Garon Translation of Rubaiyat From French

8/2/2019 Garon Translation of Rubaiyat From French

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THE LIBRARYOFTHE UNIVERSITYOF CALIFORNIALOS ANGELES


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THE RUBAIYAT OF rMARK H A I Y A MDONE INTO ENGLISH FROM THEFRENCH OF J. B. NICOLAS BYi^ivEDERICK BARON CORVOTOGETHER WITH A REPRINTOF THE FRENCH TEXTWITH AN INTRODUCTION BYNA THAN HA SKEII D OIE

tPUBLISHED BY JOHN LANETHE BODLEY HEAD : LONDON &NEW YORK : MDCCCCIII


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COPYRIGHT 1903BY JOHN LANE

Printed byCarl H. Heintzemann, Boston^ Mass., U.S.A.


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GUILHELMO EDUARDO et MARGARITAEIN COMITATIS MERCEDEMOBLATAE NON PETITAEHUNC -LIBELLUM

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FRIDERICUS

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INTRODUCTION

WHENit is taken into consideration

that the universal Christian Church,in all its denominations, has read

an esoteric meaning into the sensual dramacalled the " Song of Solomon," it can be nomatter of surprise that a Frenchman, who hadspent the best years of his life in Persia, andthus knowing the language of the country andfalling under the influence of the Sufis, shouldsignalize the first complete translation of 'UmarKhaiyam into any modern language by dis-covering in every reference to wine a symbol-ical and wholly spiritual significance.

Readers of Edward FitzGerald's remarkableparaphrase of a part of the quatrains attributedto the Astronomer-Poet, have become so ac-customed to think of " Old Omar " as a cos-mopolitan, freed from the dictates of Time andPlace, that they forget his real personality,which must have been conditioned by his ageand his environment. He was an Oriental,and it is sadly difficult for a Westerner to in-terpret what an Oriental says. His words mayhave a specious sound, familiar to the ear, butmay hide a meaning which he would not carefor the uninitiated to understand.


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JNTROD UCTIONWe are at liberty to take 'Umar's scoffing,

flippant, ribald, irreverent, gay, and anacreonticmeasures as indicative of his feelings andcharacter. His favourite recreation may havebeen actually what he boasts, in several of hisheretical poems, that it was. It is possible thathe drank deeply not only during Ramazan butalso on each Friday of Ramazan. The cup-bearer, his Saki, tulip-cheeked and slenderas the cypress, may have been his companion,as Oydiades was to Meleagros of Gadaza.His character may have been as depraved ashis enemies declared that it was ; and it is un-doubtedly true that the heresies and schismsthat he advocated, and his rebellious, daring,and blasphemous utterances, have made himin Persia the least esteemed of the national poetsamong the Orthodox ; and to be least esteemedis to be least known.

It is plain, therefore, that one is at libertyto choose between the literal and the allegoricalreading of 'Umar's graceful and often epigram-matic lines.

In 1863 the Revue de V Orient, de TAlgerieet des Colonies, the bulletin of the OrientalSociety of France, edited by M. Victor Lang-lois, published an article entitled " Quatrainsde Quayam." It consisted of a preface signed N.and a translation of fifty of the Rubaiyat.Apparently the promise to continue the articleinto a series was not carried out, but the promise

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INTRODLi.ii^i\'was more than fulfilled in the volume printedfour years later with various emendations ofspelling and with perfect completeness.

Nicolas not only allowed his translation ofthe poems to be tinged by a " Soufique " un-dertone, often gratuitously adding interpretarj^phrases not in the original ; but in his multi-farious notes he is every little while callingattention to what he thinks his poet means.Thus in the eleventh rubai, speaking of thejam, or cup, with its symbolical legend en-graved around its rim :" This cup," he says, " is only a figure : thepoet by it means God. The intoxicationwhereof he speaks in the larger number of hisquatrains is not that produced by wine, but isthe result of the divine love, of which the firstis but the image. God, he insists, permeatingall his works, may be worshipped in all createdthings. Now it is more agreeable to me tocontemplate him in an orange than in a potato,in a cup of good wine than in a glass of water,in the crimson-mantled face of a lovely Fairthan one foul and disfigured and consequentlydisagreeable {etpar consequent d't(?i aspect des-agreable')."

Of the forty-fifth rubai, where it runs : " Ehbien 1 j'ai trouve que la lune palit devant I'eclatde ton visage, que le cypres est difforme kcote de ta taille elancde," M. Nicolas remarkswith beautiful naivete : " This quatrain is re-

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INTRODUCTIONgarded as mystical, and its compliments, whichseem more suitable to a mistress than to theDivinity, are ascribed to the Omnipotent."One more example will perhaps suffice toshow how ingenious is Vanciefi secretaire inter-prete du Schah des Perses in extracting thesufi honey from the flowers of Oriental verse.'Umar declares that on this earth no one hasheld in his arms a rose-cheeked girl withoutTime first thrusting a thorn into his heart ; andthen he compares the lover to the comb, which,before it attains to the felicity of caressing theperfumed tresses of the lovely Fair, has to betortured into unnumbered teeth. This quaintand thoroughly Oriental conceit is thus ren-dered by Mr. John Payne, who endeavours tocommunicate to it something of the rhythm ofthe original : No man in this our world a rose-cheeked fair attaineth

to,For, by Fate's spite, his heart a thorn of care attaineth

to.Consider but the comb; an hundred teeth 'tis cut in.

Or e'er its hand a tress of loveling's hair attaineth to.Commenting thereon, M. Nicolas says :" This is in allusion to the manifold disappoint-

ments to which the Sufis voluntarily allowthemselves to be exposed in order, by thoughtand by ceaseless ecstatic contemplation, to reachthe perfect knowledge of the essence of theDivinity, the object of their exclusive love.The end proposed is not reached without suf-

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INTRODUCTIONfering. Has not the comb figure bizarre ettout orientale qu'emploie la 7iotre poete inani-mate though it is, undergone a painful operationbefore it attains its place in the toilette ofBeauty ? "

Except in as far as the rendering of 'Umar'spoems may be openly or insidiously altered, itmakes very little difference whether we believewith Nicolas that he was a Sufi, or with Mr.Payne that he was a stalwart opponent ofsufism. It did, to a large extent, prejudiceNicolas's conception of poems, the constructionof which and the phraseology of which lendthemselves easily to various interpretations.

It must be remembered to his credit, that hewas the first to translate the whole body, ornearly the whole body, of verse attributed to'Umar the Tent-maker. His first attempt atgiving his countrymen some idea of this poetrywas published only four years after FitzGer-ald's anonymous quarto with its seventy-fiveRubaiyat had fallen apparently still-born fromthe press. It is barely possible (but not veryprobable) that he may have seen ProfessorCowell's precedent article in The Calcutta Re-view. His superbly printed octavo with itsproud boast, " Imprime par ordre de I'Empe-reur a I'lmprimerie imperiale," bears the dateMDCCCLVII.The version faces the original Persian, but

it seems not to have brought its author muchV


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JNTKon UCTIONfame ; for one seeks in vain in any encyclopedia,either French, EngHsh, or German, for mentionof his name ; and in the year-book of theFrench Consular service for i860 he appearssimply as M. Nicolas, ^' Secrefaire-inferprcte,'"and from that time on, until 1875, when he dis-appears from the annals of Persia, he is styled" Premier Drogman," " consul honoraire," and"chancelier de I'agence " at Resht. In themanual of the Librairie Fran^aise it is statedthat he was " chancelier gdrant le consulat ge-neral de France ^ Bagdad," and that in 1867he published a volume of French and PersianDialogues which two years subsequently wentinto a second edition.In the "Annuaire diplomatique de la Re-publique Fran^aise pour les Annees 1875-1876" is found the following brief obituary,which supplies the information that M. Nicolasdied on the twentieth of October, 1875." M. Nicolas (Louis-Jean-Baptiste) ne ^ Hy-bres (Var) en Mars, 18 14, e'tudia de bonneheure les langues de I'Orient et entra dans lacarribre du drogmanat le 25 Octobre, 1846.En 1852 le Ministre des affaires dtrang^res lenomma drogman k I'Ambassade de France h.Constantinople. Deux ans aprbs il fut envoy^comme drogman chancelier au consulat deBaghdad. Le ler Novembre, 1855, il fut promuSecr^taire-interprete h. la Legation de Franceen Perse et se rendit h Tdhdran (ou il avait

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INTRODUCTIONddjk ete comme attache \ la premiere missionfrangaise). II y re9ut en i860 le grade dePremier Drogman. En 1863 les etudes kfairesur le commerce de la Mer caspienne d^cide-rent le gouvernement frangaise k creer sur lelittoral k Recht, port de Teheran, un vice-con-sulat dont fut charge M. Nicolas, Dix ansplus tard les besoins du service le firent rappe-ler \ reprendre ses fonctions k la Legation eten meme temps il regut une recompense spe-ciale de ses services. Un decret du 30 Octo-bre, 1873, lui confera avec la rente de 1500francs qui y attachee un des deux brevets des-tines aux plus anciens Secretaires-interpretes.II avait etd nomme chevalier de la Legiond'honneur le 11 Octobre, 1873." Independamment de ses fonctions M. Ni-colas s'occupait d'etudes approfondies sur leslangues Arabes, Turque et Persan et au mo-ment ou il fut frappe d'un mal soudain auxenvirons de Teheran, il venait de mettre lamain k un grand dictionnaire frangais-persan-turc qui avait ete I'oeuvre de toute sa laborieusecarri^re d'orientaliste. II faut esperer quece pr^cieux travail ne sera pas perdu pourla science et qu'il pourra etre livre k I'impres-sion."

In1897, there was published in Marseilles,at the printing-house of M. MouUot Fils Aine,

an essay entitled " La | Divinite & Le Vin |chez

ILes Poetes Persans

|Par. A. L. M.

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INTRODUCTWJ^Nicolas, I Premier Drogman du Consulat Ge'-ndral de France "k Smyrne."

This M. Nicolas, who appears in the year-book of the French Civil Service as LouisAlphonse Nicolas, was born March 27, 1864,and after receiving his education at the ficoledes Jeunes de Langue, and receiving hisdiploma for excellence in Oriental languages,entered the French Consular service and wasappointed " drogman chancelier " at Lanarca,premier drogman at Smyrna in 1896, and twoyears later was transferred to Teheran.

His Essay, which makes no mention of hisrelationship to J. B. Nicolas, is nevertheless apassionate argument in favour of the sufi inter-pretation which his predecessor had advocated.Some of his reasoning seems to the coolerreader rather far-fetched and amusing, but onecannot but respect his zeal ; and as it is un-doubtedly inspired by filial duty, it is worthy ofall praise. Certainly J. B, Nicolas deservesbetter of his countrymen and the world thanto be allowed to pass into oblivion, and it is tobe hoped that his son, who has already pub-lished an abridgement of his great trilingualdictionary, will sometime give the lovers of'Umar some details of the translator's life.

