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LIEUT.-GENERAL His EXALTED HIGHNESS, RUSTUM-I-DQWRAN,
ARASTU-I-ZAMAN, SIPAH SALAR, ASAF JAH, MUZAFFAR-UL-MULK-
WAL-MAMALIK, NIZAM-UL-MULK, NIZAM-UD-DOWLAH,
NAWAB SIR MIR OSMAN ALI KHAN BAHADUR,
FATEH JUNO, SULTAN-UL-ULOOM, G.C.S.I., G,B.E.,
FAITHFUL ALLY OF TH^; BRITISH GOVERNMENT,
Nizam of Hyderabad and Berar.
The Nectar of Grace
Omar Khayyam's Life* and Woi?ks
BY
SWAMl GOVINDA TlRTHA
(V. M. DATAR OF H.E.H. THE NIZAM'S FINANCE DEPARTMENT)
Author of Guru Karunamnta an(} Sat Sang Santa
WITH FOREWORD BY
RT. HON'BLE SIR AKBAR HYDARI
NAWAB HYDAR NAWAZ JUNG BAHADUR, P.C., LL.D.,*D.C.L.,
PRESIDENT, H.E.H. THE NIZAM'S EXECUTIVE COUNCIL
KITABISTAN, ALLAHABAD
First Published in
All Rights Reserved by the Author
GOVERNMENT CENTRAL PRESS, HYDERABAD- DN. 1941-
CONTENTS
Foreword
Ovation
Bibliography
I. History and notices regar3ing 'Omar
Khayyam
II. 'Omar Khayyam's Scientific and Philo-
sophical works
III. Manuscripts and editions of 'Omar
Khayyam's Quatrains
IV. Works of other Persian Authors
Introduction :
i. How this work began
ii. Environments of 'Omar Khayyam
in. The date of 'Omar Khayyam's birth in doubt.
iv. The date of 'Omar Khayyam's birth deter-
mined
Verification of the above solution by direct
calculation from Zich-i Ilkhani
The Horoscope of 'Omar Khayyam according,
to elements of motions of Planets now known.
v.
VI.
vn. Astrological Life-sketch of the above Horos-
cope
viu. The light which 'Omar Khayyam's writings
throw on his life
ix. Eye-witnesses . .
x. Other important notices regarding 'Omar
Khayyam
xi. Critics and Folklore
xn. Summary of 'Omar Khayyam's life
xm. 'Omar Khayyam's Philosophical writings :
(a) Translation of Abu 'All Slna's Sermon. .
(b) Kown wa Taklif, Creation and Chastening.
(c) Necessity of contradiction in the world
Free Will and Determinism
(d) Al Awsaf wa'l Mousufdt
(e) Persian tract on Universals of Existence.
(/) 'Omar Khayyam's Arabic Verses
(g) 'Omar Khayyam on World and Life . .
xrv. The Quatrain, The Tarana'
PXOE
V
ix
I
IX
XI
XXIII
XXVII
XXI>
XXX
XXXII
XXXV
XL
XLII
L
LVI
LIX
LXXIV
LXXIX
LXXXIII
XCIX
ex
CXVII
CXXIX
CXXXI
CXXXIII
PAGE
xv. 'Omar Khayyam's Quatrains sung in ufi
Circles .. .. .. .. CXXXVI
{ xvi. Echoes in 'Omarian Quatrains of Epigrams
and Maxims in Hitopdesh and Bhartrihari. GXLIV
xvn. Translations of 'Omarian Quatrains . . GLII
i xviii. Wandering Quatrains or Vagrants. . . . CLXII
xix. The sources of the Quatrains and their
analysis .. .. .. .. CLXVIII
xx. Exclusion of Unknown and Spurious
Quatrains .. .. .. .. CLXXVI
{ xxi. The Vagrancies examined . . . . CLXXXII
xxn. Conclusion . . . . . . CLXXXVII
RUBA'IYAT OF 'OMAR KHAYYAM
Chapter I. Praise of Lord and Prophet . . i
II. The Wheel of Time . . . . 16
3, III. The Youth . . . . . . 33
V, IV. Decay and Death . . . . 52
V. The Clay and Cup . . . . 68
VI. Fate . . . . . . 80
VII. The Chastening . . . . 86
" VIII. Kharabat : The Tavern . . . . 136
, y "' IX. Maikhana: The Mystic* Shrin .. 173
X. Personal . . . . . . 226
XI. Supplications . . . . 273
t XII. -Miscellaneous . . . . 289
Index of Known Quatrains . . . . . . 301
Index of Unknown Quatrains . . . . . . 338
Statement 1. Analysis of Stock Quatrains . . 364
3 , II. (Referred to in Section xix) "Known"
Quatrains by the dates they appear . . 367
III. (Referred to in Section xix) " Unknown "
Quatrains by the dates they appear in
MSS. and editions . . . . 377
,, IV. (Referred to in Section xxi) authors
arranged according to Persian alphabet
and Vagrants ascribed to them . . 384
V. List of Vagrants in the texted Quatrains
(Referred to in Section xxi) . . . . 394
PHOTOGRAPHS
1. His EXALTED HIGHNESS NAWAB SIR MIR OSMAN
ALI KHAN BAHADUR, G.C.S.I., G.B.E., NIZAM OF
HYDERABAD AND BERAR . . . . . . Frontispiece
2. THE RT. HON'BLE SIR AKBAR HYDARI NAWAB
^HYDA& NAWAZ JUNG BAHADUR, P.C., LL.D., D.G.L. p. v
3. BAIHAI'S ACCOUNT OF 'OMAR KHAYYAM ^>AGES FROM
BERLIN MS. 1055. M. O. 21 ARABIC . . iv p. XXII
4. 'OMAR KHAYYAM . . . . . vi p. XXXVII
5. PAGES FROM MS. Ha. . . . . xi p. LXXI
6. YARD OF IMAM MAHRUQ . . . . xii p. LXXVIII
7. *TOMB OF 'OMAR KHAYYAM . . . xii p. LXXVIII
8. EPITAPH ON 'OMAR KHAYYAM'S TOMB '. . xii p. LXXVIII
9. COLOPHON OF MS. Hy. . . . . xix p. "CLXXII
10. SWAMI GOVINDA TIRTHA ... . . xxii p. GC
RT. HON'BLE SIR AKBAR HYDARI,
P.C., D.C.L.j LL.D.,
*(NAWAB HYDAR NAWAZ JUNG BAHADUR)
President, Executive Council,
H.E.H. the Nizam's Government.
in Omar Khayyam dates back to the time when, as a
yoftng student I had read his famous Rubaiyat and their felicitous
renderings into English by Edward Fitzgerald. From a student's
admiration and a young man's fancy, I proceeded later, with all the
enthusiasm of an admirer and devotee, to collect wherever I could old
and new editions of the Rubaiyat and their different translations.
2. It was a pleasant surprise for me, therefore, when,, towards
the latter part of my period of work in the Finance Department of
His Exalted Highness the Nizam's Government, I found that
Mr. V. M. Datar, who was working as Personal Assistant to* Sir George
Casson Walker when I first came to Hyderabad and also later worked
directly under me, was himself not only a scholar of Persian but a
great admirer and a keen student of Omar Khayyam. It has been nfy
good fortune since to see the present work develop, despite Mr. Datar's
continuous occupation with his official work, and it speaks well, both for
his perseverance and his devotion to this particular study^ that he has
been able, so soon after his retirement, to complete his book.
3. Among other things, Mr. Datar has set a noble Example of
what Indian culture at its best should include for a Hindu or a Muslim
alike, the knowledge and appreciation of each other's language, traditions,
literature and art. This has been made possible by the *fact that
Mr. Datar, who is now Swami Govinda Tirtha, has always been a mystic
and has thus been inhabiting a plane where all can meet who believe in
the worship of the Divine.
4.^ Mr. Datar has asked me to write this Foreword to his book,
both in view of our common admiration of Khayyam and of our long
association in work in one Department, and I am doing so gladly as it
is always a delectable diversion to turn to Khayyam, and not only to
Khayyam the Poet, but to Khayyam the Philosopher, the Mathematician,
the Astronomer and the Astrologer as well. This book deals with his life
and all the aspects of his work, and Mr. Datar's illuminating commentary
is a pleasure to read.
5. Omar Khayyam's chief title to fame in the East was as an
astronomer and his achievements in that science eclipsed his achievements
in poetry in the eyes of his own countrymen. No Eastern poet has,
however, acquired so great a fame and popularity in Europe and this
FOREWORD
is not only due to the fact that he found an interpreter in Fitzgerald
who was himself no mean poet and who gave to Khayyam a place in
English literature, but also because the ostensible ideology, which the
English renderings of his quatrains reflected, appealed to the Western
mind / that period in England, imbued as it was with ^ie doctrines of
Mill, Spencer, Huxley, Tyndale and Darwin. *
6. That appeal was, however, based upon a misinterpretation of
the Rutyaiyat, for, to attribute to Khayyam the superficial philosophy of
a simple hedonist or an ideology no better than that of " eat, drink and
be merry for tomorrow we die " would be unjust. To those acquainted
with Sufi poetry, with the immortal poems, for example, of Hafiz, refer-
ences to wine are known to be allegorical. In his own days, Khayyam
set his face against cant, hypocrisy and show in religion. His mysticism
is that of the philosopher and his intoxication that of Divine lotjf. In a
world where life presented so many questions and was shrouded in
mystery "why, not knowing, nor whence / know not
whither " his search was for spiritual ecstasy so that he might reach
Him who knew the answers, /or, " He that toss'd thee down into the
field, He knows about it all He knows He knows."
7. Fttzgernld's renderings are also not faithful transitions of Omar
Khayyam. What he did was he selected a line here and there largely
from Omar Khayyam's but partly also from Hafiz. One great service
he did was to. give a certain order and sequence to his own quatrains so
that the renderings have a unity absent from the original which, accord-
ing to the traditional method, are arranged in purely alphabetical order,
8. The philosophical prose tracts of Omar Khayfam collected in
Section xiii and the analogy of the quatrains discovered by Mr. Datar
in the poems of Nasir Khusraw (Section xi) and Hakim Sanai
(Section xv) and the epigrams of Panchatantra and Bhartrihari
(Section xvi) show the plane of Khayyam's thought and form the basis
of an cesthetic test of the quatrains. Mr. Datar has rendered signal
service to the literature on Khayyam by unearthing some thirty MSS. of
the quatrains hitherto unknown and concording the quatrains with all
important MSS. and has thus supplied the long-felt want of a fairly
complete critical edition of Omar's quatrains. His arrangement of the
quatrains under different subjects is of great help in understanding
Khayyam*s mysticism.
9. Mr. Datar has, in his own translation, endeavoured to convey^
as far as possible, the mystical sense of the Rubaiyat and the translation
from that point of view is, in many ways, interesting.
10. Among the results of Mr. Datar's careful study and laborious
research is the fresh light he has been able to throw on some points,
FOREWORD
v
hitherto obscure, like the date of Khayyam's birth and of his death which
has been determined now with precision. It is perhaps in the fitness of
things that Mr. Datar should resort for this purpose to the methods of
astronomy and astrology for Khayyam the Poet was no mean astrologer
and cytronomer^
HYDERABAD (DN.)>
ist January 1941.
ee 31 tenber ^hine an& (junaur gain,
^ha' humble, liappg at ^Ity feet remain,
0) (fiutfc ! to ^hcc 31 omc my all in plain ,
$nt sapini^ " 31 an^ mine " is onb uain*
Ijlfte 0ffr ^tc hut really fainntrs tall
Why ahou^ then seek a fattnur mltirli is small
us 1!II}ysel^in sole ^hy ^rwtli in j^mtl
except lEhee me slicinlb liatte nan^lrt at all
BIBLIOGRAPHY
ABBREVIATIONS.
H. Mijri year.
( ) ^Clvistian year.
MS. = Manuscript.
'O.K. = 'Omar Khayyam.
qn.= Quatrain.
c.= Compilation.
w.= Writing of MS.
d.^ Demise of Author.
HSL. Hyderabad State Library.
OUL. = Osmania University Library, Hyderabad.
SMHL.=Sayyid Muzaffap Hussain's Library, Hyderabad.
BM.= British Museum, London.
BN.^Bibliotheque Nationale, Paris. -
BER. = Staats Bibliothek, Berlin.
I. = India Office, London.
BD.=Bodlien Library, Oxford.
H.^ Hyderabad, Deccan.
P. = Oriental Library, Patna.
RP. = State Library, Rampur.
HG. Nawab Sadr Yar Jung's Library, Habib Gunj.
S.=Stambul.
BIBLIOGRAPHY III
I. HISTORY AND NOTICES REGARDING 'OMAR KHAYYAM.
Atn-i Akbarl: Atrafl Fadl d. ion H. (1602).
Vv /
fain: Mulla 'AwhadI: HSL. 209.
[AK] AtashKada':' Lutf 'AH Azur d. 1195 H?
Athdr'ul Bildd: Zaklria Qazwini : 674 H. (1275).
Ansdb Sam'dnl : Gibb.
Ansdb : Muhammad bin Muhammad bin Nuqta' al Hambal! al
Baghdad!, d. 629 H. (1233).
Chahdr M aqdla' : Nizami 'Urudi : 552 H. (1157).
(a) MS. Stambul:
'Ashir Effendi: 285 wr. 835 H. (1431).
(b) MS. BMOR. 3507 wr. 1017 H. (1608).
(c) MS. BMOR. 2955 wr. 1274 H -
(d) MS. Cama Institute, Bombay 1194.
(e) MS. Nawab Salar Jung's Library, Hyderabad Dif. wr.
U5*H. (1745).
(/) Gibb Memorial Series. (1921).
(g) Litho. Tehran 1305 H.
Dabistdn-i Madhdhib : Mohsin Fani : 1056 H. (1645]
Durr'at'ul Akhbdr : Persian translation of Tatimma' siwdn of Baihaqi.
Compiled 730 H..(i33o). Karimi Press, Lahore^ (1928).
[FT] Fir daws ut Tawdrikh: Khusraw Abarquhi: 808 H. (1405).
Ganj-i Danish: Hakim TaqI Khan: 1305 H. (1888).
Hablb'us siyar: Khwand Mir: 930 H. (1524) : Litho. Bombay 1273) H.
[HI] Haft 'Iqlim: Amin Muhammad Razi : 1002 H. (1594). MS.
SMHL. No. 64. 1299 H.
Hid ay at' ul Ahbdb : 'Abbas bin Muhammad Rida'al Qumi. Litho.
Tehran. 1349 H.
Indian Ephemiris: Dr. Swami Kannu Piilai, Madras, Govt. Printing
Press.
Istildhat-i Funun: Muhammad e Ala bin 'All Thanwi: Calcutta
(1862).
Jdmi'ut Tawdrikh: Rashid ud Dm Fadl ul lah: d. 718 H. (1308).
Leyden 1329 H.
Jdmi'ul Hikdydt by Muhammad 'Awfi. GMS.
Jawdhir-i Asrdr : Mulla Azuri : 840 H. ( 1436) ; SMHL. MS. No. 49, 50,
IV BIBLIOGRAPHY
-
Jam? Bahadur shdhl : Calcutta (1834).
Kalamat'us Sho'ara: Muhammad Afdal Sarkhush. HSL. MSS. 51,
54 and 97. 1330 H.
Khazana'-i 'Amir a 9 : Ghulam 'AH Azad Bilgrami. d. 1194 H. (1780)
Litho. (1900).
Khuldsat'ul Akhbdr: Khwand Mir (1494).
Khuldsat'ul Ash'dr wa ubdatul Afkdr. HSL.
KHuridat'ul Qasr : 'Imad Katib Ispahan!: 572 H. (1176): Islamic
Culture, Hyderabad. Oct. 1932.
Literary History of Persia: E. G. Browne, London. (1906-1924).
Lubdb ul Albdb: Muhammad 'Awfi: 625 H. (1227).
Lubdb ul Ansdb : Abu Muhammad b. 'Abdullah Rashshati. d. 466 H.
(4073). HSL. MS. 224 Rijal.
Majdlis-i 'Ushshdq . Sultan Hussain Mirza, grandson of Amir Timur.
d. 1046 H. (1636). Litho. Nawai Kishore, Lucknow, 1293 H. (1876;.
Majmu'al Fusahd: Rida Quli Khan: 1284 H. (1867), HSL. MSS. 184
and* 185.
Matlaii Shams: Muhammad Hasan Khan, Tehran. 1303 H. (1885).
Mir''dt ul Khiydl: Sher 'AH Khan Lodhi. 1102 H. (1691). Bombay
Litho. .1324 H.
Mukhtdr 'ul Jqwdmi' : Mahmud 'AH Shustari, Bombay, Litho. 1305 H.
(i8P7).
Nafhat'ul Uns: JamI : 883 H. (1478).
Ndma^i Ddnishwaran: SMHL. Tazkirah No. 660!
Natdij-i Afkdr: 'Abd ul lah Qawl Gopa moyi : 1258 H. (1843).
Nidm'ul Mulk Tust: Muhammad 'Abd ul Razzaq, Cawnpore (1912).
Nuzhat'ul Arwdh: Tarlkh-i Hukama: Shahazurl : d. 590 H. (1193).
Ar. MSS. HSL. No. 686 w. 25 Ramadan 773 H. (1332).
Persian Translation by Maqsud 'All Tabriz!, ion H. (1602).
HSL. MS. 247 w. 1032 H. (1623).
ON 'OMAR KHAYYAM ('O. K.) :
Abbas 'Iqbdl: 'Umar Khayyam. Tehran Sharq pp. 466-485 Rabi I.
135 H -
Christensen, Arthur : Researches sur les Rubaiyat de 'O. K. Heidelberg
(1904).
Critical studies in the Rubaiyat of 'O. K. KOBENHAVN
Carvo, Fr. Baron: Rubaiyat of 'O. K. translated from the French of
J. B. Nicolas. Bodley Head (1914).
BIBLIOGRAPHY
Csillik Bertalan: Les manuscripts Mineurs des Rubaiyat de 'O. K.
Szeged (1933).
The principal Manuscripts of the Rubaiyyat of 'Umar-i Khay-
yam. Szeged (1934).
Cowell, Edward Bytes : Extracts from 'O. K. 30 qns. with introduction
by A.>fr Potter, London (1936).
Dole, JV. H. :' English, German and French translations of qns. of 'O. K.
comparatively arranged. 2 vols. McMillan, London. 1898.
Datar, V. M. : Gurukarunamrita, Marathi Translation of 'Omar Khay-
yam's 1067 qns. Hyderabad Dn. 1933.
Fitzgerald, Edward: (a) Four editions with original Prefaces and Notes.
McMillan, London. (1899).
(b) With commentary: H.M. Batson and Biographical Intro-
duction by Sir E. D. Ross: Methuen, London. (1900)!
Heron Allen, Edward : Rubaiyya of 'O. K. A fascimile of the MS. in
the Bodley Lib. London, Nicolas. (1898).
Ed. Fitzgerald's Rubaiyyat of 'O. K. Quaritch, London,
(1899).
Hussain Danish: Rubaiyyat of 'O. K. with Turkish Translation.
Stambul (1922).
Jaldl ud Din Ahmad Jdfari : Rubai'iyat Hakim 'Omar .
A 11 1 1 1 f * *
Allahabad.
Jeodat Bey, ( Abdullah : Rubaiyat-i Khayyam with Turkish Translation.
Stambul.
Johnson Pasha : Rubaiyat of *O. K. translated into English verse from
the Lucknow Edition. Kegan Paul. (1914).
Mahfuz'ul Haq : New quatrains of 'O. K. Islamic Culture, Hyderabad,
July. (1929).
Makhan Lai, Raja : Urdu translation of qns. of *O. K. HSL. MS. 502.
Marzaban Rd&: Qismat Fukahi (New folklore on *O. K.). Tehran
Sharq, pp. 606-615. 1350 H.
McCarthy, Justin Huntly: The qns. of C O. K. in English Prose,
London, David Nutt. (1898).
Muhammad 'Iqbdl: Genuine collections of the Rubaiyat of 'O. K.
Report of All-India Oriental Conference, Baroda. 1935 (PP- 93-
Muhammad Shaft : Author of the oldest Biography of 'O. K. Islamic
Culture, Hyderabad, Oct. 1933.
ftadawi, Sayyid Sulemdn: 'Omar Khayyam. 'Azamgarh (1933).
VI BIBLIOGRAPHY
Nicolas, J. B.: Les Quatrains de Kheyam. Paris (1867), Original
Persian with French Translation.
Potter, A. G. : A Bibliography of the Rubaiyat of 'O. K. Ingpen and
Grant, London. (1929).
Qdrl Kallmullah : Article on Zahir ud Dm Baiha^Ts Tfttimnia* Siwan
ul Hikam. Osmania College Magazine, Sep. (1931).
Rempis, C. H. : 'Om^r Chajjam. Tubingen. (1933).
'Omar Chajjam und Seine Vierzeiler. Tubingen (1935).
Beitrage zur Khayyam Forschung. Leipzig. (1937).
Richard Le Galienne : Rubaiyat of 'O. K., a metrical paraphrase from
several translations. London, John Lane. 1900.
Rodwell, E. H.: 'Omar Khayyam, London. Kegan Paul. (1931*).
Rosen, Fredrick: The Quatrains of 'Omar-i Khayyam, 'Persian and
English. London, Luzac and Go. (1928).
Ross, Sir . D. : Fresh Light on 'Omar Khayyam. JRAS. (1898).
Omar Khayyam BSOS. IV. (1927).
Earliest Account of 'Umar Khayyam BSOS. V. (1929).
Roth f fid, Otto : Umar Khayyam and His Age, Taraporewalla, Bombay.
(1922). '
Rumi, 'Ati: Rabi'ul Marsum, parodies of 'Omar (See III MSS. of
'Omar- Khayyam's Quatrains Az. ) . ( 1 593 ) .
Sdddiq Middy at: Taranai Khayyam. Tehran. (1934).
Sdfl, Sayyid Ahmed Najafl : Rubaiyat-i 'Omar Khayyam : with Arabic
verse translation : Damascus. ( 1 93 1 ) .
Said Mafia :
(i) Ash'ar-i Khayyam: Tehran Sharq Magazine, pp. 513-529.
Rabi-us-Sani 1350 H. (1931).
(H) Khutba'i Sina: Tarjuma-i Khayyam. Tehran Sharq,
pp. 449-462. Rabi-ul-Awwal 1350 H. (1931).
(Hi) Do taqrir Khwaja 1 Imam 'Omar Khayyam. Tehran Sharq.
p. 642-660. Sha'ban 1350 (1931).
Saklatwalla, J. E.: (i) 'Omar Khayyam as a Mystic. (1928).
() Soul Gospel of 'O.K., Bombay. (1926).
Sayyid Muhammad Laiq Hussain and 'Ayddh Pdnipati: Rubaiyat
'Omar Khayyam with life. Delhi. (1924).
Weir, T. H. : 'Omar Khayyam the Poet. London. John Murray.
(1926).
[W.] Whinfield, E. H. :
(i) Quatrains of 'Omar Khayyam, Persian Text and English
verse translation. London. Trubner. (1883).
(') Quatrains of 'Omar Khayyam translated in English.
London. Kegan Paul. (1920).
BIBLIOGRAPHY VII
[Ha] far Ahmad Hussain Tabrizi : Tarab Khana or Dah Fasl. Gives
quatrains of and certain legends about 'Omar Khayyam.
Note. For other editions of 'Omar Khayyam's quatrains only see the
list of MSS. and Editions.
Qdbus Ndmd* .'(1083). 'Unsur'l Mu'ali Kaykavus. Litho. Bombay.
Rahat-us buiur: c. 60 1 H. (1205) by Muhammad bin 'AH Rawandl.
HSL. No. 1404.
Riyad'ul 'Arifain: by Rida Quli Hidayat. d. 1218 H. (1803). Tehran
1305 H. (1887).
Riydd'us Siydhat: by Zainul 'Abidln Sherwanl. Tehran 1319 H.
(1901).
[RS]> Riydd'us Sho'ard: by 'All Quli Daghastam Wala. d. 1161 H.
(1748) : ,HSL. MS. 14909.
Rouddt'ul Janndt: by Muhammad Baqar bin Zain'ul 'Abidln.
Tehran, 1307 H. (1890).
Rouddt'us Safd: by Ibn Khwand Shah. d. 903 H. (1497).
Sarw-i Azdd : by Ghulam 'AH A'zad Bilgrami. d. 1 194 H. HSL. MS. 16.
Sham'i Anjumaq^ Nawab Sadiq Hussain Khan. Litho. p. ii/93 H.
Shams ut Tawdrikh: Ispahan 1331 H.
SI Fast: Nasir ud Din Tusi: HSL. MS. 77. Nairanjat w. 1*167 H -
Shi'arul 'A jam: Moulan^ Shibli No'mani. Lucknow. 1335 H. ,
Tdrlkh-i Al-i Saljuq : Al Bundari : with Preface by Prof. Houtsma.
(1889).
Tarikh-i Alafi: by Ahmad Nasrullah Thathwi/c. 996 H. (1587).
HSL. MS. 33.
[TG] Tdrlkh-i Guzidd: by Hamd-ul-lah Mustowfi. c. 730 H. (1330).
GMS.
[Q1FTI] Tdrikh'ul Hukamd: by Jamal ud Dm Abu'l Hasan 'AH bin
Yusuf Qifti. d. 646 H. (1240). Ed. Prof. Dr. Julius Lippert. Leipzig.
[JG] Tdrikh-i Jehdn Gushd : by 'Ata Malik Juwami. c. 658 H. (1260) .
Tdrikh-i Kdmil: by Ibnul Athir. c. 628 H. (1231).
Tdrikh-i Mufassal-i Iran: 'Abbas Iqbal. Tehran. (1934). .
Tdrtkh-i Nigdristdn : by Ahmad b. Muhammad c. 1276 H. SMHL, 662.
Tdrikh-i Wassdf: by Fadlullah bin 'Abdullah Shirazi. d. 728 H. (1328)
Litho. Bombay 1269 H.
Tatimma Siwdn'ul Hikma' : by Zahlrud Din Baihaqi. d. 549 H. (1154).
MS. Berlin, 10055. MO. 21. Arabic.
MS. Stambul. Mulla Murad.
MS. Stambul, Bashir Agha.
VIII BIBLIOGRAPHY
Tadkkira'i Hussaint: by Mir Hussain Dost c. 1163 H. (1749).
[DOWLAT] Tadhkira'i Sho'ard: by Dowlat Shah. c. 892 H. (1487)
Bombay. Litho. (1887).
Tqdhkira'i Sho'ard : by Muhammad Taql. HSL. One vol. (Incomplete)
Tohfat'ul Ekrdm: by 'AH Sher Qani'a. c. 1181 H. (1767).
Wasaya (SP) : by Nizamul Mulk Tusl. Bombay, Litho^os H
(1887).
llkhdm: by Naslrud Din Tusl. d. 672 H. (1273) MS. SMHL
Ulugh Begi : by Mulla 'All Qoshji. d. 872 H. ( 1467) . MS. SMHL
MS. OUL.
Bahadur Shdhi: MS. SMHL.
BIBLIOGRAPHY IX
II. 'OMAR KHAYYAM'S SCIENTIFIC AND PHILOSOPHICAL
WORKS.
1. CirJJ ^60 H. (1067) : Tract on the Indian method of finding
squareroots and cuberoots. Not found-*-Mentioned by 'Omar
Khayyam in his Algebra.
2. Circ. 461 H. (1068) : Arabic Tract, (Risala'i Abi'l Fatah 'Umar
bin Ibrahim Al-Khayyami) , 5 fols. in reply to a problem. Solu-
tion of an algebraic equation by conic sections.
>1S. with 'Abbas Iqbal Ashtiyani. Extract published in " Sharq "
Tehran. Rabi. I. 1350 H. August (1931).
i
3. Circ. 462-467 H. (1069-1074) : Arabic Algebra. Maqdlat fi'l
Jabr wa'l Muqabila, dedicated to Qadi'al Quddat Abu Tahir.
(a) Univers. Lib. Leyden, Cod. 14 II. 25 folios.
(b) BN. Paris, Slane, 2461. Anc. Fonds 1 136. wr. 527 H.( 1 133) .
(c) BN. Paris, Slane 2457-7 Anc. Fonds 1104.
(d) iLfcfca Office, London, 734, fol. 48-56.
(e) With French Translation by Wepke. (1851]
(/) With Eng. Tr. and diagrams by Dawud Kaisar,
New Yorl^ 1931.
4. 470 H. (1077). Arabic Musadarat Kitab Uqlidas. Corollaries of
Euclid. MS. Univers. Lib. Leyden. Cod. .199 VIII. 26 folios.
Copied on Sha'ban 615 H. (1218) from a AfS. written by 'Omar
Khayyam end of Jamad. I. 470 H. (20 Nov. 1077). *
5. Handbook on Physics : Mentioned by Baihaqi. Not found.
6. Circ. 471 H. (1078): &ch Malik Shdhl, Mentioned by Haji
Khalipha ChalpT. d. 1068 H. and Qutbud Dm Shirazl. d. 710 H.,
in his Tohfat'us Shamia. c. 684 H. (1285).
7. Lawdzim Amkina' \ On forecasting weather mentioned in Tarikh
Alafi. Not found.
8. 472 H. (1079) : Persian Translation of the Sermon by Abu 'All
Sina.
MSS. in Tehran, Pub. by Sa'id Nafisi in " Sharq." Rabi. I. 1350 H.
(1930- PP- 452 to 457.
9. 473 H (1080), Arabic Tract. Koun wa Taktif. Creation and
Chastening.
(a) Cairo MS. Nur'ud Din Beg Mustafa, wr. 699 H. (1300).
Pub. Sa'adat Press, Cairo. (1917).
(b) Nadwl Khayyam. (1933).
Al
X BIBLIOGRAPHY
10. Circ. 474 H. (1081). Arabic Tract.
Suppl. to Koun wa Taklif'.
(a) Cairo. Nurud Din Mustafa Beg. MS. w. 699 H. (1300).
Print. Sa'adat Press, Cairo. (1917).
(b) Ed. Nadwl, Khayyam pp. 385-392.
n. Circ. 474 H. (1081) : Arabic Tract. Al WajuS 1. The Existence.
(a) Cairo, Nurud Dm Mustfa Beg MS. w. 699 HV/fi3Oo).
Pr. Sa$dat Press, Cairo. (1917). .
(b) Ed. Nadwl, Khayyam pp. 394-398.
12. Circ. 474 H. (1081). Arabic Tract, Al Wajud II. Awsaf wa
Mausufat.
(a) Cairo, Nurud Din Mustafa Beg MS. wr. 699 H. (1300).
Printed Sa'adat Press, Cairo. (1917).
(b) Poona, Prof. 'Abdul Qadir MS. w. 1027 H. (1618)*
(c) Berlin Petermann. 466, MS. w. 888 H. (148$).
(d) Orient. 2-258-35 MS. wr. 1061 H. (1651).
(e) Sharq Tehran, Sha'ban 1350 H. (1931).
(/) Nadwl, Khayyam, pp. 401-411.
13. 488 H. (1095) : Persian, Kullidt al Wajud. Existence.
(a) London, BM. or. 6572.
(b) Paris, BN. Supp. Per*. 139 VII.
>(c) Council Library, Tehran, MS. 9072, d. 22 Shawwal 1288,
printed in Sharq Magazine. Sha'ban 1350 H. pp. 643-
' 6 49-
(d) Nadwi, Khayyam, pp. 414-423.
14. Arabic verses.
15. Persian Qita'.
1 6. Before 515 H. (1122). Mizan'ul Hikam. Philosopher's Balance.
(a) Bombay Univ. Lib. MS. wr. 585-86 H. (1191).
(b) Hyderabad State Lib. MS. 125. wr. 1033 H. (1624).
(c) Gotha. Herzogl. Lib. 1158 XI.
(d) Nadwi, Khayyam, pp. 427-432.
(e) Fr. Rosin. 'Omar Khayyam.
BIBLIOGRAPHY XI
III. MANUSCRIPTS AND EDITIONS OF 'OMAR KHAYYAM'S
QUATRAINS.
D : Diwix*,, alphabetical ; F : Farhang, double alphabetical ; S : Selections.
Serial A , xr XT . .
j^ Abr. Year No. of qns.
i. A. 1907 Ed. by Imamud Dm Gujrati,
Rozbazar Press. Amritsar. 0.913.
2.t ALL 1 9th Cent. 'Aligarh. University library. MS. 0.722.
3- AZ. 'Azamgarh. Dar'ul Musannafin
MS. Rabi'ul Marsum by All
Rumi copied from MS. wr.
1002 H. (1593). 8.53.
4- Ba. 1 6th Cent. Bombay. Cama Oriental Insti-
tute MS. Rehatsek vii. 78.
(Leaves lost in the middle). F.56i.
5- Bb. 1 8th Cent. MS. Shirazi Family Lib-
rary. 0.693.
6. Be. 1880 MS. J. E. Saklajwalla.
(Sak. Ill) 1297 *L Prototype of N and
Tehran. Print, of 1857 follows
Hf. .& Ho. F.454.
7- BDa. 1460 [BD.] ^Oxford, Boflleian Lib-
rary. MS. Ousley 140. [Eth
525] written by Mahmud
YarbudaqI, Safar 865 H. at
Shiraz. Facsimile by Harron
Allen. London. F.I58.
8. BDb. 1 6th Cent. MS. or 367
[Eth6 524]. Leaves lost in the
middle and at the end. 0.406.
9. BERa. 1648 [BER.] = Berlin, Staats bibli-
othek. Petermann Or. II. 56.
FoL 8ob loib. Bound with
Qita'at of Ibn Yamm. w. n
Jamadi'ul Akhir 1058 H. Frag-
ment, ends in the middle of
qns. rhyming in d. D.23&
10. BERb. 1796 MS. Orient
2-246. Fol. 794b-8o2b Antho-
logy Gulshana-i-'Ishq written
at Agrah. D.ig6.
XII
-*
BIBLIOGRAPHY
Serial
No.
Abr.
Year
No. of qns.
11. BERf. 1487 [BER.]=Berlin, Staats bibli-
othek. MS. New acquisition
Anth : Majmu'ai al Maimuna'. *
5th Jamad-al-Akhir 892 H. y 8.383.
12. BMa. 1570 [BM.]=London, B r i t i c n
Museum MS. Or. 5966. Bound
with Diwan Asafi 977 H. 0.269.
13. BMb. 1624 MS. Or. 331.
Fol. 2a.-42a. written at Delhi,
loth Ramadan 1033 H - On
the title page wrongly styled
Ruba'iyat Sarmad. 6.546.
14. BMc. 1668 MS. Or. 5011.
Written in 1079 H. 0.400.
15. BMd. Middle of MS. Or. 10910.
1 6th Cent. 'Omar Khayyam's quatrains in
the interspace between odes of
Hafiz. 8.462.
16., BMf. 1730 MS. Of. 330.
Written by Mir Abul Hasan
before (1730). 0.423.
17. BNa. 1497 [BN.]=Para, Bibliotheque Na-
tionale MS. Anciens fonds.
349. Fol. i8ib.-2iob. d. 30th
Rajab 902 H. 8.230,
1 8. BNb. 1528 MS. Suppl. 823.
Ruba'iyat-i-Khayyam. Fol.
93b.-ii3a. 8,349.^
i8-a, Ruba'iyat-i-T a y y i b. I
Fol, M4b.-i24a. Written in j
Jamadi-us-sani 934 H. 8.154.
19. BNc. 1541 MS. Suppl. Persan. 826.
Written in 947 H. 8.75.
20. BNd. 1475 MS. Suppl. Persan. 1417.
Written by Faqruddin Ahmed.
10th Ramadan 879 H. at
Shiraz. ' DF.268.
21. BNc. i6thCent. MS. Suppl. 1481. 8.37.
22. BNf. 1448 MS. 1777. Anthology
written in 852 H. Csillik Ker-
terlan. Minor MSS. Pa. 8.56.
23. BNg. 1448 F o 1 . 326a.-328.
(Concordance from
Dr. Rempis). 8.47.
8.503.
"*-
BIBLIOGRAPHY
XIII
*-
Serial
No.
Abr.
24-
25-
26.
27-
28.
29-
30.
3'-
32.
33-
34-
BNh.
BNi.
Year
Middle of
1 6th Cent.
1507
No. of qns.
BNj. 1 6th Cent.
BNk.
BNI.
BNn.
C. '
Cb.
CALc.
Ha.
1586
1602
1851
1927
1795
1896
'933
1462
35-
Hb.
'55
MS. Suppl. 1637. Fol.
[BN.]=Para, Bibliotheque Na-
tionale. MS. Suppl. 1817. Fol.
I7b.-i8a. Written in 913 H.
Csillik Berterlan minor MSS.
Pg-
MS. Suppl 1425. Fol.
I7ib.-i86b. Csillik Berterlan.
Minor MSS. Pf.
MS. Anciens fonds 354.
Fol. i ia.-25- Written in 994 H.
MS. Suppl. 1366. Fol.
393a.-40ia. Written at Surat
by Abu Mohammad Ibn Falh
Mohammad of Patna in
ion H.
MS. Suppl. 1458 (Blo-
chet 1212) by Hamdi 1268 H.
Csillik Berterlan. Pi.
Critical studies in the Ruba'iyat
of 'Umar Khayyam.
Cambridge MS. add 1055 Fol.
i74b.-22ob. incomplete 1210. H.
Bengal Asiatic Society 1548. Con-
cordance through Dr. C. H.
Rempis.
Csillik Berterlan. Minor MSS.
of the Ruba'iyat of 'Omar
Khayyam. Szegad. 1933.
H.= Hyderabad Dn. V. M. Datar
MS. Tarab Khana by Yar
Ahmed Ibn Husain-ar Rashidi
Tabrizi compiled in 867 H.
Seal on Fol. 3gb. First owner
Bahrain banda-i-Shah-i-Wila-
yat 897 H. Seal of second ac-
quirer illegible. Third acquirer
Hasan bin 'Ali al Hussaini;
Fourth acquirer Mohammad
Hidayat ullah Khan 970 H.
Fol. ib-4a., foreword; Fol. 4b-
5oa, 364 quatrains; Fol. 5ob.-
S5b. tenth Fasl folklore and
9
V. M. Datar. MS. bound
with other later MSS. dated
94H.
S-349-
S.28.
S.6o.
8.87.
D.48o.
D.95-
S.I2I.
D.Soi.
0.513.
8.373,
F.6 99 .
XIV
BIBLIOGRAPHY
Serial
No.
Abr.
Year
No. of qns.
36. He. 1786 Hyderabad Dn. V. M. Datar.
Scholar's MS. 49 folios main
body 384. Margin 29. Before
1 200 H. 0.413.
37. Hd. 1 9th Cent. V. M. Datar MS. ai^
ranged by subjects 8.575.
3& He. Before V. M. Datar MS. Hand-
1700 writing nth century H.
from t to r. 0.224.
39- Hf. 1687 V. M. Datar. MS. by
Abul Kasim Shirazi. ist Safar
1099 H. (with qns. of Attar
and Abu Said) Prototype />f
the text by Mon. J. B. Nicholas,
Paris. F-445-
40. Hg. Before V. M. Datar. MS. middle
1689 of nth century Hijri. F434-
4'- Hh. V. M. Datar. MS. Worm-
eaten leaves t to d. 0.412.
42. Hi. V. M. Datar. MlSTa to d
with foreword. 0.140.
43- "Hj. 1500 State Library MS. Da-
wawln 373. fol. 446 to end
by handwriting, middle of
loth century H. 8.362.
44- Hk. 1608 State Library. f MS. Da-
wawm 328. Presented at Agra.
Second owner's date 1017 H.
Ends in the middle of d. 0.300.
45- HI. 1659 State Library. MS. Da-
wawin 167. 5th Moharam
1070 H. 0.96.
46. Hm. Before Nawab Salar Jung Ba-
1670 hadur's Library. Dawawm 1872
MS. written by 'Abdur Rashid
Dailami. d. 1081 H. with fore-
word. 0.433.
47- Hn. 1694 Nawab Salar Jung Ba-
hadur's Library MS. Shin 35.
Bears seal of Gazanfar, steward
of Alamgir 1116 H. 0.460.
48. Ho. 1880 Nawab Salar Jung Ba-
hadur's Library. MS. Shin 42.
1297 H. F. 444 .
49- Hp. 1869 Madrasa-i-Nizamia. MS.
written in 1286 H. D.6ao,
BIBLIOGRAPHY
XV
No.
Abr.
Year
No.
of qns.
50.
Hq.
1869
H. Hyderabad Dn. By the same
hand and included in the
above. 1286 H.
D.6oi.
5'-
' Hr,
' Before
V. M. Datar. MS. bound
1727
with a later MS. d. 1140 H.
Fol. ia.-49b. with foreword.
0.482.
52.
Hs.
V. M. Djftar. continua-
tion of above. Fol. 5oa.-7ob.
'
1140 H.
8.207.
53-
Ht.
Before
Syed Muzaflfar Husain's
1618
Library MS. Jung-i-Arif written
by Hakim 'Arif. d. 1028 H.
8.38.
54- *
Hu.
Before
MS. Bayaz.
S-35-
1
1600
53-
Hv.
'757
Nawab Akhtar Yar Jung
Jt - -- if Q
Bahadur's Library placed at the
disposal of V. M. Datar. Col-
lection of quatrains of mystics,
philosophers, kings, vazlrs,
amirs, physicians to kings, con-
temporaries, old scholars, and
others. First owner's seal
Mohammad Wasil 1171 H.
compiled after 1 106 H. ( 1695)*
Fol. I09b.-ii3b. D.8i.
56. Hw. 1893* Ed. by Mohammad Fay-
yaduddin Khan Fayyad
[Musharraf Jung] Rikab
Khas, Press Hyderabad Dn.
I3 11 H. ' 19.1030.
57. H\. 1648 MS. 52/112 Dawawm, Osmania
University Library. A n t h.
written on loth Moharam 1508
H. by Mohammad Jan. Bears
seal of Mohammad Sami'
Khanazad Badsha Alamgir.
1 1 06 H. 8.67.
58- Hy. 1384 V. M. Datar. MS. Ru-
ba'iyat 'As Shaik 'Al Imam
Hujjat'ul Haq *Umar bin
Ibrahim al Khayyami: first
written by Abdu'llah bin 'Ali
Al Bami [or Bussami] bin Mu-
hammad in the year 786 H.
and finished re-copying from
this MS. on i8th Zihijj 1171 H.
by Ibn Mohammad Hussain
Mohammad Rabi' 'At Tabrizi.
First owner's seal Rai Vikalat
Ram Asaf Jahl. 1199 H. D-737-
XVI BIBLIOGRAPHY
Abr. Year . No. of qns.
59. Hz. Before MS. 52/112 Dawawin, Right
1535 Hon. Nawab Sir Akbar Hydari
Hydar Nawaz Jung Bahadur,
Kt., P.C. MS. of Di\^i-i tjafiz .
Khayyam's quatrains in* die
interspace of odes of Hafiz, with/
Saqi Namah compiled by Aha
ShirazI (d. 942 H.). 8.288+81. 8.369.
60. Hza. Before Osmania University ;
1880 Nawab Sarwar Jang Bahadur's
Library. MS. of Khayyam's
quatrains bound with a Litho.
of Jigar Lakht-i-Zamharl.
Gawnpore 1297 H. ^'743-
6 1.. HGa. 1550 Habibgunj (U. P.) Nawab Sadr
Yar Jung Bahadur's Library.
MS. of Diwan-i ^afiz. Khay-
yam's quatrains in the inter-
spaces of odes of Hafiz. Middle
of loth cent. H. 8.410.
62. HGb. Before MS. of 'Omar Khay-
1689 yam's quatrains written by
Mujiammad Qayam at Shah
Jahanabad. By handwriting
before noo H. Fragment. 0.389.
63. la. ' 1812 London. India Office. MS. 2420.
Eth6. 906. With foreword. 0.518.
64. Ib. MS. 2486 Eth6.
f 907 with fore ward. 0.364.
65. J. 1926 Ed. by 'Abd Allah Judat Bey with
Turkish Translation. Printed
at Stambul. 1926. F-576.
66. Ka, Kb. 1448 Kirman, MS. Bayaz of Qiwam
bin Muhammad Majandarani
Kirman. 826 H. Possessed by
Growri Prasad Saksena. Luck-
now. The contents as stated
by owner. 8.206.
(i) Zafar Ndmd; (2) Yusuf
Zulaikhd verse; (3) Tusuf
Zulaikha, prose written on 28
Ramadan 826 at Kirman;
(4) Mukhtdr Ndmd of 'Attar.
1 140 quatrains, written on Zihejj
826 H. ; (5) Panful Ahwdl by
Farid Afkhar; (6) Qasidd by
Khwaju Kirmani; (7) Qasidd
by Anwar! Rast; (8) Two
Qasidds by Amir Mahmud
BIBLIOGRAPHY XVII
Abr. Year No. of qn$.
Yaram (g) Qasldd by Ibn
Saif ; (10) Risala-i Sham* a by
Jalal'ud Din Khawafi ; ( 1 1 ) Ri-
sdld-i-Qalandaria by Amir Abu
Ishaq, written on 22 Safar
826 H. (12) Three Maktubd
(13) Rubdiydt if 'Omar Khay-
yam [Ka, main body 126;
Kb. margin 80] ; (14) Qasldd
by Rabi'i Foshanji; (15)
Qasida by 'All Hassan' al
Bakharzl (16) Qit'as, 44 verses
by MajicTud Din Hamgar
with foreword.
67. *L. 1924 Ed. by Lucknow Nawal Kishore
Press. Ruba'iyati 'Omar Khay-
yam. D.7oo.
68. LE. 1733 London. MS. by Muhammad
Ehsan al Hussaini, 23 Sha'ban
1145 H. Facsimile in "Life's
Echoes" by Col. Brown.
London. .D.9i.
69. LN. 1550 Lucknow. Nadwatul 'Ulama.
MS. 642. Nawadir Diwan-1-
Hafiz. Quatrains written, in the
interspaces of Odes of Hafiz.
Middle of loth cent. H. 8.423.
70. MA. 1550 MS. Muzej Aziatsko Leningrad.
Fragment i6th century. Con-
cordance of rare qns. obtained
from Dr. C. H. Rempis. 0.294.
71. N. 1867 J. B. Nicholas with French
Translation. F.464.
72. Pa. 1505 [P]=Patna. Islah Library
Desna MS. of Rubaiyat Malik-
ul Hukama Shaik 'Omar Khay-
yam, written on 30 Rajjab
911 H. by Sultan 'Ali al Katib.
Ed. in 1933 b V Syed Sulaiman
Nadvi, Azamgarh. 0.205.
73- Pb. 1554 Oriental Public Library--
Has lacunas. F.6O4.
74. PC. 1786 Owned by son of Khan Bahadur
Khuda Baksh, Nastaliq, richly
illuminated. Arranged alpha-
betically according to the com-
mencement of quatrains. 8.593,
XVIII BIBLIOGRAPHY
>
Abr. Year No. of qns.
75. Pf. MS. compiled by Umrao Singh
Shergil of Majitha. Re-
arranged selections of 'Omar
Khayyam's quatrains { 298 and
37)- / 8.335.
76. Ra. Bef9re Ed. by Dr. Fr. Rosen. Berlin. 19118?
1510 Quatrains of *Omar-i-Khay-
A.D. yam with English prose version.
Text alleged to bear the date
721 (?). 8.330.
77. Rb. 1524 On the margin
of Fol. 47a.-54a. of Diwan-i-
Hafiz written in 930 H. by
Sultan Mohammad Nur'ul
Kitab. ' 0.63.
78. Re. 1341 Anth. : Munis' ul Ahrar by Badr-i-
Jajarmi. 741 H. 8.13.
79. RPa. 1639 RP.=Rampur State Library. MS.
285 Laila-o-Majnun, composed
by Mulla Maktabi ShJKizi on
28th Ramadan 1048 H. On
the margin are *Omar Khay-
yam's quatrains. 8.349.
80. RPb. 1584 *MS. Anth.:
No. 740. Dawawin Fol. 328b.-
34 1 b. written by Mohammad
Mohsin Heravi at Qandahar
on i Rabi-al-awwal 992 H. 8.127.
81. RPc. 1785 MS. with Imtiyaz 'All Khan
'Arshi 1 200 H. 0.325.
82. Sa. 1457 [S] =Stambul. Ayasofia No. 2032.
Anth.: Fol. I94b.-2o6b. 86 1 H. 8.139,
83. Sb. 1460 Nur-i-Osmania. MS.
3892. Anth.: Fol. r-b.-66b.
865 H. 8.318,
84. Sc. 1485 University Library.
MS. No. 3009. Rida Pasha.
Fol. 55b.- 1 1 4b. Tabrizi. Text
with Prologue and Epilogue
d. 890 H. 8.496.
85. Sd. Nur-i-Osmania. MS.
3895. Omits one quatrain which
is repeated in Ha. 8.372.
86. Se. 1472 Sulaimania mosque
MS. Collection No. 2882. Fol.
39b.-82a. with foreword. 876 H. 0.336.
BIBLIOGRAPHY XIX
Abr. Year No. of qns.
87. Sf. 1512 [S]=Stambul Nur-i-Osmania
No. 3894. Fol. 28b.-5ob, 918 H. 8.123.
88. Sg. 'Atif Effendi Library
No. 2257 writing in the Middle
of 1 6th century A.D. Fol. ib.-
i6b. . 8.121.
89. Si. 1331 Qarullah No. 1667.
Anth, : Nuzhatul Majalis fi'l
Ash'ar. 25 Shawwal 731 H. 8.31.
90. T.K. 1350 Tehran, Majlis Shora-i-Mili MS.
No. 901 1. Sharq Magazine. Rabi.
II 1350 H. pp. 520-522. Art. by
Say'id Nafisi. Connected with
Ka. above. S.n.
91. U. 1514 Uppsala University Library MS.
No. 42 bound with Diwan
Shahi. 919 H. . 8.256.
92. W. 1883 Ed. by E. H. Whinfield, London,
with English verse translation. 'F.500.
93. Wa. 1451 [W]=Wien. Bibliothek Na- '
tionale Anth. : MS. No. 398,
[Flugel 645] . Foi. 249a.-252b.
855 H. ' ' , 8.42.
94. Wbcd. 1550 State Library N,F. 146.
[Flugel 507] written 15 Jama-
di-al-Akhir 957 H. by Ibn p.303.
Piyaia. D.i8 5 .
S. 3 8.
95. LII. 1878 [2nd edition]. Lucknow. Naval
Kishore Press. 1295 H. 0.762.
96. 1890 Bombay 'Ulawi Press. Ed. by
Syed Muhammad 'All Shlrazi.
1 308 H. with quatrains of Baba
Tahir Hur, and Abu Said and
Abd Allah Ansari. D755-
97. 1906 Bombay. Gulzar Hussaini Press.
Ed. by Muhammad Rahlm
Ardablli 1324 H. D-745-
98. 1922 Stambul. Ed. by Hussain Danish
with Turkish Translation, with
a Persian Qita*a and two
Arabic Qita'as. 8.396.
99. 1922 Lahore. Karimi Press. Ed. by
Naslrud Din. 0.766.
XX BIBLIOGRAPHY
4
Abr. Year No. of qns.
100. 1924 Delhi. Shah Jahan Press. Taj-
ul Kalam, with verse translation
by Laiq Hussain Amrohi and
biographical sketch by Ayaz '
Panipatl. ' 0.764.
1 01. 1925 Allahabad. Anwar-i-Ahmadi PfeSs.
f Ed. with prose translation by
Jalal'ud Din Ahmad Ja'afari. 0.908.
102. 1928 Bombay. Gihani Press. Ed. by
Mohammad Ardaqanl. 0.736.
103. 1931 Damascus. Toufiq Press. Ed. by
Syed Ahmed As Sail with trans-
lation in Arabic verse. $.351.
104. 1932 Tehran. Baqarzada Press. Ed. hy
Musa Khawar. F.368.
Includes 3 unknown qns.
105. 1933 Tehran. Khiyaban Nasaria. Ed.
" By a contemporary scholar."
Same as above. F.368.
106. 1933 Tehran. Kitabchi Press.pEd. by
Sa'adat Akhwan. F.4I2.
107. 1933 Tehran. Nuzhat. Sharq Press.
with preface by Syed Nafisi. F.443-
1 08. 1933 Allahabad. Agarwalla Shanti Press.
Ed. by Mahesh Pershad [Drops
2 qns. from number 405 above] F.366.
109. !Q34 Tehran. Roshnai House. Ed. by
Sadiq Hidayat. Tarana-i-
Khayyam. 8.143.
no. 1935 Bombay. Ed. by Mohammad Is-
ma'Il Ja^romi. 0.756.
in. Rempis. 1936 Tubingen. ( Omar Chajjam' und
seine Vierzeiler Christian
Herrnhold Rempis.
German prose and verse transla-
tion of 255 verses. With biblio-
graphy and lists of manuscripts
and editions of 'Omar Khay-
yams* quatrains. 8.255.
BIBLIOGRAPHY XXI
NOTE.
Manuscripts Ha, Hb, He, Hd, He, Hf, Hg, Hh, Hi, Hi,
Hs, Hy, in original have been acquired by me through dealers of old
Persian mainascripts.
I am indebted to:
(a) Rt. Hon. Nawab Sir Akbar Hydari Hydar Nawaz Jung
Bahadur, P.C., and
(b) Nawab Akhtar Yar Jung Bahadur
for hkving placed at my disposal in original their valuable manuscripts
Hz and Hy respectively.
(c) To the Librarian of Hyderabad State Library for having
permitted me to examine and take copies of Hj, Hk, HI.
(d) To Nawab Sir Salar Jung Bahadur for Hm, Hn, Ho.
(e) To the Librarian of Madrasai Nizamia for Hp and Hq.
(/) To H^kim Muzaffar Hussain for Ht and Hu/ as Well as
many other manuscripts of other authors connected with 'Ornarian
research.
(g) To Nawab Sadr-i-Yar Jung Bahadur, Hablbgunj for the
copies of HGa and HGh/.
(h) Moluvi Imtiyaz 'All 'Arshi, Librarian, Rampur for copies
of RPa, RPb, RPc, which he carefully compared with the originals.
(i) To late Nawab Mas'ud Jung Bahadur, Chancellor, 'Aligarh
University for a copy of ALL
(;) To Syed Sulaiman Nadwi for a copy of Az.
(k) To Mr. Ankalsaria, Hon. Secretary, Cama Institute, Bombay
for a copy of Ba.
(/) To Mr. Ambrozc George Potter, London, for a photograph
of his copy of Bb and also for having placed me in correspondence with
Dr. C. H. Rempis.
(m) To the Librarian, Lucknow Nadwatul 'Ulama for a copy
and photograph of Specimen page of LN.
(n) To the Librarian, Oriental Library, Patna for copies of Pb,
PC and Pf .
(o) fo Dr. C. H. Rempis for having procured for me photographs
of most important manuscripts in Stambul libraries, viz., Sa. Sb, Sc,
Sd, Se, Sf and BERf.
Dr. Rempis has also supplied me with the concordances of quatrains
in Si, BMd, U, MA, BNg and CALc.
XXII BIBLIOGRAPHY
I am specially indebted to him for having interchanged views with
me on the subject.
(p) To Mr. Gowri Pershad Saksena and his son Mr. M. M. Lai
Saksena for the description of the contents of their manuscript (Ka+b)
anjl bringing to my notice the Sharq Magazine and TK. mentioned in it.
(q) To Mr. J. E. Saklatwalla of Bombay for having sent Be in
original for my inspection.
(r) To the librarians of:
(i) British Museum, London. [BM.]
(a) India office, London. [I.]
(3) Bibliotheque Nationale, Paris. [BN.]
