν
την μαρτυριαν ταυτην εασας, εν ταχει
επιδεσμον επριω, νουν αν ειχες πλειονα.

‘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 trivet, it would show more sense in you!’ The Scholiast explains echinus as αγγος τι εκ κεραμου.’

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

‘There was one old 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 Clome-face, 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.’

Who is the Potter, pray, and who the Pot?’

LXXXVIII

‘Why,’ said another, ‘Some there are who tell
Of one who threatens he will toss to Hell
The luckless Pots he marr'd in making—Pish!
He's a Good Fellow, and 't will all be well.’

165

LXXXIX

‘Well,’ murmur'd one, ‘Let whoso make or buy,
My Clay with long Oblivion is gone dry:
But fill me with the old familiar Juice,
Methinks I might recover by and by.’

XC

At the Close of the Fasting Month, Ramazán (which makes the Musulman 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 may be 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!’

So while the Vessels one by one were speaking,
The little Moon look'd in that all were seeking:
And then they jogg'd each other, ‘Brother! Brother!
Now for the Porter's shoulder-knot a-creaking!’

XCI

Ah, with the Grape my fading Life provide,
And wash the Body whence the Life has died,
And lay me, shrouded in the living Leaf,
By some not unfrequented Garden-side.

XCII

That ev'n my buried Ashes such a snare
Of Vintage shall fling up into the Air
As not a True-believer passing by
But shall be overtaken unaware.

XCIII

Indeed the Idols I have loved so long
Have done my credit in this World much wrong:
Have drown'd my Glory in a shallow Cup,
And sold my Reputation for a Song.

166

XCIV

Indeed, indeed, Repentance oft before
I swore—but was I sober when I swore?
And then and then came Spring, and Rose-in-hand
My thread-bare Penitence apieces tore.

XCV

And much as Wine has play'd the Infidel,
And robb'd me of my Robe of Honour—Well,
I wonder often what the Vintners buy
One half so precious as the stuff they sell.

XCVI

Yet Ah, that Spring should vanish with the Rose!
That Youth's sweet-scented manuscript should close!
The Nightingale that in the branches sang,
Ah whence, and whither flown again, who knows!

XCVII

Would but the Desert of the Fountain yield
One glimpse—if dimly, yet indeed, reveal'd,
To which the fainting Traveller might spring,
As springs the trampled herbage of the field!

XCVIII

Would but some winged Angel ere too late
Arrest the yet unfolded Roll of Fate,
And make the stern Recorder otherwise
Enregister, or quite obliterate!

167

XCIX

Ah Love! could you and I with Him conspire
To grasp this sorry Scheme of Things entire,
Would not we shatter it to bits—and then
Re-mould it nearer to the Heart's Desire!

C

Yon rising Moon that looks for us again—
How oft hereafter will she wax and wane;
How oft hereafter rising look for us
Through this same Garden—and for one in vain!

CI

And when like her, oh Sáki, you shall pass
Among the Guests Star-scatter'd on the Grass,
And in your joyous errand reach the spot
Where I made One—turn down an empty Glass!

TAMÁM

University of Virginia Library

RUBÁIYÁT OF OMAR KHAYYÁM

FOURTH EDITION 1879

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