It is certainly very strange that no one hashitherto conceived the idea of making a com-plete rendering of M, Nicolas's version intoEnglish prose. To be sure the prose version

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::troductjonof Mr. Justin Huntley McCarthy follows Nico-las's rendering in its essential meaning, but itpurports to be from the original Persian. Thefirst attempt made to give any idea of Nicolasin English was the translation of thirty-nine ofthe quatrains corresponding to an equal numberof FitzGerald's, and published in The NorthAmerican Review in 1869. These are reprintedin the " Multivariorum " edition of 'Umar, In1899, James B. Scott, of Los Angeles, Califor-nia, made a prose version of eighty-five of thequatrains of Nicolas. These, accompanied bya similar number of stanzas from FitzGerald,were published in a limited edition.

Otherwise M. Nicolas's version has beencomparatively unknown, though it has beenused to a certain extent by the poets that havemade paraphrases of the Astronomer-Poet.

Certainly, when one realises how difficult itis to translate an Oriental poem, M. Nicolas'swork is worthy of great praise ; and it hasbeen an admirable thought to put it into a newedition accompanied by a sympathetic Englishversion.

Frederick Baron Corvo shows that he is a mas-terly translator. He often penetrates throughthe decorative filigree of the French styleto something approaching 'Umar's own mar-vellous concentration, condensation. Where,for instance, M. Nicolas, with a humorouslack of humour, declares that the nightingale

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INTROD UCTIONspeaks dans un langage approprik a la circon-stance, the English reads elegantly " Whispersme with fitting tongue." The translator oftenuses a Greek word with cleverness ; as in thephrase beginning " Initiate in every mystery,now for what new orgies dost thou yearn ..."which is Greek from beginning to end, exqui-sitely veiling the obscenity of the Persian. Thephrase tm verset plein de lumiere is luminous as" diaphotick verse " ; and how elegantly heintroduces the Moon as " Astrarche," the Queenof Stars. He speaks of fair Parthenian tresses,and the Greek word agapema (dyaTTTy/ta), whichmeans " The object of love " (Latin Deliciae),and is neuter, he, by a turn of genius, trans-forms into a proper name, and a beautiful nameat that " the throat of Agapema."The aptness of his paraphrase is well illus-trated in the fifty-fifth stanza, where there is arecondite allusion to the Oriental fable thatrelates how, when Solomon was once sitting onhis throne, all the animals of which he was theuniversal king came to do him obeisance andbring him their tribute. All that the ant couldbring was a grasshopper's leg ten times as bigas himself. Solomon received it with due hon-our, as being proportioned to the ant's ability.Baron Corvo does not even bring in the nameof Solomon, and he escapes the necessity ofan explanatory^ note by rendering it with surepoetic touch : " He who bade the Sluggard


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INTRon UCTIONseek me, and consider, is in another place."Again where Nicolas speaks of the fire in hisheart, which "fait ruisseler mon front," BaronCorvo puts it : " My sins kindle in mine Hearta Flame that burneth up Presumption."

FitzGerald boldlywove into a sort of connectedsequence the century of quatrains which consti-tutes his chief claim to fame. We have in Nico-las four hundred and sixty-four tetrastichs.Many of them are evidently imitations, or trav-esties, of what 'Umar actually wrote. Butthe fact that they have been attributed to himmakes them interesting. One can reconstitutethe philosopher in many of his moods. Fitz-Gerald's consistent psalm of pessimism andagnosticism is here scattered through theverses, which, as they follow the Persian, arearranged with no reference to their connection,the Persian custom being to put them in alpha-betic sequence of their rhymes. But FitzGeraldstrangely neglected 'Umar's humour, which wasoften keen ; as, for example, where, having beenaccused of drinking wine, he quotes the pre-cept of the Koran which commands the soldiersof Muhammad to kill the enemies of the Faith :" With God's aid I will drink Wine, knowingthat to drink the Blood of His Enemy is ameritorious Deed."And what vitriolic sarcasm 'Umar pours out

on the narrow-minded and fanatical zealots ofhis day ! Nicolas, speaking of the fifty-seventh

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JXTRODUCTIONrubai says : " This quatrain is a biting andbitter satire, addressed to the doctors of Islam-ism. 'Umar himself here repeats sneeringlywhat the Mullahs keep saying about him andhis confreres, the Dervishes, whom they pic-ture as heretics possessing neither faith norlaw, who boast with impunity their culpableindifference for all religions, while professingopenly that they have none, and who, under themantle of the Divine Love and their pretendedmental beatitudes, indulge more than all othersin sensual pleasures. 'Umar, in the last lines,alludes to the hyprocrisy of the Mussulman doc-tors, who, from the superior height of theiroffice, preach to their docile dupes the practiceof humility and contempt for the riches of thisworld as the surest means of winning Paradise,and who meanwhile indulge in luxurious livingand in claims that give the lie to theirteaching."

'Umar is seen in all these phases throughoutthe collected quatrains. Occasionally he ishumble and even pious, declaring that virtueis the only good. Occasionally he inveighsagainst the cruelty of the Wheel of Heaven.Occasionally he talks familiarly to the Creator,ascribing to him the cause of all evil, andtherefore deprecating any punishment

for whatthe sinner was not responsible.

Always he has recourse to the emerald wine not hashish as M. Nicolas would have usxit


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INTRODUCTJONbelieve glowing in the ruby cup ; and he de-clares that Muhammad the Prophet interdictedits use in this world simply out of spite, becausesome one, while intoxicated, hamstrung hisfavourite horse. The Prophet, he affirms,really approved of drinking, else why should hehave promised it as one of the rewards of theFaith to his followers who attained to Paradise ?In Paradise also, if Paradise there be, he wouldfind the "dark-eyed maids" the Houris.But why wait to reach a Paradise that is onlyproblematical, when at the ruined shrinescalled Kherabat of the Fire-worshippers,converted into taverns and served by the un-converted, and therefore unprejudiced, Parsis,dark-eyed earthly maidens proffered their se-ductive charms ?We must not forget, however, that 'Umarwas a scientific man, a great astronomer andmathematician, who held a post of honour,being one of the Seven selected to revise theCalendar ; and that he was a useful and in-dustrious citizen in the golden age of the Sel-jukian dynasty. Is it possible that his advicewas so sensual ? Is it not more probable that,under this guise of the fleshly and spirituous,he really taught the psychic and spiritual,really was a Sufi, signifying the higher thingsof philosophy and religion, presenting a splen-did Pantheism, a glorious and universal sym-pathy and liberality, that did not preclude any

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JMkODUCTWNform of Faith, and set its stigma on nothingbut Bigotry ? Baron Corvo wisely leaves allthese questions aside in his charming transla-tion. He deserts M. Nicolas's eager and im-pressive notes. He shows us in terse idiomaticEnglish, full of original and often startlingflashes of intuition, just what he thinks 'Umarhimself meant, as interpreted by the Chief Drag-oman ; and he has given us a masterpiece, ab-solutely justifying the discretion of Mr. HenryHarland and Mr, Kenneth Grahame, at whosesolicitation the work was undertaken. It is apleasure to introduce the Rubaiyat of 'UmarKhaiyam in this new and striking form.

Nathan Haskell DoleBoston, June, 1902

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THE RUBAIYAT OFUMAR KHAIYAM


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THERUBAIYATOFUMAR KHAIYAMLo, Phosphor ! And a Voice from the

Tavern crieth, Enter, hilarious Philopots,hybrist Youths ; enter and fill yet onemore Cup of Wine, before that Fate shallfill brimful your Cup of Life. ^ / ,

Thou, who in the whole Universe art mychosen Lover ; thou, who dearer art to methan the Soul that giveth Life, than theEyes that lighten me ; no Thing, o Lover o'me, more precious is than Life : but to methan Life more precious by an hundredTimes art thou. ^^yWho brought thee this Night to me thus

far elate with Wine ? Who, raising thycovering Veil, hath led thee hither ? Andwho hath brought thee, like a swift-blownBreeze, to fan the Flame of that which, inthineAbsence, hath not ceased to burn ?


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LESQUATRAINSDEKHEYAM

Un matin, j'entendis venir de notre ta-verne une voLx qui disait : A moi, joyeuxbuveurs, jeunes fous ! levez-vous, et venezremplir encore une coupe de vin, avantque le destin vienne remplir celle de notreexistence. // )

O toi qui dans I'univers entier es I'objetchoisi de mon coeur ! toi qui m'es plus chereque 1 ame qui m'anime, que les yeux quim'6clairent ! il n'y a rien, 6 idole, de pluspr^cieux que la vie : eh bien! tu m'es centfois plus precieuse qu'elle. (2)

Qui t'a conduite cette nuit vers nous,ainsi prise de vin ? Qui done, enlevant levoile qui te couvrait, a pu te conduire jus-qu'ici ? Qui enfin t'amene aussi rapide quele vent pour attiser encore le feu de celuiqui brulait deja en ton absence ?


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THE RUBAIYAT OF KHAIYAMIn this World, where, for a httle while,

I stay, I savour nought but Sorrow and Ill-chance. Of all Creation's Mysteries notone hath been explained ; and, now, heart-full of Grief, and knowing Nothing, I per-force must go away. f ^y

Deign Indulgence, o Khadja, to myleast Desire : favour thy Tongue, and gobefore me on the oyranian Road. Certes,I walk aright. It is thou who seest awry.Ah, cure those eyes of thine and let me bein peace ! (S)

Arise, and come to me ; and to emplea-sure me, solve one Problem. Quickly bringa Pitcher of Wine ; and let me drink, be-fore that of my Clay they shall makePitchers. (6)When I am dead, lave me in Wall-Vine's

Juice ; for Dirges, chaunt at my Tomb theLauds of Cup and Wine ; and, if at thelast Day thou shalt wish to find me, seekme in the Dust upon the Threshold of theTavern. (J)


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LES QUATRAINS DE KHEYAMNous n'avons 6prouv6 que chagrin et

malheur dans ce monde qui nous sert uninstant d'asile. Helas ! aucun problemede la creation ne nous y a ete explique, etvoil^ que nous le quittons le coeur pleinde regret (de n'y avoir rien appris sur cesujet). (4)

khadje, rends-nous licite un seul denos souhaits, retiens ton haleine et con-duis-nous sur la voie de Dieu. Certes, nousmarchons droit, nous ; c'est toi qui vois detravers ; va done guerir tes yeux, et laisse-nous en paix. /^^

Leve-toi, viens, viens, et, pour la satis-faction de mon coeur, donne-moi I'explica-tion d'un probleme : apporte-moi vite unecruche de vin, et buvons avant que Ton fassedes cruches de notre propre poussiere. /()j

Lorsque je serai mort, lavez-moi avec lejus de la treille ; au lieu de prieres, chantezsur ma tombe les louanges de la coupe etdu vin, et si vous desirez me retrouver aujour dernier, cherchez-moi sous la poussieredu seuil de la taverne. /j)


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THE RUBAIYAT OF KHAIYAMSeeing that, from Day to Day, none can

give thee News, delay not to rejoice thysorrowing Heart. Drink of the rosy cup,o Lover o' me, envisaged as a Moon ; forAstrarche will make many Journeys, ereshe come anigh. i^Sj

Let the True Lover always be elated,dazed, drowned in Wine, clothed in Dis-honour ; for, to his sober Senses, comethSorrow, on all Sides assailing him : but,when he is full of Wine, let come whatmay! (q)

What, in God's Name, doth that Mageexpect, who shall have fixed his Heart onthe illusive Treasures of this Palace of Mis-chance ? Let him, who hath denounced meas one with Wine elated, reconsider ; for,in Heaven, he will find no Tavern Stigma.