(4) Staats Bibliothek, Berlin. [BER.]
(5) Bodlein Library, Oxford. JSD.]
(6) University Library, Cambridge.
for photographs of the manuscripts mentioned above.
The remaining manuscripts are found in the editions by
Dr. Fr. Rosen (Ra, Rb, Re) ; Dr. Haron Allen (BODa) ; Dr. Csillik
Berterlan (Minor Manuscripts in the Bibliotheque Nationale, Paris) ;
Syed Sulaiman Nadwi (Pa) ; and Col. Brown (LE).
BIBLIOGRAPHY XXIII
[V. WORKS OF OTHER PERSIAN AUTHORS.
1. AmuK, Tdlib: d. 1036 H. (1626).
Diwm^HSL. MS. Dawawin 395. w. 1091 H. (1680). No vagrants
found.
2. Ibn-i Tamln : HSL. MS. 923. No vagrants found.
3. Abu Sa'id Abi'l Khair: d. 440 H. (1048).
Ruba'iyyat-i Abu Said: Ed. K. M. Mitra, P. Lahore (1922).
Vagrants found. '
>
4. Athlr-i Akhiskatl: d. 572 H. (1176).
Kulliat of Athir-i Akhiskati with Diwans of Salman Savaji and
Hafiz on the margin, MS. SMHL. No. 87. w. 810 H. 650 qns.
of Athir, 35 of Salman and 21 of Hafiz. No vagrants found.
5. Arzaql: d. 526 H. (1131), HSL. 943. w. 1279 H.
No vagrants found.
6. Isfarangl: ^Saifud Din. d. 561. MS. HSL. 839, otfe line from
qn. 1022.
7. Afdalud Din Afdal-i Kashi : d. 666 H. ( 1 268) .
(i) Ruba'yyat. ,Ed. Sa'id Nafisi. Tehran (1933).
Vagrants found.
(ii) Risala'i al Mufid'al Mustafid Tehran (1933).
(Hi) Br. 'Museum, London, Ad. 7822 \JS. (1653).
8. Ansari, 'Abdullah: d. 481 H. (1088).
(i) Risala by 'Abdullah Ansari. HSL. MSS. 408 and 802.
(ii) Manajat. Bombay. 1308 H. (1890).
9. Anwar, Shah Qdsim: d. 837 H. (1433).
HSL. MS. Dawawin 1295. Kulliat of Ni'amat'ullah Wall, Shah
Qasim Anwar and Hafiz, written by Amir Shahi. d. 854 H. ( 1450) .
Vagrants found.
to. Anwarl: d. 547 H. (1152). Kulliat. Nawalkishore, Cawnpore
(1897).
*
[i. Auhad Kirmdnl. d. 537 H.? Diwan HSL. MS. 1043. by Islam bin
Hussain on 8 Safar 842 H. (1438). 71 qns. all 3 rhymers.
No vagrants found.
12. AMI Shtrdzl: d. 924 H. (1535).
Kulliat. HSL. 817. w. (i6c). contains Saqi Nama'.
13. Baqdt: d. 948 H. (1541). Diwan written in author's time SMHL.
No. 170. No qns. of O.K.
XXIV BIBLIOGRAPHY
14. Jam, Shaikh Ahmad: d. 536 H. (1141).
Diwan. Litho. Bombay. (1881).
15. Jdml ( Abdur Rahman : d. 898 H. ( 1493) .
(i) Kulliat MS. SMHL. No. i w. 952 H. (1545).
(ff) MS. HSL. 78, w. 937 H. ( 1530) . .
(I'M) Nawal Kishore Lucknow (1876).
(iv) Nawal Kishore Cownpore, 1329 H. (1910).
16. Hdfiz: d. 792 H. (^390).
f (a) MS. HSL. 374. w. 994 H. (1586).
(b) HSL. No. 508 w. 818 H. (1415).
(c) HSL. No. 383 w. 1055 H. (1645).
(d) SMHL. No. 87. w. 810 H. (1407).
(e) Nawab Hydar Nawaz Jung's Library, Hz. (150.).
(/) Nawal Kishore Press.
17. Hasan Sanjarl: Diwan SMHL. 81. w. 916 H. (1510).
1 8. Khaqam. d. 582 H. (1186).
Kulliat
\a) SMHL. 55 (i6c). 87 qns.
fb) .HSL. No. 261 w. 1126 H. (1714).
. (c) SHML. 73 w. 1194 H. (1780).
(rf) Pub. Nawal Kishore, Lucknow.
19. Khurqanl: 9 Abu'l Hasan d. 425 H. (10314).
. MS. 927 Tasawwuf. Risala' Touba' wa Iradat.
20. Khusraw, Amir, d. 725 H. (1325).
(a) Kulliat HSL. 387. (i6c).
<fc) SMHL. 5 f 8 (i6c.). .
(c) OUL. 53/164. w. 842 H. (1438). Contains on the margin
the Diwans of Amir Hasan, Nasir Bukhari, and Hasan
Ghaznawi.
2 i . Ddrd Shikoh.
Hasndt'ul 'Arifain: HSL. 553, 685, 875, Shattahat. OUL. 52/180.
22. Ddyd, Najmud Din Rd&: d. 654 H. (1256) Mirsad'ul *Ibad c.
620 H. (1223). HSL. MS. 20993 Tasawwuf.
23. Ruml, Jalalud Din : d. 672 H. (1273).
Diwan. HSL. No. 379, 380, 381 and 877.
24. Sarmad: d. 1070 H. (1660). Rubaiyat Shah Jahan Press, Delhi,
1347 H.
25. Sahdbi: d. 1009 H. (1601). OUL. 52/112. No vagrants found.
26. Sa'di : d. 69 1 H. ( 1 292 ) . Kulliat.
(a) HSL. MS. 170 w. 1005 H.
(b) HSL. 581. w. 934 H.
(c) HSL. 372.
(d) OUL. No. 8.
XXV
> fr-
27. Salman Sdwdji: d. 779 H. (1378).
(a) OUL. MS. 51/103. w. 1088 H. (1773).
(b) HSL. MS. 1198 w. 855 H. (1451) No vagrants,
(c) SMHL. MS. 87 wr. 810 H. No vagrants.
(d) Litho. Tehran.
28. Sandi: d. 546 H. (1151).
Hadlqa. HSL. 1503.
Kulliat Litho. Bombay. 1328 H. No vagrants found.
29. Shahl: d. 854 H. (1450). HSL. MS. 487. w. 999 H. (1590).
MS. 624 (i6c.).
30. Saib: d. 1080 H. (1670).
31. Sdbir, Adib-i: d. 546 H. (1151).
MS. HSL. 936, w. by Shaikh Hayat Sarhandi, in the reign of
Shah-i Jihan. No vagrants found.
32. 'Arif: Qns. written by 'Abdul Majid under orders of author
SMHL. 177. No vagrants.
33. 'Iraqi: d. 688 H. (1289) Lam'at. HSL. 432.
34. 'Urfi: d. 9$ H. (1582). Diwan Litho., Cawnpore. 1297 H - (1880),
35. 'Amili, Bohd'ud Din: d. 1030 H. (1621).
Kashkol: Bombay. 1294 H. (1887).
36. 'Attar, Fandud Din 9 , d. 627 H. (1230).
(a) Diwan HSL. MS. 807. w. 1005 H. (1596).
(b) Diwan, HSL. MS. 503 (i6c.).
(c) Mukhtarnama fragment HSL. MS. 143 (i6c.).
(d) Kulliat-i 'Attar: Nawal Kihore, Lucknow (1872).
37. 'Imdd Faqlh Kirmdnl: d. 773 H. (1371).
Kulliat HSL. MS. 580 wr. (i6c.). SMHL. MS. 182. (150.).
38. 'Unsuri : Diwan. Printed in the time of Shah Nasirud t)In Qachar.
39. GhazzdK: Imam Muhammad d. 505 H. (un) Kimiyayi Sa'adat,
HSL. MS. 903.
40. Farydbl, gahirud Din: d. 598 H. (1202).
Diwan. HSL. MS. 426. wr. 995 H. (1587).
41. Fudull: SMHL. 157 w. 1171 H. (1758) No vagrants.
42. Fighdni : d. 925 H. ( 1519) . HSL. MS. 380. w. 950 H. No vagrants.
Par.^O.K.'s qn. 899. Ai Sokhtai.
43. Kdtibi: HSL. MS, w. 852 H. (1448) No vagrants. Parodies O.K.
qn. 52 Anta'l.
SMHL. MS. 94 (1446). No vagrants found.
XXVI BIBLIOGRAPHY
44. Kamdl Isma'tl: d. 735 H. (1335).
Kulliat HSL. MS. 246. w. 991 H. (1583).
Kulliat Nawab Hydar Nawaz Jung's Library, w. 1001 H.
(1592).
45. Maghrabl Tabrl&: d. 709 H. (1309).
(a) HSL. MS. 489.
(b) SMHL. MS t 125. 1271 H. (1854).
(c) Litho. Bombay. 1305 H.
46. Ndsir Khusraw 'Ulawi: Kulliat, Tehran 1307 H. Solar.
47. Ni'amatullah Wart: HSL. MS. 1295. written by Amir Shahi.
48. Ni^dml Ganjdwi.
49. Anthologies and Bayddes.
Hj, HSL. 373. Muntakhib Diwanhai Asatidha' w. before 950 H.
(1544).
HI. HSL. 167. w. 1070 H. (1756).
HSL. 382. d. 982 H. (1574).
.Without dates and proper marking of authors HSL. Nos. 812,
94&> 95> 327, 33> 406, 407, 408, 411, 41^, 413, 471, 414
and 822.
SMHL. No. 56, Majmu'ai Ghardib.
Anthology in 31 chapters by Nizam! (?) dedicated to Shah
Anushirwan.
SMHL. No. 92. Taj-i Sakhun, selections of jpoets of Ghaznawi
f Dynasty. >
SMHL. No. 68. Saqi Namas of 57 various poets, collected by
Himmat Khan 'Alamgiri.
SMHL. Maikhdna, collections of Saqi Namas by Abdun Nabi
1028 H. (1619). P. Lahore (1926).
SMHL. 42, 43. Bayad of Lutfullah Khan. d. 1193 H. (1779).
SMHL. 119, Bayad of Ghulam Mohiud Din. d. 1146 (1733).
SMHL. 164, Bayad of Khwaja Hasan, d. 1215 H.
SMHL. 1 80. Kashkol Fakhri. d. 1034 H. (1625).
*SMHL. 89, Safina by Shaikh 'Ali Hazin.
50. Bayades without proper marking of authors No. 36, 163, 157, 118,
106, 107, in, 113.
INTRODUCTION i XXVII
INTRODUCTION
HOW THIS WORK BEGAJ? :
" The Lord's beloved ones abide in Him and He is found
in their heart. All of one heart, they have imparted
to the world, through all ages, the same light and life"
Thus remarked my Sri Guru on hearing some quatrains
of 'Omar Khayyam, and desired a Marathi translation of all
quatrains > in 1917. The best edition I then found was Hw,
printed at Hyderabad in 1311 H. containing 1030 quatrains.
I turned in Marathi verse 1016 quatrains (omitting the repeti-
tions). The work was sent to print in 1933 when I added
5 1 quatrains selected from other editions which had appeared
after 1311 H. I named this Marathi translation as " GURU
KARUNAMRITA," " The Nectar of Grace," because it waS done
through His Grace for which 'Omar Khayyam craved in many
of his quatrains. Friends then required from me an English
version with the Persian quatrains. To meet their demand
I dressed the said quatrains in English verse and submitted for
perusal to my patron and patron of learning, the Right Honour-
able Sir Akbar Jlydari, Nawab Hydar Nawaz Jung Bahadur,
Kt., LL.D V P.C., who considered the work wrfrth publishing and
promised to grace it with his foreword.
As I was preparing the work for the press, I unearthed in
Hyderabad 26 MSS. of 'Omar Khayyam's quatrains and
obtained copies of 10 MSS. elsewhere in India; and photo-
graphs of important MSS. in the Libraries of India Office,
British Museum, Paris, Berlin and Vienna ; I corresponded with
Prof. Mahfuz-ul-Haq (Calcutta), Sayyid Sulaiman Nadwl
('Azamgarh),' Mr. J. E. Saklatwala (Bombay), Mr. A. G.
Potter, compiler of 'Omariana Bibliography (London), and
Dr. C. H. Rempis (Tubingen) who was engaged on
the same task as myself. To Dr. C. H. Rempis I
communicated the particulars of the MSS. I had unearthed
and he has brought them to the notice of scholars in his books
"'Omar Chajjam und Seine Vierzeiler " (Tubingen 1935)
and " Beitraje Zur Khayyam Forschung " (Leipzig 1937). I
profited considerably by exchange of views with
Dr. C. H. Rempis who helped me also in obtaining copies of
XXVIII INTRODUCTION i
i
'Omar Khayyam's quatrains which he had discovered in
Stambul and elsewhere.
The present Persian- English version of 'Omarian quatrains
arranged subjectionally and concorded with the important
MSS. in India and Europe, is submitted to his lovers in token
of affection, by a Hyderabad!, a humble subject of His Exalted
Highness Nawab Sir Mir 'Osman All Khan Bahaduf, G.C.S.I.,
G.B.E., Nizam of Hyderabad and Berar whose benign reign
has uplifted education and created several facilities for oriental
research in Hyderabad.
INTRODUCTION n. XXIX
n.
ENVIRONMENTS OF 'OMAR KHAYYAM.
3
In pre-Christian centuries, Persia was the transmitter of
Science and Philosophy between India and Greece. For
centuries before Christ the followers of Zoroaster and Buddha
had lived in Khorasan the province where 'Omar Khayyam
was born. After the advent of Christianity, to reconcile it
withT the religions of Zoroaster and Buddha, Manes came
forward. His religion flourished in the Sasanian period
(226-750). The Manicheans took upon themselves the obli-
gations of poverty and celibacy, were ascetic and unworldly,
cosmopolitan and quietists. Before the advent of Islam in
Persia Nushirwan the Just (531-578) invited to his* court
several Pandits from India, and welcomed seven Neo-Platonists
exiled by Emyeror Justian. '
The Pahlawi was thus enriched by translations from Greek
and Sanskrit works on Science and Philosophy. Tl)ere existed
in Persia Hakims, (Wfee men), devotees of Science and Philo-
sophy, who abstained from wealth and world; votaries of
various schools of thought, each seeker after Truth with his
own torch. The sunrise of Islam however Awakened Man in
Arabia, North Africa and Persia to his supreme duty to realise
and serve God, and gather round One Prophet. Islam strove
not only for religious but political and social unity. The prog-
ress of Islam was however gradual and the old religions and
schools of thought remained alive up to recent times (Dabistan- -
i-Madhahib) . The civilization of Islam became the inheritor
of the ancient wisdom of Assyria, Babylonia, Persia, India and
Greece (Browne). The study of the Qur'an and Hadith
with the main object to prescribe the rules of conduct produced
four schools of Shari'at, viz., Hanafi, Maliki, Shafi'I
and Hambali. The search for the basic beliefs of islam
produced the Mu'atazili school which was powerful in the
time of Khalif Mamiin and his son Khalif 'al Wathiq
(847). ft declined in the time of Khalif 'al Mutawakkil, yet
found adherents in the Dailaml kings till very late. The
orthodox reaction against the Mu'atazili school began in the
time of Khalif 'al Mutawakkil and produced Ash'ari school
XXX INTRODUCTION n
H <-
from its founder Abu'l Hasan Ashlar! d. 324 H. (936), who
preferred to rely on tradition than on frail reason. The love
for the Fatimaid house produced the QirmatI and Ism'ili pro-
paganda in 260 H. (873) which aimed at a political and in-
tellectual upheaval in Islam and succeeded in founding the
Fatimaid Kingdom in North Africa in 297 H." (909). Ismlll
preachers, the Da'is, explained Islam! dogmas philosophically
and protected Islam Against the attacks of the Kharfjl heretics.
Their system was esoteric and hierarchical (Dr. Hussain
F. Hamdam, JRAS. 1933). In Persia the Ikhwdn us Safd,
the Pure Brotherhood, by means of systematic tracts and trea-
tises, tried to reconcile Science and Religion, Islam and
Philosophy, and found till very late many adherents such as
Farabi, Ibn Sina and N3sir Khusraw. In philosophical Spec-
ulations the Ikhwan us Safa were akin to the Isma'Jli Batinls
to whom Nasir Khusraw has shown his fond attachment (see
his 'Safarnama' and Zad'ul Musafarm). But remote from
castes and creeds, from parties and politics, there exist in all
countries and climes, the mystics who hate none and love God
for His Own Sake not from hope of a Heaven and fear of a
Hell. ' Sufeh ardent lovers of God were amon$the early fol-
lowers of the Prophet. Mysticism is the birthright of human-
ity. The insecurity of life creates in a waking soul the long-
ing for the Eternal Truth. Before 'Omar Khayyam was born,
Persia* had produced many Islamic mystics or Sufis such as
Ibrahim Adham (d. 777), Ma'ruf Karkhl (d. 815), Junaid of
Baghdad (d. 910)^, Shibli of Baghdad (d. 945) and Mansur
Hallaj (d. 922). 'The Khanwadas of the Sufis trained the
ardent seeker after Truth to cleanse himself and await Lord's
grace. At the time of 'Omar's birth Persia was surcharged
with the sayings of noteworthy Hakims such as Ibn Sina and
Nasir Khusraw and Sufis such as Abu Sa'id and 'Abdulla
AnsarL Such were his environments.
INTRODUCTION m XXXI
III.
THE DATE OF 'OMAR KHAYYAM'S BIRTH IN DOUBT.
Several literary men bore the nisbat or household name
of " Khayvam;" a traditionist Abu Saleh Khalaf Khayyam of
Bukhara cf 361 H. (972) [Ansab Sam'Sni. Gibb], another
'Abd Allah Muhammad Khayyam Mazandaram d. 410 'H.
(1019) [Ansab by Muhammad Hamdam Baghdad!] and a
third one Mudhahab ud Dm Muhammad bin 'All al Khayyam!
of Iraq d. 642 H. (1244) [Fawat 'ul Wafiat of Katabi d. 764
( I 3^3)]- Thus there were other Khayyams before and after
our hero c ^ who patched the tents of learned lore " and whose
full narneand address is Ghiyath ud Dm Abu'l Fatah 'Omar
bin Ibrahim Khayyam (or KhayyamI) of Nishapur.
His titles of distinction are: Hakim, Dastur, Philsuf
(Tatimma Siwan) and Imam-i Khurasan, Malik ul Hukama,
Hujjat ul Haqq [Chahar Maqala]. Yet we find his name
and address t wrongly given: His kuniyat Ab^'l ^Fatah
turned to Abu 1 Hifs [Mizan'l Hikam HSL. 125], his name
twisted to Shahab ud Din [BERa], his father misnamed Mu-
hammad [Ha] and his native place transferred^^ Lokar
[Glios and Dr. RosenJ, and to Dahak [Sd]. ' . :
The date of his birth is involved in doubt. For long the
world believed the romantic story found in Wasaya of Nizamul
Mulk and Firdows ut Tawarlkh ( 1405) thaf 'Omar Khayyam
studied under Imam Muwaffaq (d. 1048) at Nishapur with
Hassan Sabbah (d. 1124) and Nizam ul Mulk Tusi (b. 1018,
d. 1092). It was discovered that the Wasaya was not com-
piled before the fifteenth century, and the story is not found
in other histories such as Rahat us Sudur (1205), Jahan
Gushay (1260), Tarikh-i Wassaf (1328), Tankh-i Guzida
(1330), nor other biographical notices such as Athar ul Bilad
(1275), Tarikh-i Hukama of Qifti (d. 1240), Nuzhat ul
Arwah of Shaharzuri (d. 1193). Prof. Houtsema in his pre-
face (1889) to al Bandari's History of Seljuqs suggested that
not the great Nizam ul Mulk Tusi but Anushlrwan bin Khalid
(b. 1066, d. 1139) may have been the schoolmate of Hasan
Sabbah % suggestion beset with anachronisms. So the ques-
tion remains as to when c Omar was born. Sir E. D. Ross
suggests 1040 A.D. [Introduction to Fitzgerald's Quatrains.
Methuen London 1900] and Sayyid Sulaiman Nadwi 1048
A.D. ['Omar Khayyam p. 60] .
XXXII INTRODUCTION iv.
IV.
THE DATE OF 'OMAR KHAYYAM'S BIRTH DETERMINED.
We can now finckthe exact date of c Omar Khayyam's birth
by 'solving an astronomical problem given in Tatimma' Si wan
al Hikmat, Biographies of Philosophers of Persia. This book
was first noticed by Sir E. D. Ross [BSOS. 1929] and then by
Dr. Qari Kalim ul lah [Osmania College Magazine, March
and September 1931] and thirdly by Prof. Muhammad ShafT
[Islamic Culture, October 1932]. One MS. of this is in Berlin,
No. 10055 MO 21 Arabic and two in Stambul at Mulla Murad
and Bashir Agha's libraries. The author of this important
book, (from which Shaharzurl made up his Nuzhat ul Arwah)
Zahir ud Din Abu'l Hasan Baihaqi (b. May 1106), had been
taken by his father to 'Omar Khayyam in 507 H. (1113),
studied at Nishapur from 1120 to 1122, and was a scholar of
great repute [Yaqut, Mu'ajjamul Udaba, Isiamic Culture,
Oct. 1930]. Baihaqi gives the time of 'Omar Khayyam's
birth in ;the form of this astronomical problem.
" His ascendant was the Gemini, 'the Sun and the Mer-
cury were on the degree of the ascendant in the third degree
of the Gemini. The Mercury was " Samimi, 5 .' and the Jupiter
was aspecting (Nazar) both from triangulation (Tathlith).
"Samim," "Tathlith," and " Nazar " are defined as
follows:
" The astronomers call a planet Samim when the differ-
ence in its longitude from that of the Sun is less than 16
minutes, so that this much distance may pass before its centre
reaches the centre of the Sun. Tasmim is the special aspect
of a planet when it is most powerful and auspicious. It shows
that the person will find his place in the heart of a King. Both
amimi positions of Mercury are powerful " [Istilahat-i Funun,
p. 856]. Samimi is thus tending to be Samim. " When one
planet is in the fifth sign of another planet such position is
termed " Tathlith " because the distance between them is one-
third of an arc " [Si Fasl, ch. 12]. " The limit for the aspect
of an outer planet is between 9 degrees from behind to 9
degrees in front of it." [Si Fasl, ch. 27], The data given
BAIHAQI'S NOTICE OF C ()MAR KHAYYAM.
Berlin 10055^.0. 21.
Arabic Fol! 666.
Arabic Fol. 66a,
BAIHAQI'S NOTICE OF 'OMAR KHAYYAM.
Berlin 10055 M.O. 21.
Arabic Fol. 9jb. . Arabic Fol. 670
BAIHAQI'S NOTICE OF 'OMAR KHAYYAM.
Berlin 10055 M.O.ti.
Arabic Vol. 686.
Arabic Fol 68a.
INTRODUCTION iv XXXIII
H +,
by Baihaqi for finding the time and date of 'Omar Khayyam's
birth are thus as follows :
(a) He was born at Sunrise.
( b) The Geocentric Longitude of the Sun and Mercury
was 63 (measured by the Persians from the
point of Vernal Equinox o Aries).
(c) The Geocentric Longitude* of Jupiter was
63 1 20 3 i.e., 1 83 or 303 or within 9 degrees
of this position.
(d) Mercury was tending to be Samlm, i.e., approach-
ing towards the Sun so as to come within 16
minutes of an arc.
First ws proceed to find the date and month. The con-
struction of Malik Shahi observatory was undertaken in 467 H.
(1074) under the supervision of 'Omar Khayyam and other
astronomers [Ibn Athir, 467 H.], The Malik Shahi or Jalall
year commenced from Friday loth Ramadan 471 H/ (15
March 1079) on which date the Sun entered the Vernal
Equinox [SI FasJ, ch. 6, Zich Ilkhani, ch. 5, Istilahat^i-Fiinun,
P- 59] The Sun takes 63 days to complete the first 6 r A degrees
[Indian Ephemeris, Vol. I], and was in the third dqgree of
Gemini 63 days after i5th March, i.e., on iSthuMay. We
thus know that 'Omar was born at Sunrise on 1 8th May-.
Now to find the year. The Copyist of 'Omar Khayyam's
Tract on the Corollaries of Euclid informs thus:
" At the end of this tract the words in the writing of
Shaikhul Imam 'Umar bin Ibrahim 'al Khayyam! were as
follows. " Finished copying this compilation in the Darul
Kutub of ( ) on the last day of Jamadi al awwal of the
year 470 H. Finished the above Risala in the handwriting
of Mas'ud bin Muhammad bin *A1I al Halfari on 5th Sha'ban
615 H." We know thus that 'Omar Khayyam compiled and
copied the above tract on soth Jamadi al awwal 470 H.
(20th November 1077). We know also that the Malik
Shahi observatory was founded in 1074 and the J#lali
year in 1079. We are informed by Baihaqi that he had seen
'Omar Khayyam in 507 H. (1113), i.e., about 40 years after
the construction of the observatory. We may safely assume
his age in 1074, when the observatory was founded, to be
between 20 and 55 years, i.e., he should have been born
between 1019 and 1054 A. D. For the Jupiter to be in tri-
angulation we have to examine its position on i8th May during
B
XXXIV
INTRODUCTION rv
each of these years and select only those when its longitude is
either 183 or 303 or within nine degrees of both these posi-
tions.
^ The Geocentric tropical Longitudes of Jupiter calculated
from Tables V-A and V-B of Indian Bphemeris' are as
follows:
1 8th May
'of year
Jupiter's
Long.
1 8th May
of year
Jupiter's
Long.
w
1 8th May
of year
Jupiter's
Long.
10x9
133-3
i
1031
136.1
1043
140.9
1020
160.4
1032
164.5
1044
168.3
IO2I
'189.9
1033
194.5
1045
.199-0
1022
222.9
1034
227.7
10464
232.9
1023
258.8
1035
264.0
1047
269.5
1024
*295-9
1036
*3oi.o
1048
*3o6.3
1025
331-0
1037
335-7
1049
340.5
1026
t
3-1
1038
7-5
1050
ii. 8
102J<
32 3
1039
36.2
* 1051
40.2
io/8
59-5
1040
64-3
1052
66.9
.&
85.5
1041
8 9; i
1053
92.8
* 1030
III. 2
1042
114.9
1054
118.6
It will be seen that only in four years which have been
marked with a star (*) viz., 1021, 1024, IO 36 and 1048 the
Jupiter was in triangulation aspect of the Sun on i8th May.
To determine the exact year Mercury should be in the 63rd
degree on i8th May. Tropical Longitudes of Mercury on
1 8th May of these four years as calculated from the above
Tables in Indian Ephemeris are as follows: 1021:
Long. 82.2, 1024: Long. 59.1, 1036: Long. 48.2, 1048:
Long. 62.7. The only year when Mercury was in the 3rd
degree of Gemini on i8th May is 1048. Thus the problem is
solved, and we find that 'Omar Khayyam was born at Sunrise
on I'&th May 1048.
B*
INTRODUCTION v
XXXV
V.
VERIFICATION OF THE ABOVE SOLUTION BY DIRECT
CALCULATION FROM ZlCH-I ILKHANI.
The.above solution was obtained from the Tables in
Ephemeris, prepared from the beginning of the Kaliyuga
(3101 B.C.) to 2000 A.D. by Dr. Swami Kannu Pillai, on the
basis of A*r^a Bhatta and Surya Siddhanta known to the Per-
sians as Ibn-i Batuta' and Sind Hind ! I felt it necessary 'to
verify the solution by direct calculation of the positions of the
Sun, Mercury and Jupiter according to their motions known
to the Persians in those times. The Zich-i Malik Shahi by
'Omar Khayyam and Zich-i Sanjari by 'Abdul Rahman
KhaziVi being known in name only, the next in time
comes Zich-i Ilkhani by Nasir ud Dm Tusi (d. 1259). The
MS. of this [SML. Hyderabad] contains tables for computing
the positions of planets for a hundred years commencing from
first noon of the Yezdijardi year 60 1.
The period from first day of the Yezdijardi era ( 1 6th 'June
632 A.D. ) to the epoch of Zich-i Ilkhani is thus 2,go,ooo,days
i2h. The pericJd from i6th June 632 A.D. to tha Sunrise
[4h. 48m. A.M.] of i8th May 1048, the date of c Oma\ Khay-
yam's birth as previously found, is 1,51,915 days 4h. 48n\. The
difference is 67,085 days yh. 12111. or 183 Yezdijaniryears 290
days and yh. Calculating backwards from the elements of
motions given in the Zich-i Ilkhani the positions of the Sun,
Mercury and Jupiter are respectively 62 33', 62 46^ and
303 respectively, and the Mercury is in retrograde motion
hence Samimi and Jupiter in exact triangulation as stated by
Baihaqi. The calculations are given below:
Calculation of the positions of the Sun, Mercury and Jupiter from Zich Ilkhani
on the Sunrise of i8th May 1048, 183 Y. Z. years 290 days and 7 hours
before the epoch of the Zich.
The Sun
Markaz
Auj
(I) Long, at the Epoch of Zich
(II) Motion in 100 Y. Z. years
Ilkhani
215
334
36
41
o
86
i
24
26
83 Y. Z. years .
.
338
59
i
II
,, 290 days
285
50
I
,, 7 hours
, .
Total M
otion (II)
239
47
2
38
At the time of ' Omar's birth I
[I
(M) Markaz
.
335
49
. ,
(A) Auj '
.
83
46
(E) Add equation on Markaz (M) from (E) tables
2
48
Add Auj (A)
.
83
46
True position of Sun M+E+ A
62
23
xxxvi
INTRODUCTION v
Mercury
Markaz
Khasa'
Auj
t
o
'
(ij Position at the Epoch of Zich
88
56
i*4
50
MI 5
(II) Motion in 100 Y. Z. years
334
41
357
4
i 26
83 Y. Z. yea/s
338
59
159
3*
i n
290 days
285
50
1 80
58
i
7 hours
17
54
Total Motion (11)
239
47
338
50
2 38
At the time of 'Omar's birth (I) (II)
Add to Markaz and deduct from Khasa'
first equation on Markaz
209
9
1 86
5
20
41 ,
208 27
(A)
(M) Equated Markaz
214
50
.
(K) Equated Khasa'
1 80
39
(E) Second Equation taken on equated
Khasa' (K)
(I) Inequalities on M & K multiplied
50 X 8' ..
359
36
7
(A) Auj I
208
27
*
TruepositftnM+E-fl+A. ..
62
46
* Jupiter
o
i
o
'
(I) Position at the Epoch of Zich
(II) Motion in 100 Y. Z. years
282
152
43
52
I9i
181
38
49
177 41
i 26
83 Y. Z. years
357
17
341
42
i n
290 days
24
6
261
43
i
i, 7 hours
i
16
Total Motion (II)
174
16
35
30
2 38
At the time of * Omar's birth (I) (II)
Add to Markaz and deduct from Khasa'
first equation on Markaz
108
27
38
156
i
8
38
175 3
(A)
(M) Equated Markaz
no
5
(K) Equated Khasa'
..
154
39
(I) Inequalities for M, 32 for K, 19'
multiplied
(E) Second equation on equated KhSsa
(K)
(A) Auj
17
175
10
42
3
True position M+I+E+ A
303
.
'OMAR KHAYYAM.
(From a MS. d. 915 H. (1509) written by
'All al Herawi.}
INTRODUCTION $ vi
XXXVII
VI.
THE HOROSCOPE OF 'OMAR KHAYYAM ACCORDING TO
ELEMENTS OF MOTIONS OF PLANETS NOW KNOWN.
Calculating from the Tables in Zich-i Ilkhani, we have
found the positions of the Sun, Mercury and Jupiter on the
Sunrise of i8th May 1048 at Nishapur exactly the same
as described by Baihaqi. Since the nth century there has
been great progress in Astronomy. Mr. S. R. Subrahmania
Shastry who assisted me in the above calculations and who is
well-versed in the ancient as well as modern astronomy re-
calculated according to the Modern Elements, the accurate
positions of all the planets for Sunrise on i8th May 1048 at
Nisha'piir, Lat. 36 13' N. Long. 58 45'. East Greenwich.
The positions of the planets, the horoscope he has cast, and
the astrological interpretation as he found from the books of
Allen Leo and Jatak Parijat are given below:
It will be found that the readings remarkably coincide
with the life and character of 'Omar Khayyam.
Longitude Latitude
Sun
Moon
Mercury
Venus
Mars
Jupiter
Saturn
Uranus
Neptune
Pluto
Node
GEOCENTRIC
62
88
66
65
33
307
288
182
13
313
170
20
27
25
39
37
i
27
55
23
50
15
Right
ascension
Hrs.
4
5
4
4
2
20
19
12
O
21
Mins.
0.8
53.2
20.1
14-2
6.1
38.4
20. o
ii. 8
51-9
21.0
Declina-
tion
Geocen-
trie daily Heliocentric
'
20
18
19
22
12
19
22
3
25
motion
in
minutes
57
733
32
37
44
o
2
1
2
O
3
Longitude
23*
241
284
185
ii
312
29
I
45
36
16
39
54
23
Mars
62 \
Venus Mercury Sun \
Nishapur Lat. 36 i3'N.
Wednesday Long. 58*45]
1 8th May 1048, 4h. 48m.
A.M. Local Mean Time
Local Sidereal Time
20 /
x Neptune
Tail
34i
Pluto
312 x
XXXVIII INTRODUCTION vi
* *-
Note by Mr. S. R. Subrahmania Shastry. " The original
calculations were first made correct to the second of an arc
and finally reduced to a minute. The Heliocentric longitudes,
etc., of the eight major planets were calculated from the New-
cOmb-Hill Tables (Astronomical Papers, Vqls. VI and VII).
As the Newcomb-Hill Tables do not provide completely to
calculate the positions in such a remote period S. the nth
century, the seculat variations and long period terms were
to* be specially calculated by the elements given there. The
Moon's longitude is according to Brown's elements; and
Pluto's according to Nicholson and Mayall, without applying
any of the perturbations, as if it was moving in a Keplerian
ellipse. (Sd.) S. R. Subrahmania Shastry"
ist House: The ascendant Gemini indicates a kind,
humane, intellectual and expressive disposi-
tion, and that his life will advance through
intellectual and educational attainments
[Allen Leo]. The Sun here indicates a dark
complexion, good health, strong build, broad
chest, strong teeth and string memory; a
nervous, irritable, quick-witted and impulsive
nature. He will succeed in all work where
other hands are employed, working singly he
will leave his work unfinished [Allen Leo],
Mercury here indicates an inventive mind
with power of clear thinking and freedom
from bias and prejudice, and a fondness for
travel and acquisition of knowledge [Allen
Leo]. The combination of Sun and Mercury
gives strength and vitality to the mind which
remains active and powerful to extreme old
age [Allen Leo]. The triangulation aspect of
Jupiter on the ascendant indicates that he will
lead an ascetic life and be honoured by kings
[Jatak Parijat 1-2-34] 5 w ^h the Sun and
Mercury it denotes religious and philosophical
studies [Allen Leo].
2nd House is aspected evilly by Saturn, indicates a poor
parentage.
yrd House is unoccupied by its Lords and evilly aspected
by Mars and Saturn. This indicates that the
native had no younger brothers or sisters.
INTRODUCTION vi XXXIX
House : The Lords Sun and Mercury are in the ascend-
ant. This indicates a long life to his mother
[Jatak Parijat 1-12-62].
House occupied and evilly aspected by malefic
planets. He will have no children [Jat&k
Parijat XIII-26]. The Head of Dragon here
indicates a timid nature and poverty [Jatak
Parijat VIII-74].
6th House : The Lord of this house is in the i2th house, and
the Lord of the ascendant is in the ascendant.
He will have enemies but will be victorious
over them. [Jatak Parijat XIII-8i].
jth ' House: The Lord Jupiter occupies Aquarius, a barren
place. Venus is powerless. He will not
marry. [Jatak Parijat XIV-2].
&th House: The Lord for the first three degrees is Jupiter
in Saturn's house, for the rest the Lord is
Saturn, who occupies his house and rules it:
the Lord of the ascendant occupies his house :
he will have a long life. [Jatak Parijat
XIV-52J. Death will be happy and calm.
[Jatak Parijat -73].
gth House occupied by Jupiter. He will be a philosopher,
observe the rules of his religion, and be
honoured by Kings. [Jatak Parijat VIII-87],
loth House: Lord for the first two-thirds *is Saturn, for the
last third Jupiter. Only Saturn aspects the
house. This indicates a secluded life.
nth House is not occupied or aspected by its Lords, but is
occupied by Ketu [the Tail of Dragon] . He
will be contented and abstain from luxuries
[Jatak Parijat VIII-gG], Neptune here indi-
cates acquisition of occult and mystic sight.
izth House : Lords Mars and Venus are powerless. He will
be devoid of wealth and wife [Jatak Parijat
VIII-97],
XL INTRODUCTION vn
vn.
THE ASTROLOGICAL LIFE-SKETCH OF THE ABOVE
HOROSCOPE.
Given the correct horoscope, astrologers forecast the life.
I had previous expediences of the astrological forecastings by
Pandit Narthar Shastri of Khars! (Satara District), and re-
quested him to forecast the life from the above horoscope.
His forecast is given below, the statements capable of verifica-
tion from historical testimony are marked with a star (*).
1. "On 1 8th May 1048, Jeshtha Shuddha 3 of Shak?. 970,
at Sunrise in Nishapur (Long. 58 45' East Gr.) % the Moon
just enters the Punanvasu Nakshatra. The nativity com-
mences with the Maha Dasha of Jupiter which lasts from
18-5-1048 to 24-2-1064. According to the Jupiter's position
in the horoscope the native has healthy childhood and acquires
knowledge rapidly during this period.*
2. "The next Maha Dasha is of Saturn from 25-2-1064
to 16-11-82. As Saturn occupies 8th house in the horoscope
of nativity and 3rd house at the commencement of this period
the native undergoes troubles and exertions during this period.
At th^ very commencement of this period he would lose his
father [Jatak Parijat XVIII-38] and suffer destitution during
the Antar Dasha of Saturn which lasts till 11-2-1067. The
next * Antar Dastta which is of Mercury commences from
12-2-1067 and lasts till 7-10-1069. Mercury is well placed at
the nativity and commencement of this period. In the year
1067 he gets religious instructions,* in 1068 finds a supporter*
and writes a mathematical work.* During the Antar Dasha
of Ketu (from 8-10-1069 to 10-1 1-1070) he encounters advers-
aries, and during the Antar Dasha of Venus (11-11-1070 to
24-12-1073) he has marriage prospects which would be frust-
rated. Before 24-12-1073 he obtains royal favours.* In the
next Antar Dasha of Sun, from 25-12-1073 to 1-12-1074, he
undergoes great physical exertion, followed by rise to position
and rank during the next Antar Dasha of Moon (2-12-1074 to
23-6-1076). In the Antar Dasha of Mars (24-6-1076 to
27-7-1077) he has rather severe sickness which is followed by
a change of ideas and turn in life during the Antar Dasha of
Rahu which lasts from 28-7-1077 to 18-5-1080. During this
period he will apply himself to the study of ( Psychology and
Mental and Moral Philosophy, which will continue during
INTRODUCTION vii XLI
> *
the next Antar Dasha of Jupiter (19-5-1080 to 16-11-1082).
3. " Then comes the third Maha Dasha of Mercury
which lasts from 17-12-1082 to 19-8-1099. Mercury though
well placed in the horoscope, occupies 8th house at the com-
mencemexit- of this period. This indicates troubles. During
the Anta^r Dasha of Mercury 1 7-12-1082 to 1-4-1085 he devotes
himself to'whole-hearted contemplation of God and turns to
Mysticism from Philosophy. He composes poetry during the
Antar Dasha of Venus 25-3-1086 to 7-1-1089. The other
Antar Dashas ending 3-4-1091 are passed in comparative
tranquillity. In the Antar Dasha of Mars (4-4-1091 to
25-3-1092) he is attacked by adversaries. In the Antar
DasKa of Rahu (26-3-1092 to 29-9-1094) he suffers from in-
famy and* slander and incurs royal displeasure and loses his
position.* During the next Antar Dasha of Jupiter ( 30-9- 1 094
to 23- 1 2- 1 096 ) he obtains a new position.* But public slander
continues during the Antar Dasha of Saturn (24-12-1096 to
19-8-1099).
4. " The next Maha Dasha is of Ketu (Descending
Node) from 207-8-1099 to 13-7-1 106. The Ketu is well placed
at birth and occupies the 7th house at the commencement of
this period with Rahu in the ascendant. During the Antar
Dasha of Ketu (20-8-^099 to 13-1-1100) there is increase in
Mysticism. During the Antar Dashas of Venus, Sun, fooon,
Mars and Rahu ( 14-1-1 100 to 17-7-1 103), he will go on long
journies from home mostly to holy places. $ He will ^eturn
home during the Antar Dasha of Jupiter (18-7-1103 to
17-6-1 104) and retire to solitude as a hermit during the Antar
Dasha of Saturn, (18-6-1104 to 21-7-1105) and will continue
to remain in seclusion till 13-7-1106.
5. "The next Maha Dasha commencing from 14-7-1106
is of Venus which is malefic at birth and the beginning of this
period. During the Antar Dashas of Venus, Sun, Moon, Mars,
Rahu and Jupiter ending 7-3-1 1 19 he will continue to remain
as a mystic recluse. The last Antar Dasha for this horoscope
is of Saturn from 8-3-1119 to 20-4-1122. Saturn occupies
the 8th house in the horoscope and 2nd house in full opposition
to its position at nativity and continues to remain till the end
of the period. This period is fatal. At the commencement of
this period 1 Jupiter is in the gth house and protects the native
till it crosses the I2th house in the second week of March
1 1 22. The most critical period commences from 7th March
1 1 22 and lasts till 20-4-1122. The native cannot survive
20-4-1122.*"
Bl
XL1I INTRODUCTION vm
H-
vm.
THE LIGHT WHICH 'OMAR KHAYYAM'S WRITINGS THROW
ON HIS LIFE.
Unlike others 'Omar Khayyam speaks so little of himself
in his writings and even these are few. It is proposed in
this Section to examine what light his few works throw upon
his life.
(a) The first tract that 'Omar Khayyam wrote, now
found is in 5 folios, bears the title " Risate Abi'l Fatah 'Umar
bin Ibrahim Al Khayyam! " and is in the possession* of 'Abbas
Iqbal Ashtiyani, Tehran. Extracts from this have been
translated into Persian in Sharq Magazine, Tehran, Rabi'ul
Awwal 1350 H. (August 1931). pp. 480-482. In this small
tract 'Omar Khayyam says : " We know nothing about what
the anciept mathematicians said regarding Algebra except
from Arabs. Among modern mathematicians, Maham
(250 H.) was the first to attempt for solutions of three of
these fourteen kinds of equations, failed to solve them by
means of 'Conic Sections and declared* it impossible to solve
them/ Abu Ja'far Khazin (4th century H.) found the solu-
tion and wrote a tract hereon. Abu Nasr bin 'Iraq of
Khw^razm in finding the seventh part of a circle, (the
problem of Archemedes) framed an algebraic equation and
solved it by Conic Sections. The problem which engaged the
attention of Abu Sahl Kohl, Abu'l Wafa Bu Zajani (d. 376 H. )
and Abu Hamid Sugham (d. 379 H.) was: To divide ten
into two parts so that the sum of their squares plus the
quotient of the major part divided by minor part will equal
72. For a long time these learned men were perplexed. The
solution is obtained by solving the equation x=x 2 +x 3 +a.
Abu'l Jardh solved this, and preserved his tract in the Samanian
Library." In this tract Khayyam says : " If I find time I shall
write a book on the solution of equations."
The above small tract is a prelude to the 'Omar
Khayyam's well-known work on Algebra, and was evidently
written before he had found a patron or support.
(b) 'Omar Khayyam's Algebra. Four MSS. of this
work are known to exist; London India Office No. 734 X,
Leyden Cod. 14 II, BN Paris Slane 2461 and Slane 2457-7.
Bl*
INTRODUCTION vin XLIII
^ -- - - *-
Of these Slane 2461 is the oldest. Slane gives the date as
626 H., but on close examination I find the colophon reads
" Finished this tract at noon Sunday 13 Rabi'ul awwal 527."
13 Rabi'ul awwal falls on Sunday in 527 H. and not in 626 H.
The year 527 ist written in Arabic contracted words whiih
notation Was in vogue during the time of Khalif Harun ar
Rashid (d.*786) [See Tarikh-i-Wassaf, Bombay Litho, p. 442
for one year's account of Harun ar Rashid's Treasury by Jiis
accountant Abu'l Wara 'Umar bin Mutrif]. This notation (of
Arabic contracted words] is in vogue even now in Hyderabad
Deccan for monetary accounts. On the title page of the MS.
BN Slane 2461, the words " Qaddas Allah Ruhahu " are used
as a prayer for 'Omar Khayyam's departed soul. We have
here thus a documentary proof that 'Omar Khayyam had
demised sufficiently long before 527 H. (1132) so that the
fact was known to an ordinary scribe.
In the preface to this work 'Omar Khayyam says: -7
** c*i5" J jl ^ Jl j
61 Jk*l 0*1 j* >-*> JS"jj>l J
sf jCill Jc JLkljllj j\ lJU J-i^cd 3^1 ^4 ^Gfl j
JA! (j^lySlf tJL Jii felt jUjJl Jj^> & * J>
IjfybJ 6Uj)| o^ ^Ijjl ^ ^Sl tf jjiT^Jull J^T i
6>Jb lib b'U j j ^CA-l; oj^iUI-j^l j > 61*1 j jsS* Jl ^"Lj I cj
JtUl
jJIj jtUl aij J - jxjl jb
U j^" y^ yi| 61
J! I jS 3L<i! JUll
li Jjl oUil Jl
XLIV INTRODUCTION vm
JU JT j 6^1 Ajicj i
' " I always desired to investigate the various classes of
Algebraic equations and discriminate, by means of proofs
classes which admit a solution and which do not, because I
found that such equations occur in solving some difficult prob-
lems. But, on account of adverse circumstances, I coulfl not
pursue the subject. Wfe are in the danger that learned men
would all perish. The few that remain have to undergo great
hardships. Owing to the negligence of Hikmat (Science) in
these times, the really learned men cannot find the opportunity
and means for investigation. On the other hand the pseudo-
Hakims of these days would represent the truth as false. They
do not rie above deprecating others and self-show. They do
not use what little they know except for the Requirements of
a wretched carcass. On finding a person who devotes his
whole life to the acquisition of truth and repudiation of
falsehood and hypocrisy, a person who shuns selfishness and
cunning, these pseudo-Hakims will only jeer and threaten him.
God helps under all circumstances, and everything happens
through Him. Ater I had lost all hopes to find a patron, God
Almighty opened an opportunity to me to remain in the const-
ant company of the Honourable our Leader the Great and
unique Qadi of Qadis Imam Sayyid Abu Tahir. May God
exalt him for ever and efface his enviers and enemies ! I had
not found any one like him, so perfect in knowledge as well
as practice, efficient in learning, courteous, benevolent and
ever ready to help his fellow-beings each and all. When I
saw him my heart rejoiced. His company made me famous.
My position was raised through the light acquired from him.
His kindness and gifts strengthened my sinews. Then I had
nothing to do but investigate the questions of Hikmat ( Science)
from which I was precluded by adverse times, so that I may
be admitted to his assembly."
The profuse praise indicates the intensity of distress in
which 'Omar was involved before he wrote his Algebra.
The Abu Tahir to whom 'Omar dedicates his first work
has been identified by Sayyid Sulaiman Nadwi (Khayyam
INTRODUCTION vm XLV
-$ j.
pp. 99-103) with 'Abd ur Rahman bin Ahmad c Alak Abu
Tahir Saria, born 430 H. (1039) [Subki], d. 484 (1091)
[Ibn Athir] : He was a learned Shaf'I Doctor rich and
influential in Samarqand [It is noteworthy that BN. MS.
Slane 2461 writes " Fulan " in place of Abu Tahir. The other
MSS. mention tlie name]. In 482 H. ( 1089) Abu Tahir came
to Malik, Shah and invited him to the conquest of Samarqand
which was* being mismanaged by its unpopular ruler Ahmed
Khan. [Ibn Athir. events of 482 H.].
(c) The MS. of " M usadarat Kitab Ucfrdas"
"Corollaries of Euclid" Leyden Cod. 199 VIII shows as
noted above iv that 'Omar Khayyam had fair-copied
this Tract in his own hand at the end of Jamadi'ul awwal 470
(20 Novepnber 1077).
(d) Persian translation of Abu 'ATi Sina's Sermon.
From an article by Sa'id NafisI in " Sharq " Magazine Rab?
ul awwal 1350 H. (1931) (pp. 449-459) it appears that there
are two MSS. of this translation, one in the possession of Haj
Sayyid Nasr ullah Taqwi and the other in the library of
Nasari School [ Sharq p. 470). The older MS. bea*s the title
" Translation of Sermon by 'Omar bin Ibrahim 'an Nisaburi al
Khayyam. So says the Nadirat ul Falak 'Omar bin Ibrahim
an Nisaburi al Khayyam: Some friends requested me in
Isfahan in the year 4^7 to translate the Sermon written by
Ash Shaikh al Hakim Abu 'All bin Sma. Hence I translated
what he has said."
This shows that in 472 H. (1079) when ^mar Khayyam
was at the observatory of Isfahan his attention was directed
to theology. In the previous year he had reformed the
Persian calendar, and the new Malik Shahl era commenced
from loth Ramadan 471 H. (15 March 1079). In the subse-
quent year 473 H. we find him in the region of Metaphysics.
(e) 'Omar Khayyam's Tract on " Koun wa Taklif ".
This Arabic tract is reproduced in Jawami'ul Badaya', Sa'adat
Press, Cairo, 1300 H. from a manuscript dated 699 H. (1300)
which was in the possession of Nur'ud Din Beg Mustafa.
It commences as follows:
" Abu Nasr bin 'Abd ur Rahim'an Nasawl who was a Qadi
and Imam in the region of Fars addressed a letter in 473 H.
(1080) to Hujjatul Haqq, the world-known philosopher, and
leader of Hakims of East and West, Abu'l Fatah 'Omar bin
Ibrahim al Khayyam! (may God purify his soul) . The letter
dealt with a discussion on the Divine Wisdom in the Creation
XLVI INTRODUCTION vin
^ <_
and Chastening of Man. It contained many verses of which
only the following are preserved.
" Prithee O Zephyr grant a boon to me,
Tell greetings to the Sage Al Khayyami,
And humbly kiss anon the dust of grotfnd,
Thus meek devotees have a solace found.
For, if the Sag would sprinkle nectar pure,
My crumbling bones would get the needed cure.
Why is this World or Man, for aught we know?
And why should man a Chastening undergo?
To this he ('Omar Khayyam) replied in the following
Risala' :
" My learned and accomplished brother ! ('May God
extend your life and increase your honour and avert all harm
from you and yours ! ) . Your knowledge excels that of our
contemporaries and your accomplishments are far enhanced
than theirs. For, you know far better than others how diffi-
cult the questions of Creation and Chastening are to those who
have poridered on them. Each of these questions gets sub-
divided into several subjects in dealing with which there is a
diversity of opinion among the Seers. And you know that
both these questions are the final questions in Metaphysics
( c llm*i "Ala u Hikmat-i Ulu) and opinions of those that have
discoursed on them are conflicting. Such being the case, it is
difficult to speak on these subjects. But as you have honoured
me bf bidding me to discourse on this subject, the only method
which I can adopt is to determine the categories and explain
them first briefly, as far as I have learnt, because I have no
time and cannot discourse at great length. This is because
I know full well that you are widely informed and are en-
dowed with an intellect which grasps great subjects in a few
words, and reaches from a hint to ideas conveyed in sentences.
In both these questions my position is not of a teacher but a
disciple, not of one who expounds but of one who gains, so
that I may profit from your vast knowledge and quench my
thirst from the Sea of knowledge that you are. (May God
preserve your learning and may we never be deprived of your
honourable protection. And may He ever guide us, for He
is the Source of all Goodness and Justice)."
Then follows the discourse proper, translation of which
by. Prof. 'Abdul Quddus, Translation Bureau, Hyderabad will
be found in xni below.
INTRODUCTION vm XLVII
^ ^
This Arabic tract was followed by other tracts which have
been reproduced by Sayyid Sulaiman NadwL For translation
of the tract named The Necessity of Contradiction, Free Will
and Detrminism by Prof. M. W. Rahman, M.A. see xm
below.
(f) -Persian Tract named "Kulliat-i Wajud" or
" Roudaf ul Qulub." We have not so far found any writings
of 'Omar 1 Khayyam between the above-mentioned Arabic
tracts written in 473 (1080) or soon thereafter and 488- H.
( IO 95.)- He must have been very busy with his observatory
and duties as the Nadim and Physician of Malik Shah. After
the demise of the wise minister Nizamul Mulk and Malik Shah
in 485 H. (1092)5 'Omar Khayyam seems to have lost royal
support. His next prose compilation is addressed to Fakhrul
Mulk son of Nizamul Mulk, Sultan Barkiyaruq's Vazir from
488 H. to 498 (1095 to 1105). This compilation named
Kulliat-i Wajud or Roudat ul Qulub may have been written
soon after 1095.
There are three manuscripts of this tract ( i ) BM. London
Or 6572, (2).BN. Paris Supp. Pers. 139 VII and (3) Majlis
Shurai Mille Tehran No. 9072 written Shawwal 1288. Each
differs from the others in readings. Sayyid Sulaiman Nadwi
has reproduced this tract from the first two, manuscripts .
[Khayyam pp. 414-42*3] which contain two sections more than
the manuscript at Tehran. This tract commences as
follows :
"Thus sayeth Abu'l Fatah 'Umar bin'lbrahim Al 'Khay-
yam that whereas I have the good fortune to serve the just
Fakhrul Mulk, and whereas he has given me a special place
near him in his exalted assembly, and whereas this great man
always desired a memento from me I have composed this tract.
If a philosopher persues it judiciously, he will find this short*
tract more useful than volumes."
The following is the conclusion :
" The seekers after cognition of God fall into four groups:
First: The Mutakallamis who prefer to remain content
with traditional belief and such reasons and arguments as are
consistent therewith.
Second : Philosophers and Hakims who seek to find God
by reasons and arguments and do not rely on any dogmas.
But these men find that their reasons and arguments ulti-
mately fail and succumb.
XLVIII INTRODUCTION vra
i-
Third: Isma'ilis and Ta'limis who say that the knowl-
edge of God is not correct unless it is acquired through the
right source, because there are various phases in the path for
the cognition of the Creator, His Being and Attributes where
arguments fail and minds are perplexed. Hence it is first
necessary to seek the Word from the right soifrce. .
Fourth: The Sufis who seek the knowledge of God not
merely by contemplation and meditation, but by purification
of the heart and cleansing the faculty of perception from its
natural impurities and engrossment with the body. When the
human soul is thus purified it becomes capable of reflecting
the Divine images. And there is no doubt that this path is
the best, because we know that the Lord does not withhold
any perfection from human soul. It is the darkness and
impurity which is the main obstacle if there be any. When
this veil disappears and the obstructions are removed the real
facts will be evident as they are. And our Prophet (may
peace be on him) has hinted to the same effect.
* Verily the Lord has bestowed on you His Spirit through
all the days of your lives. Hence O men! realise this and
evince your gratitude for the bounties He has bestowed on
you by praising Him and leading good lives. 5 "
Wei see that 'Omar Khayyam preferred the path of Sufis
to those of others, i.e., to purify the heart and cleanse the soul
from carnal engrossments and await the grace of Lord.