(10)Alkoran, which all agree to call TheWord Sublime, rarely is read ; and in no en-

during Manner. On the Lip of the Cup, Ifind diaphotick Verse ; which, always, andfor ever, I love to read. {^^ ^


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LES QUATRAINS DE KHEYAMPuisque personne ne saurait te r^pondre

du jour de demain, empresse-toi de rejouirton coeur plein de tristesse ; bois, 6 luneadorable ! bois dans una coupe vermeille,car la lune du firmament tournera bienlongtemps (autour de la terre), sans nousy retrouver. (8)

Puisse I'amoureux etre toute I'anneeivre fou, absorbe par le vin, couvert dedeshonneur ! car lorsque nous avons lasaine raison, le chagrin vient nous assaillirde tous cotes : mais a peine sommes-nousivres, eh bien, advienne que pourra ! ^g)Au nom de Dieu ! dans quelle expecta-

tive le sage attacherait-il son coeur auxtresors illusoires de ce palais du malheur ?Oh ! que celui qui me donne le nom d'i-vrogne revienne done de son erreur, car,comment pourrait-il voir la-haut trace detaverne ? (10)

Le Koran, que Ton s'accorde a nommerla parole sublime, n'est cependant lu quede temps en temps et non d'une manierepermanente, tandis qu'au bord de la coupese trouve un verset plein de lumiere queTon aime a lire toujours et partout. ' -


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THE RUBAJYAT OF KHAIYAMThou, who drinkest no Wine, blame not

the Drinkers for drinking ; for, if God for-bade me Wine, Him, not it, I would renege.Boast not thyself because of thy Sobriety :for boasting ill-becometh a Man stainedwith Crimes an hundred Times more blame-worthy than mine. f ^-v

Beautiful though my Person be, andpleasant its exhaled Perfume ; though myCountenance be tinted like the Tulip, thoughmy Form be slim as Cypress ; natheless,none have told me why the Master Painterput me in this Picture of the World. (l^ )

So much of Wine, so often, will I drink,that, when I lie i' the Grave, I may scentthe Air with Fragrance of the Blood ofGrapes ; and half-filled Drinkers, coming topray for my Repose, shall taste my Odours,and achieve complete Oblivion. (^4)An Heart hath a higher Value than an

hundred Kaabas formed of Earth andWater : wherefore, in the Region of Hope,attach all Hearts to thine with all Validity ;and, in the Region of the Presence, allythyself with a True Lover. Yea, seek anHeart ; and let the Kaaba go. (j^ )


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LES QUATRAINS DE KHEYAMToi qui ne bois pas de vin, ne blame pas

pour cela les ivrognes, car je suis pret, moi,a renoncer a Dieu, s'il m'ordonne de re-noncer au vin. Tu te glorifies de ne pointboire de vin, mais cette gloire sied mal aqui commet des actes cent fois plus repre-hensibles que I'ivrognerie. (^~)

Bien que ma personne soit belle, que leparfum qui s'en exhale soit agr^able, que leteint de ma figure rivalise avec celui de latulipe, et que ma taille soit elanc^e commecelle d'un cypres, il ne m'a pas ^te demon-tr6, cependant, pourquoi mon celeste peintrea daigne m'ebaucher sur cette terre. (13)

Je veux boire tant et tant de vin queI'odeur puisse en sortir de terre quand j'yserai rentre, et que les buveurs a moitieivres de la veille qui viendront visiter matombe puissent, par I'effet seul de cetteodeur, tomber ivres-morts. (^4)

Dans la region de I'esperance attache-toiautant de coeurs que tu pourras ; dans cellede la presence lie-toi avec un ami parfait,car, sache-le bien, cent kaabas, faites deterre et d'eau, ne valent pas un coeur.Laisse done la ta kaaba et va plutot a larecherche d'un coeur. (i^)


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THE RUBAIYAT OF KHAIYAMWhen with this Hand I grasp a rosy-

Cup, when with joyful Soul I drown my-self in Wine, then, in a Realm of inextin-guishable Fire, I see the Realization of anhundred Miracles ; and Voices, clear aslimpid Streams, explain all Mysteries.

(i6)

Seeing that a Day is but the Birth, thecrescent Prime, the slow Decay, the Death,of Darkness and of Light, haste to drinkWine, diaphanous Wine ; for know thatthou canst never more regain thy Lifeonce past away : seeing also that thouknowest all worldly things inevitably tobe doomed to die as dieth the unbornDay, then emulate the Day ; be born,surge to thy crescent Prime, descend inslow Decay, and die, in Wine. (H)

I am the self-sold slave of Kitteys lak-chos. To that God's Smile, I sacrifice mySoul as Holocaust. O Vision entrancing !O Ganymedes, whose left Hand lieth inCaress o' the Flagon's Neck, whose rightpreferreth the brimming Cup profferingthe quintessential Purity of its Blood !

(iS)


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LES QUATRAINS DE KHEYAMLe jour ou je prends dans ma main une

coupe de vin et ou, dans la joie de moname, je deviens ivre-mort, alors, dans cetetat de feu qui me devore, je vois centmiracles se realiser, alors des paroles clairescomme I'eau la plus limpide semblent venirm'expliquer le mystere de toutes choses !

(i6)Puisque la duree d'un jour n'est que de

deux delais, empresse-toi de boire du vin,du vin limpide, car, sache-le bien, tu neretrouveras plus ton existence ecoulee, et,puisque tu sais que ce monde entraine touta une ruine complete, imite-le, et, toi aussi,sois jour et nuit ruine dans le vin. (^7)

C'est nous qui nous livrons aux volontesdu vin, c'est avec joie que nous offrons nosames en holocauste aux levres souriantesde ce jus divin. O spectacle ravissant !notre echanson tenant d'une main le goulotdu flacon, et de 1 'autre la coupe qui d6-borde, comme pour nous convier a recevoirle plus pur de son sang ! (^S)


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THE RUBAIYAT OF KHAIYAMBehold me, throned among the Ruin of

my Treasures, compassed round about withWine and Choral-Dancers, having pledgedfor these my All, my Soul, _my Heart, myRaiment, and eke my Cup. Thus do I freemyself at once from Hope of Pardon, andfrom Dread of Penance, from the veryElements of Earth, and Water, and ofAir, and Fire. (^9)From Unfaith unto Faith, from Doubt to

Certainty, one passeth in a Breath. Thengaily let this precious Breathing pass, see-ing that, from Life to Death, one passethin a Breath. (20)

O Wheel of Fortune, whose insatiableHatred engendereth Destruction, sinceTime's beginning, Tyranny hath been forthee an Act of Predilection. And thou, oEarth, what priceless Treasures await theSearcher in thy Breast ! (^I)


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LES QUATRAINS DE KHEYAMOui, c'est nous qui, assis au milieu de ce

tresor en ruine, entoures de vin et de dan-seurs, avons mis en gage (pour nous lesprocurer) tout ce que nous possedions :ame, coeur, hardes, et jusqu'a notre coupe.Nous sommes ainsi affranchis et de I'espe-rance du pardon et de la crainte du chati-ment. Nous sommes en dehors de I'air,de la terre, du feu et de I'eau. (ig)La distance qui separe I'incredulite de la

foi n'est que d'un souffle, celle qui separele doute de la certitude n'est egalement qued'un souffle ; passons done gaiement cetespace precieux d'un souffle, car notre vieaussi n'est separee (de la mort) que parI'espace d'un souffle. (^o)

roue du destin ! la destruction vientde ta haine implacable. La tyrannie estpour toi un acte de predilection que tu com-mets depuis le commencement des siecles,et toi aussi, 6 terre, si Ton venait a fouillerdans ton sein, que de tresors inappreciablesn'y trouverait-on pas ! (^I)


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JHK KUIIAIVAJ Ol' KHAJ i.-i.uA little while, and the Journey of Life is

accomplished. It passeth, as passeth aWind o'er the Wilderness. Wherefore,while one Breath of Life be unbreathed,I neither take Heed of the Day that willDawn, nor of that which hath died. (22j

Apart is the Mine, where this preciousRuby was found. Apart is the Depth ofthe Sea, where this rare pure Pearl no Stainhath sullied. I am wrong. Neither Mine,nor Sea-Depth, is apart. But the Secretof true Love is told in a Language apart.

'2 ^Seeing that I have my Turn of Youth

To-day, I spread it out from Dawn to Sun-set, and from Sunset to Dawn, while Idrink Wine at Will. Slander not the deli-cious Juice, by speaking of its Bitterness.It empleaseth me ; and it is bitter only be-cause it is my Life. (24 >O my poor Heart, seeing it to be thy

Lot by Sorrow to be bruised even untoBlood, seeing that Nature willeth to over-whelm thee with new Torments every Day,declare, o Soul, what Gear thou hast inthis my Body, seeing that thou soon mustleave it. (2 j


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LES QUATRAINS DE KHEYAMMon tour d'existence s'est ecoule en quel-

ques jours. II est passe comme passe levent du desert. Aussi, tant qu'il me res-tera un souffle de vie, il y a deux jours dontje ne m'inquieterai jamais, c'est le jour quin'est pas venu et celui qui est passe. {22j

Ce rubis precieux vient d'une mine apart, cette perle unique est empreinte d'unsceau a part ; nos differentes conclusionssur cette matiere sont erronees, car I'enigmedu veritable amour s'explique dans un Ian-gage a part (et qui n'est pas a notre portee.)

(23)Puisque c'est aujourd'hui mon tour dejeunesse, j'entends le passer a boire du vin,car tel est mon bon plaisir. N'allez pas, acause de son amertume, medire de ce de-licieux jus, car il est agreable, et il n'estamer que parce qu'il est ma vie. (^^-J

O mon pauvre coeur ! puisque ton sortest d'etre meurtri jusqu'au sang par lechagrin, puisque ta nature veut que tu soischaque jour accable d'un nouveau tourment,alors, 6 ame ! dis-moi ce que tu es venuefaire dans mon corps, dis, puisque tu doisenfin le quitter un jour } '2^


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THE RUBAIVAT OF KHAIYAMTo-day, thou canst not flatter thyselfthat thou wilt see To-morrow ; even to

think of To-morrow is pure Foohshness.If, then, thine Heart be wakeful, lose notin Sleep this Moment of thy Life, of whoseContinuance I can see no Proof. (26 )

Except upon Necessity, one ought not toknock at every Door. From sheer Ne-cessity, one must accept good with ill For-tune in this World ; for one can only playthe Dice which Fate hath numbered andcast upon the Chess-Board of this littleSphere. (-7)As I am now, this Pitcher once hath

been ; unloved but loving, sighing for fairparthenian Tresses. Once, the Handle onthe Pitcher's Neck hath been a Lover'sArm, curved in Embrace round the Throatof Agapema. (-S)To thee, to me, many Twilights, manyDawns have come. Not without Reason,

doth the World go round. Wherefore,when thou settest Foot upon this Dust,be mindful ; for, doubtless, it once wasthe Apple of the Eye of some fair Maid.

(29)


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LES QUATRAINS DE KHEYAMTu ne peux te flatter aujourd'hui de voir

le jour de demain ; penser meme a ce de-main serait de ta part pure folie ; si tu as lecoeur eveille ne perds pas dans I'inactioncet instant de vie (qui te reste) et pour laduree duquel je ne vois aucune preuve.

(26)II ne faut pas sans necessite aller frappera chaque porte. II faut s'accommoder du

bien comme du mal d'ici-bas, car on ne pentjouer que d'apres le nombre de points quenous presente la surface des des jetes parle destin sur le damier de ce petit bolceleste. (27)

Cette cruche a 6te comme moi une crea-ture aimante et malheureuse, elle a soupireapres une meche de cheveux de quelquejeune beaute ; cette anse que tu vois at-tachee a son col etait un bras amoureuse-ment passe au cou d'une belle. (-8)

Avant toi et moi, il y a eu bien descrepuscules, bien des aurores, et ce n'estpas sans raison que le mouvement de rota-tion a ^te imprime aux cieux. Sois doneattentif quand tu poseras ton pied sur cettepoussiere, car elle a ete sans doute la pru-nelle des yeux d'une jeune beaute. f2g)


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THE RUBAIYAT OF KUAIVAMThe Kaaba, and the Temple, are for

Worship ; the chiming Bells chaunt naughtbut Lauds Dominical ; Lectern, Chaplet,Church and Cross, are only different Meansof paying Homage to Divinity. (3^J

Long ago, were written on the Tabletsof Creation those Things that are. On 111,on Good, no more the universal Pencilworketh. That which ought to be emprintedon the Roll of Fate, God unalterably hathemprinted there. (^i )

I cannot teach the Good those Mysterieswherewith I teach the Bad. I cannot de-velope a Thought-Germ, whose Nature is todie. I know a Place which I cannot describe.I have a Secret which I cannot disclose.

Here no base Coin is current : fromthis Abode of Cheer the Broom hath sweptit. An Elder, returning from the Tavern,said to me, Drink Wine, o Lover o' me, formany Lives will follow thine, thou sleepingthy last Sleep. ^J^ )


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LES QUATRAINS DE KHEYAMLe temple des idoles et la kaaba sont

des lieux d'adoration, le carillon des clochesn'est autre chose qu'un hymne chante a lalouange du Tout-Puissant. Le mehrab,I'eglise, le chapelet, la croix sont en veriteautant de fagons differentes de rendre hom-mage a la Divinite. (S^)

Les choses existantes ^taient deja mar-quees sur la tablette de la creation. Lepinceau (de I'univers) est sans cesse absentdu bien et du mal. Dieu a imprim^ audestin ce qui devait y etre imprime ; lesefforts que nous faisons s'en vont done enpure perte. (3^^)

Je ne puis indistinctement dire monsecret aux mauvais comme aux bons. Jene puis donner de I'extension a I'expose dema pensee essentiellement breve. Je voisun lieu dont je ne puis tracer la descrip-tion ; je possede un secret que je ne puisdevoiler. (32)La fausse monnaie n'a pas cours parmi

nous. Le balai en a deblaye entierementnotre joyeuse demeure. Un vieillard re-venant de la taverne me dit : Bois du vin,ami, car bien des existences succederont ala tienne durant ton long sommeil. ( :;:; ,


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THE RUBAIYAT OF KHAIYAMTo the divine Decrees, the Man who

would succeed must bow. To the Decreesof Men, the Man who would succeed mustuse Well-Seeming and Hypocrisy. In theway of Artifice, all that human Wit, mostskilful, can invent, I have employed : butFate hath blasted my Designs. (34)

If a Stranger be faithful to thee, takehim for a Kinsman, if a Kinsman bewraythee, take him for a Stranger. If Venomheal thee, take it to be an Antidote. Ifthe Antidote grieve thee, take it to beVenom. (S5)

There is no Heart that thine Absencehath not bruised to Blood : there is noClear-Seer able to resist the Spell of thineEnchantments. Seeing that thy Soulcareth not for any one, all, perforce, fallCaptive to thee. (3^)As long as I be not elate with Wine, I

have not perfect Joy. In Place of Reason,cometh Ignorance, when Wine hath mas-tered me. Between Sobriety and Drunk-enness lieth an intermediate State. Oh,with what joy I There become a Slave ; forThere is Life. (37 )


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LES QUATRAINS DE KHEYAMEn face des decrets de la Providence

rien ne reussit que la resignation. Parmiles hommes rien ne reussit que les appa-rences et I'hypocrisie. J'ai employe en faitde ruse tout ce que I'esprit humain peutinventer de plus fort, mais le destin a tou-jours renverse mes projets. (34)

Si un etranger te temoigne de la fidelite,considere-le comme un parent ; mais si unparent vient a te trahir (en quoi que cesoit), regarde-le comme un malintentionne.Si le poison te guerit, considere-le commeun antidote, et si I'antidote t'est contraire,regarde-le comme un poison. (35)

II n'y a point de coeur que ton absencen'ait meurtri jusqu'au sang; il n'y a pointd'etre clairvoyant qui ne soit epris de tescharmes enchanteurs, et, bien qu'il n'existedans ton esprit aucun souci pour personne,il n'y a personne qui ne soit preoccupe de toi.

(36)Tant que je ne suis pas ivre, mon bon-heur est incomplet. Ouand je suis pris devin, I'ignorance remplace ma raison. IIexiste un etat intermediaire entre I'ivresseet la saine raison. Oh ! qu'avec bonheurje me constitue I'esclave de cet etat, car laest la vie ! f^y)


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THE RUBAIYAT OF KHAIYAMWho can believe that the Maker of the

Cup doth dream of its Destruction ? WhatLove hath formed these beautiful Heads,these fair Arms, these lovely Hands ?What Hate hath destroyed them ? (Joy

Because thou art benumbed by Wine,thou dost dread Death, and loathe Oblivion.Yet, out of that Oblivion there will blooma Sprig of Immortality. For, seeing that,by His Breath, Isa ben Miriam hath re-vived my Soul, Death hath no more Domi-nation over me. (Sg)

Be like the Tulip blossoming at Annun-ciation. Like her, take Cup in Hand ; and,when Occasion cometh, drink Winedrink, embracing thy young Lover o' thetulip-Tinted Cheek ; lest, like a Gust ofWind, the Dome cerulean overwhelm thee.

(40)Seeing that I may not have what I de-

sire, to what Purpose are Desires, areEfforts.? I torment myself unendingly,sighing with Regret, and saying, Alas, toolate I came, too soon I must depart. (41)


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LES QUATRAINS DE KHEYAMQui croira jamais que celui qui a confec-

tionne la coupe puisse songer a la detruire ?Toutes ces belles tetes, tous ces beaux bras,toutes ces mains charmantes, par quel amouront-ils ete crees, et par quelle haine sont-ilsdetruits ? (3S)

C'est I'effet de ton ivresse qui te faitcraindre la mort et abhorrer le neant, car ilest evident que de ce neant germera unebranche de I'immortalite. Depuis que moname est ravivee par le souffle de Jesus, lamort eternelle a fui loin de moi. (39)

Imite la tulipe qui fleurit au noorouz ;prends comnie elle une coupe dans ta main,et, si I'occasion se presente, bois, bois duvin avec bonheur, en compagnie d'une jeunebeaute aux joues colorees du teint de cettefleur, car cette roue bleue, comme un coupde vent, pent tout a coup venir te renverser.

(40)Puisque les choses ne doivent pas se

passer suivant nos desirs, a quoi serventnos desseins et nos efforts ? Nous sommesconstamment a nous tourmenter et a nousdire en soupirant de regret : Ah ! noussommes arrives trop tard, trop tot il nousfaudra partir ! 11 )


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THh RUBAIYAT OF KHAIYAMSeeing that the Wheel of Fate, and For-tune, never have favoured thee, what doth it

avail to count the seven Heavens, whetherseven they be, or eight ? Once more I saythat two Days matter not to me the Daythat is gone, and the Day that is to come.Why such Grief for a Sin committed, o

Khaiyam ? What great Relief, or small, isgained by Self-tormenting ? He, who neverhath sinned, never can know the sweet Joyof Forgiveness. Sin would not be, if therewere no Pardon. Then, why have Fear ?

(43)None may go behind the mysterious

Screen of God His Secrets; not e'en anEydaimon may pierce that Veil. TheBreast of Earth, and not another Place, isour Abode. O me! O me! and here alsois a Riddle hard to read. (44J

In this World of Inconsistency, whichserveth me for present Shelter, I longhave sought Wisdom ; in my Search, em-ploying every Faculty with which I am en-dowed. I have learned, at length, that theMoon paleth in the Splendour of thyCountenance, and that thy slim Contoursput the Cypress-Tree to Shame. (4^ j


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LES QUATRAINS DE KHBYAMPuisque la roue celeste et le destin ne

t'ont jamais ete favorables, que t'importede compter sept cieux ou de croire qu'il enexiste huit ? II y a (je le repete) deux joursdont je ne me suis jamais soucie, c'est lejour qui n'est pas venu et celui qui est passe.

., . (42)

O Kheyam ! pourquoi tant de deuil pourun peche commis ? Quel soulagement plusou moins grand trouves-tu a te tourmenterainsi ? Celui qui n'a point pech6 ne jouirapas de la douceur du pardon. C'est pourle p6che que le pardon existe ; dans ce cas,quelle crainte peux-tu avoir } (43)

Personne n'a acces derriere le rideaumysterieux des secrets de Dieu, personne(pas meme en esprit) ne pent y penetrer ;nous n'avons point d'autre demeure que lesein de la terre. O regret ! car c'est laaussi une enigme non moins difficile a saisir.