*(g) 'Omar Khayyam's poetical writings. We have
five Quitta's of 'Omar Khayyam's Arabic verses quoted by
Shaharzuri and Qifti and a Persian Qitta' found in some MSS.
besides the quatrains. They do not generally indicate 'Omar's
age at the time of their composition. The following quat-
fains however help us in inferring the age.
After ^oth year : 102 : X, 35, Bad nami
My evil fame has soared above the skies,
My joyless life above its thirty flies;
But if I could, I'd drink a hundred toasts
For life so safe and freed from wedlock ties.
Middle age about ^.oth year 485 : IX, 30 Far da
For sorrows past, tomorrow I shall weep,
Today, for Him a loving heart I keep ;
He beckons me, and days are full of hope,
If now I sow no bliss, when may I reap?
INTRODUCTION vra XLIX
^ -
After $oth and before 6oth year: 893: IX, 131, Andaza
One lives to sixty years, but seldom more,
Thy feet should ply to only mystic's door;
And ere they mould Thy pan to serve as pot,
Lift up Hjs pitcher, serve Him, scrub the floor.
Quatrain 102: X, 35, Bad ndrrii mentioned above
indicates that after the age of thirty 'Omar wrote poetry and
was not in wedlock. Chapter X of quatrains will show how
he satired his contemporaries, lost friends and felt des-
pondent.
INTRODUCTION ix
IX.
EYE-WITNESSES.
In this Section we examine the notices about 'Omar
Khayyam by Abu'k Hasan Baihaqi and Nizami * Urudi who
had personally seen him.
(a) Tatimma' Siwdn al Hikmat of Baihaqi (see iv
above) contains the following account about 'Omar
Khayyam:
The Dastur and Philosopher Hujjatul Haq (Proof of
Truth) 'Omar bin Ibrahim al Khayyam.
He was born at Nishapur where his ancestors lived, ranks
next to 'Abu 'All Sma (d. Ramadan 428 H. May 1037 in
various branches of Philosophy, but was discourteous and re-
served. Once at Isfahan, he read a book seven times and
retained it in memory. On his return to Nishapur he dictated
it. This copy, on comparison, was not found 3 to differ much
from the original. His ascendant was the Gemini. The Sun
and Mercury were on the degree of the ascendant in the third
degree of the Gemini, Mercury was Samimi and Jupiter was
looking on both from triangulation.
He was sparing in composing books and teaching, wrote no
books except a Brief Natural Philosophy, a Tract on Existence
and a Tract on Creation and Chastening. He was a great
scholar of Arabic, Law and History. They say that once
Imam 'Omar came to Shahabul Islam 'Abd ur Razzaq bin
Faqih Abu'l Qasim 'Abdullah bin 'All, the nephew of Nizam
ul Mulk. Abu'l Hasan al Ghazzali (d. 516 H. Yaqut) the
Imam of Qaris was there. They were discussing the variants
in the readings of a certain verse in Qur'an. Shahab ul Islam
exclaimed, " Stop, here comes one who knows." When the
question was referred to c Omar Khayyam, he stated the various
readings and reasons for each. He also stated the spurious
readings and their reasons. Then he preferred one reading
over all the rest. The Imam of Qaris exclaimed : " May God
increase men like you among the learned! Corjsider me a
kin of your people, and be kind to me. I never imagined that
even any professional Qur'an reciter in the world knew and
retained in memory all this! How could then a Hakim
known!"
INTRODUCTION ix LI
-+ <
He excelled in various branches of Philosophy such as
Mathematics and Sciences found on reason. Imam Hujjatul
Islam Muhammad al Ghazzali [lectured at Nizamia School
1107-1111] visited c Omar Khayyam one day and asked the
question " Why a particular part of celestial sphere was deter-
mined as the pole when all parts were alike." I have men-
tioned this question in my book named 'Ardis un Najais.
Imam 'Orrfar then prolonged the conversion and commenced
by explaining the categories of motion. He avoided the main
issue at discussion, as was usual with that worthy sage, until
afternoon. The crier called for Afternoon Prayers. Then
said Imam Gazzali " The truth came and falsehood disappear-
ed " and rose up. One day Imam 'Omar visited the great
Sultan Sanjar (b. 1078), when he was yet a child, and came
out. The* loyal vazir Mujir ud Dowla 5 enquired : " How is
he? What have you prescribed for him?" The Imam replied
the child is in a critical condition. A negro eunuch understood
and reported to the Sultan. On recovery from his
illness, the Sultan hated and disliked Imam 'Omar.
Sultan Malik Shah treated him as his Nadim, and Khaqan
Shams ul Mulk of Bukhara [ruled on Bukhara 460 H.-472 H.
(1068-1079). Nadwi Khayyam p. 107.] treated him with
great respect and seated him by his own side on the throne.
Imam 'Omar once told my father thus: One day' I was in
the presence of Sultan Malik Shah. A child, the son* of an
Amir, entered and paid his homage admirably. I was sur-
prised at such an admirable behaviour fron\ so young a child.
The Sultan said : " This is no wonder. A chicken, as the shell
cracks, picks up grain. A young pigeon cannot pick up grain
unless taught by being fed with the bill, but becomes a
courier, leads the way and flies from Mecca to Baghdad." I
was wonder-struck by Sultan's remarks. Great men are
inspired !
I visited the Imam with my father May God have
mercy on him ! in the year 507 H. (1113). He asked me the
meaning of the following verse in Hamasah' (Baihaqi gives
the verse and how he explained). After this 'Omar asked me
to enumerate different kinds of arcs. I replied there are four.
The circle, the semi-circle, are less than a semi-circle, and the
arc greater than a semi-circle. Then he said to my father,
" Like father like son."
His K hut an (son-in-law or brother-in-law) Imam
Muhammad Baghdad! told me as follows: "'Omar
Khayyam was picking his teeth with a golden toothpick and
LII INTRODUCTION DC
> i
reading Ash Shafd (Avicenna's book). When he came to the
chapter dealing with " The One and the Many/ 5 he placed
the toothpick between the leaves and said : ' Invite pious
persons so that I may bequeath. 5 He bequeathed, got up
and said his prayers. He took neither food nor water. After
his last prayers at night, with his head bent on ground he
said : ' O God ! Thou knowest I perceive Thee to the ut-
most of my capacity. Forgive me, because my acquaintance
with Thee is my Mediator to Thee,' and he expired.
Note (i). Baihaqi has stated that Sultan Malik Shah
used to treat 'Omar Khayyam like a Nadim. The qualifica-
tion of a Nadim stated by Nizam ul Mulk in his Siyasat Nama,
(ch. 17) are as follows,: "A Nadim should be respectable,
learned, well-behaved, lively, reliable in confidential matters,
pure in religious observations and belief, acquainted with
history and stories, expert at chess and games, connoisseur in
Music and Arts. 55 [Nizamul Mulk Tusi p. 276]. All these
qualifications were centred in 'Omar Khayyam. Rahat us
Sudur (cir. 1205) also states: "Nadim should be a person
fit to be a* minister. He should be a respectable person, well-
behaved and expert in various sciences and arts. He should
know history of Kings and poetry [p. 406 Gibb New Series].
The meaning of this word has degenerated in modern times
to " boon companion. 35
Note (2). Imam Muhammad Baghdad! was probably
under Sultan Sanjar. Rashid ud Dm Watwat addressed a
letter to him from the camp of Hazar Asp. " Khutan 55 means
any relation from his wife's side. Hence Imam Muhammad
may have been the husband of 'Omar's daugter or sister.
Dowlat Shah first mentions that Shahpur Ash'ari (d. 1203)
was a descendant of 'Omar Khayyam. Atashkada' states that
Shahpur was the son of Umaidi Tehranl. Tarabkhana' em-
phatically states 'Omar neither married nor had any sons nor
daughters. See below xi d. story viii.
Tatimma' Siwan contains other references mentioning
persons whom 'Omar Khayyam met or saw. Thus Abu'l
Hasan Ambari explained Al Mijisti to 'Omar Khayyam [Item
53 T. S.]. 'Omar Khayyam's pupils were; 'Abdullah bin
Muhammad Mayanji author of Zubdatul Haqaiq [Item. 67
T. S.], Muhammad ul Ilaqi author of several philosophical
works [Item 73 T. S.], 'Ali bin Muhammad al Hajjazi al
Qaini a physician [Item 83]. Among 'Omar Khayyam's
contemporaries Tatimma 5 iwan mentions, Mohammad bin
INTRODUCTION ix LIII
^ ^
Ahmad Ma'muri Baihaqi author of Conic Sections; Abu
Hatim Muzaffar Isfizari who constructed a balance for
determining a quantity of gold in an alloy [Item 68],
and 'Alaud Dowla' Faramurz bin 'All Faramurz Prince
of Yezd whom #aihaqi met in 516 H. (1122). This Prince
Baihaqi relates [Item 65] upheld the objections raised by
Hakim Abgu'l Barkat a physician of Baghdad [Item 93] ex-
pressed in his book Al Mo'tabar in refutation of Abu 'AH
Sma. 'Omar Khayyam said Abu'l Barkat had not the talents
to understand Abu 'AH Sma, much less to criticise him. The
Prince retorted that objections should be answered by argu-
ments and not by abuse. 'Omar Khayyam then left.
(b) Chahdr Maqdla 9 of Nizami 'Urudi. MSS. of
this well-known book are very scarce. From a handwritten
copy of Stambul MS. 285 written in 835 H. (1431) and two
MSS. in London BM. 3507 and 2955 dated respectively 1017
H. and 1274 H. Prof. Ed. Browne has published the text and
translation. (Gibb Memorial Series). Two more manuscripts
have since been found. One by S. S. Nadwi in Bombay Cama
Institute writte^ about 1 1 94 H. and one by me in Nawab Salar
Jung's library written in 1158 H. According to the personal
references in Chahdr Maqdla' the author of this book was at
Samarqand in 504 H. ( 1 1 10) , at Balkh in 506 H. (.1 1 12) , at
Hirat in 509 H. (1115), at Nishapur and Tus in 5*10 H.
(1116), and again at Nishapur in 512 H. He was hiding in
Hirat after the defeat of Ghur by Sanjar in 547 H. (1152).
Chahdr Maqdla may have been written between (ii52) and
(1162), [L. H. P. Browne, p. 358], and relates three stories
about c Omar Khayyam's expert knowledge of Astrology:
(f) When Sultan Mahmud bin Malik Shah (1104-
1117) wished to quell the rebellious Amir of Sadaqa [Ibn Athir
501 H. (1107)], the court astrologers could not augur an
auspicious time. A charlatan augured and was rewarded.
The Sultan returned successful from the battle and desired to
punish the court astrologers. These astrologers requested the
Sultan to ascertain the truth of what they had said by writing
to 'Omar Khayyam who was then in Khurasan.
(ii) In the winter of 508 H. (1114) the Sultan
(Mahmud bin Malik Shah) sent a messenger to Sadr ud Din
Mahmud bin Mu/affar (his vazlr) residing at Merv to request
'Omar Khayyam (who was there) to augur a time for hunting
so that the weather may be clear. 'Omar Khayyam consider-
ed the question for two days, augured the proper time, and
seated the Sultan (on horseback) at that time and told him
LIV INTRODUCTION ix
.+_ -- j-
to proceed. The Sultan marched for a furlong when a storm
appeared. All laughed (at 'Omar Khayyam's augury) . The
Sultan did not wish to return. 'Omar Khayyam assured that
the storm will subside soon, and for the next five days the
skies will be clear. The Sultan went out hurting, and 'Omar
Khayyam's augury came true.
(m") The third story is important in fixing 'the date
of 'Omar Khayyam's demise and runs as follows:
" In the year five hundred and six Khwaja' 'Omar
Khayyam! and Khwaja' Imam Muzaffar Isfazari had sojourn-
ed at the palace of Amir bin Sa'd in the street of Slave Traders
in Balkh. I was present there. In the course of the enter-
tainment I heard Hujjat ul Haq 'Omar say " My grave will
be in a place where every spring the northern winds will shower
blossoms." I was wonder-struck, but knew that he will not
utter false. When in the " thirty " I reached Nishapur it was
four [or some or fourteen] years since that great .man had
concealed his face under the veil of dust, and left the world
an orphan. He was my teacher. On Friday I started to visit
his grave. I took a person to show me the place. He took
me out to the graveyard of Haira'. I turned to the right and
INTRODUCTION ix LV
-* -
found him hurried near the basement of a garden-wall, guava
and peach trees protruded from the garden and showered
blossoms so profusely on the grave that it was hidden there-
under. I then remembered what he had said in Balkh and
began to weep. .Nowhere' in all the world I had found the
like of him."
DeatH Aews flies quick, 'Omar Khayyam was a famous
person, and Nizami Urudi was moving in high circles. Ojnc
cannot conceive how Nizami Urudi remained ignorant of the
demise of his famous master for " four or fourteen or some "
years ! or forgot him for twenty-four years " 506 " to " thirty " !
The indecisive readings show that even the Stambul MS. may
have not been properly copied.
Evidently Mr. E. Browne's copyist could not decipher the
Stambul MS. and wrote Chand (chand'an) on the basis
of this Maulana Qazwmi fixes the date of 'Omar Khayyam
526 or a few years before 530 H. Sayyid Sulaiman Nadwi
prefers to take 526 H. as the date of 'Omar Khayyam's
demise ('Omar Khayyam, p. 56).
LVI INTRODUCTION x
X.
OTHER IMPORTANT NOTICES REGARDING
'OMAR KHAYYAM.
t
. In this section, I propose to survey some notices about
'Omar Khayyam or his quatrains in the early histories.
(a) Nuzhat ul Arwdh by Shaharzuri (d. 1193), re-
produces, (with slight changes) Tatimma 5 Siwan of BaihaqI
and adds 3 Arabic Qita's, which have been reproduced by
Dr. Rosen in the preface to his edition of " Quatraii^s of 'Omar
Khayyam' 5 (No. i, 2 and 3). The Persian Translation of
Nuzhat ul Arwah done by Maqsud 'All Tabriz! in ion H.
(1602) [HSL. MS. 33]. wr. 1032 (1623) quotes two Persian
quatrains 506: X. 76 Goyand ba hashr, and 338: I. 30
Az waqa'ate, instead of the Arabic Qita's.
(b) Qifti: Jamal ud Dm Abi'l Hasan,, 'All bin Yusuf
al Qifti (d. 1240) in his Tdrikhul Hukamd writes as
follows:
" -Omar. Imam of Khurasan, and the most learned
man bf his age taught Greek Sciences. He maintained that
men should attain the universal God by purification of bodily
actions and refinement of the human mind. (See Omar's
Persian tract, Kulliat al Wajud). He also exhorted men, in
accordance with Greek discipline to observe and obey all civil
laws. (cp. Arabic Tract on Koun wa Taklif). The later sufis
understood some apparent purport of his poems and inter-
preted it to be in accordance with their own doctrines, and
discoursed on them in their open assemblies and inner circles,
(See Kulliat al wajud). But the insinuations of his poems
were a biting criticism on Shara', and a jumble of
entanglements (See ch. X of 'Omar's quatrains). When his
contemporaries slandered him regarding his faith and spread
abroad his secret doctrines, he curbed his speech and pen, for
fear of loss of life. He made a pilgrimage for his safety but
not from ostentation. When he reached Baghdad his old
disciples hastened to him with a request that he should dis-
course on the ancient philosophy. But he closed relations
with them as one repentant, and not as a friend. He returned
to his native place from pilgrimage. He retired to the pray-
ing place and there he spent his nights and days. He kept
INTRODUCTION x LVII
> f
his secrets and did not reveal them. He was matchless in
Astronomy and Philosophy and was considered famous ^in
these matters."
Qifti quotes Arabic verses by 'Omar Khayyam. ,
(c) Under the town Nishapur, Zakiria Qazwini
(1276) writes as follows, in his famous Geography called
Athdru'l Bildd.
" From this place hails, among the Hakims, 'Omar
Khayyam who knew all the branches of Science, specially
Mathematics. He was in the time of Sultan Malik Shah
Saljuqi. The Sultan had entrusted him with a large amount
for the purchase of instruments and construction of his obser-
vatory. Then the Sultan died and the observatory was not
constructed. (An inaccurate statement).
" They say that 'Omar had halted at a hostel infested
by birds who proved a great nuisance. The people of that
place complained to 'Omar. 'Omar placed a clay model of
a bird on the roof of the building, and thus freed it from the
infesting birds.,
" A certain jurist used to take lessons from 'Omar
Khayyam in Sciences every morning, and used to slander him
in public. 'Omar gathered drummers and trumpeters in his
house one morning. When the jurist came to take lessbns as
usual, he ordered the drummers and trumpeters to beat and
blow. When people gathered in the street 'Qmar said : " Be-
hold O men of Nishapur ! This is your Teacher who comes
every day at this time to learn from me and then slanders me
when he preaches to you."
(d) In Rdhat us $udur (cir. 1205) Muhammad bin
'Ali Rawandi does not mention 'Omar Khayyam. In a
chapter on Wine he describes how it came into use, and then
says "The kings of Persia have adorned their courts with
wine (p. 423 Gibb). The poets have sung in praise of wine
and even the cups and other utensils (p. 425 Gibb), and
quotes the following quatrain ascribed to 'Omar Khayyam
in many MSS.
929: IX. 32. Yak jur'a maye kuhna' zi mulke nau bih.
(e) Tdrikh-i Jahdn Gushay (cir. 1260), gives an inst-
ance which shows that 'Omar Khayyam's quatrains had attain-
ed a publicity (Gibb XVI. I p. 128). " Sayyid 'Izz ud Din
Nisaba a pious and learned gentleman counted the numbers
LVIII INTRODUCTION x
* I
of men massacred by Tartar hordes in 618 H. and found that
they exceeded one thousand and three hundred thousands and
recited at that time this quatrain of 'Omar Khayyam which
fitted the occasion "
125 V. 1 6. Tarklb-i piyala 5 ra ki dar ham p^iwast.
(/) In Jdirii ut Tawdrikh Rashid ud Dm Fqdl ul lah
(d. 1318) mentions' that Nizam ul Mulk Tusi was a school-
mate of Hasan Sabbah and 'Omar Khayyam.
(g] Tdrikh-i Wassdf by Fadl ul lah bin Ahmad
Shirazi (d. 1328), quotes (p. 589) the following quatrain of
'Omar Khayyam.
1471: V. 23. Khare ki ba zeri payi har haiwanest.
(h) Tdrikh-i Gu&da* by Hamd ul Allah Mustawfi
(cir. 1330) states (Gibb. p. .517) that Hasan Sabbah was
the chamberlain (Hajib) of Alp Arsalan. After that as
related by 'Abd ul Malik 'Attash he became a Shi'I. He
fostered an enmity with Nizamul Mulk on account of the
incident regarding the accounts mentioned 4 above (Gibb.
p. 429-3 1 ) . He left the service of Alp Arsalan, went to Ray
in 464 H. to Syria in 47 1 H. to Almut in 483 H. and died on
the night pf, Wednesday 6 Rabius Sam 518 H. (21 May 1 124) .
This book notices c Omar Khayyam as follows (p. 817).
" Khayyam. 'Omar bin Ibrahim ranked foremost in
his time in almost all branches of learning especially in Astro-
nomy. He was in the service of Malik Shah Saljuqi. He has
written excellent tracts and fine verses. The following is one
of them/ 5
276: V. 22. Har dharra' ki bar ruyi zamine bud ast.
INTRODUCTION | *i UX
XL
CRITICS AND FOLKLORE.
As Qifti states the sufis interpreted 'Omar Khayyam's
poems in accordance with their own doctrines and discoursed
on them* i?i their open assemblies and ipner circles, but the
insinuations of his poems were a biting criticism on Shara'.
There was thus a diversity of opinions from the very outset
It is proposed to review in this section some of these opinions
and the folklore which originated to explain 'Omar's Cryptic
quatrains.
(a] Khaqani (d, 1186) with reverence compares his
deceased uncle, of unknown fame, 'Omar bin 'Othman
(d. 11.31) to 'Omar Khayyam and the Prophet's Khalifah
'Omar Khattab (KuIIiat-i Khaqani, Nawai Kishore).
(b] Najmud Din Rail (Daya) the author of tyirsad
ul *Ibad (1223) in recommending his book to Sultan Kaiq-
ubad, to whom it is dedicated, writes as follows :-r
" The reader of this book will be able to walk in the
path joyfully, so that what he sees he may put into practice.
For the fruit of sight is belief and the fruit of actjoij is knowl-
edge. The poor philosophers, materialists and naturalists 1
May God confound them! are deprived of both of these
stages and are bewildered and lost. Thus one who is notorious
among them for learning, science and cleverAess, namely Khay-
yam, and who may be said to have been imprisoned in the
following two quatrains, has evinced his blindness from the
depth of confusion."
181 : II. i Doure ki,
This cycle wherein thus we come and go
Has neither beginning, nor an end I trow,
And whence we came and where we next repair,
None tells it straight. You tell me yes or no,
*53 : V. 15. Darinda',
As Keeper mixt our natures, all the same
Why call this bad and that as worse by name?
If good the mixture, why the pot would break?
If *bad the form, on whom ye lay the blame?
It seems that philosophical speculations on 'Omar Khay-
yam's verses were gaining ground in ufi circles and the pious
LX INTRODUCTION xi
H <
author wished to denounce them. Here 'Omar Khayyam
is called a " Philsuf " as an abuse to denote an adherent of
Greek Philosophy. The same charge was apparently brought
against him by his enemies to which he replies as follows:
757: X. 133. Dushman.
They call me Philsuf, foes will so opine,
But Lord! Thou knowest really they malign;
For since I entered this Thy shrine of love,
I know not what I am, but I am Thine !
(c) Ildht Ndma?\ We have another specimen of
such criticism in Ildhi Ndma' [ch. 1 7 p. 893. Kulliat-i Farid
ud Dm ' Attar Nawal Kishore Press] cited as folklore:
" A Seer was of widest fame,
And when he called the Spirits came,
So when he walked besides a tomb
He saw the dead in later doom.
A Sage to test how Seer sees,
Took him where Khayyam slept in peace,
And asked : " O Seer now to-day
What do you find beneath the clay?"
The Seer said: " I find, O Sage!
This man as raw and hemmed in Cage.
He turned to God and faced HJs Door,
But claimed acquaintance on that score,
Now finds to nought his knowledge came,
His soul is pelting out of shame."
After thus relating the unknown clairvoyant's opinion
about the post-mortem condition of 'Omar Khayyam's soul,
'Attar adds the following moral composed mostly from ideas
of 'Omar Khayyam's quatrains:
Moral.
" That Door is closed to seven spheres,
No claim to know have all the Seers.
No starting point, no end is found,
Effect and cause go round and round,
The Sphere's a ball, thro' nights and days,
To you no head or tail displays.
Who knoweth in this desert land
The way to go, and place to stand?
A hundred times I roamed around
The world, but then no help I found.
Of pain, remorse the world is made,
And Time's a sword with sharpest blade."
INTRODUCTION xz LXI
* <
According to the last words of 'Omar Khayyam section ix
(a) he claimed acquaintance with the Deity. Perhaps this
was considered a piece of arrogance in pious circles and hence
the folklore !
(d) Folklore in Tdrabkhdna' or Dah Fasl. We hate
more instances of folklore for fanciful interpretation of 'Omar's
cryptic quatrains in Dah Fasl or Tarabkhdna' compiled by
Yar Ahmad Tabriz! in 867 H. (1462)! In nine sectipns
of this booklet (Ha) the compiler proposed to arrange sub-
jectionally 'Omar Khayyam's quatrains (in which attempt he
has not succeeded) and the loth section is devoted to folklore
and incidents with the poet's life. The compiler takes no
responsibility to attest the correctness of the narratives. It is
proposed to examine them here to find the grain of truth
behind the legend. The ten stories in the loth section of
Dah Fasl run thus :
(i) " It is related in Ancient History ( ?) that Hadrat
Abu Sa'id Abil Khair was a contemporary of Hakim Khay-
yam and between them there were discourses. Once upon
a time Hakim ,'Omar sent the following quatrain by way of
objection to Hadrat Shaikh, who sent his reply to it.
Khayyam's question 153: V. 15 Darinda'.
j
As Keeper mixt our natures, all the same
Why call this bad and that as worse by name ?
If good the mixture, why the pot woulsl break?
If bad the form, on whom ye lay the blame?
Reply by Abu Sa'id Abil Khair 150: IV. 60. Khayyam
Khayyam! thy body straight as tent it stands,
Thy soul is King, Nirvana he commands;
And Death is Laskar who removes the tent,
When King departs to conquer other lands.
Note: Khayyam's question is the same to which the
author of Mirsad ul 'Ibad has taken objection. The retort
to it is put in Khayyam's own quatrain, 150: IV. 60 which is
found vagrant with quatrains ascribed to Rumi and Afdal.
To put this quatrain as a retort by Abu Sa'id who demised
(as generally accepted) in 1048 A.D., i.e., in the year 'Omar
was born is mere anachronism.
(ii) Second story, TabrizI states: "It is heard that
the Hakim was very fond of hunting, and went to country-side
in the vicinity of Ustarabad as usual with his hound. The
LXII INTRODUCTION xx
' <
hound pursued a fox, but suddenly a boar came out and van*
quished the hound. Hakim said the following quatrain.
607 : VII. 82. Afsos azin.
Alas! this cur it barked and raised uproar,
In running fast with winds a likeness bore;
But since it longed for chewing beastly bones,
It fared at larst we see with tusks of boar." '
Note: The quatrain was found cryptic by the inventor
of the fox-hunt not mentioned there. 'Omar compares the
impure mind to a dog in the following quatrain No. 269 : VII.
81. Nafsat.
Our lust, like housfe-dog, stands with bristling hair,
It barks, and whines, and snarls, at empty air;
It tricks us like a fox, and dreams as hare,
And tears us like a wolf, and hugs us as bear.
. (iii) Third story, Tabriz! proceeds : " Some say that
Hakim 'Omar Khayyam believed in Metempsychosis and
allege that once the school of Nishapur was dilapidated.
Persons rebuilding it engaged asses to carry bricks. One of
these asses could not climb up the height and did not move
an inch hi spite of beating. Khayyam recited the following
quatrain in the ear of the ass, when it stood up and walked
away.
X. 128- Airafta'
O you who went and now return as stale,
To men you seem a sorry fairy tale ;
Your nails have rolled around in single hoof,
Your beard is sweeping ground a shaggy tail.
" The same story continues. When asked why the ass so
oehaved, c Omar explained that the soul pertaining to the body
(of the ass) belonged to the teacher who lived here, but did
not progress, and hence reverted to lower order, some hold
that a hell is but a retrogression. Out of shame he did not
step higher and progressed on hearing a friend's word."
Note: The quatrain is addressed to a man who had
returned from a long solitude. The inventor of, the story
takes the quatrain as addressed to an ass and adds to explain
"^ordition is stationary " taken from 'Omar Khayyam's
^|^(ian tract on Kulliat-i Wajud. For 'Omar's views see
quatrains V. 18 to V. 23.
INTRODUCTION xi LXIII
> i
(iv) Fourth story, Tabriz! goes on: "It has been
ascertained that Imam Muhammad bin Muhammad
Ghazzali wished to write a book on Philosophy, so
that he may ascertain the arguments of philosophy and
refute them to the embellishment of the Shara'. In those
times Khayyam was the greatest philosopher. When Imam
Ghazzali visited, 'Omar Khayyam refused to teach for want
of time, but it was arranged, after all, that every morning
when still intoxicated the Hakim may dictate some words and
the Imam may write them as he understood. God knows!
twelve years passed in this way, and after completing the
book of Hikmat-i 'Ain the Imam took leave and prepared to
depart to Mash'had. Hakim sent (the following) quatrain
on the doctrines of philosophers and astronomers, and ordered
that a drum should be beaten on the roof of the house where
the Imam had halted. When people gathered they announc-
ed that Imam Muhammad is the disciple of the Hakim, but
wished only to refute the arguments of philosophers.
Quatrain 422 : II. 4. Dar charkh.
What sundry views about this Wheel they keep!
These waders try to gauge the oceans deep;
But when thro' veil of Time they cannot peep,
They cast an horoscope, and then they sleep?'
Note: Imam Muhammad Gazzali was at Nishapur for
some years and has also written a book called Tahafat'ul
Filsafa' in refutation of the Doctrines of Hakims of those
times. 'Omar Khayyam was charged of being a " Philsuf "
by his contemporaries. The story however seems to be a
curious combination of the anecdotes given by Baihaqi
[Section ix a.] and Qazwmi [Section x c.].
(v) Fifth story, Tabriz! states: "It is well known
that in those days Sayyid Nasir Khusraw had com-
posed his book named Roshndi Ndma' and sent it to
the Hakim for perusal. Hakim excused himself. He was
again asked to give some tract or Qasida' or Ghazal large
or small. He excused himself from these three but sent a
few quatrains as Gift, saying that Providence has made
me weak in speech. I cannot help. These quatrains have been
given in another section which is well-known as f Mouqufdt '
and need not be repeated."
Note: The only MS. of Tabrizi's compilation marking
section namely Sd. gives three quatrains under the title
LXIV INTRODUCTION xi
H -- K
" Mouqufat."
773. XL 21 : Gar dar girl.
854. VII. 47 : Zin gumbad.
314. X. 31 ; Anhan ki*asas-i kar.
The other two MSS. of this compilation which contain
the preface and the loth section namely (Ha) and (Sc) do
not mark properly <the middle sections. Hence 'we cannot
specify " Mouqufat " or Gift quatrains. This much is
gathered that some quatrains of 'Omar Khayyam were
known in those days as " Mouqufat " or Public Gifts and
were separated by compilers as an appendix to 'Omar
Khayyam's quatrains.
Nasir Khusraw (b. 394 H., 1003 A.D.) was forty-five years
older than 'Omar Khayyam. The date of the composition
of Roshndi Nama* is involved in doubt and discussion because
the year in the various MSS. of Roshnab Ndma' is given as
323, 343, 420 and 460 which do not tally with the positions
of the Sun and Moon respectively as Pisces and Aries, and
the month Shawwal, and day Sunday.
[fculliat Nasir Khusraw, Tehran, Preface, pp. 55-59].
In order that the Sun may be in Pisces with Moon in
Aries, at least two days had elapsed after their conjunction.
The date and day is thus 2nd Shawwal Sunday. I find Sun-
day 2nd Shawwal 442 H. (17-2-1051) fairly tallies with the
description.
Anyhow it is pretty certain that Roshnai Ndma' was
composed long before 'Omar Khayyam was capable of
writing any verses thereon. We neglect the details of the
story as improbable and search for the grain of truth therein.
Excepting Isma'ili doctrines found in Nasir Khusraw and
mystic trance found in 'Omar Khayyam, we find much in
common in both these Hakim poets. Thus both speak in the
same strain about the world and wealth, the whirls of the
wheel of time, Man's first duty to purify his heart, observance
of silence and solitude, avoidance of sleep and sloth, resigna-
tion and contentment. Both satire in the same tone hypocrites
and blind traditionists. The following verses seleced at ran-
$pm from Nasir Khusraw (above-mentioned edition) remind
US of 'Omariah quatrains.
INTRODUCTION xi LXV
<
i. (a) JV. K. Roshnai Ndma'. p. 511.
^*>. *ua> ^J L* 6Tj:> J_*-j 45 (Ik ^j jil j j ^ I j j
1. (6) O. A*. 990: VII. 6.
jj Sao, Ju**jJ jjfy ^. JlijGLAdJb^ j
-j ^1 j; j" ^jsi*
2. (a) JV. K. p. 513.
5. (fr) O. /T. 651 : VII. 26.
6. (a) JV. /T. p. 528.
2. (6) O. /f. 429: VII. 9.
^Ij^viVj^jc^Ac)
3. (a) JV. K. p. 513.
lj^t^i^/jL^j
3 . (&) o. /r. 856: vii. 112.
. .
jj-yu jT j; Ijift ^>^ AOT
4. (a) N. K. p. 515.
ij^jsL ^^c c^*j^ ^L.iy^ Jij^ LJ t
4. (6) O. K. 172: VII. 18.
JJO* 1 '* (Ciit/Olfr Jlj*-li>*
5. (a) JV. K". p. 528.
LXVI INTRODUCTION xi
-I
6. (b) O. K. 651. VII. 26.
Tc*/i ^ jl rn ^j <<*!>
*^ w
7. (a) JV. /T. p. 529.
10. (6) O. A". 335: VI. 12.
ii. (a) N. K. p. 537.
<S" ^_J^' 7|;J^
^ (f b
7. (6) o. /r. 239: vii. 76.
. -^ Jy J t) j -^ 3 "j 5 " I j V s 0^1 > ^y-4 j jij. >* j
"* '* * x
^J C^J^J ^ J^ ^. X Ij* CA**| dl J J^-/C^yj
8. (a) JV. IT. p. 531.
a; J^JG ^y c-2s2>. J.^A) J>4 j,^
8. (fc) O. /T. 614: X. 142.
* fj X^j. nir JIjA^ Jl ('*. j-
' ~ , ^ 7
ji^ji jlj jl
(a) JV. /T. p. 536.
9. (6) o. jr. 624: vii. 105.
J b Sj? cr 5 , ->' ^.jN J \ ^ trr J'i -^^ & <J ^ j j j
10. (a) JV. K. p. 537.
c*
INTRODUCTION xi LXVII
t I'-
ll, (b) O. K. 1003: VI. 20.
i _
<*> ,
12. (a) Jt. K: p. 537-
12. (6) O. /T. 303: IX. 35.
r-.r
Ual <j| jJ^ jU
We find the same sentiments expressed in the same words.
13. (a) Thus N. K. p. 56 and 57.
13. (6) O. %. 153: V. 15. cited in Mir sad ul 'Ibad
l ^ or c I jT ^LL
^ -u^- j! ^CA
14. (a) JV. /T. p. 83.
14. (&) O. /T. 181 : II. i. cited in Mmarf u/ 'Ibad.
^. oj.U. j c^lf ^
15. (a) JV. /T. Roshnai Ndma' p. 537.
^^lJL^jjJLT^jl ol^oU. c^Jl^-
15. (6) O. /T. 147: V. 23. Khare ki.
. On the whole it is most probable that some quatrains of
'Omar Khayyam were inspired by the poems of Nasir Khus-
raw.
LXVI1I INTRODUCTION xi
> f~
(vi) Sixth story: Tabriz! proceeds:
" Another story. It is well known that in Balkh the Hakim
had a pitcher for use. The Censor reached there and broke
it % The Hakim recited this quatrain openly. An hour later
the censor reached a blind pit, fell into it 'by the decree of
God and died.
941 : X. 129. Az dur.
The Vampire came from far, the ugly brute
With smoke of hell he wore the darkest suit ;
. No man or dame but then it broke my heart,
And marred my love my learning, wits, to boot!"
Note: A cryptic quatrain explained by inventing a story.
The poet here describes suspicion and hatred.
(vii) Seventh story: Tabriz! goes on:
" We hear by tradition that the Hakim went to Bukhara
and after some days visited the tomb of the njost learned the
author of Jama'us Sahih ( May God bless his soul ! ) . There
the Hakim got spiritual ecstasy. For twelve days and nights
he was wandering in the forests and repeating the following
quatrain. 629: XL 28.
I did not wear myself to serve Thy feet,
, Nor swept? with brows the dust to clean Thy street ;
Yet from Thy door I go not in despair.
For what is One as two I never greet."
Note: This is the leading quatrain in some MSS. The
author of Jama'us Sahih, the foremost collection of traditions
(Hadith) is Mohammad Ibn Isma'Il Bukhar! [d. 256 H,
(870) ] whose tomb, a famous resort of pilgrims, is in Bukhara
[Tadhkiratul Huffaz by Dhahhabi]. As stated by Baihaqi
[Para, ix-a] 'Omar Khayyam was once at Bukhara, and was
honoured there by the ruler Khaqan Shamsul Mulk (1068-
IO 79) 'Omar Khayyam acknowledges his indebtedness to
this saint of Bukhara in the following quatrain.
88: V. 9. In khak.
The Saint who graced Bukhara and this land,
Has helped me, thus as dust, in Path to stand ;
Just bear in mind that as ye tread the Path,
There is some gallant knight's supporting hand.
INTRODUCTION xt L3&X
-l ^
Many have obtained inspirations at the Tombs of Saints.
(viii) TabrizI gives the following disjointed details
regarding 'Omar Khayyam's life;
(a) " Thursday 1 12 Moharram 555, at Dahak a
village 'of Dehistan in the province of Ustarabad."
(b) "The duration of his life 72 solar years."
(*) " In the iyth year he had. attained proficiency
in all branches of philosophy. First he acquired his knowledge
from Raisul Hukama wal Muhaqqain Nasirul Millat w'd Din
Shaikh Muhammad Mansur (God illumine his soul!) the
teacher of Hakim Sana! who praises him in his Hadiqa as
follows:
With Jight we find the path in gloom.
And from the Moon that light I sought ;
" The real Light is," so the Moon replied,
" Bu Muhamid Muhammad Mansur."
(d) " In early youth he ('Omar Khayyam) lived
in Balkh, and in later life at Nishapur."
(e) It has been found for certain that he was not
inclined to marry and left no issues nor sons. All that remains
of him are other well-known philosophical tracts yi -ittabic
and Persian."
(/) " Moreover it is well known that certain men
were present at his death-bed and requested him to bequeath.
He said the following quatrain.
How long with corpus worn this greed ye chase,
And round the world in vain ye run the race
They went, we go, and others follow soon,
But none will meet his object face to face."
912: IV. 21.
Note: (a) The hiatus in the beginning of this story has
created confusion in the three copies of TabrizI compilation,
vi^y Ha., Sc. and Sd. Persian Tadhkiras usually give the
dates of demise of authors. If we add the word Wafdtash
in the beginning of the narrative the whole reads as follows.
" He demised on Thursday 12 Moharram 555 at Dahak a
village, etc."
The year 555 is obviously a clerical error according to the
subsequent story, and also because 1 2 Moharram 555 H. is not
LXX INTRODUCTION
on Thursday.
(b) The age is 72 (or 74) years in Ha. and has been
obviously miscopied in Sc. and Sd.
(c) The teacher of c Omar Khayyam was ako the
teacher of Hakim Sana!.
From Shazrat uz Dhahab by Hakri we find that Nasir ud
Dm Abu Hamid Muhammad bin Mansur was a scholar
of repute who demised in 497 H. It is thus quite possible that
he was 'Omar Khayyam's first teacher.
(d) The statement that c Omar Khayyam was at
Balkh in early youth may be correct. We know that he wrote
his Algebra when at Samarqand [ vm-b] and he was at
Bukhara in the Court of Khaqan Shams ul Mulk [ ix-a]
before he was introduced to Malik Shah.
(e) The statement that 'Omar Khayyam preferred
celibacy and had no children is confirmed in some of his quat-
rains. Thus in qn. No. 102 : X, 35 he states that his age has
reached above thirty years and is freed from wedlock life ;
Quatrains No. 446 : X. 42, 552 : VII. 79 and 56 : VII. 160
are in praise of celibacy. In quatrain 941 -a, XII. 42 he states
his tr*e of life has borne no fruit.
(/) 'Omar's last words are stated by Baihaql.
(ix) Ninth story. Tabriz! states: " I saw in Sabza-
war a manuscripj: in the handwriting of Nizami Urudi with
the fbllownig endorsement:
c In the year 512 I went to Balkh to present my respects to
my teacher the source of Philosophy. I requested permission
to proceed on pilgrimage to Mecca. In the course of conver-
sation he said :
* On return you will find my grave in a place where the
northern winds will shower flowers.'
c It took over three years till I could return: My mind was
perturbed because I had never heard from that great person
any untrue or contradictory words. When I reached Ustar-
abad I enquired after his welfare. I was informed that only
recently he had reached the proximity of the Lord. I pro-
ceeded to Nishapur to visit his grave, and saw that he was
buried by the side of a Garden. The fruit trees of the garden
extended outside, and the wind had showered blossoms so
profusely on the grave that it was hidden thereunder. 5
Tabriz's Stories Ha. Fol.
Tabriz's Stories <Ha. Fol 550,
I
. /
1 ' <
!i : ** f;y>/;
If (J'f \j~lr 1
Tabriz's Stories Ha. FoL 546.
Tabriz's Stones Ha. Fol. 540
' " *
' jj
Stories Pla. Fol.
[V . i^fs? ~j *-f CX 9^ iff
***' -*J^i-Z~Sf**f *
f \[ JK *
*<J > '*/~ */? '*' &*Ls*-<*-z-
~ - A
INTRODUCTION a LXXI
> f
Note: The same story is found in Chahdr Maqdld
[ ix-b iii] which states the year of meeting 506 H. instead
of 512 H. and Nizami Urudl's return in thirty instead of after
three years.
The readings of the MSS. of chahar Maqala' are evidently
incorrect. t We know from the MS. of 'Omar Khayyam's
Algebra [Bft Paris Slane 2461] that in 527 H. when the MS.
was copied the numerals were written in contracted Arabic
words. It is quite possible that Nizami Urudi wrote 512 in
this peculiar notation which was misread by later scribes.
On the whole, the version given by Tabriz! from the MS.
he actually saw may be accepted as correct. Nizami Urudi
met 'Omar*Khayyam in the later part of 512 H., and returned
after more than three years, i.e., in the early 516 H. to find
that his master had demised recently. We may reasonably
accept Thursday 12 Moharram 516 H. as the date of 'Omar's
demise which Tabriz! meant to give. The date inscribed on
'Omar's tomb at NIshapur is 516 H.
(x) Tabriz! concludes Nizami Urudi's statement.
' With a heavy heart, and helped by others I proceeded
to my Master's house, ttnd found the aged person ( 'Omar's*
mother) in deep mourning. She recognized me and enquired
about my affairs. After the usual ceremonies of condolence
and prayers, I related the reminiscences of the conversation
between me and my master. While relating the past events
she stated thus:
c On the ninth day after his death I saw him (in a dream)
in an excellent state, and enquired as to how he happened
to be in such a good state in spite of those sports and trans-
gressions. I was ever praying O Lord ! be merciful on 'Omar.
c At this time he was annoyed and in wrath said the fol-
lowing quatrain 899 : XI. 59.
You glowed and blazed and now to ashes turn,
'Tis you that made a Hell and you that burn.
How long you say " Be kind to 'Omar Lord '"
Can you then teach? Has Master yet to learn?
LXX1I INTRODUCTION xi
- - <
6 When I woke up I remembered this quatrain. So I hope
that Almighty Merciful Lord will not debar any of His crea-
tures from His infinite Mercy and endless Bounty.' "
Note : The above quatrain is the last m the unprefaced
and first in the prefaced MSS. of "Omar's quatrains, and must
be considered as old because parodies of it are found since
Khaqam.
Khaqam :
* J j 9
U gi*3T & j4j jjT ^ J-* T<f j| y Ife
* Attar [Mukhtar Nama/ Lucknow, p. 1039]
? Ul
Amir Khusraw Dehlavi:
4 j ***
BauS Fighani (d. 1516).
Najib Khan Qazwmi [R. S.] .
jl
It will appear that the older and accepted reading of this
quatrain was
But according to the story 'Omar's mother recites it as
^jSi-j- i^j^ fc>.j- tfl
We find in Rumi a parody of this second form,
*
3' jj
INTRODUCTION xi LXXII1
-+ - 1_
We have seen how a folklore story explains some cryptic
quatrain. The following gossip mentioned by Mon. Nicolas
in his edition of 'Omar Khayyam's Quatrains, is first recorded
in Tadhkira'-i Hussaim (1163 H.) :
" OAce 'Qma* Khayyam was engaged in a drinking bout.
By chance 'his cup broke. So he said quatrain Ibriq-i mara
(932:Xfc t.)
How unawares Thou broke my pot, my Lord?
And barred from every bliss my lot, my Lord !
Thou cast my life's desires in earth's decay
I bite the dust who plays a sot, my Lord?
For this disrespect, the Lord at once changed the colour of
'Omar's fa^ce into jet-black. 'Omar called for a mirror, saw
his blackened face' and said in repentance, Na karda' gunah.
(No. 887: XI. 37).
Is there a sinless man on earth below ?
And how can we live here and sinless go?
I sin and fail, but can Thy kindness fail?
I'm evik/ could Thy Grace be even so?
At this the deity was moved to forgiveness, and restored
the previous colour to 'Omar Khayyam's countenance^
In this age of fiction " Marzaban Razi " has invented many
more such stories in his humorous article named " Qijmast
Fukahi." [Sharq Magazine Jamadi ul awwal, 1350 H.,
pp. 606-615].
Cl
LXXIV INTRODUCTION xn
I
xn.
SUMMARY OF 'OMAR KHAYYAM'S LIFE.
We now summarise the facts found in previous Sections.
Ghiyath ud Din Abu'l Fatah 'Omar bin Ibrahim was from
a family of Khayyam or Khayyami well known for literary
occupations. [ ra]. He was born at Nishapur at Sunrise
on Wednesday 18 May 1048 [ iv & v]. Endowed by
nature with a healthy constitution, quick intelligence and
strong memory he attained proficiency in all branches of learn-
ing at the age of 1 7 under a scholar named Rayis ul Hukama
Abu Hamid Nasir ud Din Muhammad bin Mansur [d. 497 H.
( 1 1 04 ) ] . [ xi d. viii] . His early years while under training
were spent at Balkh. [ xi d. viii]. He lost his father probably
at the age of 18 and was in great trouble. [ vn aa]. He had
to find the means of livelihood which interrupted his studies.
[ vn. 2a and vm. a]. Thus he was yi search of a
patron when he wrote a small tract on the solution of
an algebraic problem. [ vm. a]. He may have written
at tlii^ time a tract on the Extension of the Indian
Method of extracting square roots and cube roots for extract-
ing the roots of higher order. [Preface to Algebra], These
his early researches brought him to the notice of Qadl of
Qadls Abu Tahif c Abd ur Rahman bin Ahmad 'Alak Saria a
rich and influential Shaf 'I Doctor at Samarqand This gentle-
man patronised and placed 'Omar in a position to continue his
researches. [ vm. b]. In gratitude 'Omar dedicated his
Treatise on the Solution of Algebraic Equations to his first
patron, who had brought him out of obscurity and probably
introduced him to Khaqan Shamsul Mulk an 'Ailak Khani
Prince who ruled on Bukhara [1068-1079] as a vassal of Saljuq
Kings, and who was allied to Sultan Malik Shah through his
queen Turkan Khatun. This Khaqan Shams ul Mulk used to
respect 'Omar Khayyam greatly [ ix. a] and probably in-
troduced him to Sultan Malik Shah. Like the great Mathe-
maticians and Astronomers in the West [0fe., Newton, Lalande,
Lagrange, Laplace, Leverier, Newcomb] who camr to promi-
nence at an age between 25 and 30 years, 'Omar was at the
head of observatory in Ispahan in 1074, at an a S e f 26 years.
He wrote a tract on the corollaries of Euclid and fair-copied
it in his own handwriting on the last day of Jamadi-ul-awwal
Cl*
INTRODUCTION xn LXXV
'* ' 4~,
470 H, (20 November 1077) [ vm c]. He is said to have
written a treatise on Physics. His Calendar Reform came
into effect from Friday loth Ramadan 471 H. (15 March
5079).
He was reckdhed in his time as second to Avicenna in
Sciences. [ ix a]. But he combined in himself other quali-
fications. * He was the most informed Qui;'an reader [ ix a.]
and expounder of Hadith Tradition (Shahrzuri), proficient
in history and languages [ rx a], a combined astronomer and
astrologer [ ix b], skilled in mechanics and clay modelling
[ xi c]. These versatile qualifications combined with staunch
observance of his faith raised him to the position of a Nadim
and the family physician to Malik Shah. [ ix a]. His occu-
pations at the observatory, duties of the Nadim and Royal
Physician kept him secluded from the general public, so his
disciples are very few. We know only four of them : Nizami
UrudI, author of Chahdr M&qala', <Abd ullah Mayanji
author of Zubdatul Haqdiq [ x a] I Hakim Sharfu'z Zaman
Muhammad Ilaqi, and 'All bin Muhammad HajjazI al Qaini
a physician, [f ix a]. On the whole he preferred to learn
than teach.
At the age of thirty he turned his attention to Metaphysics.
In 472 H. (1079)5 when at Ispahan, he translated 'Avicepna's
sermon [ vra d], and in 473 H. (1080) and thereafter wrote
Arabic tracts in reply to difficult metaphysical questions raised
by Abu Nasr bin 'Abdur Rahim an Nasawl,"^ 8 e]. At the
age of thirty he had developed poetical talents. Thus he says
in qn. No. 102 : X. 35. Bad namiyi man.
My evil fame has soared above the skies,
My joyless life above its thirty flies;
But if I could, I'd drink a hundred toasts
For life so safe and freed from wedlock ties.
His adherence to Avicenna's school of philosophy had
created opponents in the Ash'ari school who were gaining
ground at the courts. But he satired them freely almost in
the same strain as Nasir Khusraw.
It is said that he obtained a mystic impulse when he visited
the tomb of Khwaja Muhammad bin Isma'il of Bukhara to
whom he acknowledges his indebtedness in qn. No. 88, v. 9.
Though safe during the wise ministry of Nizam ul Mulk,
he was not needed by Malik Shah's queen Turkan Khatun
LXXVI INTRODUCTION xii
> <
and her accomplices in the conspiracy against that minister.
341 : X. 125 Afsos ki.
Unripes, Alas! can taste the ripest fruit,
f To rule the realm now comes the raw recruit,
The Turkish lady's glance, a sport of hearts,
Is won by lackies, slaves who follow suit !
<
. After Malik Shah's death (1092) 'Omar lost all support
at the court. Neither Turkan Khatun nor Sultan Sanjar re-
quired him. He was however retained by Fakhr ul Mulk
son of Nizam ul Mulk, the Vazier of Barkiyaruq ( 1095-1 105) ,
for whom he wrote in Persian a tract on Metaphysics called
Kulliat-i Wajiid, or Raudat ul Qulub. In this tract he pre-
fers Sufis to Mutakallamms (Traditionists) the Hakims (Philo-
sophers), the Ta'limis (Isma'ills).
The position he held under Fakhr ul Mulk and his satires
against the Traditionists offered a pretext to his enemies to
spread scandals about his religious views.
Qn. No. 975 : X. 68 Ba man,
You slander me, in spite of your assaults,
- J thank you for I wake, and see my faults ;
I admit all my faults, but think awhile,
It seems you store this malice in your vaults!
Qn. No. 44 j : X. 132 Dushman ki
My foe, in slander, has a jolly trade,
A fool is he, I call a spade a spade ;
In mind his mirror when he scans his face
That carcass knoweth not he sees his shade!
Qn. No. 757: X. 133. Dushman ba ghalat guft.
They call me Philsuf, foes will so opine,
But Lord ! Thou knowest really Thy malign ;
For since I entered this Thy shrine of love,
I know not what I am, but I am Thine !
Qn. No. 515: X. 138 Mara chi:
What care I if one slanders me to fleece,
No flaw I have he whispers thousand fleas' ;
I am a mirror, he who looks in me
All good or bad, 'tis all his own he sees.
His own friends had turned against him.
INTRODUCTION xn LXXVII
* H-
Qn. No. 767: X. 130 Shud da'awa
Friendship, the book proscribed, we should not hold,
" Affection " " Valour, 5 ' " Friend " are myths of old ;
Tis meet to keep aloof from all in world,
Adieu from far Miss Pearl and Mister Gold.
He gpve up writing and speaking. [ x. bl.
764: X. 141.
I see this world and all her wild affairs;
And find all creatures full of useless cares;
Alas ! thro' ev'ry door I try to peep
I find dejection, waits for me, and stares.
614: X. 1^2.
A swan I was, I flew from regions deep,
I sought to soar to summits with a sweep ;
But found no mate who could my secrets keep,
So, through the door I entered, out I leap.
101 a: X. 143.
I never advertise the truths in veil,
In spinning longest yarns my flax may fail;
I live in planes where words are never found,
His sacred trust* I never could retail.
858: X. 144.
How can I speak when I've no friend *to hear?
My moan alone as constant friend is near ;
My eyes are never free of flowing tears,
I'll stake my life till He may come and cheer.
He was threatened with being killed.
313: X. 145.
The secrets which my book of love has bred,
Cannot be told for fear of loss of head;
Since none is fit to learn, or cares to know,
'Tis better all my thoughts remain unsaid.
Probably in iioo A.D. [ vn.] he went to Hajj [ x. bj.
5: X. 147.^
This liaggard time has banished me from fold,
On plans and actions now I lost my hold ;
And thus enchained, the bailiff Fate perforce
Is driving me from town to town, behold !
LXXVT1I INTRODUCTION xn
,4 <;
After returning from pilgrimage probably in 1103 A.D.
[ vn.] he retired from public life [ x b.] and remained in
seclusion. Qn. No. 730: X. 152.
Seclusion is the only friend I find,
To good or bad of folk my eyes are blind;
First I must see how I shall fare at last,
Then think of others, if I'm so inclined.
In 501 H. (1104) and 508 H. (1114) c Omar was consulted
by Sultan Mahmud bin Malik Shah on astrological matters.
[ ix b, ii and iii]. In 507 H. (1113) the Baihaqis (father
and son) saw him. [ ix a]. He foresaw his death and
place of grave in5i2H. (1118) when Nizami Urudi solicited
his blessings before proceeding to Hajj. [ xi d. ix]. He
was healthy to the last. On the morning of his last day in
life, he was reading Avicenna's book Ashshaf a. When he came
to the chapter of " the One and the Many " he placed his
toothpick between the pages, called for pious persons, be-
queathed his property, fasted the whole day. After his last
prayers in the night, with head bent on ground his last words
were
" O Lord Thou knowest I perceive Thee to the utmost of
my capacity. Forgive me, because my acquaintance with
Thee, is my Mediator to Thee."
His tomb is in the yard of Imam Muhruq at Nishapur. The
year of his demis c e engraved on his tomb is 516 H. The date
and month cited by Tabriz! is Thursday isth Moharram. As
1 2th Moharram 516 H. falls on Thursday we may accept this
as the date of his demise.
THE YARD OF IMAM ]\|AHRUQ.
THE TOMB OF 'OMAR KHAYYAM.
EPITAPH ON 'OMAR KHAYYAM'S TOMB.
Note: The date of demise ^516 H.
INTRODUCTION xm (a) LXXIX
xin.
'OMAR KHAYYAM'S PHILOSOPHICAL WRITINGS.
We know the inner man from his views about God, the
World and Soul, and his own relation between the world and
other beings. 'Omar's writings on these subjects, which have
been only briefly noticed in Section vm above, are given here
as a help to understand his quatrains better.
( a ) 'Omar Khayyam's Persian Translation of a Sermon
by Abu 'AR Sina on the Subject of Touhid. This translation
(Bibliojgraphy II, Item 8) was done by 'Omar Khayyam in
472 H. (1079) at the request of some of his friends when he
was at Ispahan, and is reproduced here from Sharq Magazine,
[Tehran, Rabi'ul Awwal 1350 H. (1931) pp. 452-457].
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LXXX INTRODUCTION xin (a)
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LXXXII INTRODUCTION xra (a)
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INTRODUCTION xm (b) _ LXXXIII
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'Omar Khayyam's Arabic Tract called Kown wa
Taklif, Creation and Chastening, (Bibliography II, Item 9).
As noticed in Section vm above this tract was in reply
to questions raised by Qadl Imam Abi Nasr Muhammad bin
Abd ur Rahim An Nasawi in 473 H. (1080). Translation
of the Qadi's question and of 'Omar Khayyam's preface to his
answer has been given in Section vin above. The Arabic
Tract as published in Jami'ul Bidaya c (Sa'adat Press, Cairo
1907) and the translation of c Omar Khayyam's reply proper,
by Mr. 'Abdul Quddus, Member of the Translation Bureau
Hyderabad-D^ccan, is given below.