(44)J'ai bien longtemps cherche dans cemonde d'inconstance qui nous sert un mo-ment d'asile ; j'ai employe dans mes recher-

ches toutes les facultes dont je suis done ;eh bien ! j'ai trouve que la lune palit devantI'eclat de ton visage, que le cypres est dif-forme a cote de ta taille elancee. (45)


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n-Ih RUBAIYAT OF KHAIYAMAt Mosque, Madrasa, Synagogue, and

Church, Hell is an Horror, Paradise a Pearlbeyond all Price ; but the Seeds of thisMisease never have sprouted in the Heart ofhim to whom the Almighty's Secrets havebeen opened. (4^)Thou hast journeyed through the World, all that thou hast seen is Nothing, all

that thou hast heard is Nothing. Thouhast paced the Universe from End to End, all that is Nothing. Thou hast concen-trated in a Corner of thy Chamber, allthat is Nothing Nothing. (47)A wise Man said to me one Night in aDream, o Lover o' me, the Rose of Man'sJoy bloometh not in the Breath of Hypnos, why then woo the dusty Kisses of thatTwin of Thanatos } Rather, spend, withvine-crowned Dionysos, Nights and Days,till that the pale cold Brother stilleth theein his Arms. (4^)

If that the Heart of Man knew all Life'sSecrets, also, in the Article of Death, God'sSecrets would he know. If, now that thouart Thou, thou knowest nought ; to-morrow,when thou hast left this Thou, what wiltthou know .'' (49)


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LES QUATRAINS DE KHRYAMDans la mosquee, dans le medresseh,

dans leglise et dans la synagogue, on ahorreur de I'enfer et on recherche le para-dis ; mais la semence de cette inquietuden'a jamais germe dans le coeur de celui quia penetre les secrets du Tout-Puissant.

(46)Tu as parcouru le monde, eh bien ! toutce que tu y as vu n'est rien ; tout ce que tu

y as entendu n'est egalement rien. Tu esalle d'un bout de I'univers a I'autre, toutcela n'est rien ; tu t'es recueilli dans uncoin de ta chambre, tout cela n'est encorerien, rien. (47)Une nuit, je vis en songe un sage qui me

dit : Le sommeil, ami, n'a fait epanouir larose du bonheur de personne : pourquoicommettre un acte si semblable a la mort }bois du vin plutot, car tu dormiras bien as-sez sous terre. (4^)

Si le coeur humain avait une connais-sance exacte des secrets de la vie, il con-naitrait egalement, a I'article de la mort,les secrets de Dieu. Si aujourd'hui que tues avec toi-meme tu ne sais rien, que sauras-tu demain quand tu seras sorti de ce toi-meme? ^4'-))


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THE RUBAIYAT OF KHAIYAMOn that Day when the Heavens are

confounded, and the Stars obscure, I willstay Thee on Thy way, o Thou Whom Iadore ; I will seize Thy Garment's Hem,and I will ask why Thou hast given Lifeto me, and hast taken Life away. (S^)

I must take Heed that I tell not mySecrets to the mean Inquisitive ; even fromthe Bulbul must I hide them. O considerto what Torture Thou dost put the Souls ofMen, when Thou forcest them to shrinkfrom their Br-ther's Gaze. (^I)O Ganymedes, seeing that Time doth lie

in Wait t j crush us, thee and me ; nevercan the World be an Abode enduring long,for me and thee but, whate'er befall,know, with full Assurance, that God is onour Side, while this Cup of Wine shall be'twixt thee and me. (^2)

Long, Cup in Hand, have I walked 'midthe Flowers of the World ; yet no one ofmy Designs hath been accomplished.Natheless, though in my Cup I have notfound my Heart's complete Desire, I willnot turn aside ; for, he who undertaketh aJourney must of Need go forward. (53)


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LES QUATRAINS DE KHEYAMLe jour ou les cieux seront confondus,

ou les etoiles s'obscurciront, je t'arreteraisur ton chemin, 6 idole ! et, te prenant parle pan de ta robe, je te demanderai pour-quoi tu m'as ote la vie (apres me Tavoirdonnee) . (S^^)Nous devons nous garder de dire nossecrets aux vils indiscrets ; au rossignolmeme nous devons les cacher. Consid^re

done le tourment que tu infliges aux amesdes humains, en les forgant ainsi a se de-rober aux regards de tous. (5^)

O echanson ! puisque le temps est la,pret a nous briser toi et moi, ce monde nepeut etre ni pour toi ni pour moi un lieu desejour permanent. Mais, en tous cas, soisbien convaincu que tant que cette coupe devin sera entre toi et moi, Dieu est dans nosmains. (5^)

Bien longtemps la coupe en main je mesuis promene parmi les fleurs, et cependantaucun de mes projets ne s'est realise dansce monde ; mais, bien que le vin ne m'aitpas conduit au but de mes desirs, je nedevierai pas de cette voie, car lorsqu'on suitune route on ne revient pas en arriere.

^53)


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.HE RCBAIYAT OF KHAIYAMGrace my Hand with a Cup of Wine, for

ray Heart. is burning, and my Life is fiyingon the Wings of Hermes Pteropoys. Rise ;Soi' J^ortune's Favour is a Dream. Rise;for flaming Youth will fail while Watersfall. (jVy

I am Love's Worshipper ; and in meIslam hath no Part. I am a paltry Em-met ; and he who bade the Sluggard seekme and consider, is in another place. Idesire Pallor, and a tattered garb, all forLove ; and silken Fabricks are bought andsold elsewhere. (55)To drink my Wine and take my Pleasure ;

that is how I live. To care no Jot forHeresy, or Orthodoxy ; that is my Creed.Of the World, to whom Humanity is be-trothed, I have demanded what might beher Dowry ; and she said. My Dowry is tosee thine Heart enravished with Delight.

(50)Neither Hell nor Heaven do I deserve ;

God knoweth of what Clay He formed me.I am as Sectarian as a Dervish, as ill-visaged as a lost Woman. Nor Faith, norFortune, have I, nor Hope of Heaven.

(57 '


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LES QUATRAINS DE KHEYAMMets une coupe de vin dans ma main,

car mon coeur est enflamme, et cette viefuit comme fuit le vif-argent. Leve-toidone, car la faveur de la fortune n'estqu'un songe ; leve-toi, car le feu de lajeunesse s'echappe comme I'eau du torrent.

(5-I-)Nous, nous sommes les idolatres de

I'amour, les musulmans sont autres quenous ; nous sommes de chetives fourmis,Salomon, lui, est autre chose. Demande-nous un visage pali par I'amour, et deshardes en lambeaux, car le marche desetoffes de sole est ailleurs qu'ici. (55)

Boire du vin et me rejouir, c'est mamaniere d'etre. Etre indifferent pour I'he-resie comme pour la religion, c'est monculte. J'ai demande a cette fiancee dugenre humain {le monde) quelle etait sadot ; elle me repondit : Ma dot consistedans la joie de ton coeur. (5^)

Je ne suis digne ni de I'enfer, ni dusejour celeste ; Dieu sait de quelle terre ilm'a petri. Je suis heretique comme underviche, laid comme une femme perdue ;je n'ai ni religion, ni fortune, ni esperancedu paradis. jj


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O Man, thy Passion is as common asHouse Dogs who can do naught save bark ;it hath the Cunning of a Fox, a Tiger'sRage, a Wolf's Voracity, and it makeththee as wakeful as the fear-full Hare.

(58)

How lovely are these verdant Plea-saunces which lie by the Brook-Side ! Theywere born upon an Angel's Lip. Place notdisdainfully thy Foot on them ; for theyhave bloomed from the Seed of a Tulip-tinctured Countenance returned to Dust.

(59)

Every Heart illumined by the Light ofLove, frequenteth the Shrine of its Illu-minator. He, whose Name is written inLove's Book, is free from Hope of Heaven,and from Fear of Hell. (60)

The Kingdom of Kavous, the Throne ofKobad, the Empire of Thous, are worthlessbeside a Throatful of good Wine. I prefer,to the Whining of pious Hypocrites, theSighs of a Lover whom Morning hath be-reaved. ((>i)


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LES QUATRAINS DE KHEYAMTa passion, homme, ressemble en tout a

un chien de maison ; il n'en sort que dessons creux. Elle contient la ruse du re-nard, elle procure le somme-il du lievre,elle reunit en elle la rage du tigre et lavoracite du loup. (5^)

Qu'elles sont belles, ces verdures quicroissent aux bords des ruisseaux ! Ondirait qu'elles ont pris naissance sur leslevres d'une angelique beaute. Ne posedone pas sur elles ton pied avec dedain,puisqu'elles proviennent du germe de lapoussiere d'un visage colore du teint de latulipe. (59)

Chaque coeur que (Dieu) a eclaire de lalumiere de I'affection, que ce coeur fre-quente la mosquee ou la synagogue, s'il ainscrit son nom dans le livre de I'amouril est affranchi et des soucis de I'enfer etde I'attente du paradis. (^^JUne gorgee de vin vaut mieux que le

royaume de Kavous ; elle est preferable autrone de Kobad, a I'empire de Thous. Lessoupirs auxquels le matin un amoureux esten proie sont preferables aux gemissementsdes devots hypocrites. i^u)


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THE RUBAIYAT OF KHAIYAMThough Sin hath soiled me, natheless Istill have Hope, as Pagans have, serving

graven Images. For on that Day, whenI shall die of drinking deep the Day before,I will call for Wine, and my Lover forwhat do Hell or Heaven signify to me ?

{t)2 )

I drink Wine, not for Pleasure, nor forProfligacy, nor to renege Religion and goodMorals : but solely to escape a Momentfrom myself. That Motive only impellethme to drink till I lose Consciousness.

((>3)

They say that there will be an Hell ; aye,that Hell already is. They say what is nottrue, what cannot be believed. For, if therebe an Hell for Lovers and for Drinkers, to-morrow. Heaven will be as empty as theHollow of my Hand. ((>4J


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LES QUATRAINS DE KHEYAMBien que le pech6 m'ait rendu laid et

malheureux, je ne suis cependant pas sansespoir, semblable en cela aux idolatres, quise reposent sur les dieux de leurs temples.Toutefois, le matin ou je mourrai de monivresse de la veille, je demanderai du vin,j'appellerai ma maitresse, car, que m'im-portent et le paradis et I'enfer ? (62)

Si je bois du vin, ce n'est pas pour mapropre satisfaction ; ce n'est pas pour com-mettre du desordre ou pour m'abstenir dereligion et de morale : non, c'est pour res-pirer un moment en dehors de moi-meme.Aucun autre motif ne me sollicite a boireet a m'enivrer. (^3)On affirme qu'il y aura, qu'il y a memeun enfer. C'est une assertion erron^e ; on

ne saurait y ajouter foi, car, s'il existait unenfer pour les amoureux et les ivrognes, leparadis serait, des demain, aussi vide quele creux de ma main. (^4)


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THE RUBAIYAT OF KHAIYAMI am required to drink no Wine during

the Month Shahban ; nor during the MonthRadjab, which is consecrate to God. Iconcede to God, and to the Prophet, Shah-ban and Radjab : in the Month Rama2an,which is reserved to me, freely will I drinkWine. (^5J

It is the Month Ramazan, the Seasonof Wine is over. The Days of limpidWine, and of simplicity, are fled far fromme. O me ! the Cellar of Wine unvisitedremaineth, and the young Girls, waiting,yearn. ^^^ y

This ancient Inn, which Men are pleasedto call the World, this Home where Lightand Darkness live in Turn, is but theRemnants of an hundred Potentates asgreat as Djamshid was ; is but a Tombwhich serveth as a Sleeping-Place for anhundred Kings as great as Bahram. M? yWhy lacketh thine Hand a Cup on this

fair Day, when the Buds of Fortune's Rosesburst in bloom ? Drink Wine, o Lover o'me, for Time is a Foe implacable ; and theRetrieval of such a Day, a thankless Task.


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LES QUATRAINS DE KHEYAMOn m'engage a ne point boire de vin

durant le mois de cheeban, parce que c'estdefendu, ni meme pendant le mois de redjeb,parce que c'est un mois consacre a Dieu.C'est juste ; ces deux mois appartiennent aDieu et au Prophete ; buvons-en done dansle mois de remezan, puisque c'est un moisqui nous est reserve. ((^5)

Le mois de remezan est venu, la saisondu vin est finie, oui, les jours de ce vinlimpide et de nos habitudes si simples ontfui loin de nous. Helas ! notre provisionde vin nous reste intacte, et les jeunesfemmes que nous avons rencontrees sontdans une cruelle attente. i^^)

Ce vieux caravanserail que Ton nommele monde, ce sejour alternatif de la lumiereet des tenebres, n'est qu'un reste de festinde cent potentats comme Djemchid. Cen'est qu'une tombe servant d'oreiller a centmonarques comme Behram. (6'J )

Pourquoi, aujourd'hui que la rose de tafortune porte ses fruits, la coupe est-elleabsente de ta main } Bois du vin, ami, bois,car le temps est un ennemi implacable, etretrouver un jour pareil est chose difficile.


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THE RUBAIYAT OF KHAIYAMThe Palace, where Bahram loved to

take his Cup in Hand, is now a Wilder-ness where the Lion taketh rest, whereGazelles bring forth their Young. Museon Bahram, who caught wild Asses in aSnare. Muse on the Tomb which hathcaught Bahram in its Turn. (^9)

Clouds, spreading in the Firmament, be-gin to weep upon the Grass. I cannot liveanother Instant without Wine of amaranthHue. The Verdure of To-day is pleasantto mine Eyes : but, that which from myDust will spring whose Eyes will it re-joice? (jo)

This Day is Adina ; therefore, set asidethy little Cup, and drink Wine from a Bowl.If, on other Days, thou dost drink a Bowl-ful, to-day drink two for this is a Dayabove all Days. (Jl)O Lover o' me, seeing that the World

maketh thee sad ; seeing that thy so pureSoul must depart thy Body ; go, and takethy Pleasure, seated in some verdant Mead,during these few Days till other Ver-dures blossom from thy Dust. (J-)


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LES QUATRAINS DE KHEYAMCe palais ou Behram aimait a prendre la

coupe dans sa main (est maintenant trans-forme en une plaine deserte) ou la gazellemet bas, ou le lion se repose. Vois ceBehram qui, au moyen d'un lacet, prenaitles anes sauvages, vois comme la tombe ason tour a pris ce meme Behram ! ((>9)

Les nuages se repandent dans le ciel etrecommencent a pleurer sur le gazon. Oh !11 n'est plus possible de vivre un instantsans vin couleur d'amarante. Cette ver-dure rejouit aujourd'hui notre vue, maiscelle qui germera de notre poussiere, la vuede qui rejouira-t-elle ? (7^)En ce jour d'aujourd'hui que Ton nomme

adiiie (vendredi), laisse la la coupe (troppetite) et bois du vin dans un bol. Si lesautres jours tu n'en buvais qu'un (bol),aujourd'hui bois-en deux, car c'est le grandjour par excellence. (7^)O mon coeur ! puisque ce monde t'at-

triste, puisque ton ame si pure doit seseparer de ton corps, va t'asseoir sur laverdure des champs et rejouis-toi pendantquelques jours, avant que d'autres verduresjaillissent de ta propre poussiere. /7J> )


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THE RUBAIYAT OF KHAIYAMWine can manifest its Substance in a

Multitude of Forms, as the Form of anAnimal, or the Form of a Plant. Believenot, then, that it can cease to be, or that itsSubstance is capable of Annihilation for,by Itself, it is what it is, although its Formmay disappear. {73j

From the Fire of my Crimes, I see noSmoke arise : for no one, can I expect abetter Fate. When I lay this Hand, whichMan's Injustice causeth me to lay upon myBrow, on the Robe of any Man, I get noConsolation. (74 ^

He whom thou most securely trustest,viewed intelligently will be seen to be thineEnemy. Men being what they are, thewise Man seeketh not a Friend. To-day,Men's Conversation is not good, save fromafar. (75)


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LES QUATRAINS DE KHEYAMCe vin qui, par son essence, est suscep-

tible d'apparaitre sous une foule de formes,qui se manifeste tantot sous la forme d'unanimal, tantot sous celle d'une plante, ne vapas croire pour cela qu'il puisse ne plus etreet que son essence puisse etre aneantie ;car c'est par elle qu'il est, bien que lesformes disparaissent. (73)Du feu de mes crimes je ne vols point

surgir de fumee ; de personne je ne puisattendre un sort meilleur. Cette main queI'injustice des hommes me fait porter surma tete, quand je la porte sur le pan de larobe d'un d'entre eux, je n'en obtiens aucunsoulagement. (74)La personne sur qui tu t'appuies avec le

plus de surete, si tu ouvres les yeux deI'intelligence, tu verras en elle ton ennemi.II vaut mieux, par le temps qui court,rechercher peu les amis. La conversationdes hommes d'aujourd'hui n'est bonne quede loin. (j^)


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THE RUBAIYAT OF- KHA IYAMO unthinking Man, this carnal Body

is Nothing ; the Vault of the nine brightHeavens is Nothing. Give thyself to Plea-sure in this Place where Confusion reign-eth, seeing that our Life herein endurethbut an Instant, which is also Nothing.

(76)

Get thee a Gymnopaidike, and Wine, anda lovely Girl with the ravishing Features ofan Houri if Houris there be; or seek out abeautiful Stream flowing by grassy Banks if grassy Banks there be ; and ask nothingmore. Think no longer of this extinctHell ; for, beside that which I have shewnthee, there is no other Heaven if Heaventhere be. (77)

Seeing an Elder tottering Tipsy fromthe Tavern, carrying the Prayer-rug on hisShoulders, and in his Hand a Bowl of Wine,I said, O Elder, what doth this mean .'' Andhe replied. Drink wine, o Lover o' me, forthis World is Emptiness. (7^)


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LES QUATRAINS DE KHEYAMC) homme insouciant ! ce corps de chair

n'est rien, cette voute composee de neufcieux brillants n'est rien. Livre-toi done ala joie dans ce lieu ou regne le desordre (lemonde), car notre vie n'y est attachee quepour un instant, et cet instant n'est egale-ment rien. (/6J

Procure-toi des danseurs, du vin et unecharmante aux traits ravissants de houri, sihouris il y a ; ou cherche une belle eaucourante au bord du gazon, si gazon il y a,et ne demande rien de mieux ; ne t'occupeplus de cet enfer eteint, car, en verite, iln'y a pas d'autre paradis que celui que jet'indique, si paradis il y a. f^yj

Ayant apergu un vieillard qui sortait ivrede la taverne, portant le sedjadeh sur sesepaules et un bol de vin dans sa main, jelui dis : O cheikh ! que signifie done cela .''II me repondit : Bois du vin, ami, car lemonde, c'est du vent. f?"^)


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THE RUBAIYAT OF KHAIYAMA Bulbul drunk with Love, who came

into the Garden, seeing the Smiles of Rosesand of Wine, drew near and whispered mewith fitting Tongue, Beware, o Friend, andremember that Life will not return when ithath passed away. (79)

In all Particulars, O Khaiyam, thy Bodyresembleth a Tent ; thy Soul is the Sultanwithin; and its last Resting-place is Nought.When the Sultan hath left his Tent, theBearers of Death come, and take it down,to erect at another Halting-Place. fSo)

I, Khaiyam, who sewed the Tents ofPhilosophy, suddenly am fallen into theCrucible of Sorrow, where I burn. TheShears of Fate hath cut the Thread of myLife. The Retailer hasteneth to part withit for Nothing. fS/J

In the Spring-Timc, I love to rest at theMead-Side, with a Lover like an Houri, anda Pitcher of Wine ; if such things be. Andseeing that these Tastes of mine are blamedby all, I grant that I should be obscenerthan a Dog, did I ever dream of Heaven.

rS2 )


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LES QUATRAINS DE KHEYAMUn rossignol, ivre (d'amour pour la rose),

etant entre dans le jardin, et voyant lesroses et la coupe de vin souriantes, vint medire a I'oreille, dans un langage approprie ala circonstance : Sois sur tes gardes, ami,(et n'oublie pas) qu'on ne rattrape pas lavie qui s'est ecoulee. (79)O Kheyam ! ton corps ressemble absolu-

ment a une tente : I'ame en est le sultan,et sa derniere demeure est le neant. Ouandle sultan est sorti de sa tente, les ferrachsdu trepas viennent la detruire pour ladresser a une autre

etape. (


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THE RUBAIYAT OF KHAIYAMWelcome is rosy Wine in a coral Cup,

with Melody of Barbitos, and Lyra's gentleSigh. Welcome also is the pious Man,who knoweth not the Wine-Cup's JoyWelcome,when he stays a thousand Leaguesaway from me. {^3J

Time passed in this World without Wineand Song is worthless ; there is no Rewardexcept the Melodies of Irak's Flute. Vainlyhave I studied worldly Things ; and I haveseen that Joy and Lust alone are worthythe Rest is Nought. (84}

Beware, o Lover o' me, for thou mustbe parted from thy Body, to retire behindthe Screen of the hidden Things of God.Drink Wine, knowing not whence thoucamest be of good Heart, knowing notwhither thou goest, ^ i>J/

Seeing that my Parting from this Worldis sure, why do I live } Why do I desire tocompass Happiness, to arrive at the Im-possible } Seeing that, for a Reason whichI have not learned, I must not be left here,why do I make no Preparation for my De-parture ; why am I careless in its Regard }

(S6)


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LES QUATRAINS DE KHEYAMLe vin couleur de rose dans une coupe

vermeille est agreable. II est agreable, ac-compagne des airs melodieux du liith et dessons plaintifs de la harpe. Le religieux quin'a aucune notion des delices de la coupede vin est agreable, lui, quand il est a millefarsakhs loin de nous. (8^)Le temps que nous passons dans ce monde

n'a point de prix sans vin et sans echanson ;il n'a point de prix sans les sons melodieuxde la flute de I'lrak. J'ai beau observer leschoses d'ici-bas, je n'y vols que la joie et leplaisir qui aient du prix : le reste n'est rien.