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LXXXIV _ INTRODUCTION xm (fe)
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INTRODUCTION xra (b) LXXXV
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LXXXVI INTRODUCTION xm (ft)
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INTRODUCTION xm (&) _ LXXXVII
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LXXXVIII INTRODUCTION xra (6)
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INTRODUCTION xra (ft) LXXXIX
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XG INTRODUCTION xin (&)
H ^
Translation by Mr. Abdul Quddus, Member of the Translation
Bureau.
[Note: For translation of the prefatory portion see Section
vra above].
INTERROGATIVE EXPRESSIONS.
Interrogative Expressions (words of interrogation) are
those which deal with the Real Intrinsic nature of a thing
and are used in discourses on Philosophy, are three in number.
They constitute the source from which other ancillary interro-
gatory expressions are derived, (i ) One of these is 'Hal' (Does
a thing exist or not)' It is a question about the existence or
non-existence of a thing. It deals with its being or affirma-
tion. For example: Does Reason (abstract Soul) exist or
not? In answer to this question, categorical affirmation or
denial is possible.
(2) Another expression is 'Ma'=What.
It is a question about the nature and reaftity of a thing,
In answering the question about the nature and reality
of a thing we must either specify the genus or species, to which
it belongs or describe its properties or characteristics. But
the method of limitation by genus and species and description
of the properties can only be resorted to when we already
know" that the thing exists. In case we lack this knowledge
we must resort to the explanation or description of the name
attached to the thing. In answer to this question, categorical
affirmation or denial (yes or no) is not enough; one must
describe the characteristics and properties by which it is
marked off from the rest.
(3) The third expression is *Lam'=Why.
It is a question about the cause of the condition ante-
cedent, to which the thing owes its existence. If the cause
would not have operated, the thing would not have existed.
For example ; "Why does Reason exist?" In answering this
question affirmation or denial (yes or no) by itself is not
enough. We are not concerned here either with the descrip-
tion of the nature and reality of the thing, except perhaps
incidentally as necessitated by the circumstances of the case,
inasmuch as the description of the nature of a thing falls
INTRODUCTION xm (b) XCI
into the 'What 5 (the second interrogative expression). There
are logical affinities between the expressions 'what' and 'why'
which have been dealt with in 'Kitab-ul-Burhan* Each of
these expressions assumes a variety of forms, to which we need
not advert in connection with discussion on the present topic*
But nevertheless it is necessary 'to mention the two forms of
'What' (according to the first classification) because in this
connection authorities differ from each other.
'What 5 which deals with the nature of the thing assumes
two forms (i) What Real (Ma Haqiqat).
(2) What Explanatory (Ma-al Vajah).
The first "What" deals with the reality of a thing. This
form of the expression is preceded by and follows the question
c ls it a simple existence?' because unless we know that a thing
possesses being, we cannot form any judgment about the nature
or reality of its being. The non-existent can never possess
reality.
The second kind of " What " deals with the meaning of
the name attached to a thing and the use thereof. The ex-
pression "What Explanatory (Ma-al Vajah)" precedes the
question. " Is the thing a simple existence, 55 because unless we
know the meaning of the name attached to a thing, how f can
we enquire about its existence or non-existence ? For example,
if we do not know the meaning of the name " 'Anqa Maghreb"
how can we say whether the bird exists or not. Hence 'What
Explanatory' precedes the question: 'Is the thing a simple
existence. 5 The interrogatory expressions, therefore, must be
placed in the following order:
(1) What Explanatory.
(2) The question " Is the thing simple Existence. 55
(3) What Real that which deals with the reality of
the thing.
(4) The question "Is the thing a composite Existence."
The last question deals with the affirmation or position
of qualities.
Some persons have not realised the problem thoroughly.
Som.e hold that the interrogatory expression 'what' follows the
expression "does a thing exist 55 (Hal). Here the 'what'
referred to is the 'what 5 explanatory (that which deals with
the meaning of the name attached to a thing, and the use
thereof).
XCII INTRODUCTION xm (b)
The expression 'why' is preceded both by the expression
'what' and the expression 'does the thing exist 5 because unless
we know the real nature of a thing and feel sure that it exists
the question about the cause or the condition which brought
Jit into being, cannot be entertained.
There are other interrogatory expressions also. For
example Ai=Whther, Kaif How, Kam=H6w many,
Matai=When, Ain= Where. These are however derivatives.
By means of these expressions one can ask about the affirmation
and reality of the changing conditions which momentarily
adhere to a thing, and if we look closely at these derivative
expressions, we will find that they form part of and are in-
cluded in the real intrinsic interrogatory expressions (which
deal with the being and quality of things) . We are not here
concerned with these derivative expressions. Every existence
must furnish the proof of its being, in accordance with the
interrogatory expressions. 'Does the thing exist' "Hal"
because everything which lacks being and the affirmation
thereof, is non-existent. If we start with supposition that it
exists (in spite of the fact that proof of its being, in accordance
with the interrogatory expression 'does a thing exist' is lack-
ing) we are forced to a conclusion which goes against the
supposition and is an impossibility. ,In the same way, every
existence must possess reality (in accordance with the interro-
.gatory expression 'what') by means of which it is defined and
marked off from the rest, because that which lacks definition
andP distinction does not exist. If we suppose that it exists
(previous to the determination of its whatness) we are faced
with an impossibility.
The causal explanation of some existences (the deter-
minations of the conditions which brought them into exist-
ence) is impossible. They are necessary existences whose
non-existence is an impossibility. If we regard them as
non-existent, we are confronted with an impossibility. The
existence which is really of such a nature that it does not
admit of being causally explained, and resists the attempt at
determining the conditions of its being, is a necessary exist-
ence that which exists by itself. It is the One, the Principle
of being (Hoi) and the Principle of Sustenance the Susten-
ance of the Universe). Through His bounties, liberality and
wisdom, all things are endowed with being, Goodness and
justice and measure ('Adi). His Glory (Jalal) is great and
His names are sanctified. This is an accepted fact with us,
INTRODUCTION xm (&) XCIII
and in our theory of metaphysics we have dealt with and
solved this problem. If you will examine thoroughly and
critically the things which exist, and inquire into the causes
which brought them into being, you will come to know that
the causes which, conditioA their being lead up to Primal*
cause, of wh'ich there are no* causes or conditions. This
assertion ij supported by the following argument. When we
are asked "Why does AB exist?' 1 we say because AC exist."
If we ask again "why does AC exist ?'' we will reply that
"because AD exist," and so on ad infinitum. Hence it is
necessary that the causal chain should lead up to a First
Cause, which is the final cause of all the causes, and which
is not itself conditioned by any cause; otherwise we will be
involved in regress ad infinitum and a vicious circle and both
of them are impossible. In any case, it is a Truth that the
causes of all the things which exist, lead up to a Prime Cause,
of which there is no cause or condition and it has been posited
in Divine Knowledge, that the Cause, of which there is no
cause, is Primal Being, which exists by itself. God (Primal
Being) is the One, and this oneness is not affected from which-
ever direction we approach it. He is free from every type
of shortcoming. All things exist through Him and lead up to
Him. The foregoing discussion has demonstrate^! that the
interrogatory expressiorf 'why 9 cannot be applied to every
existence. It can only apply to an existence the non-existence
of which is not impossible. It cannot apply to the One Primal
Being (Substance per se) which exists by itself.
Whatever we have briefly discussed so far was in the
nature of an introduction to the main subject (the problem
of Existence and the chastening of Man) to which we now
advert.
It is necessary to make it clear that the word (kown)
Existence is used in many different senses. We will have
nothing to do with those meanings of the word which lie
outside the province of our discussion. Let us, therefore, bear
in mind that the word " existence " is used here in connection
with the possible existence of things, the non-existence of
which is not impossible. And in this connection we apply
the interrogatory expression Hal " Does the thing exist." If
for example somebody asks " Does the thing, the qualities of
which have been mentioned, exist or not?", it is permissible
to answer " Yes." If we are asked to show the reason of the
being of these existences, then it is clear that when the axio-
XCIV INTRODUCTION xm (ft)
matic and rational proposition (Qadaya-e- c Aqliya) and
observing the testimony of which is too clear and cogent to
admit of cavil, and the senses support our assertion, it is not
necessary to adduce any further argument, inasmuch as all
the existences and the qualities which , inhere in them,
obviously and indisputably possess being. It is a result of the
fact that our bodies and their changing conditiqnj are pre-
ceded by non-existfence.
Now we turn to the explanation of Absolute Existence.
Existences descend in a regulated and ordered form, gaining
in breadth and length (like a pyramid) in the process of
declension from the Absolute Existence, (the God, the Great
and Powerful). Herfce Absolute Existence (God) is Pure
Bounty (Joud) Pure Truth. The possible existence of things
is derived from their Bounty and Divine Bounty is the con-
dition antecedent of everything which exists. If we are
asked to adduce argument about the 'why* of the Divine
Bounty, then we can reply that the matter does not admit
of the interrogatory expression 'why 5 having entertained, and
that here causal explanation is out of the question. As Divine
Existence is absolutely necessary and does not admit of c why*
and 'wherefore/ in the same way, His qualities and His
Bounty 'do' not admit of their application. 'Why 5 cannot
reach, even the precincts of His Mightiness. However more
difficult problem has cropped up, why do existences differ in
the intrinsic worth of their being?
It must be borne in mind that the problem has occasioned
anxiety and bewilderment on the part of many persons ; and
nobody appears to have found a way out of this valley of
bewilderment. My learned teacher Shaikh Abu Ali Husain
bin Abdullah bin Sina (may God raise his rank) and I, gave
our earnest thoughts to this problem and we contented our-
selves with the following conclusion: It is open to you to
regard the conclusion with which we contented ourselves
either as superficial, shallow and unscholarly or as based on
firm grounds of principle, fit to be a source of contentment
for questioning souls. I will here briefly touch the problem.
It has been proved by an argument which is binding .and
brings conviction of this truth, (moreover it is based on obser-
vation) that God the Almighty did not instantaneously create
all the existences but that He has created them in an ordered
and regulated series, which gradually, by stages lead up
INTRODUCTION xm (b) XCV
> -
to Him. The first emanature or creation is pure Reason.
It is the highest and the best, because it is nearer to God. In
the same way He created material existences (one against
Reason which is spiritual) in a graded series which descends
from the highest to the lowest, until it ends in the lowest forna
of materiality matter pure and simple, which constitutes the
disruptive and the centrifugal element of this Universe of
Change. 'L'ater on, this change and series of material exist-
ences ascends from the lower to the higher. In this series
we go up from that which is lower in the grade of being, to
that which is higher and possesses a greater measure of being.
(The former is called the Arc of Descent and the latter the Arc
of Ascent) . The last and the highest member of this latter
series is Man, who is the highest so far as composite existences
are concerned, and the last so far as materiality (which
constitutes the disruptive element in this Universe) is
concerned. Our conclusion therefore is that from amongst
things spiritual or non-material that which is nearest to. God
is the highest, and from amongst things composite (compound
of matter and form) that which is further from materiality,
will be the higher, as existent will be purer and higher,
exactly in the measure in which it is free from materiality
(because it will be nearer to God in the Arc of Ascent Series) .
The will of God has operated in such a manner that
composite existences have been brought into existence at
different times and specified periods, because obviously con-
traries and contradictories cannot exist at the same time,
coming as they do from the same direction, and in the same
thing.
If the objection is raised ; why are contradictories which
exclude each other, created at all? then we will meet the
objections by saying that the sacrifice of immense good, for
the sake of avoiding something of evil, is in itself an immense
evil. We must however bear in mind that Universal Wisdom
and Universal Bounty of God have endowed all existences
with the perfection which their being required, in such a
harmonious manner that no existent is favoured at the expense
of the other, so that the perfect qualities of an existent do
not detract from the perfect qualities of any other existent.
But these existences differ in the intrinsic worth of their being,
according to their nearness or distance from God. This,
however, does not denote that God is not lavish in the
bestowal of worth. On the contrary it means that the things
XCVI INTRODUCTION xm (b)
have been created as a perfect system of graded existences,
in accordance with the Eternal Wisdom of God. We have
briefly summarised the theory of emanation, and if you study
in detail the various schools of philosophy and try to teach
the truth, by means of critical scrutiny, you will succeed in
finding a way to certain knowledge. '
The problem of the religious responsibilities, duties or
chastening of man Is to a certain extent easier to deal with
than the problem of Existence (which we have discussed
above). All that I was able to point out in regard to this
problem is placed before you for consideration.
It must be borne in mind that the word Taklif (responsi-
bility or duty or chastening) conveys different meanings, ac-
cording to the difference of the context in which it is used. I
will however use the word in the sense in which it has been
used by Philosophers. Taklif, duty or responsibility is a com-
mand which emanates from God. These commands lead
men towards perfection and spiritual well-being, here
and hereafter, (both in the world and the next). They
prevent men from servile obedience to bodily pleasures, from
injustice and highhandedness, from malpractices and the
acquisition of shortcomings which hamper the exercise of
the intellectual faculties. The problem however, of the
existence, of the religious responsibilities or duties of man,
fc included in and subordinate to the problem. Why do the
religious responsibilities of man exist? In regard to their
problem of whyness we have arrived at the following con-
clusion :
God the Almighty has so created mankind, that the
majority of human beings can neither have, nor attain to, the
perfectness in nature, without co-operation and mutual help
from each other. As the food they eat, the clothes they wear,
and the houses they live in, and every other thing, are all
artificial, as they require all these artificialities very often,
from time to time, and as an individual (who isolates himself
from society) cannot provide himself with all these necessities
single-handed in a self-sufficient manner, hence every indi-
vidual is forced to specialise in some form of labour and to
render other persons independent of it. If everybody were to
do everything, the series of work will be overwhelming. As
society is based on co-operation human being felt the necessity
of a body of law, in order to establish the reign of justice and
equality. This law, however can only emanate from a person
Who is spiritually pure and intellectually strong. Such a
INTRODUCTION xm (b) XCVII
> <
person attends only to that which is absolutely necessary for
existence. He does not desire to gain a kingdom and to
establish a dynasty, moreover he is not interested in subduing
passion and rage, merely as such. His sole purpose is to show
the right way of Jife that Which God has commanded us to
follow; and* his sole aim is to gain the grace of God by
obedience^p His commands. He is impartial and does not
regard some persons as superior to the rest. He enforces tjie
commands of Sharf at equally amongst all. The way which
he shows is the way of Truth which God has shown him.
This reception of Divine commands is called Divine Inspira-
tion and the observation of the Angelic Kingdom (Mashahi-
da-i-Malkut] which are not vouchsafed to an inferior type of
man, as compared with him. This shows that one who is
the recipient of Divine Inspiration, and is distinguished by
performing miracles, breaches in the continuity of nature and
other signs which signify Divine grace and help, must be
obeyed implicitly and thoroughly.
The fact that men differ in their capacity for good and
evil and the acquisition of virtues and vices, is well known.
This difference is due to the physical tone of their bodies and
the conditions of their souls. There are many persons who
are inclined to regard themselves as superior to, and claim
precedence over others.' They feel that, in comparison with
the rest of mankind, they have a better right to wealth and
power. Hence it is necessary that the recipient of Divine
Inspiration must not be weak and helpless but on the contrary
must receive active co-operation and help in the task of estab-
lishing the law of Shari'at amongst mankind. He will adopt
various means for his purpose ; he will preach and give advice
to some persons ; he will argue and reason with others ; he will
conciliate the bodies and minds of some people ; he will depict
to others the horrors and dangers which they will meet (by
disobedience to his call). He will speak in sorry terms of
reprobation to those who fail to respond to his teaching ; and
he will fight with others. As a prophet of such a type is not
to be found at all times hence it is necessary that the rules
and regulations of Shari'at should endure for quite a long
time. Owing to lapse of time, the hold of these laws, how-
ever, weakens. These rules and regulations cannot endure
unless a prophet revitalises their import and significance.
Hence God Almighty sends a prophet to repeat and explain
the Divine laws, so that by constant repetition the laws may
strike root in the minds of people.
D
XCVIII INTRODUCTION xm (b)
-4 *-
There are three advantages to be gained from the accept-
ance of, and obedience to Divine Commands, and the avoid-
ance of Divine prohibitions, (i) The Nafs, (or the Vicious
Self) is atrophied and help in least obedience to God, checks
fage, passion and appetite, which weaker? the intellectual
and spiritual faculties. (2) The Obedience to Divine Com-
mands leads us to think earnestly of the Resurrection of the
life hereafter, and the Divine Order (Umur Allah) so that we
become habituated to offering prayers to God. Moreover it
liberates us from the permanent state of self-appreciation and
self-importance, and leads us out of the illusion of the self to
God (Who brings all existences into being, His job is great
and His names are sanctified) and the realisation of this
Existence and Divinity. From God alone has emanated the
graded series of existence in a regulated and ordered form.
This graded series has been regulated according to Divine
Wisdom by God. This assertion is supported by arguments
which are quite free from fallacies and sophistries. (3)
A further benefit which accrues from living up to Divine
Commands, is that one is inclined to preach the
message which the prophet has delivered (viz., the
signs of God ; the tortures which those who do not obey the
Divine Commands will have to undergo, the promise of an
ideal life hereafter for those who caiYy on the Divine Com-
mands, etc.) owing to which the just commands of the
Sharf at are revitalised in the minds of the people, justice and
co-operation prevails amongst them, and the system of the
universe, which God Almighty has created in accordance with
His Divine Wisdom, receives a fresh lease of endurance.
These are the benefits and advantages which we have
discussed briefly to be derived in this world by living up to
religious responsibilities and the offering of prayers. In the
next world, however, additional reward will be superimposed
upon them. If you ponder over the perfect Wisdom of God
(as manifested in His creation), you will be simply over-
whelmed with wonder.
This is a short description of that which has dawned
upon me. I submit it for your consideration, so that you
may remedy the defects, and remove that which is injurious
therein. In return you will be rewarded by the Vision of
God and that Gracious Truth which is a source of consolation
to me. God the Almighty knows the best of all. God alone
D*
INTRODUCTION xni (c) XCIX
deserves praise in the first and the last, in the internal and
the external.
Here ends the tract of 'Omar Khayyam.
('c) 'Omar Khayyam's Arabic Tract on the three ques-
tions: The necessity of Contradiction, Free will and Deter-
minism. ( Bibliography II, Item 10). .
The tract on Creation and Chastening was followed by
other tracts. Here is 'Omar Khayyam's reply to the three
questions raised in the discussion, viz.,
The necessity of Contradiction in the World, Free Will
and Determinism. [Reproduced from Jami'ul Bidaya',
Cairo].
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C _ INTRODUCTION xni (c)
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INTRODUCTION g xin (c) Cl
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CII _ INTRODUCTION xm (c)
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INTRODUCTION xm (<?) CIII
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CIV _ INTRODUCTION xm (c)
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Translation by Prof. M. W. Rahman, M.A. (Osmania
University}.
If the necessity of contradiction is contingent being,
it must have a cause and this causal series comes to an end
with the Necessary Being. If, on the other hand, this
necessity is self-existing, then there are other necessary beings
besides God ; but it is argued that the Necessary Being is One,
and not many, in all respects. Now if we accept the first
alternative, it follows that the Necessary Being is its cause
and the inventor. But it is an established fact that evil cannot
emanate from such a Being. The rejoinder to all this reason-
ing is :
The attributes of things are of two kinds the essential
and the accidental. The former is an attribute which is
essential for a conception of that object, so much so that' we
cannot conceive that object without first conceiving that
attribute. The attribute of animality in man is an example
of such an attribute. This attribute always precedes the object
INTRODUCTION xra (e) CV
> -4*.
having that attribute, or in other words it is its cause and
not its effect, as an animal in relation to a man. In general
it can be said that all the constituent parts of a term are
essential attributes. The latter kind of attribute is just the
opposite, of the former. It is quite possible to conceive an
object without first conceiving fhe accidental attributes. This
attribute, again is not the cause of the object, and neither
does it prfec'ede in the order of existence or nature.
The accidental attribute is again divided into two classes.
It is inseparable, as man's ability to think or to wonder or
to laugh, or it is separable. The separable accidental attri-
butes are either separable in imagination only, as the black-
ness of a crow, or both in imagination and reality, as man's
being a writer or a peasant. These are the primary classes
of attribution.
Then the necessary attributes of the existing objects can
again be, primarily and intellectually, divided into two
classes: (i Their necessity is dependent upon the necessity
of some other attribute, which is, as it were, its cause, as man's
being a laughing animal is dependent on his being a won-
dering animal. This wonder in its turn depends upon some
other attribute. This ultimate attribute is either (a) insepar-
able or (b) separable. t But a separable attribute *cann<jt be
the cause of an inseparable attribute. This means that this
ultimate attribute is necessarily inseparable. Now in this
casual series the causes succeed each other, continuously
ad infinitum, which has been shown to be impossible, or'they
move in a circle, z'.#., the effect is the cause of its own cause.
This is also obviously impossible, or again this series ends
with a cause which has no cause. Such a cause or the attri-
bute becomes the self-existing attribute for that object, for
example, man's ability to think. Thus it is clear that some
attributes are self-existing for an object. After this preamble
we return to our theme.
Existence or being is a relative term, which can be used
to designate two meanings. 'Ala Sabil-ut-tashkik: (i)
Being in reality. This is existence par excellence accord-
ing to the general opinion. (2) Subjective Existence, e.g.,
the sensory, the imaginary, the fanciful and the intellectual
concepts, which exist in mind alone. Now this second mean-
ing is exactly the same as the first meaning, for the knowledge
and conceivable meanings, in so far as they are knowable
and conceivable, are found in reality, and the knowing self
Dl
CVI INTRODUCTION xm (c)
is a real thing among other real things and it is clear that
an attribute that is found in one of the real things is
also found in all the other real things, save that sometimes
the example, the scheme and the outlines of a knowable and
Conceivable thing, does not exist ia a real thing, for instance,
the conception of man. This 'is because the* meanings of man
exist in mind, and also in real things, for the mind is one of
the real things. But in so far as man has ment'af existence
hfs example, scheme or outline does not exist in the real
thing. This is the main difference between the two forms of
existences. From all this it should be clear that their differ-
ence is necessary (Ahaqq) and fundamental and the preced-
ence and the succession, which is known as (Tashkik) is not
in the sense of (Ishtirak). This problem is undoubtedly very
subtle and deep, but it does not require much of elucidation,
as Mr. so and so is not ignorant of it.
It is said that the attribute of animality exists in man, as
if the quality of the sum of all the three angles of a triangle
being equal to two right angles in a triangle. Here by exist-
ence we do not mean existence in reality, bitf only a mental
existence. This is because it is not possible to conceive a man
without first conceiving that he is an animal. The meaning
animal is necessary for the meaning man. Similarly oneness
is necessary for threeness, for the latter cannot be conceived
save by the help of oneness. Now if a thing cannot be con-
ceived without conceiving someone out of the many attributes,
their this attribute becomes necessary for that thing. In other
words, that thing does not possess that attribute on account
of some cause. It is self-existing for that thing. Thus oneness
is self-existing for threeness, as is animality for man. In
general it can be said that the essential attributes are self-
existing in relation to the things having those attributes.
Out of these self-existing attributes some are such on
account of the precedence of some other attribute which is
self-existing for that attribute, and other's self-existence does
not depend upon the precedence of some other attribute. All
the inseparable and the necessary attributes are self-existing
in relation to the objects possessing them in this very sense.
Out of this, some are necessary on account of the necessity of
some other antecedent, and some are necessary not because
of the something else but because of the thing possessing that
attribute. All this argument is exactly the same as we have
put forward a few lines back,
Dl*
INTRODUCTION xm (Q CVII
Now if oneness is a necessary and self-existing attribute
of threeness, it cannot, by its very nature, be present in reality,
save that it be self-existing in those real things, or be a con-
tingent in an object, for its resultant is one thing and the
resulting real thing is another tljing. Sometimes the attributes
not existing in the real things exist in mind and intellect for the
things th^t.have no real existence. So we are not justified
in saying 'that they exist in reality. Someone for example
says that the void is a natural and extended dimension, in
which the bodies extend, and move from one position to
another. Now these attributes of the void exist in the intellect
and the void exists in, and is conceived by, the intellect, but
is non-existent in reality. The attributes of things exist in
the mind and the intellect in the first instance. They are not
obtained from outside.
Now about real existence. Whenever it is said that such
and such an attribute has a necessary existence in such and
such a thing, what is meant is that it exists in the mind and
the intellect, and not in reality. Similarly whenever it is
said that the extlstence of such and such an attribute is depend-
ent upon the existence of some other attribute, what is meant
is existence in mind and the intellect. We have already
explained the difference between the two, whatever* the
attribute. The real existence is quite different from the
existence of a thing for a thing, the difference being from the
point of view of Tashkik. This has already been explained.
It has been argued that the necessarily existing real thing
is one in all respects and attributes, and that it is the cause
of the existence of all the real things. It has already been
known that existence in mind is the same as existence in reality
from the point of view of Tashkik. So that the Supreme
Being is the cause of all the existing objects. The non-exist-
ence and its causes are obvious to Mr. so and so, hence I do
not like to dilate upon it.
From all this it should be clear that when it is said that
oneness exists necessarily for threeness, what is meant is that
it is so not on account of some other cause, and is not due to
the act of some other actor. Similar is the case with all other
essential and necessary attributes. It is quite possible that an
essential and necessary attribute might become the cause of
some other essential and necessary attribute, and thus lead to
an essential or necessary attribute for which there is no cause
CVIII INTRODUCTION xm (<?)
* *~
Thus this essential attribute becomes the cause in some sense.
This judgment, however, does not negate the proposition that
the necessary being is one in all the respects, for here existence
means existence in reality and as has already been shown,
necessary real thing is one. ^ This existence is extraneous
to the thing. It does not depend upon existence" in reality or
in mind. In general all the things existing in reality are con-
tingent and naught 'else, except the necessity of the One Being.
After this introduction we take up the analysis of the
general problem. The contingent beings have emanated from
the Holy Being according to a definite order and arrangement.
Out of these beings there are some which are necessarily con-
tradictory. Their contradiction, in other words, is not the
result of the action of some actor, so that whenever that being
is found, the contradiction is also necessarily found, and
wherever the contradiction is formed, non-existence is also
necessarily formed. Again whenever non-existence is found,
evil is also necessarily found. It is quite correct to say that
the Necessary Being created blackness or heat, thereby creat-
ing the contradiction, for if A is the cause ofB, and B is the
cause of C, A is necessarily the cause of C. But here we are led
to a particular purpose, viz., the Necessary Being created
blackness. 'This necessarily is creating contradiction. But there
is no doubt about the fact that the Necessary Being created this
contradiction in the real things not by its own nature but by
accident. He did not create blackness as a contradictory
to whiteness but as a nature existing contingently. All natures
existing contingently are made necessary by the Necessary
Being, for existence itself is a good, and not an evil. But
blackness is a nature, which is necessarily contradictory to
something else. So whoever created blackness on account of
its being a contingent existence created the contradiction
accidentally. Hence the evil cannot, in any way, be attributed
to the creator of blackness, for the primary purpose of the
Eternal Being was the creation of the primary and good, but
this particular form of species of Good cannot possibly be free
from evil and non-existence. It follows from all this that
we can attribute Evil to Him only accidentally and it is evident
that we are discussing the essentials and not the accidents.
Here another question crops up: Why did He create
a thing, which He knew will be necessarily accompanied
by non-existence and Evil? The answer is: Take Blackness
for instance, in it there are a thousand good and only one
INTRODUCTION xin (<?) CIX
^ _^
Evil. To abstain from a thousand good for the sake of a
single evil is itself a great evil, for the proportion of the good
of blackness to its evil is as one found in the creation of God
is accidental and not essential. It is also evident that the
evil according to -the First* Wisdom was very little, and that
qualificativ'ely or quantitatively it does not compare with
Good.
II
Turn we now to the second question: Out of the two
views the freewill and the determinism which is nearer
truth? Apparently the determinist is on the right path, but
in reality he talks nonsense, for sometimes he is very far from
the truth.
Some people say that duration (Baqa) is an attribute of
a thing additional to its other attributes. How far are they
correct?
Now duration is naught but the continued existence of a
thing for a particular period of time. This means that dura-
tion is an existence, which includes length of time, so that
existence is more general than duration. Hence we can say
that the difference between the two is that of the general and
the particular. What strikes one as wonderful is that the
thinkers who admit that in relation to reality the existence
and the existing thing are one and the same, although they
are different as mental concepts, are led astray when dealing
with duration. But the following argument of the dialectician
always leads him to impossibilities. They are asked : Is there
anything here having the attribute of duration? If he says
yes there is, our rejoinder is: as if what you say is right it
does not endure here, so what is that thing which creates the
existing things, and, as you believe perpetuates it through
succession and creation in recurring moments in spite of the
fact that the existence of the recurring moments has been
disproved. Anyhow for the sake of peace we grant it. If
on the other hand, they say that this creator through succes-
sion does not endure, they are faced with the worst kind of
impossibility.
If they reply that there is a thing here which endures,
we say that this enduring thing endures on account of a dura-
tion which is additional to its own self. Now this duration
will either endure, or it will not. If it endures, it will endure
on account of the duration, and this duration, again, on
account of other duration, and so on. But all this is impos-
CX INTRODUCTION xra (d)
i i
sible. If, on the other hand, the duration does not endure,
how can the enduring thing endure? This means that the
duration, on account of which that thing endures, itself does
not endure. This is also impossible.
These dialecticians, in -fact,' commit the fallacy of
asserting that the enduring thing endures on account of the
continuous and contiguous durations in recurring. cnoments,
and hence they require an explanation, which is quite simple.
We ask them: What is the meaning of those recurring
durations? If they have any meanings, the enduring thing
will endure meanings should adhere. It is necessary that those
meanings should adhere to the enduring thing for some time
thereby qualifying the enduring thing with this attribute. If
it is not so, duration and the enduring thing have no meaning.
If they are two bipartite existences, it is clear that existence
and duration are one and the same. Duration is nothing
but the perpetuation of existence, or the existing thing having
the attribute of existence, for a period of time. It is possible
for the absolute existence to be in a moment of time, but it
is not possible for duration to be except in a t period of time.
(d) Arabic Tract " Al Wajud" (Existence) Al AwsaJ
wa'l Mowfufdt [Bibliography II, Item 12].
Saiyyed Sulaiman Nadwi has given [Khayyam pp. 401-
41 1 ] this tract from three MSS. One MS. with Shaikh 'Abd
ul Qadar Sarfaraz, Deccan College, Poona, dated 1027 H.
(1618) and Berlin MSS. Peterman 466 dated 888 H. (1483)
and Orient 2-258-35 written 1061 H. (1651). Below is given
this tract as is found on pp. 124 and 125 in MS. No. 9014
Majlis Shurai Mill Tehran dated about loth century H.
which has been reproduced by Sa'id Nafisi with the corrections
suggested by Aqai Mirza Mahdi, Prof, of Philosophy,
Madrasa'i Nasari, Tehran [Sharq Magazine Sha'ban 1350 H.
(1931) pp. 651-660]
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INTRODUCTION xm (d) CXI
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CXII INTRODUCTION xra (d)
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INTRODUCTION xin (d) CXIII
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CXIV _ INTRODUCTION xin (rf) _
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INTRODUCTION xm (d) CXV
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CXVI INTRODUCTION xm (d)
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J* (rr) >u-i^t (c r)
INTRODUCTION xin (e) CXVII
^ , ir
(e) Persian Tract called Kulliat-i Wa]ud.
Universal* of Existence.
This tract [Bibliography II, Item 13], which must have
been written by 'Omar in about 488 H. (1095) at the request
of Fakhrul'Mulfc, son/>f Nizahi ul Mulk, was discovered by
Dr. Arthur Christensen in BN. Paris Suppl. Persian 139 VII.
called Rdlidat ul Qulub. The last Section of the tract appears
in Dr. Fredrich Rosen's edition (pp. 70-71 of Preface) of the
Quatrains of 'Omar-i Khayyam (London Luzac & Co.).
Saiyed Sulaiman Nadwi has reproduced the whole tract
[Khayyam pp. 414-423] in seven sections from BM. London
MS. OR. 6572, (as could be deciphered), except for the last
Section which has been compared with the version in the Paris
MS. The version from the MS. of the British Museum con-
tains many lacunae in Sections 2, 3, 4, 5 and 6. A third MS.
of this tract exists in Tehran, [Majlis Shurai Mill No. 9072]
written on 12 Shawwal 1288 H., and has been reproduced in
Sharq Magazine, Tehran, Sha'ban 1350 H. [pp. 643-650].
This does not contain Sections 5 and 6 and a portion of Section
4 as marked bf Mr. Nadwi. The following version has been
prepared from the MSS. of Br. Museum and Tehran. The
portion in square brackets is from the Tehran MS. and sup-
plies the hiatus in the *MS. of Br. Museum. The portion in
round brackets appears in the MS. of the Br. Museum only.
The remaining portion is common to both with very slight
difference.
The English translation of the prefatory portion as well as
the last section of this tract has been given in Section vni of
this Introduction.
CXVIII INTRODUCTION xm (e)
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INTRODUCTION xra (*) CXIX
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CXX INTRODUCTION xin (e)
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INTRODUCTION xra (e) CXXI
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INTRODUCTION xm ()
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INTRODUCTION xra (e) CXXIII
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CXXIV INTRODUCTION xin (e)
5JL,^1| C
( i ) . Know that whatever exists, save the
Godhood, is one Genus (Jins], and that is an Essence
(Jowhar). Essence is of two kinds: Body (Jism) and Spirit
(Basit). Of the words which stand for the " Universal," the
first word is Essence and when you differentiate it into two,
one word is the Body and the other the Spirit. The Universal
Existences have no other names than these three, namely, the
Essence, the Body and the Spirit, because save Godhood
Existence is this much only. One kind of the universal is
separable and the other inseparable. The separable is the
Body and the inseparable the Spirit. The separable and the
inseparable are antagonistic in status. The Spirit (Basit) in
view of the difference in gradation is of two universal kinds
oneVis Called Intellect (*Aql) and the other Mind (Nafs).
Each of these have ten stata. The (Cosmic Mind has no limit
as to its individual parts. The first is the Creator's Intellect,
which is the first effect of the Necessary Existence and the
primary cause of Existences thereunder, and ordainer of
Cosmic Existences. The Second Intellect is the ordainer of
the Highest Sphere, the third of Sphere of Spheres, the fourth
of Saturn's Sphere, the fifth of Jupiter's Sphere, the sixth of
the Sphere of Mars, the seventh of Sun's Sphere, the eighth
of the Sphere of Venus, the ninth of Mercury's Sphere and
the tenth of Moon's Sphere. Each of these Intellects has also
its Mind, because there cannot be an Intellect without a Mind,
nor a Mind without an Intellect. These Intellects and Minds
which are the ordainers of the Spheres each move the celestial
orbs pertaining to their sphere. The Mind acts as a Lover
and the Intellect as the Beloved. Because the Intellect is
higher in status and nobler than the Mind, and hence nearer
to the necessary existence.
(2). It must be understood, we say, that the Mind
moves Ether like a Lover and Intelligence moves the Mind
as a Beloved, because the Mind simulates and tries to pene-
INTRODUCTION xm (e) CXXV
-* i-
trate into Intellect, and as a result of the Mind's endeavours to
fulfil its longings for the Intellect, motions in Ether are
evinced. These motions impart numbers to parts of Ether.
Number is a Universal, the complete number is Infinite as a
Universal ; becausq ^L finite number is only a part, since it may
be either odd'pr even, if -odd, it is exceeded by even and even
by odd, odd "and even are parts of the number. Hence it
rightly follows that no Universal has a limit and the Whole
Number (Infinite) is doubtless among the Universals.
Now be it known that Universal existences which are per-
petual, being the effects of the Necessary Existence are first
the Creative Intellect, then the Cosmic Mind and then the
Cosmic Body. The Body is of three kinds : Ether, Elements
and Creations. Each of these admit subdivision and their parts
come into being and cease to be without an end. The Ether
and Sta^s have no creation or destruction as regards the parts.
Thereunder come the Elements, Fire, Air, Water, Earth and
then the Creations, viz., the Mineral, the Vegetable and the
Animal. Among the Genus of Animal is Man, but he is the
final kind and being rational, superior to other animals.
The sequence of Beings is like the sequence of the letters
of the Alphabet, each letter being derived from the one pre-
vious to it. Alif is not derived from any other letter, and iythe
first cause of all letters of the alphabet, because it has no prece-
dent but has a subsequent. Hence if any one asks us the
question as to what the least number is, we shall reply " Two, 5 '
since " One " is no number ; because a number must haVe a
precedent and a subsequent. Thus they say one into one is
one, one into two is two, one into three is three, and so on.
But two into two is four because one preceeds two and three
succeeds it, three and one make four. The same is the case
with all numbers. Hence Necessary Existence is one not as
a Number because one is no number, as it has no precedent ;
but the Necessary Existence is One as being the Primal Cause.
The effect thereof is the Intellect, and effect of Intellect
the Mind, the effect of Mind the Ether, the effects of Ether
the Elements, the effect of Elements the creatures, and each
of these are the causes of what comes as an effect under them.
That which is an effect is undoubtedly the cause of another.
This, is called a causal chain, A man is rightly a man if he
understands the causal chain and knows that the above-men-
tioned are only medial entities, and because the Ether, the
Elements and creations are the causes and effects of his exist-
ence, but not of his Genus, as he hails from Lord Almighty!
CXXVI INTRODUCTION xra (e)
> . f
Now that we have found the noblest thing in Intellect and
Mind in the end, we know that the beginning also was the same.
The man who knows the beginning and the end understands
rightly that his individual Intellect and Mind are of the same
Genus as the cosmic Intellect and oosmic tyijid and these other
entities are alien from him, and he an alien to, them. Hence
he should endeavour to attain his Genus, so that^he may not
remain far apart from his kindred souls ; because* perdition
is a static condition. We know that a Body has no relation to
the Spirit (Basit) ; and the Man's Self is in reality a Spirit;
incapable of subdivision and the Body is capable of subdivision.
Body is thus defined : it has length, breadth and thickness and
other incidences, such ,as lines and surfaces which can be laid
thereon. The Spirit (Basit) is thus defined: it has no dimen-
sions such as length, breadth, etc. ; it understands all things,
and is capable of recording impressions of knowledge; it is
neither a point, nor a line, nor a body, nor has any other in-
cidences, such as the why, the how, the whose, the where
the when, shape, qualities, activity or passivity. On the other
hand, Man's soul is an Essence, self-existing. The proof of
the fact that Man's soul is an Essence is this*: it records the
impressions of knowledge. Now, knowledge is incidental and
an incidental cannot stand on an incidental but on its Essence.
ReaHy the Man's soul is not a bodity Essence, because body
is divisible and the soul understands the divisibility, and is not
divisible ; what is divisible cannot understand the divisibility.
Hence this Essence (Man's self) should be kept pure from
the qualities of the bodies. By qualities is meant the conse-
quence of proximity which it has with the bodies a proximity
which it should not have lest it lead to its distinction. (God
knows ! ) .
[Second Section] (3). Know that the Intellect ( c Aql) is
busy with its Mind (Nafs) in understanding the objects and
the Mind needs the Intellect for knowing reality of the objects.
The benefit and advantage is attached to the Mind. Hence
the Mind always resembles the Intellect. The proof of this
is that no Mind ever envies the Intellect at the time of under-
standing, because the Mind counts its ability more than that
of the Intellect at the time of understanding. But its ability
to understand is only discursive and by no means definite.
This semblance of the Mind with the Intellect is in its very
nature, the effects of it become evident in the feelings (Mah-
susat). Hence the Mind, which is higher than the body, is
not without egotism, and whatever be the condition of the
INTRODUCTION xm (e) CXXVII
body, it is not free from egotism. Body is composed of Matter
and Form, and has conditions. Its condition is given by the
Mind in the Universals, and in the individuals by the bodily
cause to its effect. And what we say here about the details
requires explanati9ij. Thus the Cosmic Mind imparts mind
to the individual, Ether imparts* Elements to the creation and
to Man who t is a part of the creation. Conditions in Man's
constitution are given by the Mind, the Ether, the Elements
and creations. Hence the egotism of Man is greater thap of
those other things.
(4). Know that the ancients have not pondered on
the individuals because the individuals come and go and are
transitory. The ancients have dealt with the Universals be-
cause the Universals remain, and knowledge founded on them
is durable. Whoever knows the Universals will necessarily
understahd the individuals.
Know now the Universals are of five kinds ; Genus (Jins) ,
Species (Nou'}, Kind (Fasl) Special quality (Khdsa), Inci-
dence ( Ard). Each of these is a universal by itself. Thus
Genus is a universal comprising many universals. Thus Body
and Essence (Jowhar) are each itself universal comprising
many individuals. Essence (Jowhar) is a word implying all
knowable objects, save Gpdhood. Essence is of two kinds, vftth
a name and nameless. That which has a name is of two kinds,
animate and inanimate. The animate is of two kinds, the.
rational and irrational. Now the Genus is found, i.e., the
rational animal, because to its species there is no other super-
ior. The other species are intermediate. The intermediate
species are only kinds to the species above them and Genus
to the kinds below them. When they are " kinds," they are
parts of their universal. Hence each of them is a whole as
well as a part. Thus, Essence is a Genus to its species and
its species are Animate and Inanimate, the Animate is a
Genus to its specie and its species are Rational and Irrational
Now Essence is a Universal, so that every Genus that exists is
its part. The " Kind " is a universal which has the power of
separating a Genus from Genus and Species from Species.
Thus, Animal is a word comprising Rational and Irrational.
Rational and Irrational are the kinds by which Man is dis-
tinguished, because it is rationality which can distinguish a
Man from other animals. Similarly for other things.
Special Quality is an incidence which cannot be separated
from its Essence either by imagination or by reason; for
CXXVIII INTRODUCTION xm (e)
example wetness from water, heat from fire, dryness from
earth, fineness from air and so on.
The Incidences ('Ard) are generally of nine kinds,
Quality, Quantity, Relation, Place, Time, Position, Propriety,
Activity, and Passivity.
(5 ) . The actions which emanate from Man are of two
kinds: the Present <Hal), and the Habitual (Ma'iika 5 ). The
present action (Hal) means the movement or repose produced
in a man as result of a change or emotion or desire. These
are of two kinds: agreeable and disagreeable; for example,
anger and malice are both disagreeable; affection and love
are both agreeable. \Vhatever comes and soon disappears is
present action (Hal), whatever remains for a longer time is
habitual (Malika 5 ). Thus one reads a book and remembers
it for a long time. These agreeable and disagreeable qualities
remain in Man. But when they disappear, they become also
incidental and have no relation to the nobility of Man
We should know that whatever one can think of, is one of
the three kinds: Necessary, Possible and Impossible. The
necessary thing is one that cannot but exist. The Possible
is that which may or may not exist " Non-existent "
is rarely a word in the imagination of folk. Whatever exists
necessarily is, the Lord : His name be praised ! Whatever has
ji possible existence are all beings (excepting the Lord) . The
Impossible cannot exist at all !
(6) . Know that Existences are of two kinds : the neces-
sary and that is Lord Almighty, and other possible existences,
i.e., the Essence which is free from all incidents and the Inci-
dental which is never free from incidents. The Essence is of
two kinds. Body and non-Body. Some bodies are homogene-
ous in formation. Their effects are different, some are hot,
some cold, some vegetable, some mineral. The effects of
heterogeneous bodies are mixed
Philosophers call these effects as Properties. Thus a
magnet attracts iron, and fire has the power of producing
hundred thousand sparks from a single spark without diminu-
tion in the fire. Fire is visible and consequently has lost its
wonder, otherwise the atom of fire is the most wonderful of
all. Anyhow, a man does not think fire wonderful and knows
that fire has the power of ignition and heat, similarly, he should
think that in the Body of the Magnet there is a power which
INTRODUCTION xm (/) CXXIX
-* *-
acts in attracting iron. Whoever knows this, will solve many
cases.
[Third Section] (7).
Translation of this portion has already been given in Sec-
tion vm'.lrf'.this Introduction (p. XLVII).
* * V
(/) 'Ontbr Khayyam's Arabic verges.
We have only five Qita's by 'Omar which are quoted by
Qifti and Shahrzuri.
(0
V \ j, jj| JU.JI j, LjMl J ^ur
# I j 1* Uc- iLiaL j ^^>* ^li^Bji) I ^^ *J^'
l f A.3 ^ A A I <j^kj
jr
(0
I traverse through the world to even seven spheres,
I reach the Plane Supreme thus when my heart expands.
I fast from acts unchaste, refrain from evil thought^
And end my fast in* peace on purest holy fare.
Many are lost in World, some few are saved by Faith,
Who in the "Path are guided by ever helping Grace.
So by this Royal Road I march to reach my Goal,
' I pass over this Bridge through Darkest Wilderness.
Li j ^juT^XJ I)
JUj li
J I JL-w <jl U jj
CXXX _ INTRODUCTION xm (/)
(2)
With mind contented, plenty comes in train,
To acquire which my hands I have to strain.
In peace I watch this evfe/ whirling wheel,"
What matters Times may bring me loss o
Not East or West in centre firm I stand,
A guiding star in top of all remain,
His finger moveth all the skies and stars,
From Zenith doWri to Nadir they are lain.
So keep Thy balance, firmly stand, O soul!
If pillar slips this roof will crash in plain.
Why should ye pine for world and fall in woe?
From nearest bliss why wander wide in vain?
a
If by desires ye gain the gist of life,
Then race or rest : ye choose between the twain.
(r)
U
(3)
For long I sought in world, perchance a friend to meet ;
I treated them so kindly but they are wont to cheat ;
So many friends I made but they have turned my foes,
For kith and kin of world each other they would eat.
So when my mind is eager for friends I tell it so :
By God ! so long thou be to none thou go to greet !
E*
INTRODUCTION xiu (/) CXXXI
I
to
'L-^i
UJ JLJ
I soarVbove both Worlds to Highest Realm
With lofty courag& and with sober thought.
The Guiding Light of Wisdom dawns in me,
The Darkness and Delusion are dispelled.
The foe may try to intercept the Light,
But Lord maintains it by His Grace Divine.
(0
J e. ^_^.e
Li^j wju^. #
(5)
The Wise remaineth occupied with Him,
And stays se'date in peace thro' all the days.
Desires fior4iim are only rolling winds,
And joys are phantoms moving further far.
_
(&) Oft*? f 'Omar Khayyam on World and Life.
The following Qita' found ascribed to 'Omar in various
anthologies^ summarises 'Omar's views on World and Life.
^fc Li
qXXXII INTRODUCTION xm (g)
Qita* of 'Omar Khayyam on World and Life.
A talk I had with Wisdom once,
And learnt some dainty metaphors.
I said " Thou store of all we know :
T ask some questions tell, me ters<;."
Ques. What is the life we live in world?
Ans. A dream or phantom, fancy worse !
Qucs. Then what we gain or gather here?
Ans. A Plague or^ Sores with none to nurse !
Ques. So when this nag of lust is tamed?
Ans. When curbed by whip and constant spurs !
Ques. And what of doctrines discussed here?
Ans. Some empty jargons they rehearse !
Ques. And what you think of Tyrants here?
Ans. As wolves or hounds Death compassors !
Ques. And how are wealthy here engaged?
Ans. The greedy storing rot in purse !
Ques. Does wedlock bring them bliss of life?
An&. A week of joy and rest a curse !
Ques. But what you think of world so fine?
Ans. A hag in rouge and fashion firs !
Ques. So what is all now c Omar said?
Ans. Precepts as meet some cases Sirs !
INTRODUCTION xiv CXXX1II
xiv.
THE QUATRAIN, THE TARANA", Do HAITI AND KHASI.
The practice of expressing fender feelings, mystic experi-
ences and* philosophical ideas in a quafrain, a stanza of
four lines, is as old as the Vedas where a series of connected
quatrains form a Sukta.
A collection of a hundred quatrains is called in SanSkrit
a Sataka, such as the famous Niti, Vairagya and Sringar
Satakas of Bhatrihari [First Century B.C.]. The Arabic
Verse, the " bait " or " tent ", which primarily consisted of
two parts like the flaps of a tent, has also quatrains. The
following two from 'All Murtuda, the first Saint-Poet of
Islam, the main fount of Islamic Sufism, unveil his Expansive
heart.
Jj*
* *
I'm born of Soul, in Culture chose a name,
What -matters Merv ar Mecca whence I came ;
For he is brave who says: " Lo! here I stand "
Not he who prates about his father's fame!
j u
My heart embraces all creation great and small,
'Tis pasture for the deer and Mystic Temple Hall;
I chose the path of Love, and even as I glance,
Men welcome this my creed and follow at my call !
Though at first free, as in Sanskrit, from restriction to any
particular metre, the Persian quatrain was confined about a
century before 'Omar, to the Hejaz metre and called Tardna',
a Song. Each line of the Tardna* commences and ends with
a spondee, has twenty " Mdtrds " and falls into 24 varieties.
The Persian and Sanskrit have remained close in origin and
geographic domicile, and thus naturally the Tardna'
rjesembks in name, metre and use, with the Aryd G~iti, Aryan
Sorig of Sanskrit.
CXXX1V INTRODUCTION xiv
.4 - , - K
The Rhyme.
In the early stages all four lines of the Tardna' rhymed,
so it was called a " Do baitl" The form without rhyme in
the third line had become common in the time of Rashld ud
Din Watwat (d.nSa), who in his work on Persian Prosody
Had dig us Sahar defines it as follows: " A Qo Baitl without
a rhyme in the third line is dalleci a Khasi (Ca&ated)."
In a paper read at The All Indta Oriental Conference
held at Baroda in (1935), Dr. Muhammad Iqbal showed
that* the term Rubd'i was applied to the Tardna 3 after the
rhyme in the third line had been completely discarded.
In his opinion the rhyme from the third line may have been
dropped in the fifth century Hijri, and " in a genuine collection
of 'Omar Khayyam's quatrains the four-rhymers should out-
number the three-rhymers." '
I feel that we are not justified in drawing the above con-
clusion because the following c Omarian quatrains which
indicate the poet's age at the time of their composition are
all three-rhymers. i
After 30th year: 102: X. 35: Bad rajjnl,
After about 4Oth year: 485: IX. 30: Farda.
After 5oth year: 893: IX. 131: Andaza'i.
It is thus clear that in 'Omar's time, if not earlier, the
four-rhymers were getting out of fashion, and that he pre-
ferred the three-rhymer quatrain. The fact however remains
that the available MSS. record many four-rhymers as
^Omarian. Thus more than 25% of the total "known"
'Omarian quatrains are four rhymers. ' Their index numbers
are given below. The quatrains which are vagrant are
prefixed with letter V.
Index No.. 14, 17, V19, 21, V28, V36, V41, 43, V49, 58, 62, 71, 73 7
595. V596. 60), 605. 60. V614. V617 V6I8 V620 V623 624 fi a*
636. V64I., V643. V644.. 645, 648 650. 65?: V65J. HO! 664 '
786 - 787, 788. 796.
INTRODUCTION xiv CXXXV
> ' <f
It is also probable that some 'Omarian quatrains which
were originally four rhymers were made three rhymers
subsequently.
The following are instances:
(a) Qn.'No. 153: V. 15 as quoted by Najmud Din
Razi in. Ms Mirsdd ul 'Ibdd had the third line rhyming with
other lines*thus: ' * .
Gar nek ayad sh'ikastan az bahr-i chirast
but we find it in MS. Hy. as follows:
Gar nek ayad shikastan az bahr-i chi' bud.
(b) Qn. No. 131 : VII. 53 must have had third lines
rhyming with the others as follows:
In yak nufase ki dar tanat 'ariyatist.
The reading was changed 'driyat ast.
(c) Qn. No. 442: V. 39 must have had the third line
rhyming with the others thus:
Ta charkh-i athir u akhtaran khwdhad bud.
khwdhad bud was changed to sair kunad.
^
As the poets who came after 'Omar usualy wrote three-
rhymers only, prima fad a four-rhymer in the collections of
'Omarian quatrains cannot be rightly alleged to belong to
any later poet.
GXXXV1 INTRODUCTION xv
-f
XV.
'OMAR KHAYYAM'S QUATRAINS SUNG IN SUFI CIRCLES.
Sages who soar higher than thfc commdn-piaee, are wcl-
*:omed by the select few. Such was the case with 'Oman
His quatrains banned by the common* folk of his time, as
Qifti says, for being " a biting criticism on Shara* and a
jumbfe of entanglements " were yet welcomed by Sufis who
" understood the purport of his poems and interpreted it to
be in accordance with their own doctrines and discoursed
on them in their Open assemblies and Inner circles" Thus
says 'Omar in Qn. No. 446: X. 42.
I desired to verify the above statement of Qifti. Hakim
Sanai (d. 1151) an admitted Sufi, a disciple of Abu Hamid
Nasir ud Din Muhammad bin Mansur (under whom accord-
ing to Tabrizi, 'Omar had received his early education)
called my attention. Sanai in one ghazal says":
[p. 75 Bombay Edition] :
~p
LJ JU
The last verse means:
With Farrukhi's poems we go in trance
With Bui Futuh's poems we lead the dance!
Bui Futuh or Abu'l Fatah is a clear reference to c Omar
Khayyam, the only one poet of that Kunniyat before Sanai.
It is thus clear that 'Omar's quatrains were sung in Sufi
circks during Sanai's time. There is no doubt that Sanai
was an admirer of 'Omar and the above ghazal confirms
Qiftl's statement.
In the following ghazal (p. 2 3 Bombay Edition) Sanai
explains the terms Bada' (Wine), Mutrib (Songster) and
Saqi (Cup-bearer).
INTRODUCTION xv CXXXVII
^ f
7: J J J - *
. ' *
C^ I ^\^ 6 ^ U v> j i
- -o y J<" oJj jj* * y
o T ^T Jij. jr / o ^ \ j ^
Arise O Mystics ! this is matin time,
Each breath now lifts us up to conquest height.
One Songstress is Wisdom the other Songster Love,
Ong Cup-bearer is Fairy, the other is Soul,
The " Wine " you drink now is Wine allowed,
The Vow you make now is Morning Vow,
If the Tempest of grief overtakes you all around
Take Shelter under Word your Noah's Arc.
The last verse echoes the 'Omarian Qn. No. 264: IX, 101.
j j> o ^ i j $
In the following ghazal (p. 2 8 Bombay Edition) Sana!
praises " Kharabat " and " Mai Khana'."
jbLx |j
J ^
^ J L1.C
Ij <3 I*** ^ M y
LJ |jj oUljift
El
CXXXVIII INTRODUCTION xv
* - - 4-
The man who directs me in Tavern way
Removes my rusting Grief and Pangs of life.
To him who admits me in Mystic Shrine
The Lord will open gates of Paradise.
Thus whisper folk : " O fie on Sana! !
Has he no shame to wend in Tavern way 2"
I will to Taverti ever go because
My heart expandeth there and thqre alone !
It will be evident from the first two verses above that
none could go to the " Khardbdt ", the Tavern, unless the
manners and etiquettes prevailing there were first shown to
him ; and none coul'd enter the " Maikhana* ", the Mystic
Shrine unless the door was opened to him and he was initi-
ated. The " Khardbdt " was thus the open assembly and
the "Maikhdna'", the "Inner Circle" of the Sufis, as
distinguished by Qiftl. The very first c Omarian quatrain of
MSS. arranged according to rhymes, (Qn. No. i :. IX. i)
draws this distinction clearly.
THE KEEPER'S call at dawn* I heard " Awake!