{84)Sois sur tes gardes, ami, car tu serassepare de ton ame : tu iras derriere lerideau des secrets de Dieu. Bois du vin,car tu ne sais pas d'ou tu es venu : soisdans I'allegresse, car tu ne sais pas ou tuiras. (8sj

Puisque notre depart d'ici-bas est certain,pourquoi done etre.? Pourquoi nous acharnerainsi a vouloir atteindre le bonheur, I'impos-sible 1 Puisque, pour une raison inconnue,on ne doit pas nous laisser ici, pourquoi nepoint nous occuper de notre voyage futur,pourquoi etre insouciant a cet egard } (86)


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THE RUBAIYAT OF KHAIYAMThere is a Time when I chaunt the Lauds

of Wine, when I surround myself with itsAccessories. O pious Man, art thou satisfiedto know that thou hast Wisdom for a Mas-ter ? Then learn this one Thing more, thatthy Master is but my Pupil. (8j)

They continually accuse me of Depravity,though I be wholly innocent. O sancti-monious Ones, first try yourselves ; andsee what Manner of Men ye be. Me, yearraign, on a Charge of breaking LawsDivine ; natheless no Evil have I done ; butI worship Dionysos, and Pothos, and theKyprian. (8Sj

If thou dost sell thyself as Slave to thineown Sufferings, I foretell that thou wilt endin Beggary. Learn, rather what thou art,and whence thou comest ; study what thoudoest ; know whither thou goest. (^9)The Universe is but a speck in my in-

significant Existence. The Oxus is buta faint Trace of my Tears blended withmy Blood. Hell is but the Spark of myinefficacious Tortures self-inflicted. Heavenis but a momentary Rest which, sometimes,in this World, I enjoy. (9^^ )


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LES QUATRAINS DE KHEYAMII y a un si^cle que je chante les louan-

ges du vin et que je ne m'entoure qued'accessoires qui s'y rapportent. O devot !puisses-tu etre heureux ici-bas avec ta con-viction d'avoir pour maitre la sagesse ! Maisapprends du moins que ce maitre n'est en-core que mon eleve. (^7)

Le monde ne cesse de me qualifier dedeprave. Je ne suis cependant pas cou-pable. O hommes de saintete ! examinez-vous plutot vous-memes et voyez ce quevous etes. Vous m'accusez d'agir contraire-ment au cher'e (loi du Koran) ; je n'aicependant pas commis d'autres peches queI'ivrognerie, la debauche et I'adultere. (88)

Si tu te livres a tes propres passions, aton insatiabilite, je puis te predire que tupartiras pauvre comme un mendiant. Voisplutot qui tu es, d'ou tu viens, aie la con-science de ce que tu fais, sache ou tu vas.

(89)L'univers n'est qu'un point de notrepauvre existence. Le Djeihoun (Oxus) n'estqu'une faible trace de nos larmes melees desang ; I'enfer n'est qu'une etincelledes peinesinutiles que nous nous donnons. Le paradisne consiste qu'en un instant de repos dontnous jouissons quelquefois ici-bas. (qo )


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THE RUBAIYAT OF KHAIYAMI am a Slave in Revolt. Where is Thy

Will? My Heart is black with Sin. Whereis Thy Light ? Where Thy Control ? If Thouopenest Heaven only on mine Obedience,Thou dost but discharge an Obligationand, these Things being so, where is ThyGood-will, where is Thy Mercy ? (gi )

I am altogether ignorant as to whethermy Maker doth belong to a Heaven of De-light or to an hateful Hell. A Cup of Wine,a fair Lover, and a Phorminx in a Mead, arethree present Joys. But thou sustainestLife on a Promise of Joys hereafter.(9^ >

When I am drinking Wine, its Foes ap-pear on every Hand to induce me to abstain,alleging Wine to be the Enemy of Religion.For this exquisite Reason, now, I dub my-self Faith's Champion, and with God's AidI will drink Wine ; knowing that to drinkthe Blood of His Enemy is a meritoriousDeed. (,^jj


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LES QUATRAINS DE KHEYAMJe suis un esclave revolte : ou est ta

volonte ? J'ai le coeur noir de peches : ouest ta lumiere, ou est ton controle ? Si tun'accordes le paradis qu'a notre obeissance(a tes lois), c'est une dette dont tu t'ac-quittes, et dans ce cas que deviennent tabienveillance et ta misericorde ? (9^)

Je ne sais pas du tout si celui qui m'acree appartenait au paradis delicieux ou aI'enfer detestable. (Mais je sais) qu'unecoupe de vin, une charmante idole et unecithare au bord d'une prairie, sont troischoses dont je jouis presentement, et quetoi tu vis sur la promesse qu'on te fait d'unparadis futur. (9^)

Je bois du vin, et ceux qui y sont con-traires viennent de gauche et de droitepour m'engager a m'en abstenir, parce que,disent-ils, le vin est I'ennemi de la religion.Mais, pour cette raison meme, maintenantque je me tiens pour adversaire de la foi, jeveux, par Dieu, en boire, car il est permisde boire le sang de son ennemi. (93J


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THE RUBAIYAT OF KHAIYAMMoonlight bursteth from under Night's

dark Robe. Drink Wine, then, for a Mo-ment so precious rarely cometh. Plungethyself in Pleasures ; for this same Moon-light will illuminate Earth's Surface, longafter thou art gone. (^4J

Impute not to the Wheel of Fortuneall human Good, all human 111, all Joy, allSorrow, sent by Fate : for this same Wheel,o Lover o' me, in the Way of Love, is moreencumbered, by a thousand Times, thanthou. (95)No Shield, however staunch, no Silver,

and no Gold, can turn aside Fate's Arrows,The more I ponder worldly Things, so muchthe more clearly do I see that there is nogood but Good ; and Nought is all the Rest.

That Heart 's in sorry Case, whose Wallsdo not enclose it strictly from the World ;for vain Regret doth seek a daily Preytherein. Only the Heart that shutteththe Door on Care, can keep Gladness in ;for outside all is Torment. (gy )


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LES QUATRAINS DE KHEYAMLe clair de lune a decoupe la robe noire

de la nuit : bois done du vin, car on netrouve pas toujours un moment aussi pre-cieux. Oui, livre-toi a la joie, car ce memeclair de lune eclairera bien longtemps en-core (apres nous) la surface de la terre.

(94)N 'impute pas a la roue des cieux tout lebien et tout le mal qui sont dans I'homme,

toutes les joies et tous les chagrins qui nousviennent du destin ; car cette roue, ami, estmille fois plus embarrassee que toi dans lavoie de I'amour (divin). (g^)

II n'y a point de bouclier qui tienne cen-tre une fleche lancee par le Destin. Lesgrandeurs, I'argent, Tor, tout cela ne sertde rien. Plus je considere les choses de cemonde, plus je vols qu'il n'y a de bien quele bien : tout le reste n'est rien. (9^)Un coeur qui ne contient pas en soi une

abstention complete (des choses d'ici-bas)est a plaindre, car il est tous les jours laproie des regrets. II n'y a que le coeurdebarrasse de soucis qui puisse etre joyeux :tout ce qui existe en dehors de cela n'estque sujet de tourment. (gj)


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THE RUBA/VAT OF KHAIYAMHe, who in Wisdom hath sown Joy in

his Heart, hath lost no Day in Sorrow ;hath used his Wits to win the Smile ofGod ; hath achieved his Soul's Repose, bytaking in his Hand a Cup of Wine. (qS)

God, moulding my Body's Clay, knewwhat I would do. Not without His Con-nivance am I culpable. Then, at the ulti-mate Day, will He let me burn in Hell ?

When thou hast drunk Wine daily for aWeek, beware that thou abstainest not onFriday ; for our Faith makes no Distinction'twixt that Day and Saturday. Adore, notDays, but Him who made the Days. (lOO)

O my God Thou art merciful, and Mercyis Clemency. Why didst Thou put Adamout of Eden } If me Thou pardonest onlyby cause of mine Obedience, Thou art notmerciful : but. Thou wouldst be mercifulto pardon me, Sinner though I be. (loi j


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LES QUATRAINS DE KHEYAMCelui qui a eu I'mtelligence de semer la

joie dans son coeur, celui-la n'a pas perduun seul de ses jours dans le chagrin ; ou ila employe ses facultes a rechercher I'agre-ment de Dieu, ou il s'est procure le reposde son ame en prenant dans sa main unecoupe de vin. (9^)

Lorsque Dieu a confectionne la boue demon corps, il savait quel serait le resultatde mes actes. Ce n'est pas sans ses ordresque je commets les peches dont je suiscoupable ; dans ce cas, pourquoi au jourdernier bruler dans I'enfer ? ( gg)

Si tu as bu consecutivement du vindurant une semaine, garde-toi de t'en priverle vendredi, car, selon notre religion a nous,il n'existe aucune difference entre ce jour-la et le samedi. Sois adorateur du Tout-Puissant et non pas adorateur des jours.(100)O mon Dieu ! tu es misericordieux, et lamisericorde, c'est de la clemence. Pourquoi done le premier pecheur a-t-il ete mishors du paradis terrestre? Si tu me par-donnes parce que je t'ai obei, ce n'est pointla de la misericorde. La misericorde exis-terait si tu me pardonnais, tout pecheur queje suis. ( mi )


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THE RUBAIYAT OF KHAIYAMLet Wisdom go : but lay thine Hand

upon the Cup. Let go Heaven and Hell ;and seek the River of Paradise. Fear notto sell thy silk Turban, to buy Wine. Doffthy fine Habits for Habits of simple Wool.

(102)Tell me, o Lover o' me, what of worldly

Riches have I been able to acquire ? None.What of Time past away is left to me .?None. I am Joy's Torch ; but, when itsLight is quenched, I am no more the Torchof Joy. I am Jam's Cup; but, being broke,I am no more the Cup of Jam. {^^3)Where be the Dancers and Wine 1 Quick !

for the Calabash claimeth my Devotion. Hap-pytheHeart unforgetfulof itsmorningWine.In this World there be three Things dear tome ; an Head which swimmeth inWine, a fairLover, and the Chaunt of the Morn. (104)

Seeing that Life doth not endure, whatMatter whether it be sweet or bitter ? See-ing that through the Lips the Soul mustpass, why trouble whether it pass at Nisha-pur or Balkh } Drink Wine, drink Wine ;for, long, long after thee, from crescent untofull, from full to crescent the Moon will pass.


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LES QUATRAINS DE KHEYAMLaisse la la science et prends la coupe

dans ta main. Ne t'inquiete pas du paradiset de I'enfer, recherche plutot le Kooucer,vends ton turban de soie pour acheter duvin et n'aie aucune crainte. Debarrasse-toide cette coiffure et enveloppe ta tete d'unsimple cordon de laine. (^02)

Dis, ami, qu'ai-je pu acquerir des riches-ses de ce monde? Rien. Que m'a laissedans la main le temps qui s'est ecoule ?Rien. Je suis le flambeau de la joie ; maisune fois ce flambeau eteint, je ne suis plusrien. Je suis la coupe de Djem, mais cettecoupe une fois brisee, je ne suis plus rien.

(103)Ou sont done les danseurs ? Ou est le vin.?Vite,que je fasse honneur a la gourde! Heu-reux le coeur qui se souvient du vin du matin!Oh ! il existe en ce monde trois choses quime sont cheres : une tete prise de vin, unebelle amoureuse et le bruit du matin. (104)

Puisque la vie s'ecoule, qu'importe qu'ellesoit douce ou amere } Puisque I'ame doit pas-ser par nos levres, qu'importe que ce soit aNichapour ou a Belkh ? Bois done du vin, carapres toi et moi, la lune bien longtemps en-core passera de son dernier quartier a son pre-mier, et de son premier a son dernier. ^10^)


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THE RUBAIYAT OF KHAIYAMIn strangest Guise the Caravan of Life

goeth by. Beware, o Lover o' me ; forthus the Time of Joy evadeth thee. Vexnot thyself because of Grief which willattend thy Comrades on the Morrow : butswiftly serve a Cup of Wine to me; forNight is flying. (lo6)

What Wounds hath He not dug in thesorrowful Heart of Man, Who laid theFoundations of the World and of the rol-ling Heavens. In this small Orb of Earth,how many rubine-tinctured Lips hath Henot hid. What Tresses of Hair perfumedwith Musk hath He not there interred.

(107)

Be not a Dupe of the world, o thought-less One, seeing that its Ways are knownto thee. Cast not thy precious Life uponthe Winds : but quickly seek thy Lover,and drink a Cup of Wine. (loS)

Stay me with Flagons, O my Lovers ;give to mine amber-yellow Visage the Hueof Rubies ; wash me in Wine, when I amdead; of Vine-Wood make mine Hatch-ment and mine Herse. (^'^9)


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LES QUATRAINS DE KHE YAMCette caravane de la vie passe d'une

maniere bien etrange ! Sois sur tes gardes,ami, car c'est le temps de la joie qui s'e-chappe ainsi ! Ne t'inqui^te done pas duchagrin qui demain attend nos amis, et ap-porte-moi vite la coupe, car vois comme lanuit s'ecoule ! (^06)

Celui qui a pose les bases de la terre, dela roue et des cieux, que de plaies n'a-t-ilpas creusees dans le coeur chagrin deI'homme ! que de levres couleur de rubisn'a-t-il pas ensevelies dans ce petit globede terre ! que de meches de cheveux par-fumees de muse n'a-t-il pas enfouies dansle sein de la poussi^re ! (^^7)O hommes insouciants ! ne vous rendez

pas la dupe de ce monde, puisque vous con-naissez ses poursuites. Ne jetez pas auvent votre precieuse vie ; depechez-vous dechercher I'ami, et vite buvez du vin, (loS)O mes chers compagnons ! versez-moi du

vin, et par ce moyen rendez a mon visage,jaune comme I'ambre, la couleur du rubis.Quand je serai mort, lavez-moi dans du vin,et du bois de la vigne qu'on fasse monbrancard et mon cercueil ! J^o)


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THE RUBAIYAT OF KHAIYAMOn the Divan of Fate, my Lot was fixed,

on the Day when the heavenly Steed ofStars of gold was saddled, when the planetPhaethon and the Pleiades were made.How then can I merit blame for playingthe part that was assigned to me ? (lio)How pitiful it is to see crude Dough lord-

ing it over good Bread, to see witless Menpossessed of endless Wealth. The Eyes ofOdalisks are an Heart's Feast ; yet sleekSlaves and mere Apprentices have them.

(Ill)

From the Book of Life my Being mustbe blotted out in Death's Arms I mustexpire. Then, seeing that I must becomeClay, O lovely Ganymedes, gaily moistenme. (^!2)Now, while mine Heart still liveth, but

few Problems seem to lack Solution yetwhen I call mine Understanding to mineAid, I see that my Life hath fled, and thatthroughly I know nothing. (113)


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LES QUATRAINS DE KHEYAMLe jour ou ce coursier celeste d'etoiles

d'or fut selle, ou la plan^te de Jupiter et lesPleiades furent creees, des ce jour le divandu destin fixa notre sort. En quoi sommes-nous done coupables, puisque telle est lapart qu'on nous a faite ? (^^o)

Oh ! quel dommage que ce soient les cmsqui possedent le pain tout cuit, que ce soientles incoinplets qui possedent les richessescompletes ! Les yeux des belles Turquessont la fete du coeur et ce sont de simplesel^ves, des esclaves qui en sont les pos-sesseurs ! (^^^)

II faut que notre etre soit efface du livrede la vie, il nous faut expirer dans les brasde la mort. O charmant echanson, apporte-moi gaiement du liquide, apporte, puisqu'ilfaut devenir terre ! (H^)En ce moment, ou mon coeur n'est pas

encore prive de vie, il me semble qu'il y apeu de problemes que je n'aie resolus. Ce-pendant, quand j'appelle 1' intelligence a monaide, quand je m'examine avec soin, je m'a-pergois que mon existence s'est ecoulee etque je n'ai encore rien defmi. ( llj)


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THE RUBAIYAT OF KHAIYAMThe Worshippers of the Prayer-rugs are

Blockheads, seeing that they of their ownFree Will submit to pious Hypocrites ; who,strange to say, preach Islam under a Cloakof Piety, but in real Truth are worse thanPagans. ^//^^

When my Tree of Life shall be uprooted ;when my Limbs shall be dispersed ; when,of my Clay, Pitchers shall be made andfilled with Wine ; then my Clay will liveagain by Cause of the Wine which it em-braceth. (115J

Thou, in whose Eyes Sin is of no Con-sequence, command some Sage to proclaimthis important Dogma : that Philosophyteacheth the absolute Absurdity of makingdivine Foreknowledge answerable for Sin.

(IIO)In the Beginning, my Life was given to

me, sans mine Assent, by him who hathordained that very Life to stupefy me. Inthe End, with great Regret, I shall quit theWorld, without understanding the Objectof my coming, of my staying, of my going.


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LES QUATRAINS DE KHEYAMCeux qui adorent le seddjad^h sont des

anes, puisqu'ils se mettent de plein gre sousla charge des devots hypocrites. Ce qu'ily a de plus singulier, c'est que ceux-ci, sousle manteau de la piete, prechent Tislamismeet sont en realite pires que des idolatres.

Lorsque I'arbre de mon existence seraderacine, lorsque mes membres seront dis-perses, que Ton fera des cruches de mapoussiere et que Ton remplira ces cruchesde vin, alors cette poussiere revivra (par levin qu'elle contiendra). (^^5)O toi (Dieu), devant qui le peche est sans

consequence aucune, dis a celui qui posseder intelligence de proclamer ce point impor-tant : qu'aux yeux d'un philosophe il estd'un absurde absolu de faire la presciencedivine solidaire du peche. (^^^)

D'abord, il m'a donne I'etre sans monassentiment, ce qui fait que ma propre exis-tence me jette dans la stupefaction. En-suite, nous quittons ce monde a regret etsans y avoir compris le but de notre venue,de notre halte, de notre depart. (^^7)


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THE RUBA/VAT OF KHAIYAMMy Sins, returning- to my Memory, kindle

in mine Heart a Flame that burnetii upPresumption. Yet it is well known that agenerous Lord pardoneth his repentantSlave. (ii^)t>

These Potters, who continually thrustFingers in the Clay, who use their Wit,their Understanding, their every Faculty, togive the Form, how long will they persistin trampling on it with their Feet, in slap-ping it with their Hands. Do they notthink ? Do they not know that it is theClay of human Bodies that they misuse so ?

Men, whose Wisdom hath made themrise upon the World like Cream, who bytheir intelligence survey the Height ofHeaven, like the Firmament they havetheir Heads turned Tops i' th' Turf. (120)

Wine is promised to me in Paradisethen, why forbid it to me here. Once upona Time, a tipsy Arab hamstringed a Camelof Hamzah with his Sabre. Simply on thatAccount hath the Prophet declared Wineunlawful. {^~0


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LES QUATRAINS BE KHEYAMLorsque mes peches me reviennent a la

memoire, le feu qui alors s'allume dans moncoeur fait ruisseler mon front ; et poUrtantil est bien etabli que, lorsqu'un esclave serepent, le maitre genereux lui pardonne.fTi8)

Ces potiers qui plongent constammentleurs doigts dans I'argile, qui emploient toutleur esprit, toute leur intelligence, toutesleurs facultes a la petrir, jusqu'a quand per-sisteront-ils a la fouler de leurs pieds, a lasouffleter de leurs mains ? A quoi pensent-ils done ? C'est cependant de la terre decorps humains qu'ils traitent ainsi. (l^9)

Ceux qui par la science sont la creme dece monde, qui par I'intelligence parcourentles hauteurs des cieux, ceux-la aussi, pareilsau firmament dans leur recherche des con-naissances divines, ont la tete renversee,prise de vertige et d'eblouissement. (l^o)

Dieu nous a promis du vin dans le para-dis. Dans ce cas, comment nous I'aurait-ildefendu dans ce monde ? Un jour, un Arabeen etat d'ivresse trancha d'un coup de sabreles jarrets de la chamelle de Hemzeh. Cen'est que pour lui que notre Prophete arendu le vin illicite. ( ^-^)


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Seeing that thou hast the Remembranceonly of past Pleasures ; seeing that all thouhast is a Cup of Wine for thy true Lover ;enjoy, at least, thy last Possession ; and letnot the Cup escape thine Hand. (i-^J

Ah, the Time to come, when I shall beno more, when I shall leave nor Famenor Trace of me in the World which stillgoeth on. Before I came, the Worldlacked Nothing it will be unchangedwhen I am gone away. ( J~3y

I do not know whether the Men who goto and fro, who swiftly gather Riches inboth Hemispheres, have ever understoodthe Explanation of the true and real Con-dition of worldly Things. (^^4)

The most important Thing in Life I can-not grasp. Many an Heart by Death isdrowned in Blood : yet none return fromthe other World to bring

Garon Translation of Rubaiyat From French

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