Thou wreck of Tavern pining for our sake
The poet was called into the " Maikhdna'" i.e., " The
Mystic Shrine, 5 ' after he had pined for some time in the
"Khardbdt", i.e., "The Tavern."
Here again 'Omar says: 516: IX. 6.
Tb^lr^
They brought me first from Tavern, stark and still,
To Mystic Shrine, and then a cup they fill ;
With wine in hand I call for broiled meat :
To serve me meet my heart they first would kill.
As regards the Tavern etiquette 'Omar says: On. 183.
VIII. 2.
C"-* ***A 0^ I j <jU*4 jtj C^* j^ ^^jlC I) ol)J^j x*j
il|>A/U
INTRODUCTION xv CXXXIX
I -- : - <-
I went to Tavern-door as some divine,
With flowing gown and cowl and girdled fine ;
The Wardeft scanned my face, and with disgust,
He threw my baggage out, and washed the shrine.
^Qn. 1059: VIII. 2. ^
Jll tfjL> tfjJfcU ^''IT Jl* tfjl*
Beware ye dally not with Love in vain,
Till ye could be its victims and be slain ;
This path's reserved for lofty hearted souls,
Beware ye trespass not this risky lane!
Qn. 998: VIII. ii.
* J^
Step not in Cavern save thro' Mystic Gate,
And Seek for none but love and Song and Mate ;
In hanc? His cup, on shoulder water-pot,
Just love and mind your own and never prate.
In the " Kharabat " or open assembly there was music.
The " Wine " of the Inner Circle, Maikhdna is defined by
'Omar as follows: Qn. 171: IX. 3. t
f
In Mystic Shrine, the Name is styled as Wine,
To love and be in trance I most incline ;
I am the soul of world in Holy shrine,
The world is body for my soul Divine.
The ideas in c Omarian quatrains are found in Sanal's
odes, expressed almost in the same words, for example:
i. (a) Sanai p. 10.
i. (b) O. K. qn. 603 VIII. i.
CXL INTRODUCTION xv
^ -
2. (a) SanSi p. 64.
j
2. (6) 'Omar Qn. 904: III. 17.
d
3. (a) Sanai p< 23.
c~^>y *' ^J" P 4jy j
3. (6) 'Omar: 390: IX. 68.
Some times we feel that Sana! in his odes is explaining
6 Omarian quatrains. (
4. (a) Sanai p. 12.
>" O^UlL f
4. (b) 'Omar Qn. 260: IX. 57.
5. (a) Sanai p. 27.
j. (6) 'Omar Qn, 35: II. 55
oi>> g^ jUj ^ i
6. (a) Sanai p. 52.
J ^J Sf y J- 2 * S-^^ C4J 4> 4i JjC J
6. (b) 'Omar Qn. 743: I. 46.
7. (a) 5anal Qasida 5 p. 40.
v_>jC ^/^l^AA ^a> C*>A j^j V J
J Jf ^v^ 0^ ^ c^-^ J^ ^-^1 O^J^ Oj>-
7. (fe) 'Omar Qn. 727: VIII. 125.
INTRODUCTION xv CXLI
* <
The readers will easily recognise c Omarian ideas in the
following verses of Sanai.
Sana! p. 71.
Sana! p. 85.
-0^ ^'.j; . f*j>. b\*r O
i ^ j ^ J
j j j o^ %*^L.J p A: <-ri
l+j\*
'
Here the readers will recognise a beautiful parody of the
famous 'Omarian Qn. No. 899: XL 59 Ai Sokhta'i.
r * i^ i T i
I ^ D ^> j S-* ' j c I
JJlj
U_>.^4 I J | <Cvuw*i ^ u^
Nizami Ganjawi [d. 596 H.] has described The " Khara-
bat" thus:
\
U o-i xxj w^-t j I ^^ I T
*5
j ^ J jr
CXLII INTRODUCTION xv
1 j;
u 4TLJ j- 4 ^ x* 5 U
j -^
Last night I sought the " Tavern " but had no guide
1 to lead,
I cried and shouted loud but none would care or
heed.
Perhaps the " Vintners " there had fallen deep in
sleep,
Perhaps my name and fame none happened there
to read.
So thus I moaned for hours as. hours past at night,
A " Reveller " peeped from window I got a chance
to plead !
* Said he : " All hail ! O Sir whom have you come
to seek?
To call untimely here, are you in urgent need?"
Said I : " Now open door !" Said he : " Silence avaunt !"
u To admit you at night has any one agreed?
This place is not a mosque which opens at your call,
So that you enter late and yet in ranks precede,
" This is a c Magi's Tavern ' and there are * Revel-
lers' here
" With ' Beauty ', c Wine ' and c Lights ' with
Sweets and Song and Reed,
" The Muslim, Brahmin, Christian, the Zartusht
and the Jew
" In ' Tavern ' you will find the man of every creed.
(C i
cc
INTRODUCTION xv CXLIII
> <
" And if you wish to profit with their discourses
here,
" Be dust of feet of all, so then you may succeed.
" How long would thou Nizami be knocking at
this door?
" O fool ! This love is fire which gives thee smoke
\. ' ' . ^ indeed"
From the above description, it would appear that in
Nizami Ganjawi's time the term " Khar ab at " was applied
to Sufi gatherings where seekers after the Truth, without
distinction of creeds discoursed. Poems were read and* sung.
" Khardbdt " was also termed " Dair-i-Fand" the place
of annihilation. Thus Ahli Shirazi [d. 942 H. 1535] in the
preface* to his compilation, called " Saqi Nama' " says as
follows:
[HSL.-MS. No. 817 Dawawm].
^.s U>
^ (^ j^ |
-o^d^ JUI jJU
iol jftui jT SL..JJ lr c
(J ^ > v^J ^ 0^. jU *^ J
Ahli Shirazi defines the Rindan-i Dair-i Fana, i.e.,
Revellers of the Tavern as Sufis, " Saqi " a seeker after Truth,
" Wine " the Knowledge. His collection of Saqi Nama' in
the above MS. contains 96 quatrains addressed to " Saqi "
which are found in the MSS. of 'Omarian quatrains. Various
poets have composed Saqi Namas in the form of Mathnawis
[See Bibliography IV item 40], but not in quatrains.
CXL1V INTRODUCTION xvi
xvi
ECHOES IN 'OMARIAN QUATRAINS OF EPIGRAMS AND
MAXIMS IN HITOPDESH (PANCHA TANTRA) AND
BHARTHIHARI'S SHATAKAS.
As noticed abov$ Sana! took 'Omar's wihe-qu^ trains in a
Mystic sense. There are many 'Omarian quatrains, purely
philosophic and didactic, free from afay scent of " Wine."
We have already noticed instances in Nasir Khusraw's poems
of sirfirlarity of thoughts and their mode of expression with
'Omar a similarity which led us fairly to conclude that
some 'Omarian quatrains were influenced by Nasir Khusraw's
poems. The same similarity is noticeable in pessimistic and
didactic maxims in Hitopdesh, (a redaction of Panchtantra),
and Bhartrihari's epigrams. Panchtantra versions were,
we know, translated in Pehlawi, Persian and Arabic before
'Omar. Bhartrihari is said to have lived in the first century
B.C. It is probable that his epigrams, which had a wide
currency, might have travelled into Persia. It is noteworthy
that line for line ideas and modes of expression are identical.
Here are some examples: * *
i . Hitopdesh :
7ft S fr ffTcrera ^zrfgcT: TT: I
sfl H i < y^TRiT II
'Omar: 115: VII. 17.
LJ* J
A faithful alien as a kin I take,
A faithless kin is foe I would forsake ;
A poison acts as nectar, saves our life,
A morsel not digested kills as snake.
2. Hitopdesh:
'Omar: 159: VII. i.
INTRODUCTION xvi CXLV
i
In sleep I was A sage then told me so,
" In darkness fruit of bliss will never grow ;
Arise and fight with Death, avoid his blow
Ere long ye sleep within The Pit below.
3. Hitopdesh:
'Omar: 283: II. 54.
Beware ! the Time is raising great uproar ;
His flourishing sword is sharp besmeared with gore.
The kissing comfit which a siren gives
Is soaked in poison, eats you in the core.
4. Hitopdesh :
cf ff[
'Omar: 28^ IV. 34.
o
Jl J^ -V J
What hope this fatal Inn hath for the wise?
And why he hankers after annas pies?
For when he hoards, and thinks of settling down,
His hand is pulled by death with "Hie arise!"
5. Hitopdesh :
r: 11
'Omar: 45: VII. 14.
The Day your acts and thoughts are weighed indeed,
They know your worth, and thus you will be fee'd.
Acquire some merits be in saintly folds,
For as your merits even so your meed.
CXLVI INTRODUCTION xvi
<
The qualities acquired by Man adhere to his self and
always remain.
The same idea is beautifully developed by 'Omar in qns.
V. 1 8 to V. 23.
6. Hitopdesh :
'Omar: 499: II. 16.
J u^ ^>ktfjlpi>* j*f* 4 *'
jr )* ^liJljj^ ^Aj5C" i yo
My grief prolongs, I find it nev'r allays,
Your lot is swinging now in higher sways; *
Rely ye not on Time, for under veil,
A thousand tricks he juggles as he plays.
7. Hitopdesh :
'Omar : 2 1 : IV. 36.
L* J^l^ ^ j ^j 31 j ^*L; O J
U J^ JJ|
We halt on earth a whilom in our course,
And lo I we gather naught but plague and sores ;
Alas I not one in hundred doubts is solved,
We go with heavy hearts and deep remorse.
8. Hitopdesh:
The Sanskrit epigram was spoken by a bird on the scene of
battle after the Great War ended.
^ TcTT: <jfaflHii: ti^qwqi^ii: I
u
( Omar: 645: IV. 28.
10
$&<T $f ^l^
*f All; 1ST j \~>
_ INTRODUCTION xvx _ CXLVII
I saw a quail amidst the battlefield,
It nestled safe beneath a broken shield ;
It spake to .royal skulls in great disdain:
" Where is the pomp ye wield, what is the yield?"
9. Hitopdesh :
'Omar: 284: IV. 46.
J o j
AlAs ! this buxom body is but frail,
This Dome and Candle are a fairy tale ;
When life and death are playing tug-of-war,
The rope, our breath, would snap at last and fail.
10. HitopUesh:
'Omar: 618: VII. 141.
jL'l jU. ^1 c^JcujLJ JJ^^ jLi
UT
Thou wert devoid of waking, hunger, sleep,
Four el'ments gave their stores for thee to keep ;
But each will wrest from thee what once it gave,
Denuded thus they cast thee in the deep.
ii. Hitopdesh:
'Omar: 93-a: II. 57.
The first, the second, third they sneak away
These urchin days of life as wind in play.
CXLVIII INTRODUCTION xvi
12. Hit 5 p desk:
f Omar\ 653-a: XII. 30.
I censured thus my heart : " Thou heathen knave !
Think of the Death, and never misbehave."
I felt so stupefied with heart's retort:
" When I was born I died and found my grave."
13. Bhartrihan:
'Omar: 659: V. i.
Such graceful cup ! its praise the Wisdom sings,
And thereon all His love and 'grace He brings;
But then this Potter of the world would make
Such graceful cups which soon on ground he flings.
14. Bhartrihari:
S'F'fH^f
'Omar: 379: IX. 184.
j ^jj
I thought my heart had caught His lovely glow,
I thought His secrets were as what I trow,
But now with wisdom's eyes I scan myself
And see that know I naught for aught I know.
INTRODUCTION ' xvi CXLIX
15. Bhartrihari:
C: II
* "
'Omar 9 : 69: Vl. i. ' '
jl
From door to corner we should run the course,
With good or bad of time we bear of course ;
Where Time and Fate are mates and die is cast
'Then heads or tails, 'tis we who march perforce !
1 6. Bhartrihari:
T
'Omar: 714: II. 13.*
JJ xrA^i d^ 3*+* j*
Lr
Alas ! without a gain we all are worn,
And by this Wheel of Time are tossed and torn ;
Before a wink of time we cease to see,
Our greed not ended, but we end and mourn.
17. Bhartrihari:
: H^lTdl:
'Omar: 649: IV. 5.
o
CL INTRODUCTION xvi
>
My youth has passed and all its pomp in haste,
The grapes are sour and yet I long to taste ;
My stature's bent, Ah! what a pliant Bow,
And chorded by the staff I drag to waste !
1 8. Bhartrihari:
rf ^ ftrcftr fafsrecrf CRT:
'Omar: 916: Vl^I. 45.
>Tjjf ^ji^k
d jJlc jT^ JL Jw? JL
Suppose ye sway the world, what do ye score?
And what if words rehearse your praises more?
Suppose ye lived in pleasure hundred years
And hundred more, at last what do ye store ?
19. Bhartrihari:
S fq"
'Omar: 335: VI. 12.
* J j>l c*^ **! jloj^^i. ^j-J ojT jTj J? j jl
The Fate will not correct what once she writes,
And more than what is doled no grain alights ;
Beware of bleeding heart with sordid cares,
For cares will cast thy heart in wretched plights.
20. Bhartrihari :
rl^H)W|
INTRODUCTION xvi CLI
*i
'Omar: 112: IV. 12.
I toured from door to valleys round and round,
Ths only thing I wanted never found ;
And'cross with times, if I* could seek* His grace
'Twas when in. woes I felt as ever bound.
The above are only a few instances out of many. I have
shown in the preface of my Marathi translation of 'Omar
Khayyam's quatrains, the similarity of thought in Narada
Bhakti Sutra (Aphorisms on Mysticism) and 'Omarian Mystic
quatrains. Space prevents my dealing with this question in
detail here. As mysticism is the birthright of humanity, the
same thoughts are likely to be revealed to all mystics. But
when same thoughts are expressed in the same mode, as in
the casa of the epigrams of Panchatantra and Bhartrihari there
is some reason to infer that 'Omar may have had access to
their translations either in Arabic or in Persian literature.
GUI INTRODUCTION xra
xvn.
TRANSLATIONS OF 'OMARIAN QUATRAINS.
The allegorical expression of Mystic ideas was no innova-
tion of 'Omar. The Muse served the Mystic Wine to the Sufis
before Bayazid Bustami. Thus D^ra Shikph in c hiS " Shat-
tahat " a collection of Rare Sufi sayings compiled ifc 1062 H.
[H.S.L. 52/180] quotes Bayazid as follows:
Translation :
<
" Ba Yazid Bustami, a sage free from any blemish has
said: * *
The seed of the Vine of Knowledge was sown in earth dur-
ing the time of Adam, it sprouted in Noah's time, blossomed
in Abraham's time, bore grape in the time of Moses and was
drawn into Pure Wine in the time of the Leader of both
Worlds and the Essence of Being, Muhammad Mustafa (Peace
be on Him, etc ! ) . The Revellers who follow his creed have
drunk Pure Wine by Jars and have lost their Self."
'Omar adopted the same allegorical expression which pre-
vailed in his time. Some of his quatrains extolled the Khara-
bat, and he was nicknamed " Kharabafi" (Taverner).
But by " wine " he meant something else and not the " juice of
grape," as will be seen from the following quatrain.
Qn. 3: VIII. 137.
U*T j IT jU
No smoke is there of fires we kindle here
No gain is there from goods we bundle here
They call me " Taverner, a Ruin-wreck "
No ruin there is seen ; they swindle here.
INTRODUCTION XVH CLIII
^ , ^
By tradition his quatrains have been generally treated as
Mystic in the East. Thus Raja Makkhanlal of Hyderabad,
Deccan, in the preface to his Urdu translation of 330 'Omarian
quatrains, done in 1260 H. (1818), [HSL. MS. No. 850-
17770] speaks of c Omar as a Sufi Saint.
In EuVope, Joseph vonr Hammer Purgstall (1818) gave in
German 25 qns., Garain de Tacey (1857)* in French 10 qns.,
Prof. Cowell (1858) in English 30 qns. J. B. Nicolas in his
Persian-French edition* (Paris 1867) of 464 qns. opined that
'Omar Khayyam's wine should be taken in a mystic s^nse.
Fitzgerald, who in his first anonymous 75 quatrains ( 1859)
showed 'Omar as a material epicurean, later in the preface
to the second edition of 1 10 qns. ( 1868) , leaves to the readers
the opticn to interpret the quatrains in a mystic or material
sense, and was content to believe that " the wine 'Omar celeb-
rates is simply the juice of Grape, he bragged more of it than
he drank it." Fitzgerald's last and authorised edition contains
101 quatrains. Haron Allen after a careful study of Fitz-
gerald's quatrain* came to the following conclusion:
" Out of Fitzgerald's quatrains forty-nine are fairful and
beautiful paraphrases of single quatrains to be found in the
Ousley or Calcutta MSS..or both. Forty-four are traceable
to more than one quatrain, any may be termed composite quat-
rains. Two are inspired by quatrains found by Fitzgerald
only in Nicolas' Text. Two are reflecting the whole spirit
of the original poem. Two are traceable exclusively to the
influence of Mantiq ut Tair of Farid ud Dm 'Attar. Two
quatrains primarily inspired by 'Omar, were influenced by the
odes of Hafiz."
Whinfield, who has given us a Text of 'Omarian quatrains
arranged alphabetically in Persian, with their translation in
English verse, says in his later book on the same subject
[Quatrains of 'Omar Khayyam, London 1920]:
" In his quatrains we constantly come across recognitions
of the limitations of Science, of its inability to fathom the
beginning and end of Kosmos It is absured to charge
'Omar with Materialism (p. vii) . . . . 'Omar's revolt was
only Against what he regarded as the excrescences and mis-
conceptions of religion. At bottom he was essentially relig-
ious (p. xiv) . . . . A man who passed a life of study and had
CUV INTRODUCTION . xvn
-* <
mastered all the theology, and the philosophy and Science of
the time, could hardly have been the mere sot, which a hasty
reading of his bacchanalian effusions might, lead one to sup-
pose ( p. xv. ) .... Some times he uses language which would
imply entire concurrence with the rest of the Sufi doctrine
namely the spiritual intuition, the ecstasy and communion of
the Soul with the One. [p. xx.].V
Out of other varying opinions, I quote one more. Richard
Le Gallienne, who paraphrased in English verse the quatrains
of 'Omar Khayyam from several literal prose translations and
thus 'composed his " Yellow Rose " from 'Omar's wine-scented
Rose petals, says, " 'Omar is always ready to curse God with
one cup and love Him with the next." .... " That 'Omar
some times made use of wine and women as symbols of his
mystical philosophy is doubtless true ; but that he more often
made a simple use of them is happily still more certain ( ? ! ) ,
for 'Omar was, emphatically, a poet who found his ideal in
the real."
Richard Le Gallienne defines " Wine " as follows in his
qn. 239:
" True wine has many meanings more the*! wine,
True wine will even warn us against wine
Any intoxication of the Soul,
Yea ! or the senses, is the Angel Wine."
So the question still remained as to in which sense we
should interpret " wine " in a particular quatrain.
The diversity of opinions hinges not only on the interpreta-
tion of " Wine," but also on the sequence of quatrains adopted
by the translators. A subjectional arrangement was neces-
sary, and was attempted at since 867 H. (1462). Thus Yar
Ahmad Tabriz! divides his selection into ten sections, but in
none of the MSS. of his compilation the sections have been
marked except in the case of MS. Sd., which are as follows:
1. Praise of God and Prayers qns. 1-25.
2. Philosophical questions and objections qns. 26-76.
3. Didactic and, those related therewith qns. 77-133.
4. Contentment under Present condition of World and
Times qns. 134-163.
5. Wine and Lyrical qns. 164-334.
INTRODUCTION xvii CLV
-* ^
6. The seasons and those connected therewith qns.
335-337-
7. Wit and Humour qns. 338-340.
8. Gift quatrains on reading of Roshnai Nama* of Nasir
Khusraw qns. 341-343.
9. Drunkenness and Satires qn. 344-363.
10. Ten stories and occasional qns. 364-373.
Whinfield divides, his translation of 395 qns. into 7 sec'-
tions: [Quatrains of 'Omar Khayyam London 1920].
I Complaints (1-85); II Sceptical and Rebellious (86-
129) ; III Carpe Diem (130-207) ; IV Mystical and Religious
(208-295); V Love Poems; (296-318); VI Satires
(3 I 9"344) J VII Didactic and Gnomic (345-395).
MS. Hd. arranges 575 qns. into 32 Subjects, MS. PC. gives
Kuza' Nama', and MS. Hz. Sdqi Nama? of 'Omarian quatrains
compiled by AhK Shirazi as separate from other quatrains.
We cannot ignore the fact that a majority of c Omarian quat-
rains are free from any craving for or praise of wine. The
best way to understand him is to separate the latter, and
classify the -whole lot according to the Predicate, the Subject,
the Mood and general trend of the quatrain. The task is not
easy, but I submit the itsult of my attempts.
Among quatrains free from any craving for or praise of
wine, first there are those addressed to God, which
naturally fall into two classes according to the Mood* viz.,
Praise (chapter I) and Prayers, (chapter XI) ; Pessimistic
Philosophic reflections on the Wheel of Time, (chapter
II) Death and Decay (chapter IV), Matter and Form
(chapter V) and Fate (chapter VI) fall into separate classes.*
Injunctions in the Imperative Mood are Didactic for the
chastening of the seeker after God (chapter VII) . Quatrains
which begin with the words " Anan ki" (Those that) are
satires on the people of his time holding certain creeds ; quat-
rains containing the words " Goyand" (They say), " Ai
an ki " (O ! you that say) , etc., intend to refute certain notions
advanced by men of his time; quatrains containing words
" Mayem" and the like are reflexions on poet's experiences ;
all these fall into the class of Personal and Polemic (chapter
X). As regards the quatrains with a craving for or praise
of " Wine, 5 ' quatrain 240 X. 38 gives us a clue that they were
sung in three assemblies.
CLVI INTRODUCTION xvii
I *
0U* ^
If wine I shun, ill-bred as boor I go,
By drinking oft in world would slander grow ;
A prince or sage or saint should, drink his wine,- ,
If thou be none of three, 'tis 'deadly fbe ! < .
, We should not forget that 'Omar, in his early years, was
a Nadim to King Malik Shah. Quatrain 1034: III. i
addressed to the King speaks of a garden party on the occas-
ion of ''Id Festival. Such quatrains, therefore, as speak about
the Nowroz Festival, the 'Id after the Ramadan, and the
beauties of the Garden and Spring have been taken to
chapter III Youth. Quatrains which seemed to me to pertain
to the Open Assemblies and the Inner Circle of the Sufis and
Philosophers have been taken under chapter VIII the Tavern
(Kharabat) and Chapter IX the Mystic Shrine (Mai
Khana') respectively. The points of distinction between
the two have already been noticed in Section xv above.
Under Kharabat there are many quatrains addressed to the
Saqi, an advanced soul, for "dispensing " Wine " i.e., a
Trance or Initiation or some advice.
The result of the above classification is as follows:
No. of qns.
I. Praise of God . . . . 59
JI. The Wheel of Time . . . . 62
III. The Youth (Lyrical) . . . . 66
IV. Decay and Death . . . . . . 60
V. The Clay and Cup (Matter and Form) . . 37
VI. The Fate . . . . . . 22
VII. The Chastening . . . . 193
VIII. The Kharabat (Tavern Open Sufi
assembly) . . . . . . 138
IX. The Maikhana* (Mystic Shrine) . . 186
X. Personal and Polemic . . . . 167
XI. Prayers . . . . 59
XII. Miscellaneous . . . . 47
Total . . 1096
The Miscellaneous Chapter includes quatrains which have
so far not appeared in any published text.
INTRODUCTION xvn GLVII
'Omar has applied the word " Wine " to various objects.
In some places he actually mentions the object. Thus:
( i ) The Wine of Grief Qn. 840 : II. 27.
,
" My eyes are flowing cups for fancy fries
And heart's a jat of blood for what's a lie "
(2) The Wine of Existence Qn. 417: II. 62.
Jjl JL,
>
Khayyam, who pitched his tent on top spheres,
And closed the doors for speech, his lips and ears ;
A*bubble of Wine was he in Being's cup
Countless Khayyams Eternal Saqi clears,
(3) Grape Juice, and Pious Pride, Qn. 866: II. 61
'Tis better we should reel with smell of Wine
Than strut with pious pride and sell His name
(4) The Wine of Life: Qn. 557: IV. 18.
In feast of life they drank the Wine with me
A round or two before me they are done !
(5) The Wine of Ignorance (Jahl) Qn. 962: VII.
109.
IT
How long you rave in ignorance, O Mind!"
(6) The Wine of Knowledge (Ma c rifat) Qn. 299:
VII. 114.
" When He reveals His face to servants' meek,
They forget all and Him alone they seek "
CLVII1 INTRODUCTION xvu
Qri. 214: VIII. 51.
(7) 77i* Win* /rorn f/ie Sufi Fount Qn. 963: III. 66.
" Go after Prophet drink a cup of mead
From Fount dispensed by Murteda the Guide.
In Chapter VIII Khar ab at, (The Tavern) there are many
quatrains, craving for Wine, addressed to the Saqi the
Dispenser of " Wine," an advanced Soul or Guide. And
Wine is defined as " Pure Wine " (Mai Nab y Bdda-i-ndb,
Sharab-i nab}> Lucent Wine (Mai la'l, Bdda-i-lal), often com-
pared to Ruby, Emerald, Pearl.
u
We must bear one fact in mind, i.e., the " Wine " in
the " Kharabat " was not easily procurable, or procured as
if it were a mere variety of the juice of grape. The c . seeker
craved for it from the Saqi, and until he was wholly purged
of all his baser self, he was not admitted to tlje Mai Khana'.
In the Mai Khana', the Guide offers the Holy Grace to the
seeker and invites him to partake it. Khayy^fir has defined
"Wine" in Qn. 171: IX. 3.
In Mystic Shrine the Name is styled as Wine,
To Love and be in trance I most incline ;
J am the Soul of World in Holy Shrine
The world is body for my Soul Divine.
In another place he defines it thus: Qn. 930: IX. 186.
c?j>- ^ j j j *jj
Now Man's the Chalice, there the Soul is Wine,
And heart with lute is singing songs divine ;
Khayyam! The Man of clay is Chinese lamp,
A flimsy film, through which His Light can shine.
My venerable teacher in the Nizam College, the late Prof.
Muhammad 'Abdul 'Ali Wala, a scholar of great repute used
to recite the following quatrain as a key to many 'Omarian
quatrains. 57 : IX. 56.
INTRODUCTION xvn CLIX
^l li JJ|
Ruby hails from other heights of old
This pearl unique would other rays unfold
Tho'-f and thou may guess for this and that
A tale of love in other words is told.
Thus when 'Omar spoke of " The Ruby " or " The Ruby
Wine " or " Wine " he meant Love Divine in many quatrains.
See quatrains which follow IX. 56.
In another place qn. 402 : IX. 36. 'Omar speaks " Love "
as being the " Key " to open the Treasure of Gems of Hidden
Secrets.
Eternal Ire had drawn me first on board,
He taught me first to Love. On Love I pored,
He made my chip oJ heart a brazen key
Which prizes open gems from Secret Hoard.
IX, 36.
In polemic quatrains 'Omar has served his " Wine " to
his foes so as to confound them ! Such quatrains are cryptic ;
'Omar means right while his adversaries may judge him
wrong.
14: X. 41.
\s ci vL
I wield a Sword, an answer Sharp utmost
With this I conquer all who taunt and boast ;
A broiling heart my foe has for my meat,
His skull is full of rum So rum my toast.
CLX INTRODUCTION xvn
9 : x - 43-
O Rector ! Grant a boon I beg of thee :
Suspend thy speech, let God look after me,
My path is right, but setst thou perverse, '
Ah! heal thy eyes, avaunt! and set me free.
760: X. 70.
"
The world's a cipher Here's a cipher mine
I only think of love and lucid Wine,
They say, " May He avert thee from thy Wine,"
He won't and if He would, then I resign.
Man na kunam " in the fourth line rightly interpreted
means " man yad na kunam" i.e., I will refrain from think-
ing of love and lucid wine, but an adverse critic is apt to
interpret that c Omar will disobey God's command !
The following quatrain is a rebuke to a person who had
perhaps gone drunk in the presence of 'Omar.
1044: X. 123.
J cM* jr.
Could you but find a cask of Wine somewhere,
Then drink you may at every public fair,
For he who thus behaves would never care
For whiskers which you rear or beard I wear !
The following is a sample of 'Omar's joke:
776: X. 100.
I said, " I would not drink red wine again,
'Tis blood of Vine from murders I refrain "
The Rector said, " You say this by His word!"
I said, " I joked, for ever I abstain!"
INTRODUCTION^ " xyii CLXI
*t - '^ - - ' H
The object of translation is to convey the ideas of the
original into another language. One may translate, from one
language into another, History, Geography, Physics, Che-
mistry and the like, by retaining the same or adopting a
similar -terminology. But the translation of works dealing
with Religion, Philosophy, Psychology and the like is not so
easy. Translation of Poeh^s dealing with mystic experiences
is still more difficult. In translating Persian Poetry into Eng-
lish one has to be careful, because the Persian Poetry uses
a special terminology which is not in vogue in English. It is
incorrect to translate " Mai " and " Eada y " as merely
xt Wine " and " Whisky " when the Poet does not mean so.
< I have attempted to translate the ideas conveyed in the
quatrains as closely as possible. It is for the readers to judge
Kow far I have succeeded in my attempts.
CLXI1 INTRODUCTION xvm
xvm.
WANDERING QUATRAINS OR VAGRANTS : f RESEARCHES OF
DR. ZHUKOVSKI, DR. CHRISTENSEN, DR. ROSEN AND
DR. REMPIS.
Dr. ^hukovski: Out of 456 quatrains in the Text of
J. ft Nicolas (Paris, 1867), Zhukovski found 82 ascribed
elsewhere to other various poets. These he called " wander-
ing quatrains " and surmised that the differences of opinion re-
garding 'Omar Khayyam are not to be traced to c Omar him-
self but to the collection of what we call his quatrains, which
is given to us in rare MSS. and numerous oriental and
occidental editions [Al Muzaftaria, St. Petersberg, 1897.
E. D. Ross, JRAS., 1898].
Dr. Christensen: Some Western Orientalists were
inclined to think all such " Wandering qilatrains " (which
I call "vagrants") as "Spurious" ThusJQr, Christensen
says {Critical Studies in the Ruba'iyat of 'Umar-i Khayyam.
KOBENHAVN ( 1927) ]. " In my book ' Researches Sur les
Rubd'iydt de 'Omar Khayyam' [Heidelberg, 1904], I re-
examined the question, I added a series of "wandering
quatrains to those enumerated by Zhukovski making the
nurtiber amount to 101, (Note: Later on I have found seven
more), I considered it most likely that either all or the
greater part of these ' wandering quatrains * were not com-
posed by c Umar, the copyers being inclined to increase the
collection going in the name of that ruba'iyat ' par excellence y
by inserting quatrains taken from everywhere." He further
said " Only twelve quatrains, in which the name of the poet
is mentioned could be considered as probably genuine, such
verses being less liable to wander. 4 '
Dr. Fr. Rosen: In the preface to a new text of *Omar
Khayyam's quatrains, Dr. Fr. Rosen has hit it home that a
"wandering quatrain" cannot be rejected as spurious be-
cause it is equally likely that it may have been wrongly copied
into the collection of other poets. Thus two quatrains (76:
III. 63, and 525: X. 112) which were found by Zhukovski in
the poems of Talib-i AmuH (d. 1004 H., 1695) wcre already
recorded as 'Omarian two centuries earlier in MS. BDa.
F*
INTRODUCTION xvra CLXIIt
> *'
written in 865 H. (1460); out of 16 quatrains found by
Zhukovski as " wandering " in the poems of Hafiz only two
were found in a Diwan of Hafiz dated 1639, and none at all in
a Diwan dated 1500. Similarly the " wandering quatrains "
traced by Zhukovski in the later texts of RumI were not found
in the earlier texts of that poet. Dr. Fr. Rosen opined that five
Arabic Qita's quoted by Qifti and Shahrzurl in their notices
regarding * c Omar Khayyam and the following 23 quatrains
may be taken as the basis for determining 'Omarian Philo-
sophy.
6 qns. with Khayyam's name:
121 : X. 77, 150: IV. Go, 151: XL 58, 152: X. 167,
661: VIII. 138, 687: VI. 22.
2 qns. quoted by Najm ud Din Razi in Mir sad ul 'I bad:
181: II. i, 153: V. 15.
2 qns. quoted in the Persian version of Shahrzuri's Tarikh-i
Hukamd :
506: X. 76,378: VIII. 10.
2 qns. quoted J$ Firdaus ut Tawarikh:
276: V. 22, and 66cj: X. 164.
ii qns. out of 13 quoted by Badr-i Jajarmi in his anthology
Munis ul Ahrdr.
477: VII. 133, 400: VII. 38, 636: IX. 116, 748: X.* 4 6,
134: III. 33, 977: V. 31, 561: VII. 138, 87-a: II. 7,
611: X. 109, 877: II. 53, 949: VII. 143.
Dr. Christensen: Dr. Christensen took up the question
again in his ' Critical Studies in the Rubcfiyat of Umar-i
Khayyam,' and devised a test to consider a quatrain as
genuine. He selected 16 MSS., conceived them into 18 units
according to the arrangement or its want, the readings and
the stock of quatrains, and placed them into 5 groups:
Group A- 1. i: BNa.
A-2. 6: BNb., Ra., BDa., BNd(a). CALc. II., BNc.
A- 3 .-i:BNd(b).,
B. 9: BDb., CALc. I., BERa., BMc., MA., BMa. ?
BMb., BNc., Rb.
C. i: Re.
csacir INTRODUCTION 1
In his. opinion. " a quatrain is. genuine if jt is found:
( i ) in at least five texts of Group B or four in cass
of thosfe rhyming in letters which are wholly or
partially, unrepresented in BERa. and MA.,
and
(2) in two texts of group A>2 plus BNa., or'BNd(b).
or *Re. ; or in one text of group A-z plus two
texts out of BNa., BNd^b).; and Re. or four
texts of group A-2."
In brief he considers a quatrain as genuine if it is found
in five., or four texts of group B and three or four other texts.
Out of 1213 quatrains which he found in the above texts he
obtained 121 quatrains which satisfied his conditions, so he
says': u By so doing we obtain a collection of 121 quatrains.
Of course it is possible and even likely that there are genuine
quatrains, : among those not included in this collection, but a
line must be drawn somewhere, and I do not think k safe to
go below the indicated minimum. I consider as decidedly
spurious all quatrains which occur only in one of our texts,
even if they are found in the collection of Nicolas, Whinfield
and the Lucknow edition and other modern pnftted or litho-
graphed texts."
Out of 121 selected by Dr. Christensen we find that
33 per cent, or 40 quatrains given below are vagrants.
Vagrants found in 1 2 1 quatrains selected by Dr. Christensen
o "- (Cr.=Christensen Selection).
(1) Cr. 4: 507: X. 85, (2) Cr. 10: 305: III. 43, (3) Cr. 12: 334: VIII. 73,
(4) Cr. 14: 438: IX. 9, (5) Cr. 17; 477; VII. 133, (6) Cr. 18: 999: X. 90,
(7) Cr. 23:^ 103: III. & (8) Cr. 24: 717: II. 29, (9) Cr. 26: 718: III. 54,
(10) Cr. 27: 949: VII. 143. (11) Cr. 30: 425: IX. 177, (12) Cr. 34: 1039: II. 25,
.(13) Cr. 35: 877: II. 53, (14) Cr. 37: 93-a: II. 57, (15) Cr. 38: 89: V. 19,
(1'6) Cr. 40: 749: X. 158, (17) Cr. 41: 30: IX. 12. (18) Cr. 42: 533: IX. 108,
(19) Cr. 44: 53: IV. 25, (20) Cr. 50: 16: IX. 93, (21) Cr. 58: 242: VII. 171,
(22) Cr? 70: 386: IX. 67, (23) Cr. 72: 628: IX. 89, (24) Cr. 77: 125: V. 16,
(25) Cr. 78: 79: II. 37, (26) Cr. 81: 277: V. 20. (27) Cr. 82: 131: VII. 53,
(28) Cr. 83: 282: II. 47, (29) Cr. 84: 261: IX. 64, (30) Cr. 85: 153: V. 15.
(34) C. 86: 119^ II. 48; (32) Cr. 89: 60: III. 34, (33) Cr. 92: 255: XI. 38,
(34) Cr. 93: 295: VII. 55. (35) Cr. 97: 359: VIU. 99,(36) Cr. 104: 629: XI. 28,
(37) Cr. 108: 812: X. 131, (38) Cr. 110: 818: VII. 144, (39) Cr. 114: 870: II. 9.
: (4Q) Cr. 115.: Q69: IV. 27.
The poet and the place of vagrancy in each case is indicated
in the concordance of the respective quatrain.: ;Thii$ we find
INTRODUCTION xvm CLXV
that this * mechanical " test as Dr. Ghristensen terms it, ex-
clude$ some genuine quatrains but admits a good number of
vagrants as genuine: . y
Dr. C. H. Rempis : Another test is evolved by
Dr. C. H. Rempis in his work " 'Omar Chajjdm und Seine
Vierzeiler" [Tubingen, 1935]. He assigns marks to each
quatrain jts> it appears in MSS. of various dates.
1. ist century after 'Omar's demise (1122-1220). 4 marks.
2. 2nd do (1221-1315). 3
3. 3rd do (1316-1410). 2
4. _4th . do (1411-1505). i . ,
5. 5th do (1506-1600).
After adding the marks each quatrain thus obtains, he takes as
genuine a quatrain with 3^ marks or more. Translation of
2 55 quatrains selected by him appears in the above work. We
find that he has relaxed this test in the case of the following
47^ quatrains, evidently because he considers them 'Omarian
in spirit v
Rempis Nos.^3, 14, 15, 22, 58, 61, 65, 68, 69, 75, 79, 84,
96, 97, ioiV*ii4, 116, 123, 126, 127, 131, 133, 134,
145, 146, 147, 183, j88, 204, 205, -207, 209, -2i&,
217, 218, 224, 226, 229, 238, 239, 243, 244, 245,
247, 248, 254, 255. Of the above Nos. 133, 239 and 248
appear in a single MS. and must therefore be treated as
" unknown." We further find that the following 94 quatfeins
or 37 per cent, of this selection are vagrants.
94 Vagrants among 255 qns. Selected and translated by
Dr. Rempis.
(R.=Rempis).
(1) R. 1: 93-a: II. 57, (2) R. 2: 342: IV. 3, (3) R. 3: 561: 138,
(4) R. 5: 277: V. 20, (5) R. 6: 147: V. 23, (6) R. 7: 276: V. 22.
(7) R. 8: 119: II. 48, (8) R. 9: 89: V. 19, (9) R. 11. 871: V. 6,
(10) R. 13: 414: V. 7, (11) R. 15: 322: X. 23, (12) R. 16: 557: IV. 18,
(13) R. 17: 714: II. 13, (14) R. 23: 90: IV. 33, (15) R. 24: 53: IV. 25,
(16) R. 28: 575: VII. 62, (17) R. 29: 718: III. 54, (18) R. 30: 359: VIII. 99,
(19) R. 31: 295: VII. 55, (20) R. 36: 334: VIII. 73, (21) R. 51: 126: VII. 19,
<22) R. 57: 877: II. 53, (23) R. 61: 875: VI. 19, (24) R. 63: 1008: VII. 50,
(25) R. 64: 283: II. 54, (26) R. 65: 130: VII. 169, (27) R. 68: 79: II. 37,
(28) R. 70: 176: VII. 153, (29) R. 72: 379: IX. 184. (30) R. 77; 688: IV. 41,
J(3I> R'. 79: 818: VII. 144, (32) R. 80: 493: X. 9, (33) R. 81: 242: VII. 171,
(34). R. 83: 717: II f 29, (35) R. 88: 153: V. T5, (36) R. 89: 870: II. 9,
GLXVI INTRODUCTION xvni
* *
(37) R. 90: 1039: II. 25. (38) R. 96: 619: XL 7, (39) R. 100: 887: XI. 37.
(40) R. 101: 724: XL 14. (41) R. 102: 255: XL 38, (42) R. 104: 46: VIII. 9.
(43) R. 107: 507: X. 85, (44) R. 109: 511: X. 95. (45) R. 111: 812: X. 131.
(46) R. 114: 783: X. 62. (47) R. 116: 928: VIII. 121. (48> R. 126: 857: X. 6,
(49) R. 127: 321: X. 24. (50) R. 128: 327: X. 18. (51) R. 131: 488: X. 13,
(52) R. 134: 320: X. 25, * (53) R. 136: 49: VII. 28, (54) R. 141: 780: X. 133,
(55) R. 143: 663: V. 33. (56) R. 149: 125: V. 16. (57) R. 150:. 506: X. 76.
(58) R. 156: 60: III. 34, (59) R. 159: 999: ,X. 90. (6Q) R. 160 f : 617: III. 31.
(61) R. 163: 16: IX 93/ (62) R. 164:' 103: III. 23, (63) R. 166*: 76: III. 63,
(64) R. 167: 131: VII. 53. (65) R. 168: 289: III 55. (66) R. 169: 305: III. 43,
(67) R. 172: 949: VII. 143. (68) R. 174: 370: VII. 133. (69) R. 175: 483: IX. 104,
(70) R. 181': 583: IX. 144, (71) R. 183: 448: III. 38, (72) R. 185: 386: IX. 67,
(73) A. 189: 533: IX. 108. (74) R. 190: 563: VIII. 26. (75) R. 199: 261: IX. 64,
(76) R. 206: 749: X. 158. (77) R. 210: 504: X. 157. (78) R. 214: 629: XL 28,
(79) R. 216: 642: XL 42. '(83) R. 217: 816: XL 53. (81) R. 218: 920: XL 17.
(82) R. 219: 676: XL 55. (83) R. 220: 873: XL 12. (84) R. 221 : 313: X. 146.
(85) R. 222: 338: I. 30. (86) R. 224: 988: VII. 123, (87) R. 233: 8^1: VII. 155,
(88) R. 235: 852: VII. 46, (89) R. 241: 656: VII. 66, (90) R. 242: 450: VII. 14,
(91) R. 243: 260: IX. 57. (92) R. 244: 68: VII. 161, (93) R. 250: 282: II. 47,
(94) R. 252: 150: IV. 60.
The total number of quatrains which satisfy the above test
has been stated to be 704 instead of 255 ^vhich had been
selected for translation [p. 84 Beitrdge zur Khayyam Fors-
chung]. I find that out of these 704 quatrain* no less than
257 or 37 per cent, are vagrants. It is thus clear that these
tests neither eliminate the vagrants rior reduce their percentage
at best they are arbitrary tests to consider even the vagrants
as genuine.
The number of vagrants goes on increasing as we examine
the Bayades, Anthologies and modern editions of other poets.
Zhukovski found 82, Dr. Christensen added 26 more bringing
the total to 108. Sayyid Sulaiman Nadwi and other scholars
noticed some more. Dr. Rempis in his Beitrage zur Khayyam
Forschung records 239 vagrants including those found by pre-
vious scholars. I have marked 521 vagrants among the
* c known " and 235 among the " unknown " quatrains. Others
may doubtless find more!
One reason why the 'Omarian quatrains were mixed with
those of other poets is that, being considered par excellence,
they were taken as objects of parodies, echoes and replies by
subsequent poets. The poet 'All RumI d. 1008 H. (1593),
has given (MS. Az.) 53 'Omarian quatrains and thereunder
parodies composed by him. In the Diwans of other poets also
we may at times find a 'Omarian quatrain and thereunder its
parody by the poet. Thus kulliat Khaqani [MSS. SMHL.
INTRODUCTION xvin CLXVII
^ i.
No. 55 and 73] has the famous 'Omarian quatrain 292:
IV. 45:
Bingar & jihdn chi tarf barbastam hech>
and thereunder Khaqani's parody:
Hech ast wajud u zindagdrii hama' hech.
Such parodies are liable to be treated as cases of vagrancy.
For instance Dr.* Rempis in* his Beitrdge %ur Khayyam
Forschung (p. 132, item 2) treats as vagrant in Sarmad the
'Omarian quatrain 1 1 :* IX. 2 :
Bdz d bdz d har dnchi hasti bdz a.
But Sarmad's quatrain (No. 13, Delhi Edition 1901) runs
Bdz d bdz d & fikhr-i bdtil bdz d.
and is thus a parody of the 'Omarian quatrain. There are
thus chances that among the so-called vagrants, which have
been reported by scholars, we may, on closer examination, find
some parodies or variations of 'Omarian quatrains and not
actual vagrants. I have noted in the concordances some inst-
ances of parodies and variations of 'Omarian quatrains found
in anthologies and Tadhkirds ascribed to other poets by ab-
breviations: par.=parody, t>ar.=variation.
."* '*
CLXVIII INTRODUCTION xix
XIX.
THE SOURCES OF THE QUATRAIN^ AND THEIR ANALYSIS.
The Hyderabad Edition (Hw.) of 1893 by Atfuhammad
rFaiyyad ud Din contains 1030 quatrains, while Dr. Christensen
selected in 1927, out of 1213 quatrains he counts in 16 MSS.,
only, 12 1 quatrains. After all the number of quatrains in an
edition depends upon the editor's sources and choice. As to
the sources of the quatrains, we find that there are more MSS.
of 'Omarian Quatrains than enlisted in the catalogues of
libraries. Ambrose George Potter in his 'Omariana, a Bibli-
ography of 'Omar's Quatrains (London, 1929), has 'recorded
over a hundred items of MSS. and editions. Since then many
MSS, were unearthed. Thus in India, I found 26 MSS. in
Hyderabad, 3 in Rampur, 2 in Patna, i in Luckn6w, i in
'Aligarh and 2 in Habibgunj. Several others were found in
Stambul by Dr. Rempis who in his book 'Ortiar Chajjam und
Seine Vier teller (1935) records 183 items o J$SS. and edi-
tions. Even these are not all.
In order to ascertain the stock' of well-known 'Omarian
quatrains and prepare a double alphabetical index, I examined
the important editions.
The published editions of 'Omarian quatrains, which I
could acquire, are described in the Bibliographical Appendix
The following struck me as independent publications which
could be taken as the basis for preparing the nucleus of an
Index.
1867. N. Nicolas, Paris. 464 qns.
1883. W. Whinfield, London. 500 qns.
1893. Hw. Faiyyad ud Dm, Hyderabad, Dn. 1030 qns.
1907, A. Imad ud Dm, Gujrati, Amritsar. 913 qns.
1924. L. Lucknow, Nawal Kishore, 7th edition. 770 qns.
J 9 2 4- J- Jeodat Bey, Stambul. 576 qns.
1928. Ra. Fredic Rosen. 330 qns.
Rb. Do 63 qns.
Re. Do 13 qns.
INTRODUCTION xix CLXIX
-4 : 4^
1460. BDa. Fac-simile by Haron Allen. 158 qns.
1732. LE. Fac-simile in Life's Echoes. 91 qns.
The quatrains in other editions are included in one or other
of the above editions.
Thus, the 2nd Lucknqw Nawal Kishore edition (1878) of
762 qns. jg included in the fifth and later editions. The follow-
ing are included in the Lucknow Nawal Kishore 7th edition
of 770 qns. (marked L) : Bombay editions (1890) 755 qns.,
(save one qn.), (1906) 745 qns., (1928) 736 qns., (1935)
756 qns., Delhi edition (1924) 764 qns., and Lahore etiition
(1922) 766 qns. The Allahabad edition (1925) 908 qns.
follows Amritsar edition (marked A.) (1907) 913 qns. The
recent Tehran editions, viz., Musa Khwawar ( 1932) 368 qns.,
K hiydbdn Ndsaria (1933) 368 qns., Sa'adat-i Akhwdn (1933)
412 qns., Nuzhat-i Sharq (1933), 443 qns. may be considered
as abridgements of the text edited by Nicolas (marked N.)
( 1 867 ) 464 qns. Miisa Khwawar adds three new "unknown"
qns. one of which is retained in the Allahabad edition by
Mahesh Persha<j (1933) 366 qns. The Stambul edition by
Hussain Danish (1922) 396 qns., the Damascus edition by
Sayyid Ahmud^afi Nahafi (1931) 351 qns. and the Tehran
edition by Sadiq Hidayat (1934) 143 qns. are short selections
by the editors.
The quatrains in the above publications were indexed as
" Known " quatrains in which class came such quatrains as
are witnessed by two or more texts or cited as 'Omarian by
a known authority. When the MSS. were taken up for con-
cordance with the indexed quatrains, such quatrains which
were recorded in a single MS. were marked with c x ' and taken
to the index of " Unknown " quatrains. Both these indexes
had to be made elastic. A quatrain at first taken as
" unknown " when found later in a second MS. was interpolat-
ed into the index of " Known " quatrains.
Statement I (pp. 365-366) gives the analysis of the texts
(MSS. and editions) taken up for concordance. These texts
have been placed serially in chronological order.
Col. 2 shows the Hijri year as per colophon and in its
absence, as can be inferred from the owner's seal or the dates
of other books with which the MS. was bound.
Col. 3 gives the Christian year (inferred according to the
handwriting when the MS. bore no date).
Fl
CLXX INTRODUCTION xix
> <
Col. 4 indicates the notation of MS. adopted in the con-
cordances.
Col. 5 shows the total number of quatrains in the text.
Col. 6 shows the number of repetitions of the same quatrain
in the text, either word for word qr with slight alterations.
In order to obtain a correct idea of the stock of in4 e P en dent
quatrains in a text it is necessary to discount such repetitions.
Col. 7 enters the number of " Known " quatrains which
have already appeared in an older text.
Col. 8 records the number of quatrains uttered by each
text which appear iri one or other of later texts.
Col. 9 gives the number of quatrains which are not wit-
nessed by any other text.
Col. 10 indicates the class of the MS.:
D. Single alphabetical or Diwdn,
F. Double alphabetical or Fihrist,
S. Selections or Safind made by chftice of compiler
which do not come into either ^?f the above
classes.
The " Known " quatrains fall in rhyming letters as follows :
a. 39, b. 14, t. 295, j. 2, ch. 3, h. 2, kh. 2,
d. 33> r - 5 8 > z - 4> s - *3> sh. 58, 'a. i, f. 2,
q. 2, 1. 21, m. 147, n. 74, w. 27, h. 65, y. 172:
Total 1360.
The " Unknown " quatrains fall in rhyming letters as
follows:
a. 50, b. 8, t. 159, h. i, kh. i, d. 241, r. 37,
z. 15, s. n, sh. 13, q. i, k. 4, g. 4, 1. 17, m. 83,
n. 64, w. 18, h. 33, y. 93: Total 853.
The index numbers of " Known " and " Unknown " quat-
rains according to dates when they are first recorded in the
texts of statement No. I are given in the statements No. II and
III pp. 367-376 and pp. 377-383 respectively.
Col. 2 gives the Christian year of the MS. which first
records the quatrains.
Col. 3 the notation of the MS. which utters the quatrain.
F1*
INTRODUCTION xix CLXXI
-J - - - - _^.
Col 4 the total number of quatrains uttered by each MS.
as found in 8 and 9 of statement I in the case of " Known "
and " Unknown " quatrains.
l- 5 gives the index numbers of the " Known " quatrains
in statement II and of " Unknown " quatrains in statement
III. Quatrains prefixed. with letter "v" have been found
vagrant iu ^one pdet, and those prefixed \rith letter " w " in
more than one poet.
The progressive total of the stock of independent quatrains
runs as follows in the various centuries in the texts examined :
"Known 55 "Unknown"
By the end of 786 H. (1384) 751 3
892 H. (1487) 947 114
994 H. (1586) 1236 527
1 100 H. (1688) 1281 619
1200 H. (1785) 1319 811
(i933) !358 853
The present edition 1360 853
Sundry 'Cntfarian quatrains have been, however, found
quoted earlier than the texts in which we find them actually
recorded. The following* are a few instances.
125: V. 16: Tarkib quoted in Jahan Gushai (1260) found
texted in BDa. (1460).
X 53 : V. 15: Ddrinda quoted in Mir sad ul 'Ibad (1233)
found texted in Hy. (1384).
181 : II. i: Doure ki quoted in Mirsdd ul 'Ibdd (1233)
found texted in Re. ( 1341 ) .
276: V. 22 : Har dharra' quoted in Tdnkh-i gu&da* ( 1330)
found texted in J. (1926).
302: VII. I35:,4n rd quoted in Kalila Damna* (1145)
found texted in J. (1926).
882-a: XII. 33: Ai dil quoted in Qdbus Ndma' (1083)
found texted in BMb. (1624).
Similarly the following two quatrains have been texted
in this edition.
669: X. 164: Ser dmadam quoted in Firdowat Tawdrikh
i046-a: XII. 47: Gar f ilm quoted in Kashkol Bahal.
CLXXII INTRODUCTION xnc
^ 1*.
The number of quatrains in a MS. depends firstly upon the
discretion of the scribe who intended perhaps to have a certain
number only and secondly upon the condition whole or part
in which the MS. has now reached us.
Thus MSS. marked S. in statement I are selections of a
limited number. The present condition of the MS. when
fragment or abridged has been noted there.' Theite are three
ways by which we may conceive relationship between the
MSS.:
(a) the arrangement or order in which quatrains
appear in the MSS.
(6) the readings of important quatrains.
(c) the rare quatrains found in only a few MSS.
Consideration of arrangement has prima facie made the
classes, the Alphabetical (D.) the Double Alphabetical (F.)
and neither of these, i.e., Selections (S.).
Class D. includes:
MSS.: Hy., Se., BNd., Pa., MA., Rb., BMa, Wbcd, BDb.,
BN1, Hk., BMb., BERa., HI, BMc., Hm., He, Hi., HGb,
Hn, Hh, Hr, BMf, LE, Hv., He, Bb, Cb.rBERb, RPc,
la, Ib, BNn, ALL, Hp, CALc.
Editions : Hw, A. & L.
Class F. includes:
MSS.: BDa, Hb, Ba, Pb, Hg, Hf. and Ho.
Editions: N, W. & J.
Class S. includes:
MSS, : Si, Re, TK, Ka, Kb, BNf, Wa, Sa, Sb, Ha, Sd,
BNh, U, Sc, BERf, BNa, Ra, BNi, Sf, Hz, BNbi, BNbii,
BNc, BMd, Hga, LN, Wd, Sg, BNc, Hj, BNk, Ht, Hu,
RPa, Hx, Hs, PC. and Hd.
Edition: Khiydbdn-i 'Irfdn.
Among MSS. of class D. firstly there are those which con-
tain the quatrain 898: XI. 59 Ai Sokhtal at the end, these
MSS. may be considered as older in origin, the earliest of
which is Hy. ( 1384) . Secondly there are those which contain
the above quatrain with the story of 'Omar's ghost appearing
to his mother in the commencement. The earliest of these is
Se. (1472).
COLOPHON OF MS., HYDERABAD.
INTRODUCTION xa CLXXIII
* <
MS. Hy., the earliest in class D. was first copied by 'Abd
ul lah bin 'AH al Bussami on ist Dhu'l Q'ada 786 H. (1384),
and copied therefrom on 18 Dhilhajj 1171 H. by Ibn Muham-
mad Hussain Muhammad Rabi' al Tabriz!. The first owner
of this MS. Rai Vikalatram Asif Jahl (seal 1199 H.) was
Superintendent of the Ports in the service of H.H. the Nizam
ul Mulk .Bahadur. This 'collection is 80 years earlier than
BDa., which according to the date, SafaV 865 H. (1460) is
the earliest extant text of class F. MSS. Hb., Pb. and Ba.'
which bear no date and according to handwriting may be
placed in the loth century Hijrat must have been however
compiled two centuries earlier, i.e., before 800 H. because the
verses in the rhyme dal have been given in these MSS. sepa-
rately for dal and dhal [see p. 68 Beitrage of Dr. Rempis].
MSS. Pb- and Ba. are now only fragments and hence have
been pooled in statement I with Hb. which also contains a
small lacuna.
The* earliest MS. of class S. is Si. an anthology named
Nuzhat ul Majdlis dated 25 Shawwal 731 H. (1331). Some
quatrains from this have been translated into German by
Dr. C. H. Remjjis in his 'Omar Chajjam und Seine Vierzeiler
MSS. Ha., Sd., BNh.and Sc. are of Tabriz! type, where
the compiler desired to arrange the quatrains subjectionally.
As noticed above excepting in Sd. the division of subjects is
not marked. MSS. Hz., BMd., HGa. and LN. record 'Omar-
ian quatrains in the interspaces of the odes of Hafiz.
MS. PC. arranges the quatrains alphabetically by their
beginning lines. MS. Hd. marks the quatrains into 28 sub-
jects.
It is out of place here to enter into details of the relations
of various MSS.
A few observations on this question based on the sequence
of some well-known quatrains will be found in Beitrage sur
Khayyam Forschung by Dr. Rempis. Of course MSS. in
class D. and F. are connected inter se. The MS. in class S.
may be conceived into various groups.
The old date of a MS. attaches some importance to it,
but " every thing is not good because it is merely old," so says
Kalidas. The short selections are not comprehensive, but
merely because of being short, they cannot be passed as careful.
We expect that a text should be sufficiently comprehensive
CLXXIV INTRODUCTION xix
and careful. Comprehensiveness can be measured by the
number of " Known " quatrains it contains and the carefulness
by the absence of the " Unknown " quatrains. Judging by
this standard the following may be passed as careful compila-
tions because they contain less than i per cent, of Unknown
quatrains. MSS.: Hy., Ka., BDa.,.Ha., Sd., BNh.,.U., Ra.,
BERf., Pa., MA., tyb., BNb., Hz., Hb., Pb.' Ba., Btfk., BNL,
Jig., Hk., BMb., HI, BMc., He., Hf., Hh., HGb., Hn., Bb.,
la., Ib., CALc., ALL, Ho., Hd., Be. and editions Hw., L.
and J.
The MSS. wherein the proportion of " Unknown " quat-
rains exceeds 5 per cept. may be considered as not having been
carefully copied, and we may suspect that the scribe has
perhaps admitted as c Omarian quatrains of other poets.
These are for example, MSS. : Si., Kb., Sb., Sc., BNa., BMa.,
BNc., HGa., LN., Hj., BNj., RPb., Hx., BERa., Hi., HS. 5
BMf. and RPc.
From statement I it is evident that MSS. which record
poems of more than one poet contain a large proportion of
" Unknown " Quatrains : . *
Anthology Si. .. 8/31 26 per cent.
Baydd Kb. . . 5/8o 40
Anthology BNc. . . 32/75 43
BNj. .. 32/60 53
RPb. .. 59/127 45
Hafiz Type HGa. . . 91/410 22
LN. .. 109/413 25
The reason is obvious. A Baydd, generally the first step
to an anthology, contains gems from many poets. Like stars
in the sky, these gems adorn the pages of a Bayad, the lines
running in all directions. The quatrains of several poets
appear in one page. Even when separate pages are allotted
to each poet, the quatrains of one poet may run on the margin
of quatrains of other poets. The scribe of the Baydd men-
tions the authorship in one place, for the first quatrain, and
indicates it by words signifying " ibid." or ditto. Such words
are generally written in a different ink, gold, crimson or blue.
The omission of these details and the careless jumbling of
quatrains of various poets on the same page causes confusion
to the future scribe of a Baydd or an anthology, who by guess
ascribes quatrains of one poet to another. When he is unable
to hazard a guess he throws such quatrains into a special
INTRODUCTION xix CLXXV
H- - _4_
chapter named " La Adri " or " La 'Alam" In this chapter
he may add odd quatrains which he has heard but not seen
in any MS. " La Adri " has been aptly noticed in Tadhkira'
Hussaini 1163 H. (1749) as follows:
" Great Protectors of Gems of Thought Mulld La Adri
and Mulld La 'Alam sons of Mulld Fardmosh, the son of Mulld
Sahwi, reside in ,*he Province t of Nowhere. Few Bayddes fail
to recorcl their verses. Many scholars declare their verses to
be composed by somp authors, and some poems really com-
posed by other poets are ascribed by scholars to these Mullds.
The date of their demise is yet to be proclaimed by the Re-
surrection Trumpet!"
Such mistakes are liable to occur even now.
^ (i) The Anthology Berlin OR. (2) 246 (BERb.) was
described to contain 380 "Omarian quatrains on fols. 7Q4b to
8o8b. On examination of the photographs, I find only 196
'Omarian quatrains on fols. 794b to 8o2b, and 184 qns. by
Sahdbl on tols. 8o3a to 8o8b. The omission in the head-line
of fol. 8o3a of Sahdbi's name led to the inclusion of subse-
quent 184 quatrains under 'Omarian authorship.
() In the Anthology BN. Suppl. Persian 823 (BNb.)
the scribe gives the head-line Rubd'iydt-i 'Omar Khayyam on
fol. 93b and writes 349 quatrains up to fol. lisa. On fol
H4b he gives a second head-line Rubd'iyat-i Tayyib (Fine
quatrains) and writes 154 more quatrains to fol. I24a which
contains also his colophon : " Finished the quatrains in the
middle of Jamadi Than! 934." The incorrect interpretation
of the head-line "Fine quatrains" on fol. ii4b led to the
exclusion of the subsequent 154 quatrains from the 'Omarian
authorship in the description given in the catalogue. In
statement I, I have shown these two parts as BNbi. and BNbii!
Similar head-lines may have led the previous scribes to
mix these Rubd'iydt-i Tayyib " Fine quatrains " with those
of Afdal Kashi or other poets. The fact that some 'Omarian
quatrains were being mixed with those of other poets seems
to have dawned as early as 867 H. ( 1462) , when Yar Ahmad
Tabriz! compiled his Dah Fasl (Ha.). Such quatrains were
called in his days Mouqufdt or " Public gifts " [see xi d].
Tadhkirds or Biographies of Authors based on Anthologies
and Bayddes contain naturally many vagrants. Thus Dagh-
astani Wala d. 1 161 H. (1748) in his Riydd us Sho'ard points
out instances of vagrants found by him in other Tadhkirds.
CLXXVI INTRODUCTION xx
I
XX.
EXCLUSION OF UNKNOWN AND SPURIOUS
QUATRAINS..
Instead of devisrng some rule of thumb some* sieve to
shift pearls, which in no way discriminates the genuines from
the cultured it seems proper to adopt the more laborious,
but leys erring, aesthetic method of examining the sense of
each quatrain. We have already gained some idea of
'Omarian Philosophy, and his inclination to mysticism from
his prose tracts and Qita's reproduced in Section XIII, and
also noticed instances of c Omarian quatrains echoing, often in
same words, the ideas found in Nasir Khusraw's poems
( xi d), and in Panchatantra and Bhartrihari ( xvn). We
have also noticed Sanai's appreciation in the mystic sense of
'Omarian " wine " quatrains. For inclusion in the text, I
consider a quatrain as genuine when:
(a) it is in accord with 'Omarian philosophy as found
in his prose Arabic and Persian Tracts or events of his life ;
(6) it is parallel in thought to
(i) Nasir Khusraw's poems,
(ii) Panchtantra and Hitopdesh,
(iii) Epigrams of Bhartrihari,
(iv) Narad Bhakti Sutra;
(c) it is quoted or commented upon by later poets
such as Sana!;
(d) its parodies or echoes are found in later poets.
As regards the vagrants in the texted quatrains which
are examined in the next section, it is possible, that some
quatrains, though 'Omarian in spirit, were composed by
others. I think it justifiable to retain in the text such
vagrants as are found recorded for 'Omar earlier than for
other authors, or four rhymers which are cited for junior poets,
and quatrains recorded c Omarian in numerous manuscripts
which are vagrants in some Anthologies and Tadhkiras only.
We are justified in doubting the genuineness of a quatrain
recorded in a single MS. by a compiler of unknown scholar-
INTRODUCTION xx CLXXVII
ship, because such quatrain has not been accepted as
'Omarian by any other compiler of 'Omarian quatrains. I
have thus excluded from the main text 853 such quatrains
and given their 'first lines in the Index of " Unknown "
quatrains with the MSS. wherein they are recorded and the
vagrancies if any. I however include in the text and treat
as genuine the following eleven quatrains, although they are
cited by a sifigle authority because they are-either 'Omarian in
spirit or accord with the events of his life:
Sy-a: II. 7, 276: V. 22, 302: VII. 135, 451: X. 75,
561 : VII. 138, 669: X. 164, 681 : I. 37, 716: I. 48, 785: VI. 6,
i046-a: XII. 47, 1051: VI. 21.
The " Unknown " quatrains comprise quatrains of other
well-known poets and parodies and echoes of 'Omarian quat-
rains by * unknown persons inadvertently included by the
scribes.
The following are examples of parodies found in the
"Unknown" quatrains:
1. BMa.6, qn. *6 : IX.93. Par. BMa.14, qn. x 17.
2. BMf.i6, qn. 171 : IX.3. Par. BMf.86, qn. x 65.
3. BERa.72, qn. 257 : X.jg. Par. BERa.i72, qn. x 95.
4. Pb.292, qn. 613: VIII. i. Par. Pb.i2O, qn. x 129.
5. PC.SI, qn. 329 : VII.I39. Par. Pc.i2O. qn. x 233.
6. Ba.ic-9, qn. 386 : IX.67. Par. Ba.ioo. qn. x 255.
7. BNdioo, qn. 525 : X.ii2. Par. BNd.ioi, qn. x 286.
8. HGa.i89, qn. 359 : VIII.99. Par. HGa.387, qn. x 332.
9. BMa.i92, qn. 563 : VIII.26. Par. BMa.i93, qn. x 471.
10. BMa.35, qn. 73 : IX.9S. Par. BMa.i9o, qn. x 484.
11. Hx.50, qn. 698 : IX.I22. Par. Hx.54, qn. x 570.
12. BNa.i7, qn. 746:X.s8. Par. BNa.iS, qn. x62i.
13. BNc.ii, qn. 645 : IV.28. Par. BNc.io, qn. x 856,
So long as the parody appears in a single text it falls into
the category of " Unknown " and gets automatically excluded.
But when other scribes include such parodies into the text
they compile, it becomes "Known." The following are
examples:
1. Qn. 57 : IX.56. Par. qn, 70 (a) in Sb., RPb., BNn.
2. Qn. 103 : 111.28. Par. qn. 107 (a) in Pb., Hb., Hg.
3- Qn. 159 : VII.i. Par. qn. 159 (a) in Pb., Hb., Hg., PC.
4. Qn. 162 : VII.I57. Par. qn. 97 (a) in Kb., BNb., Hh., PC., Hd.
5. Qn. 243 s VI.I4. Par. qn. 126 (b) in Kb., Wbcd.
6. Qn. 244 : X.$4. Par. qn. 242 (b) in Hb., and Pb.
7- Qn. 313 ' X.I46. Par. qn. 124 (a) in Hk., BERa., BMb.
8. Qn. 445 : X.isi. Par. qn. 339 (a) in BMd. and A.
CLXXVIII INTRODUCTION xx
'r ' '
9-
Qn.
448
.
111.38.
Par.
qn.
153 (a)
v
in Sb. and B\n.
10.
Qn.
472
:
VI. 5 .
Par.
qn.
227 (a)
in Sb. and BMn.
II.
Qn.
613
:
VIII. i.
Par.
qn.
604 (a)
in Kb. and BMf.
12.
Qn
617
:
III.3I.
Par.
qn.
626 (a)
in Cb. and A.
13-
Qn.
621
:
XI.8.
Par.
qn.
628 (a)
in BMb. and PC.
14-
Qn.
645
:
IV.28.
Par.
qn.
1055
in BNd., BNc., Pb., Ba., and Hb.
15.
Qn.
770
IX.I66.
Par.
qn.
76i (b)
in Pb., Ba., and Hb.
16.
Qn.
774
:
X.i 3 6.
Par.
qn.
750 (a)
in Pb., Ba., and Hb.
,
Out of 1340 " Known " quatrains, 246 quatrains have been
'excluded from the text because they,, are either inferior and
meaningless or parodies, echoes, replies, etc. These have been
marked with a dagger (f ) in the Index of Known Quatrains.
It may be of interest to the critical scholar to note how
various MSS. are linked by these spurious quatrains.
1. Si., LN.r 796 (a).
2. Hy., BMd., HI., BMc., He., Bb., RPc., A.: 867 (meaningless).
3. Kb., Sc.: 382 (b).
Kb., BNf.: 604 (a).
Kb., BNb., Hh., PC., Hi: 97 (a).
Kb.,Wbcd.: 126 (b).
4. BNf., Pb., Ba., Hb.: 401 (a).
BNf., Wbcd., BDb., Hn., BMf., Hp.: 967 (a).
5. Wa., Sa., Pb., Ba., Hb., BMb.: 809 (a).
6. Sa., Sb.: 432 (a).
Sa., BNa.: 284 (a).
Sa., BNi., Fb., Ba., Hb., Hg.: 568 (a).
7. BDa., BNd., PC.: 444 (a).
8. Sb., BNd.: 822 (c).
i Sb., Sc.: 222 (a).
Sb., BERf.: 270 (a), 3 n (b), 344 (a), 357 (a), 460 (a), 563 (a), 608 (a), 673 (a),
675 (a), 761 (a), 815 (a), 819 (a), 960 (a).
Sb., BERf., Ht.: 984 (a).
Sb., BERf., BERa.: 315 (a).
Sb., BERf., BNn.: 711 (a), 793 (a).
Sb., BNb., BNn., Hd.: 650 (a).
Sb., BNb., PC.: 871 (a).
Sb., BMa : 238 (a), 372 (a).
Sb., BMa., BNn.: 15 (b).
Sb., Pb., Ba., Hb.: 942 (b).
Sb., RPb.: 1048 (a).
Sb., RPb., BNn.: 70 (a).
Sb., BERa.: 65 (a), 143 (a).
Sb., BMf.: 903 (c).
Sb., BNn.: 10 (a), 34 (a), 36 (a), 41 (a), 115 (a), 126 (a), 146 (a), 153 (a),
168 (a), 227 (a), 481 (a), 599 (a).
Sb., A.: 598 (a).
9. Ha., Sd., BNh., BNd., Sc., BNb., LN., BMd., Wbcd., Pb., Hb., Hj., BMb.,
He., He., PC., Cb., BERf., Hz.: 78 (a), (meaningless).
INTRODUCTION xx CLXXIX
i~
10. Se., BMa., BDb., BNL: 91 (a).
Se., BMa., BNL: 687 (b).
Se., BDb., BNL: 3 93 (b).
Se., LE.: 963 (a)'
11. U., BERf., BNb., RPa.: 333 (a).
IL, BMd., Hz., A.: 516 (a).
12. BNd., BNc., Pb., Ba., Hb.: 1055.
BNd', c.: 513 (a).
13. Sc., Sf., LN., Pb., Ba., Hb., RPa.: 587 (a).
Sc., BMd., Pb., Ba.: 748 (a).
Sc., PK, Ba., Hb.: 842 (a).
Sc., RPb.: 1025 (a).
14. BERf., U., Ra., BNb., RPa. 333 (a).
BERf., BNa. Hj., A.: 79 (b).
BERf., Hj.: 1030 (a).
BERf., Hj., BERa., PC.: 408 (a).
BE$f., Hd.: 496 (b).
15. BNa., Sf., Pb., Hb.: 94 (a), 1040 (b).
BNa., BMd., Hd., A.: 924 (i).
BNa., BMd., A.: 853 (a), 854 (h).
BMa., BNk.: 482 (a).
16. Pa., MA., BMb., Hf., BMf., PC., Hp., Ho., NJ.: 588 (a).
17. MA., BMb.: 6/2 (a).
18. Sf., BNbii., BMa., Hd.: 685 (a).
Sf., BNbii., Hd.: 899 (b).
19. BNbii., Pb., Ba., Hb.: 642 (a).
BNbii., Ht., Hd.: 928 (a). .
BNbii., RPa., Hd.: 896 (a).
BNbii., HC: 763 (a).
BNbii., Hh., Hd.: 322 (a).
BNbii., PC.: 848 (a) 871 (b).
BNbii., PC., Hd.: 836 (a).
BNbii., BNn., Hd.: 371 (a), 603 (b).
BNbii., Hd.: 96 (a), 122 (a), 182 (a), 382 (c), 383 (a), 591 (a), 684 (a), 713 (a),
783 (a), 873 (a), 885 (a), 889 (b), 916 (b), 924 (b), 969 (b), 1007 (a), 1018 (c),
1023 (a).
BNbii, Hd., A.: 1018 (b).
20. Hz., BMd., Hj.: 1040 (c).
Hz., BMd., BERa., A.: 470 (a).
Hz., EMd., A.: 514 (a), 909 (a).
Hz., Cb., Hd., A.: 854 (a), 854 (b), 854 (c), 854 (d), 854 (e), 883 (a) 918 (a).
Saqi quatrains.
Hz., Cb., A.: 460 (o), 460 (p), 460 (q), 460 (r), 460 (s), 460 (t), 460 (u),
700 (a), 700 (b), 764 (a), 764 (b), 764 (c), 764 (d), 764 (e), 764 (f), 764 (g),
764 (h), 764 (i), 764 (j), 764 (k), 764 (1), 764 (m), 764 (n), 764 (o), 764 (p),
764 (q). 764 (r), 854 (0. 854 (g) Saqi qns.
Hz., A.: 292 (a), 460 (b), 460 (c), 460 (g), 460 (h), 460 (i), 460 (j), 460 (k),
460 (1), 460 (m), 460 (n), 883 (a). Saqi qns.
21. BMa., Hb., Hg.: 207 (a).
BMa., BERa.: 20 (a).
CLXXX INTRODUCTION 1 xx
(
22. BNc., BMd., PC.: 969 ()
23. BMd., BERa., A.: 523 (a).
BMd., A.: 339 (a), 382 (a).
24. HGa., Ht: 708 (a).
25. LN. f He.: 505 (a).
26. Hj., PC.: 791 (a). 929 (a).
Hj., Hd.: 889 (a).
27. Wbcd., Pb., BERa.: 46 (a).
Wbcd., Hk., Hm., Hg., HGb., ALL: 311 (a).
Wbcd., RPa.: 1040 (a).
Wbcd., He.: 641 (a).
28. Hb., Ba., Pb.: 423 (a), 441 (a), 5'3 (b), 53 (a), 687 (a), 705 (a), 75O (a),
* 753 (a), 761 (b), 923 (b), 928 (b), 986 (a), 1001 (a), Pb., Hb.: 125 (a),
242 (b), Ba., Hb.: 490 (a).
Hb., Ba., Pb., RPa., HGb., PC.: 923 (a).
Hb., Ba., Pb., Hg.: 107 (a) 162 (a), 496 (a), 583 (b).
Hb., Pb., Hg., PC.: 159 (a).
Hb., Pb., Hk.: 128 (a).
29. BNj., RPb.: 70 (b).
BNj., Ht: 667 (a).
30. RPb., Hr., BNn.: 439 (a).
RPb., PC.: 370 (b), 916 (a), 923 (c).
31. Hk., BMb., BERa., PC.: 236 (a).
Hk., BMb., BERa.: 114 (a), 124 (a), 2*4 (a).
32. Ht., BNn., PC.: 35 (a).
33. Hu., BERa.: 164 (a).
34. BMb., He.: 763 (a).
BMb., He., PC.: 444 (b).
BMb., PC.: 628 (a), 645 (a), 822 (b), 833 (a), 890 (a), 890 (b), 903 (a),
35. Hn., BNf.; 980 (a).
36. .Hr., CALc., la., Ib.: 1063 (a).
37. Cb.. A.: 460 (d), 460 (c), 460 (f), 592 (a), 592 (b), 592 (c), 626 (a), 644 (b),
644 (c), 644 (d), 667 (b), 676 (a), 700 (c). Saqi qns.
38. la., CALc.: 334 (a).
39. Hd., A.: 964 (a), 1018 (b)., 1033 (a), 1033 (b).
40. N., W., Hw., J.: 712, 713, Dialogue between 'Omar and the Prophet
N., W., J.: 921. Not in proper metre.
Besides 246 spurious quatrains which are rejected there
are 18 obvious variants as follows:
J- 49 : 947 : Ai an ki dawai dard mandan dan'i.
Van ioo4-a: Hale man-i khasta'e gada me dam.
II. 25: 1039: Gar amadanam ba man bude namadame.
Var: iO47-a: Gar man ba murad-i ikhtiyare khudme.
II* 57 : 93 : In yak du si roz noubate 'umar gudhasht.
Var: 93 (a) : Chun ab ba joibar u chun bad ba dasht.
III. 13: 769: 'Id ast biya ta mai gulrang kashim.
Var: 728 (a) Bar khiz u biya ta mai gulrang kashim.
INTRODUCTION xx CLXXXI
-4 i.
III. 22 : 766 : Shab-ha gudharad ki dida' barham na zanem.
Var : 768 (a) : 'Alam ki dar 6 yak dam-i begham nazanem.
IV. 39: 140: Chun kar na bar murad-i ma khwahad raft.
Var: 404: Chun kar na bar murad-i ma khwahad bud,
VII. 21 : 884: Sirr az hama' nakasan nihan dan tu.
Var: 218: Sirr az hama' nakasan nihan bayad dasht.
VII. 84:- 31 : Gar mai na khuri ta'na' mazan mastan ra.
Var.: *i5 (a) * Ta bituwam ta'na' mazan^ mastan ra.
VII. 133: 477: 'Alam agar az bahr-i tu me arayand.
Var: 370: Bar chashm-i tu garchi 'aqilan yak rayand.
VIII. 6: 1059: Han ta ba kharabat majazl nai.
Var: 1031 : Zinhar darin rah majazi nai.
VIII. 102: 740: Ta kai waraqe 'umr ba gham dar shikanam.
Var : 795 : Man gar waraqe 'umr ba gham dar shikanam.
VIII. 122: 927: Har touba' ki kardem shikastem hama'.
Var: 603: Har touba' ki kardem shikastem digar.
IX. 27 : 706 : An bih ki zi jam u bada' dil shad kunem.
Var : 932 : An bih ki zi jam u bada' dil shad kuni.
IX. 79: 715: Imroz ki nist dar sarab takam.
Var: 763 (b) : Zahr ast ghame jihan u mai tiryakam.
IX. 112: 564 : An mai ki hayat-i jawidamst bi khur.
Var : 646 : 'An mai ki hayat-i jawidanlst bi nosh.
X. 89: 886: Ma em kharidar-i maye kuhna' u nou.
Var : 876 (a) : Ai munda' ba tadhwir-i farebinda girou.
X. 143: loi (a) : Ba har bad u nek raz natuwanam guft.
Var: 826: Ba har bad u nek raz na tuwan guftan.
XII. 22 : 538 (a) : Na karda dame anchi tura farmudand.
Var: 382 (c) : Ta chand bar aftab gil andudand.
The MSS. which adopt the variants have been mentioned
in the concordances. These as well as the groups of manus-
cripts which include the spurious quatrains mentioned above,
will be of interest to the critical scholar for determining the
relations between various manuscripts.
Many MSS. contain copying errors. I avoid recording
them and give in the text the best reading of each quatrain
supported by the oldest MS. Deducting 246 spurious and
1 8 obvious variants from the total 1360 known quatrains
there remains a balance of 1096 independent quatrains which
are given as mentioned above in 12 chapters. The first 11
chapters arranged subjectionally include quatrains which have
appeared in one or other of the published texts. Chapter
XII includes 47 Miscellaneous quatrains which have remained
so far in the MSS. alone. As they appear 'Omarian in spirit
I thought it fit to rescue them from oblivion.
CLXXXII INTRODUCTION xxi
XXI.
THE VAGRANCIES EXAMINED.
The number of vagrants so far traced js as follows:
Texted f Spurious x Unknown
quatrains, quatrains, quatrains.
Total quatrains .. 1,114' 246 853
9
Simple vagrants (V) .. 315
Complex vagrants (W) . . 135
Total vagrants . . 450
In dealing with the question of vagrancy it is necessary
to know the date when the vagrant quatrain is recorded for
'Omar ; this can be found from col. 2 of Statements II and
III described in Section XIX above.
The names of authors to whom the vagrants are cited, as
well as the anthologies, etc., which c'lte them are noted in the
concordances of the quatrains. Statement IV exhibits the
names of 143 authors (arranged according to Persian alpha-
bet ) r and the Index numbers of the vagrant quatrains which
are cited to each of them. It will be noticed that in this
statement 1001 items, instead of 756, are distributed among
the 143 authors because the complex vagrants are shown under
each author to whom they are cited. In order that a complex
vagrant may be reckoned once only it is prefixed with letter
(W) under the author to whom it is cited at the earliest date
and shown in a bracket ( ) under the authors to whom
it is cited on a later date.
Most of these 143 authors are known in name only. The
dates of their demise, in some cases unknown, in some un-
certain, are given so far as could be ascertained.
As regards the vagrants among the " Unknown " and the
" Spurious " quatrains, the places of vagrancies have been
indicated in the Indexes of the Quatrains, so that the critical
reader, if so minded, may carry his researches further. The
particulars of vagrancies of the texted quatrains are given
INTRODUCTION xxi CLXXXIII
> i
under the concordances of the quatrains which have been, a5
mentioned above, arranged subjectionally. As a help to the
general reader, 450 vagrants among the texted quatrains have
been enlisted in the order of their Index Numbers in State-
ment No. V. In this list the date of the earliest source
recording the quatrain as 'Omarian and the date of the
anthology /f which,, cites 'it vagrant for another author
are given side by side. The names of tho authors have been
mentioned by their well-known Takhallus (nom de plume)
and sometimes by abbreviations such as KI=Kamal Isma'il,
Afdal Afdal Kashi. The places of vagrancies have ,been
indicated in square brackets after the names of the authors.
The index number of complex vagrant is prefixed with letter
(W) and is shown with the author and place which cites for
him first.
The places of vagrancies fall mainly into three cate-
gories:
(a) Diwans and works going in the name of the
authors
(b) Anthologies
(c) Histories and Biographies.
These, to summarise the result of Statement V, have
contributed to vagrancy as follows:
(a) Diwans and compilations in the names of authors.
Vags.
1. Abu Sa'id, Rubotiyat, Ed. by K. M. Mitra . . 4
2. Afdal-i Kashi, RubSiyat. Ed. by Sa'id Naflsi. 60
3. 'Abdulla Ansari, Manajat, Bombay 1308 H. . . i
4. Anwari, Kulliat, Cawnpore (1897) .. 2
5. Hafiz (various MSS. and editions) . . . . 18
6. Khaqam . . . . 2
7. Khayyam's editions of quatrains . . . . 3
8. RumI, Diwans . . . . . . 2
9. Sarmad, Quatrains of, Delhi (1901) .. i
10. K. I. Kamal Isma c iPs Diwans . . . . 15
11. M. 'I. Mir sad ul 'Ibdd by Najmud Dm RazI
(12-20) .. .. .. .. 9
12. M. N. Mukhtar Nama', Kulliat 'Attar,
Lucknow (1872) .. .'. 44
13. Nasir Khusrow Kulliat, Tehran . . . . i
14. Ni'amat ul lah Wall. Ed. Tehran . . . . i
Total . . 163
CLXXXIV INTRODUCTION xxi
HJ i
(b) Anthologies.
Vags.
15. Si. (1331) Nuzhat ul MajdKs .. .. 16
16. Hx. OUL. MS. 52/112 (1648) .. ... 30
17. HI. HSL. Dawdwin 167 (1649) .. .. i
18. Hj. HSL. Dawdwin 373, (1550) ... .' 37
19. Hv. Nawab Akhtar Yar Jung's Library . . 71
20. Various anthologies in European Libraries
mentioned by Dr. Rempis in his Beitrage . . 47
Total . . 202
(c) Histories and Biographies, etc.
21. ['Awfi] Lubdb ul Albdb (1222) . . . . 8
22. [J. G.] Jahan Gushay (1260) . . . . 2
23. [T. G.] Tdrikh-i Gu&da* (1330 .. .. 4
24. [N. U.] Nafhdt-i uns by Jami (1478) . . . 3
25. [Dowlat] Tadhkira' by Dbwlatshah (1487) .. 5
26. [H. I.] Haft Iqfim (1594) .. .. 18
27. [M. Kh.] Mir' at ul Khiydl ( 1691 ) . . . . i
28. [R. S.] Riydd us sho'ara (1747) . . . . 27
29. [A. K.] Atash kada' (1765) .. .. 12
30. r [M. F.] Majmu'al Fusaha (1878) . . . . 5
Total . . 85
Grand Total . . 450
With regard to the text of Afdal Kashi by Sa'id Nafisi,
I find that out of 483 qns. included in that compilation only
7 from Al Mufid, 2 from Jdviddn Ndma* and 6 from Afdal
Kashi's letters total 15 have an early authority. The remain-
ing quatrains are cited to Afdal in Anthologies, Tadhkiras
and Modern MSS. When the date of the MSS. is not discern-
ible I have assumed the date of the publication of the text
as the date of vagrancy.
The quatrains cited in [M. C I] Mirsdd ul f lbdd are not
necessarily composed by Najmud Din Razi Daya who only
INTRODUCTION xxi CLXXXV
^ _^
quotes them. The fact that 'Omarian quatrains appear in
this work proves their oldness. The same remark applies to
'Omarian quatrains, appearing in Mukhtdr Ndma' which as
its name implies is a selection by 'Attar. At any rate the
whole lot as found in the Kulliat of 'Attar published by Nawal-
kishore Press cannot be considered as a composition by Attar.
We caginot nely absolutely upon the Anthologies and
Tadhkiras and modern Dlwans of poets Because we find that
they have cited such quatrains to authors, which long before
the advent of those authors are recorded 'Omarian in earlier
MSS. The following are examples:
Recorded [Omarian in Hy. ( 1384) and subsequent MSS.
1. 68: VII. *6i : Az Manzil ..Cited in Hv. to Ni'amatullah
Wall d, 827 H. (1424).
2. 487: IX. 10 : Qadre gul ..Cited in Tehran Print (1859) to
Ni'amatullah Wall d. 827 H.
(1424).
3. 76 :' III. 63 : Imroz . . Cited in AK. to Talib Amuli d.
1035 H. (1626).
4. 526 : X. 112: 'Man mai . .
5. 574: VII. 61 : Ai dil . . Cited in AK. to Shahi d. 857 H.
(1453)-
6. 575 : VII. 62 : Ai dil . . Cited in HI. to
7. 642 : XI. 42 : Ai Waqif . . Cited in HI. to Bairam Khan d.
968 (1560).
8. 338: I. 30: Az Waqa'ate . .Cited in Hv. to Sultan Bahar d.
861 H. ( I457 ).
9. 849 : IX. 92 : Dosh az . . Cited in Hx. to Shahi d. 857 H.
(H53)-
Do do . . Cited in Dowlat to Lutf ullah
Nishapuri d. 810 H. (1407).
10. 878: XL 37: Nakarda' ..Cited to Sarmad d. 1070 H.
(1660) in Delhi Text.
/.Thus quatrains cited to other poets in the anthology Si.
(1331) and Tadhkiras by 6 Awfi and others are recorded as
'Omarian in the early MS. such as Hy. ( 1384) and supported
by scores of later MSS. Such quatrains must be considered
as. 'Omarian.
I : . " '
Moreover the early MSS. of the Dlwans of well-known
poets do not record the 'Omarian Vagrants ascribed to them
in later Anthologies and Tadhkiras. This fact as mentioned
above in Section xvn has been brought to light by Dr. Rosen
CLXXXVI INTRODUCTION xxi
^ .j
with regard to Rum! and Hafiz. I too did not find 'Ontarian
Vagrants in the Dtwdns of the following poets.
Jalib Amuli: HSL. MS. No. 395 (1680).
Ibn-i Yamin: HSL. MS. 923.
Athir Akhiskati: SMHL. MS. 87. 810 H. (1407).
Awhad Kirmam: HSL. MS. .1043 d. (1438).-
Hafiz: HSL. MS. 508 (1415). SMHL. M& 87 (1407.
Arzaqi: HSL. 943. wr. 1279 H. .
Saifud Din IsfarangI: HSL. 839.
6aqai d. 948 H. (1541) : SMHL. No. 170.
Khaqam: HSL., MS. No. 35 (i6th Century).
Sahabi d. 1009 H. (1601) : OUL. 52/112.
Salman Sawoji : HSL. 1 1 98. wr. 855 H. ( 1 45 1 ) , SMHS.
MS. 87. wr. 810 H. (1407).
Adlb-i Sabir: HSL. MS. No. 936.
It is evident from the list of vagrants that, leaving out of
consideration the quatrains quoted in Mirsdd ul 'Ibdd and
Mukhtdr ndma* major portions are recorded for 'Omar in
regular MSS. long before they are cited for other poets. There
are only the few quatrains marked with a starlet (*) which are
cited for other poets earlier than for 'Omar. Out of these
the following may not be passed as 'Omarian on further con-
sideration.
tObscene: 47: X. 117 Amad Ramadan.
Replies to 'Omarian qns: 347: X. 113 a reply to 525:
X. 112;
and 901 : X. 140, a reply to
925a: X. 139.
Found in earlier Diwdns of Hdfiz: 403. III. 19, and
938: VIII. 32.
With less MSS. authority: 244-a XII. 13, 458: XL 30,
594: IV. 4, 616: VIII. 117,
716: 1.48, 758: X. 55.
But whether these quatrains were really composed by the
other poets to whom they are cited is still a moot point with
which we are not here concerned.
CONCLUSION'S xxu CLXXXVII
xxn. CONCLUSION.
In conclusion I beg to draw the attention of the reader
to a few quatrains which .indicate 'Omar's bent of mind.
'Omar was a true believer of Islam, thps of God he says :
He is, and nought but Him exists, I know,
This truth is what creation's book will show;
When heart acquired perception with His Light,
Atheistic darkness changed to faithly glow.
He addresses the Ever-Present Being with great reverence
and intense love.
Thou hidest oft that none could see Thy face,
And oft assumest forms in time and space;
This glory Thou displayest for Thy self,
The seer, show, and sight, Thy holy grace.
No heart is 'here but saddens for Thy sake,
No sight is here but maddens for Thy sake;
Thou carest not for either great or small
No thought is here but gladdens for Thy sake.
I. 27
Time and Space and the world they make have engaged
the attention of men through all ages. Their speculations
have brought forth a host of secular sciences. 'Omar's reflec-
tions on this subject are neither scientific nor metaphysical.
He calls the Charkh-i Falak, the Wheel of Time as a Fanus-i
Khiyati, an Imaginary Lantern.
Methinks this Wheel at which we gape and stare,
Is Chinese lantern like we buy at fair;
The lamp is Sun, and paper-shade the world,
And we the pictures whirling unaware.
Science fails to solve the mystery of the cosmos.
The Skies rotate, I cannot guess the cause;
And all I feel is grief, which in me gnaws ;
Surveying all my life, I find myself
The same unknowing dunce that once I was!
xx
This whirl of time, it simply causes pains,
As for my heart, my evil ways are banes;
Ah ! worldly lore that winds in labyrinths,
Ah! wisdom -forging-, neWer irpn chains,
II. 15
Time is only a tyrant causing universal change antf trouble.
My grief prolongs, I find it nev'r allays,
Your lot is swinging now in higher sways ,
Rely ye not on Time, for under veil,
A -thousand tricks he juggles as he plays.
II. 16
Ye mount on steeds and brandish steels in fight,
-With -all your boasts, in trenches soon alight;
The tyrant Time will never spare a life,
He. breaks the Dukes by day and Knights by night.
II. 17
As Spheres are rolling woes alone increase,
They land us just to sink in deeper seas;
If souls unborn would only know our pjight,
And how we pine, their coming-in will cease.
II. 24
'Omar is at war with the Sphere and wishes to annihilate
. * - ' * *
it.
f
Had I but on the skies divine control,
- I'd kick this bluish ball beyond the goal ;
'And forthwith furnish better worlds and times,
Where love will cling to every freeman's soul.
II. 41
But tht final solution is that the tyrant Sphere has no
real existence, hence we avoid all trouble by being content.
Aye hear me please, my old and dearest friend!
Think naught of world it hath no root or end ;
Sit quiet on thy balcony content
To view how Wheel would play its turn-and-bend.
II. 43
Desire no gairl from 'world, with bliss you trade ;
In good or bad of Times you need not wade ;
Remain sedate, so that the whirling Wheel-
Would snap itself and blow up days it made.
II. 44
CONCLUSION $ xxii CLXXXIX
+. , -K
!.-J*Qmar. wasluot blind .to.thc joys which the Spring and
New Year festivals brought in youth, The Carpe diqm
quatrains -which were, sung probably at the garden parties of
Malik Shah, although lyrical, are essentially pessimistic,
and capable of interpretation in the material as well as mystic
sense.
Tomorrow's hours are not in our store !
Tomorrow's cares would make us only sore.
Why waste a single breath if you be sane?
For balance of this life you cannot score.
III. 52
'Omar warns the youth to keep aloof from evil company.
From mean arid snappish sots, bereft of sense,
Aloof you stay, and thus avoid offence;
At song or talk they wrangle, even fight,
Excuse your self and seek your exit thence.
III. 59
Thought of Death freed 'Omar from cares of world's
affairs. Prince or pauper must all die, what avails the
worldly wealth?
Your age is hundred, perhaps more in tale,
They lift you from this Inn, a helpless bale;
Be Pharaoh or a pauper with no pail,
They sell in lots at final clearance sale.
,IV. 7
This rosy garden soon will run to waste,
And cotton seeds will vie with pearls, so chaste;
Rejoice, this mortar-mill of rolling world
Will grind our name and fame to finest paste.
IV. 10
It is folly to fight for any domain.
I saw a quail amidst the battlefield,
It nestled safe beneath a broken shield;
It spake to royal skulls in great disdain:
" Where is the pomp ye wield, what is the yield? "
IV. 28
Man cannot realise his ambitions in his short life.
My deeds have brought no gain to please my heart,
In working weal, my efforts play no part ;
And so I sit and ever weep and moan,
For late I came but soon I must depart.
\/
IV. 39
CXC CONCLUSION xxn
Hence he should not waste his life in vain pursuits, but
ply his path to reach the Lord.
Depart we must. Why then we crawi or creep?
And slide in quest of vain such abyss deep?
They would not leave us here to rest in peace,
Why then we cease to ply ctur path, and sleep?
7 t t IV. 47
Happy is he who realises his death when still alive, and
free is one who is not born.
Two vents may free us from this den of gloom :
* We either bear the pangs, or lie in tomb;
Thus glad is he who dies at every breath,
And free that 'cometh not from mother's womb.
IV. 55
In the beautiful allegory of Clay and Cup 'Omar deals
with the philosophical and ethical aspects of Man's body.
Man cannot claim as his own the body he impersonates, every
atom of his body may be the home of other beings.
Before thou peepest, men and maids untold
Had decked this earth as priceless gems in gold ;
Hie quickly, turn as dust in Master's feet,
Thy dust encases thousand lives, behold!
' V. 8
The clay of his body may be used for any other purpose
( without his previous consent ! ) .
'Rejoice! for earth material will remain,
And sky its starry jewels still retain;
The bricks to which thy carcass may be shaped,
Will form the mansion for a gallant swain.
v. 10
He has no choice as to the form to which the clay is shaped.
So when my clay the potters knead and mould,
A hundred wonderous apes they might unfold ;
But now I can't be fairer than I seem,
They cast me not as you or I had told.
V. 14
Man cannot take pride on his pedigree in the chain of
evolution.
As here in Potters' factories I stand,
I find them moulding clay to wonder-land ;
I see what purblind eyes would fail to see,
My father's clay in every potter's hand.
V. 24
CONCLUSION xxn CXC1
> <
The qualities which man acquires cling to him and are
not lost, although the matter which composed his body may
assume other fo5ms.
That substance which in self a life can cheer,
It may as beast or now as herb appear;
Thirik o not what exists once can ever die
For attributes to thy own self adhere.
V. 16
While warning the rustic potter against the disrespect to
the clay of royal persons 'Omar satires the vanity of worldly
power.
Beware, O potter! Listen what I say:
How long you kick and mangle human clay?
And whirl on wheel the Czars 5 and Kaisars' skulls,
And never fear how they would take it. They !
V. 25
A man of clay should be meek, humble and kind to his
fellow-beings.
In frolic once on stone I dashed a pot,
Alas ! such wanton freaks come from a sot ;
The pot then told me as if in a trance:
" Like thee I was, like me now find thy lot."
V. 31
The pot and potter, the buyer and seller, and so on, are
only names for usage, every object on Earth is earth.
I looked at night in Potter's shop, methought
That pots conferred and some solution sought;
And each enquired of me : " Tell who on earth
Is pot, or potter, who that sold, or bought? "
V. 33
Wonderful is the Divine magic which created human
skulls which reveal the world and are full of fancies.
The Potter who the pans of heads has wrought,
Has placed in pans his art and all his thought;
On us he placed a pan which waters world
A pan inverted, still with fancies fraught.
V. 17
Man should acquire true Knowledge before his dust returns
to dust.
CXCH CONCLUSION xxn
Why plan ihc days and months for work Or game ? '
A day or hundred years in world are same ;
Fill in our pans in full before we find c
The pans as empty pots which rustics frame.
V. 36
Worldly desires cause misery : by resignation i|V God man
attains peace of mind.
T wish one way, He wills the other way.
So my desires will surely lead astray;
Since what He wills is wholly for my weal,
Then my desires in woes alone will pay.
' _ VK 2
O mind ! the world is but a mocking sight,
You fancy some delights, and fret in fright ;
Resign your self to Him, and pine for Him,
You cannot alter what is black on white.
VI. 11
An honest man, who plies his solemn beat,
Greets all he meets as coming from His seat;
And what we get is right a Royal treat,
And world is blameless, going as is meet,
VI. 18
Ethics are shaped to attain, the desired ideal. The ma-
ferjalist ideal of being " Superman " has led many to con-
templation T and conquest of matter and material world, to
suppression and even destruction of Man. 'Omar exhorts
Man to realise his soul and not wade in world.
O you who tour to see the World at play,
But ponder not that there's the gloomy day;
A breath you are, reflect and seek your Soul,
For see how Time is sweeping all away.
VII. 3
You came to conquer, Oh! you came to rule!
Then rule your Self and waste no days O fool!
From naught of past you merge in future naught,
So now know your course, then choose your school.
VII, 4
The object of life is to seek the Grace of God.
The man whcr has in him a grain of wit,
With folded hands is never wont to sit ;
He either plies to gain the grace of God,
Or keeps his heart in bliss, and thus is quit.
vn. s
CONCLUSION xxn CXCIII
-> . &
To receive the Divine Grace man must purify himself.
The eye, the ear and the tongue are the most powerful organs
which pollute the mind by contact with the world. Man
should curb these.
Keep watch on Self it may deceive, you know,
In world's Affairs say neither yes nor no.
To keep your eye and tongue and ears in place
You pawn them all at Master's feet, and go.
VII. 15
Keep aloof from sensual pleasures.
Why seek for pleasures? Life is windy gale,
Each grain of sand has tons of kings in bale;
This solid-seeming world and life we lead
Aie fancies, dreams and spells which fade and fail.
VII. 30
Be content under all passing circumstances.
A fiend or nymph, and friend or foe will pass ;
Disease or health, and weal or woe will pass;
Rejoice in what awaits for thee to-day
And even this as cometh so will pass.
VII. 32
Mind should be kept free from any thoughts of the
past or the future.
Let not the future wear you out with care,
Nor let the present vanquish you or scare;
Extort from evil earth your royal share,
Before the world has packed up all her ware.
VII. 34
This whirling dome ye see an evil gnome.
The friends have passed and world's an empty home ;
Be sole with soul awhile, forget the past,
And future too. In Ever-Present roam.
VII. 47
Be happy even with pain and poverty and free from greed
and lust.
Prepare yourself for sores, this is the balm,
Wail not for pains and so obtain a calm;
And thank the Lord for poverty bestowed,
At last with grace you carry off the palm.
VII. 49
CXCIV CONCLUSION xxn
Why should you be a slave of Greed, for sale
Or permit lust to kick you pan and pail?
Set heart ablaze, and sing a flowing sgng,
And be not lost as dust in wind and gale.
VII. 71
acts.
Fail not to discharge your duties. Avoid doing forbidden
Such wrecks you wrought and fie ! you bear no shame
For failing duties, playing forbid game!
Suppose the world and all its wealth your own.
You have to quit it all, aye all the same !
VII. 80
Do not hurt.
If you enjoy, as you now seem to own,
To tease a tranquil heart and make it groan.
Bemoan then all your life for loss of wits,
And reap the grief for folly you had sown.
VII. 89
Do not slander.
If you desire to have the best of time,
And that your word be heard through all the clime,
Then slander none, see Lord in every soul,
And sing his Name, acquire a name sublime.
VII. 95
Relieve distress of others.
When grief unceasing hovers on your mind,
Or all affairs to ruin have inclined,
You should release from distress other hearts,
For thereby surely you will solace find.
VII. 98
Serve saintly souls.
Be meek, that saintly hearts may accept thee,
And serve His presence, by Him chosen be ;
One quickened heart excels a hundred shrines,
Why seekest shrines? In heart abideth He.
VII. 106
Be mute, covet not.
Lily and cypress these have won our praise,
But for this fame what are their means and ways?
With hundred hands the cypress would not seize,
Ten tongues the lily keeps, but silent stays.
VII. 113
G*
CONCLUSION xxn CXCV
-* *-i
Avoid renown and show.
He keeps a happy heart who shuns renown,
And shuns* alike the felt or sack or gown;
As Phoenix he will soar to Highest plane,
He won't in worldly ruins hoot and frown.
VII. 117
Go witjieut pride.
ye who survey world, the phantom fair,
Should know it springs from air to darker air;
Since life is hemmed by nought on either side,
Thus find that ye are nought amid nowhere.
VII. 140
Man should free himself from contamination with the
material world.
We come from water, earth and fire and air,
And then to forest dangers we repair;
We .suffer when we keep this dusty cloak,
But when we doff it we are Fairest Fair.
VII. 142
Freed from the impurities of greed, lust, pride, envy,
jealousy, hatred, fear, hope and the like, soul of Man bears
the Divine ensign.
1 am the purpose of His work Divine,
The light which causes wisdom's eyes to shine;
The world's a ring which Master's finger holds,
And I the gem embossed with His ensign.
VII. 172
The real Being is the Son of Man,
A truth not held in every human pan;
Yea ! drink this wine, 'twill cure your giddy thoughts,
And Lord in His creation you may scan.
vii. tat
Seek the company of sages.
You mix with sages pure and know their styles,
And run away from worthless fools for miles;
Yea drink the poison which a sage would give,
But shun the mead from fools, 'tis full of guiles.
VII. 190
Kharabdt, otherwise called Ddr-i-Fand is the open
assembly of Sufis where one is cleansed from his baser self
and craves for Divine knowledge and love.
CXCVI CONCLUSION XXH
I speak to Thee in Tavern, what I feel,
In shrines without Thee Lord ! I would not kneel ;
Thou art the First Creator, Thou the r Last,
Aye ! burn me please, or aye ! Thy Grace reveal.
7 r > * ' vnl ,
One cannot enter the Khardbdt with pomp and pride.
I went to Tavern-door as somfe divine, ,
With flowing gown and cowl and girdled fine;
The Warden scanned my face, and with disgust,
He threw my baggage out, and washed the shrine.
' VIII. 2
Here he pines for Divine love.
The heart which ^maddens not with Master's spell
And pineth not for Him, is bloody fell.
The day you neither think of Lord nor Word
A worser day you may not find in Hell.
VIII. 8
He craves for Mai Ma'rifat, potion of Divine knowledge.
O Guide! love findeth Thee and Holy Grace,
Some forget this and fall in sin's embrace;
Unless we know Thee we are out of count,
For man was made to know Thee face to face.
VIII. 5t
Drunk with Divine knowledge he forgets the Creation and
loses his baser self.
Let whole creation drown itself in sea,
Entranced I sleep I count it not a flea;
II Last night they pawned my soul at Tavern here,
The Master said " Lo what a trust is he ! "
VIII. 135
He eagerly solicits admission into the Mai Khana' Master's
Shrine.
How long with eucharists and unctions, Sire?
Fix me in Master's Shrine till I retire.
The day I lie beneath the Master's Shrine
Is my Ascension-day, I most desire.
VIII. 136
And awaits sedately until the Grace calls him into the
Shrine.
Khayyam! adore thy wine, remain sedate,
Or sit with faces fine, remain sedate;
As in the end the world will shrink to nought,
So nought is being Thine remain sedate.
VIII. (38
CONCLUSION xxii CXCVI1
* -
After he is purged from the baser self he is admitted into
the Mai Khana', the shrine of Divine Love.
The keeper's call at dawn I heard " Awake !
Thou wreck of Tavern pining for our sake
Our grace will fill thee full with Bread of Life
Before our slender* thread of life should break!"
. ix. i
The Divine Name is the " Wine " here.
In Mystic Shrine, the Name is styled as Wine,
To love and be in trance I most incline;
I am the soul of world in Holy shrine,
The world is body for my soul Divine.
IX. 3
With* Word the Master frees him from all thought or cares.
They brought me first from Tavern, stark and still,
To Mystic Shrine, and then a cup they fill;
With wine in hand I call for broiled meat:
To serve me meet my heart they first would kill.
IX. 6
The experience here is transcendental, unspeakable.
To be and not to be* are at my call,
I know when Time intends a rise or fall;
In spite of this, I loath my learned lore,
For He transcends the mystic trances all.
IX. 25
Love is the key to the Secret Realms. God in all Love
made man to love Him.
Eternal Love had drawn me first on board,
He taught me first to love. On love I pored.
He made my chip of heart a brazen key
Which prizes open gems from Secret Hoard.
IX. 36
A lover has to ply his own path. Love is not the means
to reach an object, but the object-end itself without an end.
Tho 5 every man has hidden wealth in store,
He knoweth not what brings him less or more;
And every path has leaders except Love,
For there we singly sail and reach no shore.
IX. 39
CXCVIII CONCLUSION xxn
-4 <
Love is without fear of a punishment or hope of a reward.
Affection, kindness make a human heart,
In mosque or temple one may work his part;
The man enlisted in the corps of love
Is freed from Hell, to Heaven will not start.
IX. 41
True lover expects no favour. ' < f
. *
Now love alloyed with lust is selling cheap,
Not flaming fire, but ashes all in heap!
f Thro* days and months and years, a lover true
Has neither rest, nor calm, nor food, nor sleep.
IX. 47
At last the lover f reaches the stage where he is nought,
and all is Lord.
Walk ye to place where duals cannot be,
The twain ye see, by plying farther flee ;
Ye may not be the Lord, but if ye try,
Ye reach where ye are nought and all is He.
IX. 55
His Word is cure for all troubles.
Do taste His Word, He is thy bliss of soul,
Thy pining heart and life He would console;
When grief on right and left as tempest blows,
His Word's thy Noah's Arc to reach thy goal,
IX. 101
,Love settles all feuds.
How long you Zealot! talk of coming day?
I'm sick of common cant and pious play;
Yea love Him, He and Love are not apart:
And every feud His love will wipe away.
IX. 121
Love comes through the grace of mystics.
If you are wise, then go with simple heart
To mystics' doors, for they His love impart;
Love comes of grace, that trance is not for fools,
In trance no senseless sot can have a part.
IX. 142
Mind cannot reach His feet He is so high,
The knot He tied, my heart cannot untie ;
They say that eyes cannot behold His face,
He is my eye! and who can see the eye?
IX. 174
CONCLUSION xxu CXCIX
Now Man's the Chalice, there the Soul is Wine,
And heart with lute is singing songs divine ;
Khayyam! The man of clay is Chinese lamp,
A flimsy ftlm, through which His light can shine.
ix. tec
The Personal Quatrains collected in Chapter X, a few of
which havfi been 'noticed in *xii above,. throw a good deal
of light on 'Omar's life. Some of these quatrains are piquant
satires directed by 'Omar against his contemporaries, some
are objections to their doctrines, and some replies to adverse
critics. The polemic quatrains are of interest only when the
controversy is still fresh but become cryptic, with remoteness
of time, when the interest in the controversy is lost.
The following however are a clear exposition of his philo-
sophy, vi& 9 the purification of the Soul from the baser self.
As Self would melt, Existence I attain,
With soaring pride I sink to lower plane;
And more than this with wine of Existence,
The more I wake, more drunken I remain.
X. 58
I fling this Self away, and joys I greet,
I soared from dismal depths to Master's seat;
Till cleansed at last from all my carnal grease,
I cling as golden dust to Master's feet.
X, 63
'Omar craves for Divine Grace thus:
My sins, O Lord ! if more than hundred crores,
Have dashed my youth and life on rocky shore?
Since I depend completely on Thy grace,
Hence I repent, and sin again, of course.
XI. 3
We all are dolls by spell Thou cast on clay,
A hundred phantasies Thou made us play;
How could I ever play a better part
Than what Thou hast assigned me for the day?
XI. II
My service will not add to Thy domain,
And by my sins no loss Thou wilt sustain;
Forgive and do receive me Lord! Thou art
So quick with giving bliss, but slow with bane.
XI. 36
CO CONCLUSION xxn
Is there a sinless man on earth below?
And how can we live here and sinless go?
I sin and fail, but can Thy kindness fail?
I'm evil, could Thy Grace be even So?
XI. 37
Thou, gracious Lord! are graceful in Thy grace,
Why then Thy bliss is barred on sinner's face?
If bliss is sold .for virtue, 'sorry trade ' 4
For gracious grace my sins have made a case !
XI. 39
For sins, O Khayyam! why should you bewail?
This grief can bring no gain in bag or bale;
For mercy will not greet the spotless swell,
It graces sinful paupers. Do not quail.
XI. 58
The Lord is Gracious and Merciful.
GOVINDA TlRTHA.
HYDERABAD-DECCAN,
15* July 1940.
SWAMI GOVINDA TlRTHA
(V. M. DATAR)
Ruba tyat of Omar Khayyam
RUBA'IYAT OF 'OMAR KHAYYAM
CHAPTER I.
PRAISE OF LORD AND PROPHET.
JL>- j
745: Hc.403. Hp.481. Hw.671.
jl
HE IS, and nought but Him exists, I know,
This truth is what creation's book will show ;
When heart acquired perception with His Light,
Atheistic darkness changed to faithly glow.
354:-BMd.1. Ba.50, Hb.203. Ht.29. BMb.279, Hh.183, Cl>308. Hd.20, Hw.969.
BNb.392. A^91, CR.945, Hz.1. Yog: Afdal [170].
The Chief of Being's secrets that Thou art,
Thy traits depict to view the Being's chart;
Veiled in Thy Greatness from the creatures here
Presidest Being Thou in open Mart.
950: Hy.672, Ha.1, Sd.1, BNh.1. U.I. Sc.1, Ra.290. BNb.3. HGa.1. LN.1,
BMJ.7, BNc.2, Pb.519, Ba.469, Hb.606. Sg.l. RPa.1. Hf.387. Hr.448, Pc.60, Bb.640,
Cb.783, BNn.89. Hd.42, ALI.682, Ho.386, Hw.820, A.842, J.504. N.391, W.433,
L.699. BERf.1, Hz.7.
10* j
pLlAUj jlj
No wits can ever reach Thy holy place,
No sins or merits hinder, Lord! Thy ways;
A sot with sins, I go in sober hope,
Because I hope entirely for Thy grace.
RUBA'IYAT OF 'OMAR KHAYYAM
541 :--BNb.350, Sf.22, Hh.182, Hd.4, Hw.968.
Yog: (1) Afda! [Hj.J. (2) 'Attar (M.N.J.
< > <i~ OM -j-o
* * *
jT (Jlf 4JL3 IT jT ^ j> ^*j *C.AA -L* j> oJ AJo j ^
No understanding reached Thy height sublime,
For thoughts can only move in space or tiriie ;
No soul can grasp Thy perfections, O Lord !
And Thou alone could gauge Thy height, O Prime !
2^3: Hy.97. Ha.11. Sd.ll, BNh.ll, Se.28, U.2. Sc.8, Ra.57, Pa.18, BNb.13,
BMa.74, HGa.9, LN.10, Hb.137, SgZ BDb.31, Hj.K BNI.3I. Hk.45. RPa.3M. Hx.7,
Hg.93, Hh.55, Hi.44, Hn.44, Hr.28, LE.18. Hc.20, Bb.105. Cb.80, RPc.66. Ia.30, Ib.24,
Hd.43, ALI.40, Hp.33, Hw.4^, A.49, L.771. BERf.6. Hz.8.
Vagi (1) Fakhru'd Din Razi [M.F.]. (2) Rumi [Hv.].
My soaring mind cannot approach Thy throne.
I kiss this ground and thus for sins atone.
O Wondrous Charmer! who can know Thy Being?
Perchance, Thy knowef may be Thou alone.
1052: Hy .677. Wbcd.272, BNe.25, BN1.450, BMb.522, BMc.385, Hm.403, Hf.429,
HGb.367, Hn.433, Hr.457. Pc.582, Bb.645. BERb.194. Ia.486. Ib343, ALI.688, Hp.583.
Ho.428. Hw.826. A.848. J.550. N.443, W.475, L.705. Hz.78.
Thou hidest oft that none could see Thy face,
And oft assumest forms in time and space;
This glory Thou displayest for Thy self,
The seer, show, and sight, Thy holy grace.
1. 6
836: Hy.583, Ha.13, Sd.13, BNh.13, Sc.11, Ra.245, BNb.15 f HGa.11, LN.11,
BMd.22, Wbcd.244, Pb.437, Ba.386, Hb.523, Hj.14, BN1.385, RPa.313. HIM
BMc.325 Hm.341, Hn.365, Hr.380, BMf.316, Pc.254, Bb.585, Cb.648, Ia.410, Ib.283,
Hd.6. ALI.591, Hp.501, Hw.713, A.714. L.607. BERf.8. Hz.24.
Vag: Sanai [Rempis 176].
> , ^ \\ cJL2>*CU~x>. t
How many lives are lost and hearts have failed
Ere they could see Thee face to face unveiled!
To see Thee none beneath the sky has eyes,
Thou art aloof from world, this darkness baled.
I. 7
RUBA'IYAT OF 'OMAR KHAYYAM
881: Hy .605. U.62, Sf.75. BMd.78, Wbcd.307. Pb.469 f Ba.419, Hb.556, Hj.4,
Hg.381. Pc.349. Bb.603, Cb.681. Hd.10, ALI.613. Hw.746, A.749, W.402, L.630.
BERf.47, Hz.6. Vagi Imam Sadr-ud-Din *Umar bin Mohammad ['AwfiT.
y ji ^~ jj j ^ \j***> <s\ p AA i y 31 c
___
Thqpigivest sight to tiny ant to see,
And strength to fly in limbs of puny flea ;
Thou art the proper Person here to rule,
Improper attributes are far from Thee.
I. 8
876: Hy .61 5. Wbcd.310, Pb.457, Ba.407, Hb.544, Hj.3, Pc.135, Bb.609. Cb.674
v70Z BNnJB4. Hd.12, ALI.625, Hw.757, A 760, W.400, L.64I, BERf.46.
Vagi (1) Awhad Kirmani IHx.] [R.S.]. (2) "Attar [Hf.]. (3) Afdal
[374]. (4) 'Iraqi Hamadawi [HI.]. (5) 'Aziz Farid Fakhruddin [Rcmpis 202].
y ^ j j ^ i j >j j u A^T y ^ (* i y j
My body, life and all my strength Thou art,
My heart and soul ! Thou art my soul and heart ;
Thou art my existence and sole refuge,
In Thee I vanish, Thou the whole and part!
397: BNb.479, Hh.206, Hd.U, Hw.982. Vagi Afdal IR.S.J.
y *# 31
\^_ Jl j33l J-* -
I seem alive, Thou art the whole essence;
And saving Thee, what am I? where and whence?
Thou wert and art and ever would remain
Thus I am not save Thee, in every sense.
f. 10
672: BNb.444. BNj.53, Hd.3. Hw.1020. Sc. 458.
Vagi (1) Afdal [R.S.] (291.) (2) Ni'amatullah Wall [Hv.]. (3) 'Attar
IM.N.l.
f
^ 31
O where's the heart which beats to Beloved's pace
Or ear which heeds the secret truth He says?
The Lord in glory ever shows His grace
But where's eye which glances at His face?
i. n
RUBA'IYAT OF 'OMAR KHAYYAM
573: BNa.23, BNe.1, Hf.204, Hc.238. Cb.347=437. Hd.7. Hp.345, HoJ03.
Hw.482, J.2%. N24. W.247, CR.I015. BNb.376.
Vag: (1) Fakhr ud Din 'Iraqi [Hv.]. (2) Var: Afdal [Hj.]. (3) Awhad
Muraghi [M.F.]. [AX.].
In searching Tfcee the world has lost its mind,
The rich and poor to Thee are same in kind ;
Thou teachest all, but strange that no one heeds,
Tho' Thou art ever present, we are blind!
384: BERf.347, Hj.302. , Hh.232, Cb.358, Hd.119, Hw.378.
JL>1*>
When Thou had deigned to show Thy lovely face,
To see Thee, sky arose to heights of space;
The morning tried to vie with Thee in grace,
And hence was cast in open-day disgrace.
1. 13
293: Hy .21 2. BDa.46. Ha.34l. Sd.340, BNh.327, BNd.64, Sc.469, Ra.80.
BNb.183, LN.134, BMd.445. Ba.20. Hb.173. Hj.310, RPa.162, Hh.80. Pc.14. Bb.222,
Cb.222, BNn.44. ALI.228, Hw.245, A.244, W.13J, L.228, BERf.115. Hz.278.
'-> Ji \ 4 -^ '^* y *
*
Thy cheek on heavenly Eagles cast the glow,
Thy face has stowed the idols out of show;
And through Thy glance the King of Babel got
His horse and men and castles all, I trow.
(cf. Bible)
I. 14
166:-Hy.163. Pb.97, Hb.95, BDb.71, BN1.7I. HU16=I37, BMb.88. BERa.88 f
BMc.35, Hm.65, Hf.45. Hh.144, HGb.4, Hn.72, BMf.44, Hc.35. Bb.172, Cb.137=l68,
RPc.98, ALI.182, Hp.97. Ho.45. Hw.182. A.192. J.55. N.45. W.48. L.178.
I searched this faithless world where I was bred,
With all the learned lore of books I read :
" Thou art the Light, 5 ' the light that ever dawned !
" Thou art the Truth/' the truth I ever said !
RUBA'IYAT OF 'OMAR KHAYYAM
582: BERf.351, Hj.303, Hd.131, Hw.1007.
J j'p ll Jj* **f C*~-lj -fcli
He. passed, as Zephyr through my verdant heart,
Bjifc there the cypress njind a mere upstart
Would vie with Him I said, " Silence, O fool!
You see not He pervades thro' every part."
I. 16
598:-Hy.387, Sb.312. Sf.65, Pb.277, Ba.224, Hb.374, Hj.133, Pc.462? Bb.398,
Cb.436, BNn.65, Hd.122. ALI.402, Hw.481, A.466, L.405, BERf.202. LE.77.
Vat: Rumi [Hv.].
^-r
I will adore an Icon like to Thee,
"And from Thy cup will drink to ecstasy ;
IVe lost my Self in love, for not to be
Is thousand times far sweeter than to be.
I. 17
7: Hy.21, Sc.9, Pa.5, Wbcd.8, Pb.6, Hb.6, BNe.5, BDb.12 f BNI.I2, Hk.6,
BERa.15, HI.1. BMc.8, Hm.11, HfZ Hn.7, Hs.119, BMf.10. Hc.7, Bb.21, Cb.11,
BERb.8, RPc.76. ALI.23, Hp.14.HoZ Hw.7, A.28, J.2, N.2. L.23.
In all this world Thou art my sole console,
And dearer than my heart, and eye, and soul.
Tho' naught is dearer than a spark of life,
A thousand lives I lay for Thee my whole !
1. 18
245:-Hy.142, Hj.305, Pc.256, Bb.151, Cb.144, ALI.155, Hw.161 f A.17K L.157,
BERf.350.
" O Lord ! this mind has made me ever sore/'
" Do hold thy tongue, my lad ! and leave thy core ;"
" O Lord ! some day, perchance, I taste Thy fruit,"
" My lad ! no fruit nor flower cypress bore."
I. 19
6 RUBA'IYAT OF 'OMAR KHAYYAM
> f
246: Hy.141, BNa.83, BMd.313, Hk.50. Bb.150, Cb.143, ALL 154, Hw.160,
A.I70. L.156.
OJ^fr Jjtb ^
j Jj* x_I^^ ^Lji jy> ^ jLi U
I thought Thy promise may be' only true, 4 '
And what Thou promised Thou would mind to do ;
How could I know Thee? O Thou, Light-of-eyes
As cause of world, Thou may be faithless too.
I. 20
c
463: Hy.365, BNa.27, MA.208, Bb.377, Cb.342, ALI.385, Hw.356, A.445. L.384.
Vagi Rumi [Hv].
;
I .-j ii I j lr -M- I j
* ~
Thy lovers gloat on simple guile or slight ;
Thy mystics with one tuny air delight.
Thy eyes look daggers but to kill me, dear !
The thongs of whip will serve the purpose quite.
279:_BNb.413. Ba.13. Hb.166. Cb.99, Hd.2, Hw.942. Vagi AWal [HjJ.
No man has ever seen my Beloved's face,
These hearsay words are tales of fancy fays;
And he who heard has heard from one that heard,
And he who tells will know not what he says.
20:~-Hy.8, BNa.105, Bb.8, Cb.64, ALI.7. Hw.11, A.M. L.9.
Vagi Kamal Ismail [MS 1010 H]
o U r . ' ' ' "
I. 22
How ages flew, O Dear ! Guess when it was
Since Thou hast left me so and for no cause.
Thou sent me none, and never cared to find,
Bereft of Thee, what anguish in me gnaws !
1. 23
RUBA'IYAT OF 4 OMAR KHAYYAM
945: Hy .729, Hf.395. BMf.412. Bb.684, Cb.774, ALI.715, Ho.394, Hw.894^
920. A.905. J.512, N.399, W.441. L.761.
LiT j>. (oy. Jjl
At first Thou cherished me as Holy Bride,
BUt now at last Thou turnest me ^aside ;
Thou never meant to leave me so alone,
But drove me round in world so far and wide.
I. 24
396: BDa.63. BMd.334, Pb.173, Ba.115, Hb.267, Hk.259. Pc.270. Hw.435.
W.235, LCR.1201.
Thy grace at first had nursed me with its flow,
^nd kept me full of bliss in heavenly glow ;
But now Thy apathy has made me sore,
What fault of mine has changed Thy nature so?
25
18:Hy.l4, BNa.73. BMd.311. Hj.240, Hk.21, Bb.14, Cb.66 f BERb.9. ALI.13,
Hw.28, A.20. J.15, L.15. y a gi (I) Mujidd-i-Hamgar [Hv.]. (2) His wife [RA.J.
Ij \t .r^Oyft clr li
With Thee by me, tho' sad, my heart was glad,
Thy distance causeth anguish, makes me mad.
With Thee in sight I found this world as mead,
Without Thy light I shun this world, so bad.
26
116:Hy.207. Sc.Ill, Pa.92, BMa.110. Wbcd.52, Pb.67. Hb.66. BDb.124, RPb.4,
BN1.124. Hk.58, BMb.38, BERa.187, H1.18. BMc.104, Hm.118, Hc.9. Hf.36. Hg.48,
HGb.55. Hn.90, Hr.109. BMf.65, Bb.217. Cb.218, BERb.5Z Ia.124. Ib.105. ALI.233.
Hp.144, Ho.36. Hw.226. A.236, J.46. N.36, W.40, L.223.
No heart is here but saddens for Thy sake,
No sight is here but maddens for Thy sake ;
Thou carest not for either great or small
No thought is here but gladdens for Thy sake.
I. 27
8 RUBA'IYAT OF 'OMAR KHAYYAM
K
132: BNa. 72. A.43, CR.827.
Anwari Lucknow Text 1897.
o>>-
Aloof from Thee, my life thus ends in smoke,
Without a r^y of hope,* my heart is foroke. *
I tried my best to get a glimpse of Thee,
But luck has brushed me off at single stroke.
I. 28
19:* Hy.23, Bb.23. ALI.2I. Hw.23, A.30, J.4, L.25. Vagi Amir Khiwraw
DeKlavi [Hv.]. (2) Afdal [12].
jlola JUjj^ly- M
ol 3 1^ jl^ ot^ ^ j^y I
To wail in grief, if so Thou wilt, is sweet.
With glee I stick to Thee as dust of feet.
I know not, Lord ! what request I should make
Dispense as Thou desirest that is meet.
I. 29
338: Hy.237. Sa.121, Ha.68, Sd.68, " BNh.67, U.200, Sc.49, BNa.44, Ra.93 f
BNb.125, HGa.64, LN.62=259 f BMd.284. Ba.44, Hb.197, Sg.107, BNI.217, Hk.181,
RPa.245. Hc.152. Hg.136. Hh.241, Hr.232, BMf.197, Pc.77, Bb.241, Cb.264, Ia.250,
Hd.117. ALI.258, Hp.259. Hw.270. A.315. J.186, % W.230, L.234, BERf.271.
Vagi Sultan Babar [Hv.].
O hear this fact, my Lord ! I most entreat,
Two words describe my state and life complete.
" Through love I be as dust beneath Thy feet.
Fll raise my head when Thou wilt kindly greet. 5
I. 30
796: BERf.355 f Hy.554, Hj.134, Bb.557. Cb.573, Hd.112, ALI.564. Hw.662.
A.685, L.578.
dfc a! cXU p ilU-
I will not part my gem for any price,
No balms for me, Thy love and pangs suffice.
I won't have crowns for dust beneath Thy door,
A thought of Thee excels the world and skies.
1. 31
RUBA'IYAT OF 'OMAR KHAYYAM
853: Hy.597, Sa.61. BNa.113, BMd.363, Bb.595, Cb.542. ALI.606, Hw.729 t
A.729, L.622, Hz.81. Vag: Razi Daya [M.I.]; Awhad Kirmani [Hx.].
Whe'n % saints, .who ptfrify this house of earth,
Would mount the steeds of body which they girth,
Arise I will with bleeding drowsy eyes
From Thy threshold, where I have booked my berth.
I. 32
551:BNb.433. Hh.203, Pc.545. Hd.llO, Hw.980.
Vat-. Afdal [Hv.] [R.S.] [254].
-V ooi
i with Thy grief my heart is piled in heap,
A hundred doors will ope for me to leap ;
But better that I slay myself for Thee,
Than sell my Self to fancy vultures cheap.
I. 33
468: Hy.271, Se.186. BNd.103, BMd.113, Wbcd.456, Pb.205, Ba.149. Hb.300,
BNe.16, BN1.I81, B Mb. 2 78, BMc.312, Hm.230, Hg.208, Hh.400. HGb.150, Hn.207.
Hr.217, H.40. BMf.208. Hc.232. Pc.3%. Bb.290. Cb.4!1. RPc.270. Ia.246. Ib.146.
BNn.56, ALI354, Hp.298, Hw.302, A.350, J.206, L.289.
AJ fj
j j
At nights the Gemini wake up as I sigh
And rivers reach the oceans when I cry;
To-morrow you have fixed to meet me, Lord!
I know not if by then I live or die.
I. 34
705:-Hy.553. BNa.88, BMd.315. Bb.557. Cb.572. ALI.563, Hw.661. A.684. L.577.
* ^ J,^ j|>C ^>
No chums can hear the sighs for Thee I sigh ;
No friends can know the deaths for Thee I die ;
Excepting Thee if some who lists I find
In truth I'll die of grief, and never cry.
1. 35
io RUBA'IYAT OF 'OMAR KHAYYAM
-*
1058: Hf. 439, Ho.438, Hw.928, J.561, N.453, W.482.
y
I have no means to reach Thy Holy place,
Nor strength, bereft of Thee* to pass my days ;
Nor do I dare jeveal my grief at all,
Sweet fancy, hardest task, Thy wondrous ways.
I. 36
681 : LE.82.
emu
Thou art, O Lord! Almighty King of Kings,
A lover, in Thy lane, Thy praises sings,
I'll speak Thy wonders in the words of Truth,
" Thou wilt remain and lost are all the things."
1. 37
185:-Hy.54. Se.40, Pa.30. BMa.24. Wbcd.22, Pb.118, Hb.116, BDb.45. BNI.45.
Hk.57, BMb.37. BERa.58. Hm.40, Hf.51. Hg.86. Hh.123. Hi.56. Hn.57, Hr.38,
BMf.28, Hv.9, Bb.62. RPc.53, Ia.45. Ib.34; BNn.41, ALI.96, Hp.45, Ho.5, Hw.142,
A.85. J.60. N.50. W.53, L.70.
y a g: (I) Dara Shikoh |D.M.|. (2) Rum. [Rempis 48].
| AO
> >
When time is spent out, space will leave no mark ;
When suns are blown out, light is turned to dark- -
I'll grasp Thy skirts, my beloved Lord ! and ask :
" Why did Thou make this all so stiff and stark?"
I. 38
634: Hy.418. Ha.197, Sd.197. BNh.195, Sc.143, Ra.178 f BNb.142, HGa.185,
LN.158. BMd.417. Pb.304, Ba.251, Hb.40I. Hj.99. Hf.234. Hr.257, Pc.486, Bb.429.
Cb.457. Hd.133. ALI.441, Ho.233 f Hw.513, A.507, J.330, N.234. W.273. L.437,
BERf.222, Hz.265. Va^ Haji Olhman Huravi (R.S.) [*Awfil.
jLiT ^/ Jiklr ^ jj^i nrr
JUJ! v
That darling (long live He!) as long I moan,
To-day His graceful ways to you has shown;
He flung a glance at me awhile, and left
He lends His grace, forgets to claim His loan.
RUBA'IYAT OF 'OMAR KHAYYAM
789: BNb.420, Pb.402. Ba.459 t Hd.138, Hw.684.
Vag-. Afdal [Hj.]. Awhad Kirmani [Hx.].
When He confronted me I could not see,
Henvas befriending, but I tried to^flee ;
And then I roamed around in quest of Him,
But how I missed Him never dawned on me.
I. 40
64: Hy.193, Pa.79 f Wbcd.192, BDb.104, RPb.19, BN1.104, Hk.98. BMb.69.
BERa.136. BMc.69, Hm.98. He.2, Hf.58, Hh.165, Hi.73 f HGb.36. Hn.118THr.92,
Hc.28, Bb.203, Cb.201. Ia.102, Ib.89, ALI.213. Hp.126, Hw.212, A.222, W.1 18. L.209.
Vat: (il) Afdal [Hv.]. (2) Shaikh Ruba'i [AX.]. (3) Hafiz IR.S.]. (4)
Fakhrud-Din Mubarak Shah [H.A.]. (5) Abu Sa'id [102]
(6) Maqsud Tirqar [AX.].
Thro' glowing dawn my heart received Thy ray,
It left me, in Thy search it went away ;
And now my heart remembers naught of me
It caught a ray, but now acquired Thy trait.
6:Hy.22, BNf.46, Se.10. Pa.tf, Wbcd.9, BDb.13, BN1.13, BERa.16, Hm.12,Hf3,
Hg.2, Hi.24. Hn.8, Hr.9. BMf.12, Hc.8, Bb.22, Cb.12, RPc.77, i*.12, Ib.10. ALI.24,
Hp.10, Ho.3, Hw.8, A.29. J.3, N.3. W.2, L.24.
Vaf. 'Attar [M.N.].
i;
O ! Who could fetch Thee here to me this night?
And who can, but Thy grace, unveil Thy light
To me, who burn without Thee in such plight,
Who brings Thy grace as breeze from mountain
height?
I. 42
77: BNa.125. Hz.93. Hx.5, A.4I, J30. CR.796.
To-night Thy presence leads my life away,
To heights of fortune now I wield a sway,
Let moons and minor lights now slink in shame,
With Thee in sight, I find eternal day.
I. 43
12 RUBA'IYAT OF 'OMAR KHAYYAM
* -- _
737: BNb.465, Hd.88, Hw.675, A.669. V*f. Afdal [Hv.] ; Vari Afdal [R.S.J.
joT j I* tf> jUlr
u j I ^ tf Ji A; l u o
Think not that we are wrought of Adam's clay,
Such friends, ere He had thought of night and day;
Our privacy is, not of recfent date, ' ' '
Ere words were born we were in closest play.
I. 44
711: BNb.432. Hd.136. Hw.677. Afdal [Hj.] (305],
Thy Light has filled my gloomy heart with glee,
No other faces do I care to see;
I glance at Thee and there I see my face,
I look in me and there I'm finding Thee.
45
743: Hy .483, Sb.311 Ha.26, Sd.26, BNh.26 f Sc.19. Ra.218. BNb.28. HGa.24.
LN.23. BMd.381. Pb.374. Ba.319. BMb.37K RPa.299, Hf.283. Hc.406. Bb.494, Cb.525.
Ia.387. Hd.137, ALI.499. Ho.282, Hw.593, A.612, J.381, N.283, W.323, L.504.
BERf.14, Hz.233.
Kog: (1) Sultan Nusrat ud Dm Qalij Arsalan f'Awfi|. (2) Sa'dud Din
Hamawi [Rempis 165].
With hands in hands we whirl in merry ring,
What seems a duet, we as solo sing ;
We compass whole, tho' spinning on a point,
And in the end, as each to each we cling.
I. 46
917: Hy.625. Ha.259. Sd.259, BNh.266, Se.320, U.171, Ra.277. BNb.271.
BMa.254. HGa.248. BMd.165, Wbcd.259, Pb.495, Ba.445, Hb.582. BDb.350, BN1.414,
BMb.471. Hx.47, BMc.350, Hm.368, Hi.342. Hn.393. Hr.405, BMf.368. Hc.358.
Pc.374, Cb.695, BERb.168, Ia.433, Ib.305, Hd.313, ALI.635. Hp.536, Hw.769, A.772,
J.490. L.651. Hz.182.
ti 1 cx*v* I
(S JJ j
:> j Q-
You'll find me, Dear ! perchance, the day we meet,
Dancing a round where mystic lovers greet;
My glass and turban rolling in the street,
I fall exhausted on Thy Holy feet.
I. 47
RUBA'IYAT OF 'OMAR KHAYYAM 13
-+ - H-
716:KKiyaban 'Irfan. (I) Kamal Khujand. |Jami|. (2) Khwaja Abul Wafa
(d. 835 H.) |R.S.].
Life of my life ! Thou ever loving flow,
Th^ glory "blinds my sight and wi^ I trow ;
Thou art my sight of eye and thus I see ,
Thou art the light of wisdom thus I know.
I. 48
947 (a.): U.36, Sc.396, BNb.366, Hd.30, Hw.861. *
Vagi (1) Fakhr-ud Din Iraqi [Hv.J. (2) Afdal [Hj.] [410]. (3) Abu
Said [397].
1004 (a>: Pb.563, Ba.516. Hb.654.
^1^ O I AiJU*w* 77*5^ J O L* J -^ 1<*^ J'^ ^
AXAJ I) v I*
For grieving souls Thy hands a balm unfold,
Thou curest love-sick ones from heat and cold ;
I tell Thee now the gnawings in my heart,
" Thou knowest thoughts untold ten thousand-fold."
I. 49
553:-BNb.430, Hh.202, Pc.547. Hd.5, Hw.979. Afdal [Hv.].
O LJtt' ^ jA eof -^.Ji ^ OAjj^ 4y j ^
These half a gross of sects that form a maze,
They roam in blind alleys and sit in daze ;
As no one holds the correct clue in hand,
They clamour and at last they roar in craze.
I. 50
To the Prophet.
82:-BNb.375 Hh-l, Hd.22, Hw.937. Yag: Afdal |45].
JA!
Ar
O Thou most gracious, Thou Essence of Soul,
Thou boldest both the worlds in Thy control ;
He never tastes the bitter cup of death,
Who sips but once the nectar from Thy bowl.
I. 51
14 RUBA'IYAT OF 'OMAR KHAYYAM
> (
182:-Hy.145. Pc.342. Bb.154. Cb.147. Hd.120. ALI.159, Hw.164. A.174, W.120,
L.160. BNb.460. Va^. Afdal [R.S.J.
l jT jfrfllfr JO; ^j> I j; 4~-
Ten laws with stages nine and 'heavens eight, *
With seven planes, six reasons thus relate:
" Five senses, tenets four, triad of soul,
In pair of worlds have Thee as One in State."
I. 52
10: Hy.5, Hj.137, Pc.l. Bb.5, Cb.61, Hd.118, ALI.4, Hw.5, A.IK J.17. W.16,
L.6. BERf.354.
*- Jjl
O ! with Thy grace and love did God array
A Heav'n, and Hell on first eternal day,
As Heaven is crowded, there I cannot stay
'Tis well to heaven leadeth not my way.
I. 53
353: BNb.370, Hj.5, BMbJ/ 2 279. HU89. t Pc.137. Hd.21. Hw.973.
Yag: Afdal [Hv.1.
o^ j
Thou art in both the worlds creation's light,
Thy name Muhammad, place is utmost height;
My heart reclines on ocean of Thy grace,
My eyes are flowing rivers for Thy sight.
I. 54
85: BNb.372, Hh.2, Hd.19 t Hw.938. Fag: Afdal [47].
A o
Jehovah's domes are polished by Thy feet,
And at Thy door His angels wait to greet;
Thou art the source of body and the mind,
And hence can plead for mankind, as is meet.
1, 55
RUBA'IYAT OF 'OMAR KHAYYAM 15
895: BNb.373, Hd.17, Hw.1026. Afda! [383].
m
Your gracious feet have paced the highest plane,
Creator in. creation you. explain;
And* with a single finger and intent, *
You rend the Moon in twain and wash her stain.
I. 56
381:-BNb.371. Hh.200, Hd.16, Hw.977. Vag: Afdal [184].
U jliT^v- l)"^ Jc'OjT^^UI
The highest kingdom cometh in Thy name,
The skies and shrines and hearts Thy seats became ;
But when they make Thee leader of mankind,
Thou hast to serve them surely all the same.
I. 57
100: Hv.95, Sc.325, BMH.39, Pb.64, Hb.63, Hk.153, Hs.142, Bb.103. Cb.115,
RPc.142, AL1.100, Hw.88. A.125, .111. H^*3.
Thy friends do not allow my reaching Thee,
Thus harassed I have come beseeching Thee;
Thy beams, O Sun of Wisdom, reach my eye
And show more souls than atoms, seeking Thee.
I. 58
500: MA.131, Hk.175. BMb.168, Pc.182, Hiv.441. CR.9! 1 = 1208.
If Thy indifference we could only see,
A thousand zealous shrines would blasted be;
Khayyam who takes his shelter in Thy grace,
As firm as Pole Star ever shineth he.
1. 59
i6 RUBA'IYAT OF 'OMAR KHAYYAM
CHAPTER II.
THE WHEEL OF TIME.
*
t*
181: M.I. Rc.11, Sb.89, Ha.49. Sd.49, Se.29, U.94, Sc.336, Ra.50, Pa.19, Sf.81,
BNb.78, BMa.75, HGa.46. LN.44. BMd.91. Wbcd.37. Pb.101 f Hb.99. Sg.61. BDb.33,
BNI.33, Hk.52. RPa.333, Hx.59, BERa.42, H1.5, Hm.29, Hg.72, Hh.118. Hi.45.
Hn.46. Hr.30, Ht.65-134. LE.I9, Hc.389, Pc.330. Bb.40, Cb.85, RPc.67, Ia.34=38,
Ib.25. BNn.17. ALI.47, Hp.35, Hw.49, A.60. J.I 52, L.45, BERf.161.
This cycle wherein thus we come and go
Has neither beginning, nor an end I trow,
And whence we came and where we next repair,
None tells it straight. You tell me yes or no.
ii. i
639:Hy.430. H1.27, BMc.9K Bb.442, RPc.1l, ALI.450, Hw.532, A.523, 1.333,
W.279, L.450.
u-UI ^o^u|l>r^lj in cr It uUJOt' c^^o'j^ 3^
X " " * *
cr I* u- Ufc ^ j^ 6 JUPBU J ji* j Ur ^ yt ^ <J I ^
Whence had the racing Sun his primal start?
And where's the point to which we all depart?
No answer's found in spite of wits so smart
For none can sound with astrolabe and chart.
II. 2
91: Hy.105. U.52. BMd.69, Hi.46, Bb.113, Cb.119, ALI.11I. Hw.97, A.134,
W.125. L.120.
This azure dome, the stars and golden dish,
Keep whirling long, of course, as He would wish :
Awhile, and by some chance of whirling world,
Like others we are here, and so finish.
II. 3
RUBA'IYAT OF 'OMAR KHAYYAM 17
+ -- ^
422: Hy. 284, Sb.206. Ha369, Sd.368. Se.137. U.79, Sc.492, B Ma. 146. Wbcd.50.
Ba.62, Hb.215. Sg.51, BDb.170, BNj.3. BN1.171. BMc.137, Hm.154. Hg.150. Hh.254,
Hi.104, HGb.74, Hn.159, Hr.151. BMf.117. Bb.303, Cb.298. RPc.208, Ia.168, Hd.539.
ALI.348, Hp.I90. Hw.317. A.363. L.302.
J ^ j ^j Jjl dji jl^ljf J^u^ j^ vJBIj
What* sundry views about this Wh^el they keep!
These waders try to gauge the oceans deep ;
But when thro' veil of Time they cannot peep,
They cast an horoscope, and then they sleep.
II. 4
707: Hy .484. BDa.108. Ha.36, Sd.36, BNh.36. BNd.161,.Sc290. Ra.207. BNb.40,
HGa.34, BNc.34, Pb.356. Ba.305, Hb.455, Hj.162. Hf.267, Hr.361. Pc.40, Bb.495,
Cb.526, Ia.341, Hd.527. ALI.501, Hp.475, Ho266, Hw.594, A.613. J.365, N.267. W.310,
L.505. BERf.251.
j
JU
Methinks this Wheel at which we gape and stare,
Is Chinese lantern like we buy at fair ;
The lamp is Sun, and paper-shade the world,
And we the pictures whirling unaware.
632:-Hy.423. BDa.94, Ha.29, Sd.29, BNh.29, Se.250, U.21, BNd.126, Sc.33l,
BNa.10. Ra.168. Pa.161, Sf3, BNb.31, HGa.27, LN.26, BMd.45. Pb.29l, Ba.238,
Hb.388, BDb.222, BN1.280. Ht.19. BMb.329. HI.70, BMc.243, Hf.231, HGb.227.
Hn.268, Hr.266, BMf.244, Hc.247. Pc.33. Bb.435, Cb.465, RPc.297. Ia.285, Ib.179.
Hz.44, Hd.494. ALI.442. Hp.360, Ho.230, Hw.520. A.513, J.327, N.231. W.270. L.443.
Hz.44.
jlf t^J^ 31
ju il> ^Jb |J^
We puppets dance to tunes of Time we know,
We are puppets in fact, and not for show ;
Existence is the carpet where we dance,
So one by one where aught is naught we go.
87 ( a ) :_-Rc.9, CR.808.
J
II. 6
a
How rolls the sea of existence from where?
Tis real or phantom, can ye tell and swear?
Tho' each may rave in giddy reeling turns,
But how it is in sooth none can declare.
II. 7
i8 . RUBA'IYAT OF 'OMAR KHAYYAM
K - "i-
633: Hy.412, Sb.33. Ht.35, BMb.310, Pc.500, Bb.424, RPc.2K ALI.440, Hw.509.
A.502, L.432.
nrr J^du.p^j jjj *:>& JU
i -
The tempest tosses, mind's in ebb and flow,
From heights we go to dismal depths below ;
And all we covld obtain is foam ana troth
We drift and drifted long, this much we know.
II. 8
870: Hy.599. BDa.130, Ha.33. Sd.33. BNh.33, U.25. BNd.197, Sc.25, Ra.259.
Pa.194. BNb.36, HGa.30, LN.30+101, BMd.48, Wbcd.250, Pb.460, Ba.410, Hb.547,
Sg20. BDb.32l t Hj.238, DN1.397, BMb.465, RPa.8, BMc.337. Hm.353. Hf.349 f Hg.373,
HGb.331. Hn377, Hr.395. Hs.24, BMf.335. Hv.7Z Hc.344, Pc.23, Bb.597, Cb.667,
Ia.426. Ib.297, Hd.475. Hp.525. Ho.348. Hw.759 A.743. J.461, N.351, W.393, L.624.
BERf.207, Hz.48. Vagi (1) Afdal [363]. (2) Hafiz [Z].
^T 31
+ +
$ 4-* J* -^j^i 4 -ii^J ^Jj^- 4 OlS^ t,
We come and go, but bring in no return,
When thread of life may break we can't discern ;
How many saintly hearts have melted here
And turned for us to ashes who would learn?
II. 9
457: Hy.216, Wa.36, Sa.8, BDa.51, Ha.41. Sd.41. BNh.41. Se.119, BNd.69.
Sc.30v231, Ra.125 f Pa.99, BNb.55. HGa.38, LN.36v139, BMd.58, Wbcd.56v512. Pb.158.
Ba.98, Hb.25K BDb.135, Hj.283, BN1.135. HU58, BMb.153. RPa.16, BERa.232.
BMc.113, Hm.127. Hc.147=l72. Hf.158, Hg.(76, Hh.216v260, HGb.64, Hn.133.
Hr.123. BMf.96, Hv.33, Pc.17, Bb.226, Cb226, Ia.132, Ib.112. Hd.474, ALI.231.
Hp.161, Hw.248, A.293, J.235, N.157, W.176, L.232, BERf.231. Hz.62. Si. Rempis 86.
31 a 4 ^JJ ^ii^ ^j^ f* / 1* > ^^^ J J
Time brought me here: what profit did it gain?
It takes me hence, but conquers no domain;
My Master knows, but none can ever guess
Why Time thus brings and carries me again.
II. 10
328: Hy.306. Se.165. U.85, BMd.84, Wbcd.223, Ba.38, Hb.192, BDb.186.
BN1.231. Hk.255, BMb.253 = 284. BMc.!91, Hm.209, He.328. Hf.118. Hg.133. Hh.401.
Hi.llO, HGb.129, Hn.224. Hr21K Hs.60, BMf.194, Hv.42, Hc.174, Pc.123. Bb.326
Cb.392, BERb.77, RPc.254, Ia.238, Ib.I40, ALI.306, Hp.292, Ho.118. Hw.402. A.385,
J.I76. N.I 17. W.145, L.324.
At first they brought me perplexed in this way,
Amazement still enhances day by day ;
We all alike are tasked to go, but Oh !
Why are we brought and sent? This none can sav.
u. ii
RUBA'IYAT OF 'OMAR KHAYYAM 19
^ -- _ _ v _
752:-Hy.513, Sc.236, U.77, Rb.54, Wbcd.89. Pb.379, Ba.323. Sg.50, BDb.264.
BN1.336, BMb.382, Hx.40 f H1.32, BMc.278, Hm.290, Hf.288, Hg.318, HGb.280,
Hn.32l, BMf.307, Bb.52l, Cb.594, RPc.324. ALI.526, Ho.287, Hw.621, A.642, J.387,
N.288, W.323, L.535.
For bug we fmd ourselves in body's mill,
And from the cornice height we drop to sill ;
Since life will never pass as we desire,
I wish this ended soon I've had my fill.
9 u. 12
714: Hy,5C8, Sb.48, Ha.72, Sd.72, BNh.71, Se.284, U.112, Sc.53, Ra.202, Pa.178,
Rb.53, BNb.132, HGa.69, BMd.367, Wbcd.87, Pb.350 Ba.299, Hb.449. Sg.75, BDb252,
BN1.334, BMb.381, RPa.61, BMc.268, Hm.283, Hg.256, HGb278, Hn.319, Hr.320,
Hs.29. BMf.306. Pc.78. Bb.516, Cb.593 f Ia.346=394 f Ib.230, Hd.514, ALI.522, Hp.433,
Hw.615. A.637. J.4I2, L.530. Hz.85. Vaf. 'Altai [M.N.].
J- c ^j; I) ji). j>- f So o^jJ U ^j Jtcj- IT ^" b*ljj j b j^
Alis ! without a gain we all are worn,
And by this Wheel of Time are tossed and torn ;
Before a wink of time we cease to see,
Our greed not ended, but we end and mourn.
II. 13
66:-Hy.98, Wa.35, Pb.38, HJ>.38, Hj.43, BMb.143, RPa.227, Bb.106, Cb.1l7>
Hd.103. Hw.90 f A.I27, L.113, Hz.39.
~Xfj*** Ct^C-t^^-r 3
The Skies rotate, I cannot guess the cause ;
And all I feel is grief, which in me gnaws ;
Surveying all my life, I find myself
The same unknowing dunce that once I was !
II. M
733: Hy .529, Wbcd.95, Pb.360, Ba.3!0, Hb.460, BNI.349. BMb.401, BMc.290,
Hm.303, Hf.273, H g .303, HGb.292, Hn.334. Hr.334, Hv.63, Hc.319 f Bb.532, Cb.607.
BERb.138, RPc.323. Ia.360, Ib.244, ALI.54I. Hp.447. Ho.272. Hw.638. A.660. J.371,
N.273, W.316, L.553.
*
This whirl of time, it simply causes pains,
As for my heart, my evil ways are banes ;
Ah ! wordly lore that winds in labyrinths,
Ah! wisdom forging newer iron chains.
II. 15
20 RUBA'IYAT OF 'OMAR KHAYYAM
> <
499: TK.8, Ka.4. Sb.138, BNc.69, MA. 133, Hk.184, BMb.191. He. 11 7. Hh.351,
Pc.440. Hp.220, Hw.424, CR.976.
Saljuq Shah bin Salghar Shah recited this to hit brother [R.S.].
Ml ^jl^tf jlj^tr* .)-)(*
My grief prolongs, I find it nev'r allays,
Your lot is swinging now in higher sways ;
Rely ye not on Time, for under veil,
A thousand tricks he juggles as he plays.
II. 16
923: Hy .643, Sf.64, BMd.294, Pb.499, Ba.449. Hb.586, Bb.625, Cb.706. Hd.522,
ALI.657, Hw.787, A.789, L.^69.
Ye mount on steeds and brandish steels in fight,
With all your boasts, in trenches soon alight ; *
The tyrant Time will never spare a life,
He breaks the Dukes by day and Knights by night.
677: Hr.283. Hp.396. Hw.560.
u*^ S-*J?J ^ J J -i
>
Those puny larvae with their tiny jaws,
Ate flesh and blood of Job with vicious gnaws;
But Job was patient for he knew what Time
May give one way, the other way withdraws.
II. 18
502: Hy.256, Wa.34. Ha.157, Sd.157. BNh.155, Sc.119. Ra.135. BNb.179,
HGa.149, LN.290, BMd.342. Pb.222 f Ba.166, Hb.3!7, Hj.261, RPa.264, He.184,
Hg.222, Hh.229. Hc.388, Bb.267. Cb.277. Ia.224, Hd.521, ALI.325, Hp.312, Hw.289,
A.335. J.187. L.274, BERf.241. Vagi Sanai [H.A.J.
lr
The sky will never raise a rose from earth,
But crush it, and return for what was worth.
If clouds do raise up waters from the dust,
They feed it with the blood of noble birth.
II. 19
RUBA'IYAT OF 'OMAR KHAYYAM at
. ^
113: Hy.123, Bb.131, Cb.132. ALI.131. Hw.111, A.152, W.123, L.138.
Vagi Amir khusrow [Hv.].
<>-> -/
Thus B counttess men 'were .stabbed and cast in tomb,
And many a rose unsirielt has met this doom ;
Pride not, my son ! on beauty of thy youth
More buds are blighted even ere they bloom.
II. 20
567: Hf .201, Cb.419, Ho.200, Hw.1002, J.293, N.20I, W.245, CR.1009.
J A ^ A ^ J 4l Oj>-
The Time is serving persons mean and base,
With surging sorrows how I pass my days !
Like bud I fix my eyes upon my heart,
As tulip lose my petals, as it flays.
357: Hy.235, Ha.62, Sd.62, BNh.61, Sc.43, BNb.46, HGa.58, LN.57, Hj.156,
Hk.170 t H1.49, He.144. Hf.128, Hh.412, Pc.75. Bb.239, Cb.262. Ia.249, BNn.49.
ALI.256, Hp.319. Ho.128. Hw266, A.313. J.183. N.127. W.154, L.252. Hz.240.
Vagi Sa'di, [Dowlat: Rerapis 102].
This Towering Wheel from whirling will not halt,
Entangled ones it knots with fault on fault ;
If any heart is pining for some wound,
'Tis there the sky will brand, and gall with salt.
II. 22
138: Hy.185, Ha.86, Sd.86. BNh.85. Se.94, U.42, Sc.63. Ra.33, Pa.46 v 75,
BNb.42, BMa.57, HGa.81, BMd.60. Wbcd.63V428. Pb.90, Hb.88, BDb.100, BNI.100,
Hk.136, BMb.107, RPa.I9. Hx.65, BERa.142, BMc.65, Hm.94, Hc.49. Hf.42. Hg.64,
Hh.36. HGb.32, Hn.114, Hr.88, BMf.84, Hv.22. Hc.27, Pc.273. Bb.!95. Cb.193,
RPc.163, IaJ9=98, Ib.85, Hd.359. ALI.206, H P .I2Z Ho.42. Hw.204, A.2I4. J.52,
N.42, L.20K Hz.64.
Time will not act as wisdom may surmise,
What matters there be eight or seven skies?
We may devise the ways of our demise
In grave the worms regale, in jungle flies.
22 RUBA'IYAT OF 'OMAR KHAYYAM
^ -- ^
569: Hy. 380, Ha.42, Sd.42, BNh.42, Se.220, U.44. Sc.31, Ra.152. Pa.143,
BNb.56, BMa.183, HGa.40, LN.37, BMd.6l, Wbcd.458, Pb.232, Ba.199, Hb.349, Sg29,
BDb.197. BN1.246. BMb.281, RPa.17, Hx.20, BMc.215, Hm.233, He.215. Hf.195,
Hg.246. HGb.153, Hn.209, Hr.244, Hs.87, BMf.210, Hv.47, Pc.68, Bb.39l, Cb417,
RPc.i/ 2 273, Ia.257=261, Ib.157, ALI.421. Hp.331. Ho.194,' Hw.467, A.459. J.286,
N.195. W.240. L.396, Hz.65.
IT \
1; .r^ A>. ^A ^ j I , U g jJiju jT| o IT ju T ti
As Spheres are rolling woes alone increase,
They land us just to sink in deeper seas;
If souls unborn would only know our plight,
And how we pine, their coming-in will cease.
II. 24
1039:Hy.702, Sa.77, feDa.157, BNd.263, Sc.58v383, BNa.130, Ra.318, BNb.88,
BNc.17, Wbcd.322, Pb.590. Ba.548, Hb.685. Hj.191, BNI.465, BMb.533, RPa.36,
BMc.399, Hm.418, HGb.381, Hn.447, Hr.469. BMf.384, Pc.590, Bb663, Cb.755,
Ia.500, Ib.354, Hd.519, H P .595. Hw.854, A.875, J.558, W.490, LCR.732=1176,
BERf.129.
Vag: (1) Sanai [M.F.]. Not found in Kulliat of Sanai. (2) Afdal [464].
1047 ( ): Sb.91, Sc.383, BNi.20. Pb.593. Ba.551. Hb.688, Hf.436, Ho.435,
Hw.935. N.450, Van 1039.
C . <J *-* >f JJ VtV^ ^ ^ ^ <^ -M U C . f**\f
f
a
Had I but choice, I had not come at call,
Had I a voice why would I go at all?
I would have lived in peace and never cared
To enter, stay, or quit this filthy stall.
II. 25
560: Hy.303. Se.163. Wbcd.446=452, Pb.246, Ba.192, Hb.342, BDb.191, RPb.52,
BN1.229, Hk.263. BMb.250=273, H1.55. BMc.189. Hm.207. Hf.193. Hg241, Hh.398,
Hi.107, HGb.127, Hn.222, Hr.2IO, BM.M92, Hc.173. Pc.564, Bb.323, Cb.390, RPc.252,
Ia.235. Ib.139, ALI.304, Hp.29l, Ho.192, Hw.400, A.382. J.282. N.193, W.206, L.32I
Vagi (1) Kamal Ismail [MS. 1010 H.]. (2) Rumi [Z].
To help me once, the Time will not assent,
But raise his voice against me in dissent ;
I do not plan a single wink of joy
But hundred sorrows then and there are sent.
II. 26
RUBA'IYAT OF ^OMAR KHAYYAM 33
^ -- +>
840: Hy .590, U.87. BNd.191, Pa.190. Wbcd.462. Pb.440. Ba.389. Hb.526, Sg.56,
BDb.299, BN1.389. BMb.426, BMc.329, Hm.345, Hf.33U,Hn.369, Hr.364. BMf.329.
Hc.190. Pc.362, Cb.652, Ia.415. Ib.287, ALI.601. Hp.505, Ho.329. Hw.72l. A.722,
J.439, N.332, L.615.
(1) Vagi Ibn Yamin [Doulat]. (2) Van Hakim 'Imadi [R.S.].
Ao>* OjT *wT dlil
>
JJ cJiiljr 4IL, j^ ^j dOj.^ jl
I chafe at sky reflecting faces wry, *
And fret with wheel which raises chaff on high ;
My eyes are flowing cups for fancy fries
And heart's a jar of blood- for what's a lie.
J
11. 27
683: Hy .459. Sa.128. Se.273, Wbcd.392, Pb.332, Ba.280 f Hb.430 f BN1.304.
BMb.355, Hm.261, Hg.281, HGb.252, Hn.293. Hr.293. BMf.271. Hc.276. Bb.471.
Cb.500. Ia.311 T Ib.203. ALI.479, Hp.401. Hw.568. A.559, L.480.
What cruel cuts hast thou for me in stores?
O Wheel of Time ! may God arrest thy course ;
I'm pining every moment, and thou wilt
Apply thy salt and pepper on my sores.
^ r II. 28
717: Hy .497. Ha.58, Sd.58, BNh.57, U.65. Sc.395. BNa.91. Ra.203. Pa.176,
BNb.43. HGa.56. LN.53, BMd.80, ?Nc.19, Pb.349. Ba.297. Hb.448. Sg.41. BDb.285=
286, Hi.32. BNI.327, BMb.413, RPa.35, BMc.26l, Hm.28I, Hf.263, Hg.295. HGb.271.
Hn.313, Hr.313. Hs.56, He. 288, Pc.74, Bb.507, Cb.587. RPc.316. Ia.337=380. Ib.223.
Hd.529. ALI.513. H P .426. Ho.262, Hw.606, A.626. N.263. W.306. L.519.
Vagi (1) Athir Akhiskati [Z]. But not in Kuiliat MS. d. 816 H. (2) Athir
Admnni [AX.]. %
^* j>~ A j^>8jljy Jff- f
O Sky! I sicken as you dance the reel,
You leave me free, with you I find no weal,
If you would feed the unfit fools you may,
But I am neither wise nor fit I feel.
II. 29
650: Hy .445, Hj.219, Bb.457. Cb.484, Hd.531, ALI.458, Hw.549, A.542. L.466.
-> LT
Thou drunken Wheel! don't drag me in thy reel,
First know my worth, and then thy squalor feel ;
Beset with lofty cares and scanty means,
I feel so sad for life without a weal
II. 30
H
RUBA'IYAT OF 'OMAR KHAYYAM
671: Hy. 386, Bb.399. Cb.348=438. ALL 403, Hw.483, A.467, L.406.
Thou booby Wheel of Time ! thou witless fool !
When freemen want thy help thou jtayest cool.
To niggard cov/ards thou wilt give thy gems, "
'Tis queer but eunuchs prosper in thy rule !
II. 31
680: Hy.458. Sb.101, Pa.!71, Wbcd.131, Pb.331. Ba.279. Hb.429. BDb.242.
BMb.354, BMc.249, Hm.262, Hf.251. HGb.253. Hn.294, Hr.294. BMf.274, Hc.277.
PC, 1 56, Bb.470. RPc.301. Ia.313, Ib.204. ALI.478, Hp.402, Ho.250, Hw.567, A.558.
J.349. N.251, W.292. L.679. ,
; Li jl; A; i
You wheel of Time ! give neither bread nor veal,
But all I gather, you are wont to steal;
A spinning wheel will clothe at least two men,
Avaunt O Time! I sing the spinning wheel!
II. 32
641: Hy.432, BDb.227. BMb.333, BMf.252, Pc.152. Bb.444. ALI.449. Hw.534.
A.525. L.452. Kog: Afdl F2771.
Q Wheel ! thou wilt to meanest acts devote,
None hopes from all thy turns to gain a grote.
Thou reeling Time I note one trait of thee,
Thou makest mote of mount and mount of mote.
II. 33
955: BDa.142, Sb.145. Ha.347, Sd.346. BNh.333. BNd.218, Sc.321. BNa.63 %
Ra.294. Sf.83. BNb.339 f LN.286. BMd269, Wbcd.522, Pb.530, Ba.480, Hb.618, Hj.237,
RPa.261, Hg.413. Cb.7%. Hd.532, Hw.851, A.87K W.492, L.728. BRf.204.
O Time! you ever pamper base and loon
With mills and mansions and your every boon ;
But freemen pledge their nightly bread with you,
So that when stale at dawn, you throw it soon.
II. 34
H*
_ RUBA ( IYAT OF 'OMAR KHAYYAM 25
954: Hy .674. Ha.40, Sd.40, BNh.40. Sc.374+483, Ra.293, BNi.13. BNb.41 f
HGa.36. LN.35=245, BMd.238. Pb.515. Ba.465. Hb.602. Hj.26. Hf.389. Hr.446.
Pc.66. Bb.642, Cb.785, Ia.4%. Hd.530, ALI.684, Hp.615. Ho.388. Hw.822, A.844,
J.506. N.393. W.435.J..70I. Hz.135.
O Time ! you ever make me weep and howl,
And tear my pleasant clothes, my gown and cowl;
You burn my tissues with the air I breathe,
And all I eat or drink you only foul.
II. 35
953: Hy.704. Hl.91. BMc.58, Bb.665, RPc.27, Hw.898. A.878, W.499, L.735.
O Time! what harm I did you, what's your case
*To drive me after belly in this chase?
No bread you gave, but led me door to door,
No drink you give but sink me in disgrace.
II. 36
79: Ha.34. Sd.34. BNh.34. Se.23. U.24, BNd.61, Sc.26. Ra.18. BNb.37. BMa.49.
HGa.32. LN.31, BMd.34, Wbcd.34, Pb.23. Hb.23, BDb.22, Hj.23. BN1.22. Hk.40.
BMb.27. RPa.9. BERa.32, Hm.19.Hf.21, Hg.I4. Hh.52. Hi.39, Hn.35. Hr.20. BNf.22,
Hc.17. Pc.64, Bb.37, Cb.82, RPc.83. Ia.21, Ib.17. Hd.528, ALL42. H P .25. Ho.2l,
Hw.41, A.57, N.21, W.25, L.42. Hz.47. y g: Afdal 142].
^ *
Thou wheel of Time ! to crush us thou hast rolled,
Injustice, malice is thy custom old,
Thou greedy earth ! were they to rip thee out,
How many saints thy guts would then unfold?
II. 37
822:--Hy.560, H1.82, BMc.56. Hc.333, Bb.563, RPc.26 f Hp.517, Hw.733. A.691,
L.584.
ATT a*
- jj jT I* ^j?3 J^alU 4>. jcLy* jl
O Time Thou ever acted like my foe,
As weal to others, but to me as woe ;
Each art I tried for peace, Thou ever hast
With newer tactics dealt a deadly blow !
II. 38
RUBA k IYAT OF 'OMAR KHAYYAM
S9: Hy.85. Ha357, Sd.356, Sc.409, BNa.135, Sf.53. Pb.70, Hb.60, Hk.66, Hg.50.
Bb.93, Cb.108, ALI.88, Hw.79, A. 108, L.101. Hz.286.
Vagi 'Imad Faqih [Rcrapii 27].
jju; jT
No wonder sky is frowning for sOme fight,
And stones are pelted at us left and right ;
If teacher sells His Word of Grace for gold,
No wonder if his lads in bhang delight.
II. 39
685: Hy.457, Wbcd.190, Pb.335, Ba.283, Hb.433, BDb.243, BN1.302, Hm.257,
Hf.254, HGb.249. Hn.290, Hr.290, BMf.273, Hc.272, Bb.469. Cb.507, Ia308, Ib.200,
ALI.477, Hp.398, Ho.253 t H v .566, A.557, J.352, N.254, W294, L.478.
Va^. Awhadi Muraghi [Hx.].
^yd" viLJ
As sky will make no peace then on with war !
I may not make a name but I can mar !
Now Lord and Love and Heart are not afar,
But if one sleeps, then -there's his face and tar !
II. 40
860:-Hy.570, Ha.51. Sd.51. BNh.50, Se.310. Sc.36, Ra.251, Sf.51. BNb.98,
BMa.248, HGa.48, LN.46=295. BMd.293 f Wbcd.240, Pb.450. Ba.400. Hb.537,
BDb.315, Hj.314, BN1.378, BMb.438, RPa.270. Hx.41, BMc.318, Hm.332. Hf.338,
Hg.365, Hr.373, BMf.313, Hc.34l. Pc.464 f Bb.573, Cb.636, BERb.153. Ia.401. Ib.276,
Hd.575. ALI.578. Hp.494, Ho.337, Hw.700, A.701, J.449, N.340, W.379, L.594,
BERf.306.
Had I but on the skies divine control,
Pd kick this bluish ball beyond the goal;
And forthwith furnish better worlds and times,
Where love will cling to every freeman's soul.
II. 4!
1069: Hf.442, Ho.441. Hw.929. J.565, N.457, W.486, CR.1186.
I wonder, Lord could make a newer world,
Just now that I may see his plans unfurled.
Would He remove my name from roll of call?
Or would my dish with larger sops be hurled?
'
II. 42
RUBAlYAT OF 'OMAR KHAYYAM
830: Hy.57K Ha.155, Sd.155. BNh.153, Sc.U7, Ra.244, BNb.173. HGa.147,
BMd.408, Wbcd.241, Pb.431, Ba.380, Hb.517, BDb.312, BN1.379, BMb.439. H1.83,
BMc.319. Hm.333, Hf.324, Hg.351, HGb.194. Hr.374, BMf.314, Hc.336, Pc.195 f
Bb.574, Cb.637, Ia.402=4l2, Ib.277, Hd.54K ALI.579. Hp.495. Ho.323. Hw.701.
A.702. J.433. N.326, ^.367, L.595, Hz.260.
Aye hear me please, my old and dftarest friend !
Think naught of world it hath no root or end;
Sit quiet on thy balcony content
To view how Wheel would play its turn-and-bnd.
II. 43
495: Hy.239, BDa.73, Ha.80, Sd.80, BNh.79, BNd.87, Sc.60, Ra.133, HGa.75,
BMd.348, Ba.76, Hb.229, Hj.37=l63. He.!43, Hf.177, Hg.162, Hh.227, Bb.243, Cb.266.
la.190, Hd.239, ALI.260, Hp.308. Ho.176, Hw.272. A.317, J.260, N.176, W.191,
L.256, BERf.254.
Vj 9
Desire no gain from world, with bliss you trade ;
In good or bad of Times you need not wade ;
Remain sedate, so that the whirling Wheel
Would snap itself and blow up days it made.
II. 44
612: Hy.407, Ra.169, BMb.315, Hf.219, Pc.'/ 2 208, Bb.419, RPc.36. ALI.428,
Ho.218, Hw.507. A.496. J.315. N.2I9, W.259. L.426.
This Wheel will never warn us at its turn,
Its cruel cuts kill all without concern;
So love Him now for life is not renewed,
The cage will burn, the bird will not return.
II. 45
660: Hc.258, H P 391. Hw.556.
In every perturbation keep sedate,
For joys and sorrows will their turn await,
Why mar thy heart that stars are hatching harm?
Thev know not how their globes are hurled by Fate.
II. 46
a8 RUBA'IYAT OF 'OMAR KHAYYAM
.*_ ^
282: Hy.64, BDa.41, Ha. 107, Sd.i07, BNh.106, Se.60, BNd.44, Sc.263, Ra.70,
P*.49. BNb.45, HGa.102. LN.127. BMd.325, Wbcd.325. Ba.10, Hb.158. Hj.125.
BN1.67. Hk.113, BMb.86. RPaJ47. BERa.80, BMc.31, Hm.61, He.24, Hf.%, Hh.132.
HGb.207, Hn.69, Hr.58, BMf.39. LE27, Hv.JO, Hc.68, Pc.517, Bb.72, BERb.30,
RPc.94, Ia.67. Ib.55. ALI.70. Hp.66. Ho.96. Hw.65. A.95, J.I 10, N.95, W.%, L.80,
BERf.320. Vagi (1) Awhad [Hx.]. (2) Afdal [102].
rAr
t*
T -
The good or evil human nature moulds,
And bliss or bane which He in power unfolds,
Are not from stars. The stars in path of love
Are meeker far than man who thinks and scolds.
' II. 47
119: Hy.99, Ha.82. Sd.82. BNh.8K Sc.43. U.33. BNd.56, Sc.62, Ra.2fl, BNb.54,
BMa.63. HGa.77. LN.71. BMd.55, Wbcd.180. Pb.55. Hb.54, Sg.25, BDb.52. Hi. 183,
BNI.52, Hk.39. BMb.26, RPa.14. BERa.68, BMc.18, Hm.47. Hf.29. Hg.38. Hh.21.
HGb.312. Hn.64, Hr.45, LE.54, Bb.107. Cb.91 = 118, BERb.13, Ia.52, Ib.41. BNn.39.
ALI.I04, H P .5Z Hw.91. A.128. J.39, N.29. W.33. L.1 14, BERf.322, Si. Rempii 8.
Hx.55. ,
Vagi (1) Afdal [Hv.J, (R.S.J. (2) Obaid Zaqani [Hj.]. (3) Mujid Hamgar
[H.A.J.
JL jl^j
Before we came, the day and night and sky,
Went round and round and may be but to spy.
Beware and walk on earth with gentle steps
For earth's an apple of a Watchful Eye.
II. 48
844: Hy.589, Ha.169, Sd.169 f BNh.167, Sc.381, Ra.247, BNb.44. HGa.162,
LN.275, BMd.411. Wbcd.246. Pb.442. Ba.392, Hb.529, BDb.298, BN1.388. BMb.425.
RPa.255. BMc.328. Hm.344. Hz.263, HGb.323, Hn.368, Hr.383, BMf.327. Pc.361.
Cb.651, Ia.414. Ib286. ALI.600, Hp.504. Hw.720, A.721. L.614=1097.
Beneath this wondrous old expanse of sky,
Enclosed in single vest are Friend and I ;
My hand can never reach two ends of time,
I clasp my friend in arms before I die.
II. 49
RUBA'IYAT OF 'OMAR KHAYYAM 29
^
449: MA. 1 75, Hk.166, 8Mb. 161, He. 11 6, Pc.366, Hw.440. CR.948.
The Time will clothe me once in silk and gold;
And oft with garlics nude I may be sold.
I db not care for hw the Time behaves:
t mind my own, for ca'res will make me old.
II. 50
817: Hy.582. Wbcd.243. Pb.426. Ba.375, Hb.512, BN1384. BMb.452, BMc.324,
Hm.340, Hf.318, HGb.319, Hn.364. Hr.379 t BMf.326 f Hv.67, Pc.161, Bb.584. Cb.647.
Ia.409, Ib.282, ALI.590. Hp.500. Ho.317, Hw.712, A.713, J.428. N.320, W.3&3. L.606.
^a* 31 <*^ ^
. \ .
This endless Wheel with its eternal turn
Will teach two lessons if one cares to learn;
Beware we must of all its good and ill.
Or cease to think of Self and World's return.
II. 51
1022: BDa.154. BNd.261, Pc.328, J.567. CR.II67.
The Wheel now whispers in my ear " I know
What fate decreed just ask and I will show. *
Could I but check the push which whirls me round,
I should have saved myself from reeling so."
II. 52
877: Rc.12. Hy.609. Sa.79, BDa.129, Sb.178. Sc.314. BNd.196, Sc.254. BNa.131^
Ra.262, Pa.1%, BNb.47, BMa.252, LN.100. Wbcd.467=324, Pb.464, Ba.414. Hb.55!,
BDb.323, Hj.235, BNI.403. BMb.464. RPa.53, BMc.343. Hm.359, Hf346, Hg.377.
HGb.337. Hn.383. Hr.390, BMf.340. Hc.352, Pc.2K Cb.673. U.421. Ib.293, Hd.526.
ALI.618, Hp.521. Ho.345. Hw.75l. A.753, J.458, N.348, W.390, LCR.634=IH6.
BERf.205. Vag: 'Attar [M.N.].
This Wheel of time effaces me and thee,
To slaughter us it chases me and thee ;
Sit on the lawn and love, for time arrives
When lawn would hide our traces, me and thee.
II. 53
3 o RUBA'IYAT OF 'OMAR KHAYYAM
*V , <_
283: Hy.67, BDa.44, Ha.146, Sd.146, BNh.144, BNd.47, Sc.108, Ra.75, BNb.165,
LN.121. Ba.3 f Hb.161, Hj,56=230, RPa.143, He.58, Hh.68=174, Hr.114, Pc.531,
Bb.75, Cb.102. Ia.118, Hd.523, ALI.74, Hp.152. Hw.68, A.98, W.1C3, L.83, BERL250
=264, Hz.256. Vagi Afdal [Hv.] [R.S.J.
* T
Beware ! the Time is raising great uproar ;
His flourishing sword is sharp besmeared with, gore.
The kissing conifit which a siren gives
Is soaked in poison, eats you in the core.
II. 54
5:.- Hy.24, HI.4, Hi.27, Pc.24, ALI.32, Hw.29, A.31, L.26.
XM. j > c
^ * *
.JA j jl^ ^j^ L ^^jf Oj jit jT ^ ^.U? jUj^
The Time will spare us not, but eat us sure ;
Thy life or chattels time will not insure.
Thy search for cure enhances but thy pains,
Endure thy pain, and do not seek a cure.
II. 55
8: MA.9, BMa.11, BNe.3, Hk.lK BMb.3, BERa.8, Hn.19, LE.6, Hw.15, A.4,
CR.772.
^^ c*~j^ j
IjU
The Times have turned my hopes to phantoms vain,
And bring no news from Friend, a word in plain ;
Tho 5 God denies his sacred love to me,
The Tempter too has brought me none profane!
t II. 56
93: BDa.20. Se.24, V.51, BMa.50, Wbcd.35, Pb.24, Hb.24, BDb.23, RPb.46,
BNI.23, Hk.4l. BERa.33, BMc.25, Hm.20, Hf.22, Hg.15, HA.113, Hi.40, Hn.36, Hr.22,
BMf.23, Hc.18, RPc.60, Ia.22, Ib.18, Hp.27, Ho.22, Hw.42, A-32, J.32, N.22, W.26,
L.84. Vat: Afdal [33].
93 (a): Hy.60, Sa.130, Sb.241, Ha.147, BNh.145, Se.51, BNd.22, Sc.109,
3Na.HO=186, Pa.38, Sf.17, BNb.162, BMa.107, HGa.141, LN.206, BMd.138, Pb.88.
Hb.6, BDb.59, Hj.331, BN1.60, BMb.131, RPa.171, Hm.55 f Hg.62, Hh.66, HGb.199,
Hn.26, Hr.53, Hs.109. Pc.267, Bb.76, Cb.103, RPc.89, Ia.60, Ib.48, BNn.27. Hd.565.
ALI.75, Hp.59, A.99, CR.812, BERf.77. Hz.153.
^ ^ ^V
ciS> y j ^ jf> jl }* 4L- jj} - v^-ta i I j^. j j U j* ^T j j*.
H
4501 C^^C ^ O
(* J>^ d J JJ J^ j%* ^ 0*
The first, the second, third they sneak away
These urchin days of life as wind in play.
I heed them not, and strike off from the roll
The day that sneaketh, and the tardy day.
II. 57
RUBA'IYAT OF 'OMAR KHAYYAM
228: Hy.69, Sc.419 t Hk.106, BMb.79, BERa.115. Bb.77, BERb.16, RPc.14.
ALI.175, Hw.147, A.100. L.85.
r r A CU-i ^ tf I J^ <> Jl ^ LT^
s "
C~^3 jlj*' ^ ^T ^3 ?* U* '
From Him has come the sky an empty plate,
We try to feast bjit this will never sate.
We gan't repose a moment free from death,
What boots this living in such bootfess state.
II. 58
902: Hy.631, Sa.111. BDa.134, Sb.200, Ha.161, Sd.161, BNh.159. U.26,
BNd.203, Sc.120, BNa.154, Ra.269, Sf.90. BNb.34, HGa.154, LN.104, BMd.49.
Wbcd.261, Pb.481, Ba.431, Hb.568, Sg.21, BDb.342, Hj.86, BN1.417, BMb.484, ^Pa.6.
Hx.30, BMc.353, Hm.371, Hf.361. Hg.389, Hn.396, Hr.408, Hs.25. BMf.351, Pc.28.
Bb.617, Cb.698. Ia.439, Hd.525, ALI.64K Hp.539, Ho.360, Hw.775. A. 778, , J. 473,
N.363, W.408. L.657, BERf.84, Hz.49.
Yon sky is but a dry inverted pan,
\Vhere wise are cooped to die or lie and scan
But like the kiss which binds the cup and jar
In silent bliss His spirit flows in Man.
11. 59
761: Hy.502, Ha.257, Sd.257, BNh.264, Se.285 f U.172. Sc.181. Sf.!34. BNb.269.
HGa.246. Wbcd.151, Pb.378, Ba.366, Sg.98, Hj.298, BN1.315, Hf.286, Hg.317, Cb.537,
BERb.121, Hd.296, ALI.518, Ho.285, Hw.611 f A.631, J.385. N.286, W.326. L.524.
BERf.192, Hz.183.
The times may roll, henceforth I cease to care,
For on His Word and love I long to fare ;
Love is the life of world, my deadly foe,
When foe's at bay his life I never spare.
' II. 60
866: Hy.562, BNf.3, Ha.205, Sd.205. BNh.203, Se.309, U.131, BNd.192,
Sc.149. Ra.254, BNb.232, BMa.247, HGa.199, LN.129, BMd.123, Wbcd.159. Pb.454,
Ba.404 t Hb.541. Sg.82. BDb.302. Hj.284, BN1.374. BMb.446, RPa.80. BMc.314,
Hm.328, Hf.343. Hg.369. HGb.190. Hn.359, Hr.369, Hs.95. Hc.327, Pc.522. Bb.565,
Cb.629, BERb.149, Ia.396, Ib.272. Hd.210, ALI.570, Hp.490, Ho.342. Hw.69Z A.693,
J.455. N.345, W.383, L.586, BERf288, Hz.101.
^134; 6^^
'Tis shame to be extolled for goodly fame,
And lame excuse to cast on Times the blame ;
'Tis better one should reel with smell of wine,
Than strut with pious pride and sell His name.
r ^ II. 61
HI
3* RUBA'IYAT OF 'OMAR KHAYYAM
.4 -- ^
417: MA.135, Hk.183, BMb.190, Hf.138, Hh.352, Pc.293, Hp.221. Ho.138,
Hw.423, J.214, N.137, W.161, CR.932.
Khayyam who pitched his Tent on top of Spheres,
And closed the doors for speech, his lips and ears,
A bubble of wine was he in Being's cup,
Countless Khayyams Eternal Saqi clears !
II. 62
RUBA'IYAT OF 'OMAR KHAYYAM 33
///. THETOUTH.
1034: Ba.539. Hb.677, Hf.425, Ho.424, Hw.934, J.544, N.437, CR.II71.
^ j.U La
l jfjTj jj>- j
O KING! with wine and song a court you light,
When rose expands my pride will only blight;
Thus more than honey-lake, and houri bride,
Is garden, glass of wine and lute delight.
in. i
839: Hy.574, BDb.309, Hf.328. BMf.321, Hc.337. Cb.640, ALI.562, Ho.327,
Hw.704, A.705, J.437, N.330, W.371. L.598.
i; -V
Ye like to rule on all in Time and Space,
But then to live ye run a fatal race ;
Accept my creed of Love, for drunk in love
I care not for the world and all her grace.
Ml. 2
The feast.
910: Hy. 632, Sc.259. Ra.274, BNb.177, BMd.240. Wbcd.470, Pb.490, Ba.44U,
Hb.577, BDb.343, BN1.418, BMb.428, RPa.251, BMc354. Hm.372, Hg.395, HGb.345.
Hn.397, Hr.409, BMf.352, Pc.259, Bb.618. Cb.699, Ia.440, Ib.308. BNn.87, Hd.121.
ALI.642, Hp.540, Hw.776. A.779, J.477, L.658, Hz.137.
I J U ^l jaL OlL j) 5 \ . iu U j ,** } * | M J I) U-
jjj j^ ^ J jf *L^y -fcj I J T J J U*J l^ 6 I jaL
Who raised Thee, Dear! as rising Sun in East?
Thy glory casts the Moon to shrink to least ;
The feast adorns the maidens of this world,
But Thou bestowest grace to day of feast.
III. 3
34 _ RUBA'IYAT OF 'OMAR KHAYYAM _
350: Sa.104, BNa.56, BMd.309, Hk.272, Cb.351, Hw.365, A.284, CR.905.
Ju^j* oU Oj>-j j! a I; *uljT f . J^jT olf^
juc- y oDjJu JijL-*c jtT tj^jj^
Thy Knowing Heart has given its joy to Feast,
Thy moon-light decks the feast from West ft> East ;
To gain thy grace and honour from the world,
This feast desires that thou be pleased at least.
III. 4
570: Sb.15, Ha.277. Sd.277, BNh.284, Se.239, Sc.343, Pa. 155, Rb.37,
BNb.291, BMa.199. HGa.266, Pb.257, Ba.204, Hb.354, BDb.218, RPb.58. BN1.266,
BMb.299. RPa.331 He.214. Hf202, Hg.25K HGb.169, Hn.254, Hr.255, BMf.224,
Hc234, Pc.133. Cb.445. BERb.94, Ia.274. Ib.168, Hp.346. Ho.201, Hw.497. J.294,
N.202, W.246, CR.IOI4.
Vagi Hafiz [MS. 1055 H.].
o^. j Jjl vV^ 3 C^I^
Jjl s-l>
The days of youth are best among our days,
And he is blest with chums who drinks and plays ;
This mortal world is ruined, this you know,
In ruined places, wrecklessness displays.
in. *
72: BDa.13, BNd.15. BNb.194. LN.129, Rr a .150, Pc.9, Hw.%5, A.91, W.116,
BER.29, CR.1189.
Now that the world has reached her fortune tide,
The quickened hearts in forests do abide;
And there the leaflets preach them Word of Lord,
And breath of Jesus greets from every side.
111. 6
142:-Hy.121, Se34, Pa.24, BMa.98, Wbcd.40, Pb.84. Hb.82, BDb37, BN137.
Hk.69, BMb.41, BERa.52, Hm33, H.l8, Hf.40, Hg.58 f Hh.122, Hi.48 t HGb.179.
Hn.50 f Hr33, LE31. Hc.49, Bb.129. RPc.71, Ia.40, Ib29, ALI.128. Hp.40, Ho.4ft
Hw.109, A.150, J.50, N.40, W.44, L.136.
lj: .If 6
Like Lotus burn at heart and fined His grace,
And find some time to see His Lotus face,
And sing in bliss His name. This rusty time
May quickly blow thy dust and leave no trace.
III. 7
RUBA'IYAT OF 'OMAR KHAYYAM 35
-* - - - -
136: MA.57, Hk.133, BMb.105, BERa.140, Hf.80, Pc.262, Ho.80, Hw.238, J.93,
N.79, W.&1. CR.828.
Vagi (1) Kamal Ismail [MS. 1010 H.]. (2) Hafiz [Lucknow.].
^ c^'fi^ ^/ ^ J JU jl)>Ju,4T
^, *
A mystic songster came to Garden's ground,
Ariti saw the cups and roses smiling round ;
He was entranced and whispered in my mind :
" Do find Him now for past is never found."
r 111. 8
464: Hy.341. Wbcd.430, Pb.202, Ba.146 f Hb.297. BDb.174, BN1.175,.Hk.296,
BMb.184, BMc.141, Hm.158, He.108 f Hf.160, Hh.333, HGb.!/ 2 78, Hn.163, Hr.155,
Hc210, Pc.383, Bb.360. Cb.316, RPc.222, ALI.364, Hp.194. Ho.159. Hw.334, A.420,
J.237, N.I 59, W.I 78. L.359.
aL 6 ! AA b )j pip }y JLj Jjd^Ujd ->j I $j~<
For parching hearts His word is shield at least ;
His love adorns the rising Sun in East.
In lent we fasted, so in gloom it past
Tis Easter now and so on Him we feast.
HI. 9
415-.~Hy.299, Ha.307. Sd.306, BNh.304. Se.219, BNd.148, Sc.210, Ra.112,
BNb.188, HGa.295, BMd.194, Wbcd.220. Pb.186. Ba.129, Hb.28J, BDb.189, BN1.224,
RPa.211, BMc.185, Hm.203, Hh.248^388. HGb.123, Hn.218, Hr.199, BMf.180,
Hc.166, Bb.318, Cb.387, Ia.220T Hd.193. ALI.299, Hp.279, Hw.397, A.378.
LCR.317=1190, Hz.211.
Ji
Rejoice ! The waning moon will wax again,
And bands of music will proceed in train ;
The yellow moon is bent and lean with age,
But will renew and then be free of pain.
111. 10
482: Hy.296, Sa.9I. Sb.150, Ha.212, Sd.212, BNh.210, Se.336, U.2I5, BNd.155,
Sc.342, BNa.45v216, Ra.131, BNb.163, HGa.204, BMd.213, Wbcd.124, Ba.65, Hb.22Z
Hj.115, BN1.245, Hk.267. BMb.251, RPa.263, BMc.214, Hm.232, He.191, Hi.138,
HGb.152, BMf.253, Hc.212. Bb.315. Cb.310, RP c y 2 272, Hd.194, ALI.360, H P .250.
Hw.329v1019, A375, J.189, L.314, BERf.238, Hz.110. Van in [M.I.J.
L-
The feast is feasting, fast is shrinking fast,
In empty jars our Guide his wine will cast ;
The fasts and prayers which had curbed the folk
Or asses, I would say, will end at last.
in. n
36 _ RUBA'IYAT OF 'OMAR KHAYYAM _
739: Hy. 475, Sb.61, Ha.299, Sd.298, BNh.2%, Se.297, U.212, BNd.177, Sc.205,
BNb.306, BMa.224, HGa.286, Hz.206, Wbcd.145, Pb.367, Ba.312, Hb.467,
BDb.250, BN1.253. BMb.364. RPa.203, BMc.257, Hm.269, Hf.281. Hg.308, HGb.260,
Ha.301, Hr.301, BMf.286, Hc.2%, Pc.251, Bb.487. Cb.575, RPc.307, Ia.320, Ib.211,
Hd.336, ALI.493, Hp.414. Ho.280, Hw.587, A.604, J.379, N.281. L.4%.
JJ
How long for shame we smart with jeerer's sting?
And dance in fickle fashion's fairy ring?
Rejoice, for nights of restraints all are past
And freedom dawns with lovers we may sing !
/ III. 12
769:-Hy.536. U.213, BNd.178. Sc.205, Ra.i/ 2 210, BNb.308, Wbcd.97, Pb.393,
Ba.340, Hb.487, BN1.356, BMc.297, Hm.310, Hg.329, HGb.298, Hn.349, Hr.341,
BMf.296, Hc.323, Bb.539. Cb.614, BERb.143. Ia.367, Ib.251, ALI.548, Hp.455,
Hw.646, A.667, L.560.
728 (a) : Ra.210. BNb.308. RPa.205, Hd.272. CR.1064.
Vag: 769.
*5f <**> Alt J SjF- JLi b
Prepared for feast we dance in rosy rounds,
With harp and lute which blend in merry sounds ;
Then stay a while with our ethereal Friend,
4 And drag the weary heart a hundred pounds.
111. 13
602: Hy .384. Sa.33, Ha:195, Sd.195. BNh.193. Se.223. U.I 15, BNd.120, Sc.348,
Ra.165, Pa.145, BNb.224, BMa.186, HGa,180, LN.210, BMd.371, BNc.21, Wbcd.109,
Pb.282. Ba.229, Hb.379, Sg.77, BNc.30, BN1.249, BMb.294. RPa.68, BMc.218, Hm.236,
Hc.209, Hf.214, Hg.263, HGb.156, Hn.24K Hr.237, Hs.33, BMf.213, Pc.527, Bb.395,
Cb.404. BERb.93, RPc.275, Ia.252, Ib.150, Hd.232, ALI.415, Hp.322, Ho.213, Hw.474,
A.463, J.307. N.214. L.402. Hz.89.
^ Ij jr n-
J <J j# J W
Tis dawn of life. Arise my lusty swain,
And fill thy crystal heart with Him in main;
One breath they lent thee in this mortal den,
When that is lost, thou wilt not find again.
RUBA'IYAT OF 'OMAR KHAYYAM 37
-+ - _ ^
545: Hy.264, Ha.252, Sd.252, BNh.259. Se.130. BNd.110. Sc.294. Ra.144. Pa.111.
Sf.68, BNb.274, BMa.120, HGa.242. LN.250, Wbcd.42, Pb.239, Ba.185, Hb.335, Sg.115,
BDb.150=196, BN1.151. Hk.214, BMb.215 f RPa.99, BMc.124. Hm.138, He.93 t H?.186,
H.237. Hh.250, HGb.223. Hr.135. BMf.112, Hc.216. Bb.275. Cb.24K RPc.193. Ia.148.
Ib.123. Hd.217. ALI.328. Hp.173. Ho.185. Hw.297. A.343. J.271. N.185, W.200,
L.282=1002, BERf.25.*Hz.213.
At Dawn when Light of Grace is beaming through,
We should with ready heart receive it too.
Some say that truth is bitter, hard in life,
And for that reason, love alone is True.
111. 15
686:Hy.454, BNf.35. Sc.275. BMd.257. Wbcd.169. Pb.337, Ba.285, Hb.435,
BDb.244. BN1.303. BMb.353. Hm.259. Hf.255. Hg.285. HGb.250. Hn.291. Hr.291,
BMf.268, Hv.58, Hc.273. Pc.551, Bb.466. Cb.497. BERb.117. Ia.309, Ib.201, ALI.474,
Hp.399. Ho.254, Hw.563, A.554. J.353, N.255, W.295, L.475. Vag: Attar [M.N.J.
Behold the Dawn, the darkness slinks in shame,
Arise, dispel thy sorrows, sing His name;
Yea, love thy Lord, and fie! when He would smile
On thee, that thou should sneak in dust or flame.
III. 16
904: Hy. 645, BNf.34. BDa.135, Ha.81. Sd.81. BNh.80. BNd.204. Sc.61. Ra.270,
LN.130+193. BMd.388. Wbcd.121, Pb.483. Ba.433. Hb.570. BDb.351. Hj.164.
BN1.425. BMb.489. RPa.151=229. BMc.361. Hm.379. Hf.367. Hn.404. Hr.416,
BMf.357, Pc.173. Cb.718, Hd.289 v 351. ALI.655, Hp.555, Ho.366, Hw.789, A.791.
J.483. N.370, W.414, L.67K BERf.256, Hz.240. Vag: Attar [M.N.].
>
^Jb> JT
o-U
The Rose unfolds and smiles to Morning Light,
To Rose the Bulbul sings his heart's delight ;
Stay, Dearest One! beneath the rosy shade,
The roses bloom for Thee but soon would blight.
III. 17
768: Hy.547, BDa.118, BNd.169, Pb.391. Ba.338. Hb.485. Hj.265, RPa.223,
Hf.294. Hg.327, Pc.400, Bb.550, Cb.570, Hd.309, ALI-557. Ho.293, Hw.655, A.678.
J.395. N.294. W.332. L.57I, BERf.303. Va^ Jalal-ud Din Qazvini fZJ.
jr duJ j pi!
5 Tis dawn, inhale His light and love in suit,
Our names and marks are wrecked in absolute ;
Refrain from trailing after phantom lies,
But hold by skirts and plait celestial lute.
III. 18
38 RUBA'IYAT OF 'OMAR KHAYYAM
ii - ,
*
403:-Sb.16, RPb.32, Hh.366, BMf.106, He. 178, Hp.240. Hw.456.
Vagi Hafiz [MS. dated 818 H.J.
V- 31 -til j
i x "
When rose expands to hold the fragrant mead,
And nargis folds in heart the golden seed,
Happy the soul, who like a bubble of wine
Is shaped in Him by love, in Him is freed.
' III. 19
412:-Hy.2l9, Wa.25. Sa.25, Ha.32l, Sd.320. BNh.318, Sc.122, U.223. BNd.112,
Sc.244. Ra.1lO. Pa.102. BNb.320. HGa.309, LN.264, BMd.203. Wbcd.Sft Ba.59.
Hb.219, BDb.141, Hj.122, BN1.141, HI:. 172, 8Mb. 165, RPa.197, BMc.116, Hm.130.
Hg.148, Hh.197, HGb.67. Hn.136, Hr.126, BMf.127, Hc.123, Pc.302. Bb.229. Cb.229.
BERb.62. RPc.186. Ia.137. Ib.115, Hd.271, ALI.240. Hp.164, Hw.251. A.296,
W.233. L.235. BERf.318, Hz.223.
>>. p *} jjj jy^exj ^ ^ f*. J
l| ^^ oljT 6 I 'j
The sun has clasped our heads with beaming rays,
And in our heart His holy Word displays ;
Awake I the early rising birds in choir
1 Are singing thus thy secrets for the days.
111. 20
819: Hy.595, Sa.47. Sb.190. Pa.192, WbcdJOO. Pb.425. Ba.374, Hb.511.
BDb.317, BNj.5. BN1.393, BMb.434, Hx.51, BMc.333. Hm.349, Hf.321, Hg.357,
HGb.327. Hn.373, Hr.388, Hv.69, Bb.593, Cb.660. Ia.419, Ib.291, ALI.599, Hp.509,
Ho,320, Hw.727, A.727, J.430. N.323, L.620.
A)
The sun now claps his thousand lustrous hands,
Come, let us sing in tune to mystic bands ;
Arise, and take this blooming rose of joy,
Enjoy a while with Lord in garden lands.
m. 21
RUBA'IYAT OF 'OMAR KHAYYAM 39
-- --*-
766: Hy. 491, Ha.69, BNh.68, Se.293, U.I 06, Sc.50, Ra.215, Pa. 184, BNb.126.
BMa.227, HGa.66. BMd.105, Wbcd.91, Ba.337, Hb.484. BDb.279. BN1.344, BMb.3%.
RPa.58, H1.34, BMc,285, Hra.298, Hf.293, Hg.326, HGb.287, Hn.329, Hr.329, Ht.80,
Hc.289, Pc.238, Bb.501 f Cb.532=601, BERb.135, Ia.355=393. lb.239, Hd.87. ALI.508,
Hp.442, Ho.292, Hw.Otf, A.654, J393, N.293, LCR.513=547=1068, Sd.69.
768 < a |):-Sb.i58, Pb.392, Ba339. Hb.486, Hf.295, Hg328. Ho.294, N.295
CR.1069.
How many nights with eyes so wide awake *
We seek to trample down this woe the snake !
Arise, and breathe in bliss, for many a morn
Will breeze and blow, ere we our torpor shake.
in. 22
804: Hy.555, Hf308. Hc326. Bb.558, Cb.574. ALI.565. Hp.482, Ho.307.
Hw.663, A.686, J.407, N308, W358,. L.579.
J&
Now roses bid us do what we would choose,
What law may want us do, we will refuse ;
We play with budding youths and beaming cheeks^
And deck the lawns and lilies so profuse.
111. 25
226: Hy.197, Ha.292, Sd291, BNh,289. Sc.105, U.192. Sc.198, Ra.56. Pa.82,
BNb304. BMa.88 f HGa.280 f BMd.192. Wbcd.415. Pb.126, Hb.123. BDb.114, BN1.114,
Hk.149, BMb.118, RPa.200, BERa.158, BMc.79, Hm.108. He.6, Hg.90, Hh.80. HGb.46,
Hn.94 f Hr.101, BMf35. Hc.I03. Pc399, Bb.208. Cb.206 f BERb.46, RPc.I7l. la.lK
Ib.97, Hd.234, ALI.217, H P .135 f Hw.216, A.226, L.2I3, Hz.209.
t r i o- j j j j; { j*- f- j
The wood-land washed its face with Christmas tears ;
This broken-hearted earth is full of cheers ;
Retire to lawns for bliss when yet in youth,
You know not when your dust as lawn appears.
111. 24
40 RUBA'IYAT OF 'OMAR KHAYYAM
T^ H
71: BNf.23, Se.95. BMa.30. Wbcd.62. Pb.4l, Hb.41, BDb.99, BNI.99, Hk.122.
BMb.94, BERa.134, BMc.64, Hm.93, He .3 4, Hg.28, Hh.163, Hi.74, HGb.31, Hn.113,
Hr.87. BMf.83, Hc.97, Cb.192, Ia.97, Ib.84, ALI.163, Hp.!21, Hw.96l, CR.794.
i JJJf jjT^ jlj cT
Now Heav'n of Eden sends an arid blast,
Tis meet we roam in river-gardens fast ;
Tomorrow when the world will call her feast,
How could I bring with me the days of past ?
III. 25
101: Hy.169, Wa.18, Se.79. Pa.6l, BMa.65, Wbcd.16, Hb.55, BDb.84, Hi. 104,
BN1.84. Hk.89. BMb.48, BERa.108. BMc.44, Hm.80, Hc.30, Hf.78, Hg.39, Hh.95,
HGb.17, Hn.98. Hr.75, BMf.80, Hc.83. Pc.209, Bb.178, Cb.175, BERb.37, RPc.!06,
la.83. Ib.71, Hd.349, ALI.189. Hp.82, Ho.78, Hw.188, A.198, J.88, N.77, W.79,
L.184, BERf.282.
With angels meek in song celestial soar,
Realise by river side His love in store ;
^ Crave not for aught, for then you ply for Hell,
For Heav'n is saintly soul, and nothing more.
III. 26
236: Hy.89, BDa.32, Ha.298, Sd.297, BNh.295. BNd.35, Sc.202, BNa.144,
HGa.287. LN.85. BMd.338, Pb.129. Hb.126, Hj.247, RPa.136. Hh.I03. Ht.130. Bb.97.
Cb.35. BERb.47. Hd.233, ALI.93, Hw.83, A.112, J.92, L.105, BERf.121.
Now roses bloom, and river softly flows,
With angel faces heart is full of glows ;
Now sing His Word, for Singers of the morn
Are safe from hell and staid from heaven's shows!
HI. 27
RUBA'IYAT OF 'OMAR KHAYYAM
103: Hy.178, BDa.17. Sb.217, H.J2I. Sd.121. BNh.120, Se.85. BNd.19. Sc.320,
BNa.62, Ra.25. Pa.66. Sf.82, BNb.126. BMa.69, HGa.11 5, LN.260, BMd.268. BNc.68,
Wbcd.147, Pb.59. Hb.58, BDb.92. BN1.92, Hk.95, BMb.66, RPa.326, BERa.121,
BMc.82, Hm.88. Hg.40, Hh.46, HGb.24, Hn.106, Hr.8l, Hc.89. Pc.172. Bb.187, Cb.184.
RPc.111, Ia.89. Ib.76. IJNn.25. ALI.198. Hp.88. Hw.197. A207. W.1 12, L.193.
Kag: Attar [M.N.].
\ -r ^-
The rose is smiling, Christmas tears greet ;
For lo ! in lawn of heart I see His feet ;
The tales of past ye sang are jarring slang,
Away with past, this day ye make it sweet.
III. 28
550: Hk.209. BMb.210. Hf.190, Hh.365, Hc.177. Pc.539, Hp.239, Ho.189,
Hw.427. J.276, N.189. CR.1000.
Jjj * t-?* *\> JO^^J^ oo . ^ j dJ j
jj 3 c*jCL-j 4jjT U j jjjj ^f _ j^r^ t *y. ^r
When violet tints her frock with fragrant scents,
To dancing rose the zephyr tunes invents,
The wise will only love the Fairest Fair
And waver not an inch from their intents.
III. 29
627: Kb., MA.243, BMb.309 f Hc.243, Pc.415, RPc.20, Hp.364, Hw-528,
CR.M88.
Van in Kamal Isma'il (MS. d. 991 H.].
**\ u nr A JJ ^
The Northern wind has decked our garden now,
Without the rose and wine we harden now;
Yea we may drink the wise are proving now,
That rose and vine for murder pardon now.
III. 30
48 RUBA'IYAT OF 'OMAR KHAYYAM
I .
617: Hy. 420, Sa.113. BDa.96. Sb.180, Ha.248, Sd.248. BNh.255, BNd.128,
Sc.177, BNa.169, BNb.264, HGa.237, BMd320, Pb.2%. Ba.243, Hb393. Hj.132=253,
BERa.224, Hf224, PC. 174, Bb.431, Cb.458. Hd.230. ALI.446, Ho.223, Hw.514. A.509,
J320, N.224, L.439, BERf.127=199. Vagi "Attar [M.N.]/
Thro 5 dewy veil with Rose revealing yet,
Love me O darling, sun is healing yet ;
Avoid that sleep, there's time for reeling yet ;
But grant me love, I long, I'm feeling yet.
503: BDa.74. Hf.174, Pc.433, Hw.1002, J.263. W.211. CR.1202.
Marigolds alight from Skies in jubilee,
Methinks to dance with pansies on the lea;
In lily cup I pour Him rosy wine,
For violet clouds are pouring jasmine free.
111. 32
134: Rc.5. Hy.88, Sa.!14, Sb.181, Ha.294, Sd.293. BNh.291, Se.50, U.194, Sc.200,
BNa.170. Pa.37. Sf.78, BMa.106, HG.282. BMd.136, BNc.75, Wbcd.435. Pb.87,
Hb.85, BDb.58, HJ251, BN1.59. HU52, BMb.121, RPa.201. BERa.69, BMc.24.
He.22, Hg.61, Hh.23=81, HGb.198, Hn.25, Hr.50, Hv.17, Hc.63. Bb.96, Cb.34,
BERb.27. RPc.88. Ia.59. Ib.47. Hd.288 t ALI.92. Hp.58, Hw.82, A.1 11. L.104,
BERf.124, Hz.202.
The new year cloud has washed the tulip clear,
Arise from filth, resolve in love and cheer ;
Today this pasture is thy pleasure ground,
To whom thy ash so pleasing would appear?
60: Hy.176, Sa.87. Sb.49, Ha.293, Sd.292, BNh.290, Sc33, U.209, BNd.53. Sc.199,
Ra.9, Pa.64, BNi.24, Sf.124, BNb.305, BMa.68, HGa.281, BMd.187, Wbcd.299, Pb.36.
Hb.36. Sg.108, BDb.90, BN1.90. Hk.93, BMb.64, RPa.202, BERa.119. BMc.8K Hm.54.
He.71, Hf.7l, Hg.26, Hh.44=G2. HGb.23, Hn.104, Hr.79, LE.37, Hv.20, Hc.87, Pc.111,
Bb.185. Cb.182, BERb.42, RPc.112, Ia.87, Ib.75, Hd.202. ALI.196. Hp.86, Ho.71,
Hw.195, A.205, J.80, N.70, W.73, L.191, Mz.203. Vag: Hafiz [)].
jl J -Ul j\
^TblcU ^JU l* I"
___ ^ X *
The cloud outpours its heart on lawn, and says:
A loveless life is only loss of days."
This lawn is pleasing now, O! could I be
A lawn in future where some Angel plays.
III. 34
_ RUBA1YAT OF 'OMAR KHAYYAM 43
544: Hy.254, BDa.80, Ha.142. Sd.142. BNU40. BNd.92. ScJ04, BNb.157,
HGa.138. LN.I47. BMd,402, Hj.169. RPa.153. He.!83. Hf.187. Hh.271. Pc.526. Bb.265,
Cb.275. Hd.143, ALI.323, Hp.3!0, Ho.186, Hw.287, A.333, J.273. N.186, W.201,
L.272. BERf.334. Hz.254. Parodied by 'Attar [M.N.],
iiUj oLii
The Coming Grace reflects in Earth's delight,
Each leaf with Moses-hand will prove His might ;
Like Jesus dust of feet enlivens souls, '
And water drops reveal eternal light.
HI. 35
803-.--K413. Ba.352, Hb.499. Hf.309. Hg.344, Ho.308. Hw.686. N.309. CR.1085.
Vag: (1) Malik Shamsuddin [Doulat] Shah Shuja [A.K.].
tx^ jl j
When we enjoy on lawns the verdure green,
We vie with skies, and rend its bluish screen ;
With budding youths we may have picnics now,
Before we sink beneath the lawn unseen.
III. *6
474:-Hy331 t Wa.1, Sa.1, Sb.4. Ha.279. Sd.279. BNH246. Se.204. U.I81.
BNd.156, Sc.252, Ra.128. BNb.287, BMa.152. HGa267, BMd.174, Wbcd.85, Pb.206,
Ba.150, Hb.301. BN1.206, Hk.227 f BMb.223, RPa.179, Hx.14, BMc.168, Hm.186.
Hf.164, Hg.209, Hh.191. HGb.105. Hn.191. Hr.181, BMf.164, Hc.t57, Pc.518, Bb.351,
Cb.285, RPc.234. Ia.200. Hd.298. ALU76, Hp.262, Ho.163, Hw.382. A.410, 1242,
N.163. W.181, L.349, Hz.I91.
Jj j^ JSC IA ft'^.
On rosy face my mind will ever roll,
And I realise I hold a loving soul !
I'll reap my bliss with all the parts I have,
Before my parts are welded with their whole.
III. 37
44 _ RUBA'IYAT OF 'OMAR KHAYYAM _
448:-Hy.273, BDa.67. Ha.202. Sd.202, BNh.200, BNd.84, Sc.147. Ra.123,
BNb.230, HGa.195, BMd.418, Hj.161, RPa.155, He. 189. Hf.154, Hh.226, Pc.368.
Bb.292. Cb.281. Hd.203. ALI.338. Ho.154. Hw.304. A.352. J.231. N.153. W.I74,
L.291, BERf.253, Hz.269. Vag: Amir Mu'axzi [Hv.].
> f -H J^ ^ ->' J? <>3I Jjl Tf A ^y-^JiJ^-^
1
Today, of heat f .or cold we feel no trace,
The clouds have washed the dust from garden's face ;
The songster tells the yellow weary rose :
" O give us love that we may live in grace."
' III. 38
777: CALc.385, Hr.358, Ia.389, Ib.267, Hp.471. Hw.670.
Aar [M.N.J.
fj
fj
Said lily ") Ye can fancy my delight,
As if the very madness at its height ;
Halloo! ye laugh at these my bloody vests,
Because I tore my heart to see His light?"
III. 39
779: Hy.544, BNa.90, Ra,229, BMd.317, Bb.547, Cb.566, ALI.554, Hw.652,
A.675, J.41I, W.352, L.568.
Parodied 'Altar [M.N.J. '
" Fm Joseph " said the Rose, " of ancient fame,
Whom loving queen of Egypt could not tame ;
Ye ask an extra sign? Then lo behold
My torn and gory garb, I wear the same."
111. 40
968:Ha.297. Sd.296. BNb.294, Sc.201+262, BNb.187. HGa.285, LN.272.
BMd.433, Pb.514, Ba.464. Hb.601. BDb.395. RPa.252, Hf.392, Pc.112, Ho.391,
Hw.918, J.509. N.396, W.438, CR.1143.
Vag: 'Abdullah Ansari. Van Razi Daya [M.LJ.
J *
J^jjTJ^ tfj nnAJ^c/ \)* &Jj j" cP d
The rose has taken from His face a glow,
In wine the nectar of His lips will flow;
But evil luck will ever go with me
And keep my house, although a deadly foe.
111. 41
_ RUBA'IYAT OF 'OMAR KHAYYAM _ 45
114:-Hy.188. BNf.25. Se.98. BMa.33. BMd.460, Wbcd.292. Pb.65, Hb.64,
BDb.103, BN1.103, Hk.33=142, BMb.22. BERa.145, BMc.68, Hm.97, He.1, H 8 .45.
Hh.164, HGb.35, Hn.117, Hr.9l. BMf.55, Bb.198, Cb.1%, R PC. 166, la. 101, Ib.88,
ALI.209, Hp.125, Hw.207, A.217, J.149, L.204.
<^** J> ^"**
Now thrush his flute to dancing lily plays,
May heart rejoice as well, aad sing His praise
Before some foolish booby comes and says
" Lo so-and-so has measured out his days."
III. 42
305: Hy.246 f Sa.132, BDa.49 f Sb.37 and 207. Ha.124. Sd.124, BNh.123, Sc.127,
U.197, BNd.67. Sc.332. BNa.2l. Pa.109 f Sf.1l. BNb.127. HGa.119, LN.146. BMd.302.
Wbcd.346 t Pb.153, Ba.93. Hb.246. BDb.147, RPb.4l. BN1.148, Hk.212, BMb.212,
RPa.112, BERa.197, BMc.121, Hm.135, Hc.178, Hb.317, HGb.217, Hn.141. Hr.132.
BMf.110, hE.36, Pc.13, Bb.257, Cb.237. Ia.144, Ib.120, ALI.269, Hp.169, Hw.279 f
A.325. J.199=265, W.2I7. L.264, BERf.32. Vag: Afdal [136].
Wise man who plies to reach His high domain
Will often guide his mind, and thus explain :
" Rejoice for once with friends, for thou art not
That herb which ^ftcr lopping grows again."
III. 13
513: LE.7K Hw.340.
Ibrahim Mirza Jahi IH.v.l.
J f JL>
jb IT 31 Ai^af J? j jJj^ IT 31
I grant that Time's your trusted friend in plain,
And world will give you bliss in place of banej;
But how and whence will gather loving friends,
And whence would days that pass return again?
III. 44
971: Sb.184, Hf.388, Ho.387, Hw.916, J.505, N.392. W.434, CR.1146.
We all depend on Mrs. Grundy's yeast,
Or else, each day had been an Easter Feast ;
For each would then attain his object end,
And not be fooled by vain advice at least.
III. 45
4 6 RUBA'IYAT OF 'OMAR KHAYYAM
- -- B - (-
568: Hy. 383, Se.222, U.236, Ra.151. BNb.326, B Ma. 185, BMd.216, Wbcd.108.
Pb.2H Ba.201, Hb351, BN 1.248, BMb.293, RPa.104, BMc.217. Hm.235, He 2 18,
Hf.130, Hg.248, HGb.155, Hn.240, Hr.236. BMf.212, Bb.394, RPe.274. la 251, Ib.149.
Hd.268. ALiy 2 414, Hp.32l. Ho.130. Hw.469. A.462. J.310. N.129. W.239, L.401.
BERf.28.Hz.1 13. f
* J
From whirls of Time a lesson we may learn ;
We stay in bliss and then His love we earn.
He careth not how much we sinned or prayed,
See that your days would give the best return.
111. 46
605: Hy.405. Sb.32, Ha.122. Sd.122, BNh.121, Se.240, U.83, Sc.330, BNa.9,
Ra.167, Sf.2. Rb.38, BNb.121, BMa.200, HGa.117, LN.161, BMd.83, Pb.286, Ba.233,
Hb.383. Sg.54, BDb.219, Hj.188. BNI.267. BMb.317. RPa.55 Hf.217, Hg.264.
HGb.170. Hn255, Hs.59, BMf.234 f Bb.417, Cb.446, Ia.275, Ib.169. Hd.345, ALI.424,
Hp.348, Ho.216. Hw.50K A.494, J.313. N.217, W.258. L.424, BERf.327. '
31 j *./ U jl JSf c-X^T 31 n . 3lp dl^^l Ogo:i j 4V 3!
Of all who passed this long and dreary lane,
Who has returned and told us truth in plain?
pischarge allotted tasks as they ordain,
To finish things you cannot come again.
III. 47
608: Hy.427, Sc.254, U.97. BNd.133, BMa.207, BMd.96, Wbcd.121, Pb.289.
'Ba.236. Hb.386. BNI.283, BMb.318, BMc.246, Hf.220. HGb.230, Hn.271, Hr.270.
Hs.7K BMf.248. Hc.249. Pc.143, Bb.439, Cb.468, Ia.289, Ib.183, ALI.447, Hp.365,
Ho.219, Hw.524, A.517, J.316, N220, W.260. L.447.
You lead the stars, O Guide! to utmost heights?
Tell me the time when heart has fortune-flights.
Said " Sunday, Monday, Tuesday, Wednesday too
And Thursday, Friday, Saturday and nights.
111. 48
RUBA'IYAT OF 'OMAR KHAYYAM 47
-gC- -_ f t
625: Hy.406, Sa,137, BDa.97, Sb,199, Sc.241, U.231, BNd.129, BNa.160, Ra.174,
Sf.47. Rb.39, BNb.262. BMa.201, LN.236, BMd.21<X Wbcd.116, Pb.299. Ba.246.
Hb.396, BDb.220, Hj.128, BN1.268, Hf.228, HGb.171, Hn.256. Hr.256, Hc.244.
Pc.?65. Bb.418, Cb.447, BERb.99, la.276, Ib.170, Hd.274, ALI.425. Hp.349. Ho.227,
Hw.502, A.495, J.324, N.228, W.267, L.425, BERf.195, Hz.107.
jL jul! ^j
*
Ascerid'the skies, fling dust on earth, 'tis base,
Yea seek His love, and linger on His face.
Thy rites and prayers will not profit there,
The path you once have plied you can't retrace.
r HI. 49
652: Hy .438, Se.260, BMa.213, Pb.318, Ba.265, Hb.415, BDb.228, BN1.288,
BMb.334, Hx.39, BMc231, Hg.269, HGb.234, Hn.275, Hr.275, BMf.254, Pc.213.
Bb.450, Cb.477, BERb.100, RPc.285, Ia.293, Ib.187, AL1.461, Hp.375, Hw.54L A.534,
Sc.458, L.458, Wbcd.125. Vag: Hafiz [M.S. di1055 HJ. (2) 'Attar [M.N.I.
O friend ! protect thy heart from blows of foes,
Imbibe with glee the Spring of Light which flows ;
And stay with guileless soul bereft of Self,
Yea ! strip thy Self of pride and all its throes.
III. 50
691: Hy .472, Bb.484, Cb.521, ALI.491, Hw.580, A.573, L.493.
Jic v^it 5,>lj JT n <j ) J-p- JA!
List not to what these fools in penance plead,
That wine will mar thy wisdom or thy creed ;
If bliss of life and strength of soul you want,
Then drink and sing His praise, and pipe on reed.
III. 5t
74: Sa.64, BDa.12, Sb.245, Ha.120, Sd.120, BNh.119, BNd-14, Sc.302, BNa.189,
Ha.14, BNb.124, BMa.56, HGa.116, L.N.123, BMd.397, Wbcd.61, Pb-37, Hb.37,
BDb.98, Hj.l 50^328, BN1.98, Hk.121, BMb.93 f RPa.145, BERa.133, BMc.87, Hm.92,
Hf.26, Hg.27, Hh.14, HGb.30, Hn.112, Hs.132, BMf.49, LE.43, Hv.21, Hc.393, Pc.7,
Bb.36, Cb.81, RPc.162, Ia.96. Ib.83, BNn.28, Hd.141, ALI.41, Hp.120, Ho.26, Hw.127,
A.56. J.36, N.26, W.30, L.41, BERf.90=374.
~ ^ V: '-> j* cjlj of
Tomorrow's hours are not in our store !
Tomorrow's cares would make us only sore.
Why waste a single breath if you be sane?
For balance of this life you cannot score.
HI. 52
48 RUBA'IYAT OF 'OMAR KHAYYAM
II - (
86:-Hv.57. Hk.100, BMb.73, BERa.126, Bb.65. RPc.12, ALI.120, Hw.145, A.88,
L.73.
by ^
The morrow is a phantom in disguise,
Thy boasts and glories here are pack of lies ;
And he is wise today who knows this wise n
That world is breath, for in a breath it flies.
III. 53
718: Hy.523v537, Sb.222=23l, Ha.123, Sd.123. BNh.122, U.I04, Sc.362, BNa.%.
Ra.2Q4. Pa.183. Sf.70. Rb.60. BNb.122, HGa.118 LN.91, BMd.103. Wbcd.295. Pb.351.
Ba.30b, Hb.450, Sg.70, BDb.255, Hj.49, BN1.342, BMb.394. RPa.56. BMc.284. Hm.2%.
Hf.269, Hg.297, HGb.285, Hn.327, Hr.327, Hf.76, BMf.285=297, Pc.93. Bb.529v540.
Cb.599, Ia.353. Ib.237, Hd.344. ALI.535v549, Hp.440, Ho.268, Hw.631. A.653=668,
J.367, N.269, W.312. L.546. BERf.210. Jama I'd Din Qazwini [Rempis 168].
l-)^f -^4 UJ.J
U
Come on, O friend ! why tarry till the morn?
Let us now lave in love and banish scorn.
Tomorrow when we pass this ruined inn,
We hie with souls who leajd us all forlorn.
III. 54
289: Hy.2IO, Ha.213, Sd.213, BNh.211, Se.114. U.I39, Sc.153. Ra.79. Pa.95 f
BNb.160. BMa.113. HGa.203. BMd.131, BNc.30. Wbcd.54. Ba.19. Hb.17Z BDb.128.
HJ285, BN1.128. RPa.92, BERa.193, H1.23, BMo.106, Hm.120, He.80, Hg.119, Hh.177.
HiJBI. HGb.57, Hn.126. Hr.117 f Ht.102, LE.50, Hv.28, Pc.232, Bb.220. Cb.221,
BERb.56, RPc.179, Ia.126, Ib.106 t BNn.43. Hd.283 f ALI.236, Hp.154. Hw.241. A.239,
L226. BERf.289. Hz.147. Vag: Afdal [126J.
3 j ^T 3! <^ J^
Weigh not thyself with woe for worldly stores,
And gain or loss. Let heart be free of sores.
Regale thyself, and bestow all the rest,
A pie will not go with thee from thy crores.
III. 55
437: Hk.274, Hw.421.
In rosy times we should have cash in hands,
In love, you see, we form concordant bands ;
We do not pride on wit and wisdom, sir!
They cannot stand, for kindness only stands.
111. 56
RUBA'IYAT OF 'OMAR KHAYYAM 49
! *
606:-~Hy.419, BMb.313, Hf.218, Hc.242, Pc.140, Bb.430, Hp.369, Ho.217
Hw.530. A.508, J.314. N.218. L.438.
Our life is clipped by .days and nights the blades,
BewaVe! they shovel dust on us with spades;
So keep sedate in bliss for nights and days,
And see no more the Days' arid Nights' parades.
111. 57
129: Hh.161, Hc.117. Hp.116, Hw.23l.
1*1 *$\>_
Accursed place without a lover mute,
Where none would sing His praise with pipe and flute ;
Hie from such place, though it be heaven itself,
'Tis what I say I enter no dispute.
III. 58
578: Hy.377. Se.231, Wbcd.376, Pb.264, Ba.2IO, Hb.360, BDb.200. RPb.12,
BN1.251. BMb.290. BMc.220. Hm.238. Hc220, Hf.206. Hg.255. HGb.158. Hn243,
Hr.239, BMf.218, Pc.189, Bb.388, Cb.423. Ia.254. Ib.152, ALI.395, Hp.325. Ho.205,
Hw.476, A.456, J.298, N.206, W.248. L.395.
From mean and snappish sots, bereft of sense, *
Aloof you stay, and thus avoid offence ;
At song or talk they wrangle, even fight,
Excuse yourself and seek your exit thence.
III. 59
597: Hy.397. Ha.210. Sd.210. BNh.208, Se.238. U.133. Sc.417. Ra.164. Pa.153,
BNi.29, Sf.101. Rb.41, BNb.233, HGa.197. BMd.125, BNc.28, Wbcd.144, Pb.279.
Ba.225, Hb.376. Sg.84. BNe.29, BDb.213. Hj.126. BN 1.260, BMb.305. RPa.89. BMc.225,
Hf.212. Hg.262, HGb.163. Hn.248. Hr.250. Ht.97. BMf.225, Hc.237, Pc.447. Bb.409,
Cb.442, RPc.280, Ia.268. Ib.163, Hd.253, ALI.413. Hp.338 f Ho.211, Hw.490, A.477,
J.305. N.2I2, L.416. BER.1%, Hz.103.
L
If you would love, then you should love the wise,
Or smiling icons vying with sunrise.
But do not fawn, and make no vile display,
Pine in thy heart, and love Him in disguise.
111. 60
50 RUBA'IYAT OF 'OMAR KHAYYAM
> - 4-
393: Hy.224, Ha.39, Sd.39, BNh.39, Sc.29, BNa.118, Ra.104, Sf.36. BNb.57.
HGa.37, LN.34, Pb.174. Ba.116, Hb.268, Hj.25, RPa.214, Hh.406, Hc.231, Pc.255,
Bb.234. Cb.257, BERb.78, Ia.134, BNn.46, Hd.406, ALI.245, Hp.301, Hw.256, A.300
W.232, L.240. BERf.75. Vag: Hafiz [Rcmpit. 107].
^ JA| t c
Of course I l$y my life for worthy souls, ' *
I kiss their feet and play my humble roles ;
If Hell ye really wish to see in life,
'Tis when some wretch comes by you and cajoles.
III. 61
600:-Ha.232, Sd.232, BNh.230, Sc.288. BNi.8, BNb.247, HGa.236, BMd.326.
Pb.281. Ba.228. Hb.378. Rfa.279. He.213, Hf.213. Hr.235. BMf.216, Pc.488. Cb.415.
Ho.212. Hw.475. A.492, J.306, N.213, CR.1029.
Drink wine with witty souls who rob your heart,
'Tis cure for sorrow's fangs wherewith you smart;
I stay in perfect bliss enrapt in love,
You won't, I cannot help, then go, be tart !
111. 62
76: Hy.118, Sa.88. BDa.11, Sb.118. Se.27, BNd.13, Pa.17, BMa.53, BMd.336,
Wbcd.330, Pb.26, Hb.26. BDb.30, BN1.30, Hk-51, BERa.41. Hm.27, Hf.24. Hg.18
Hh.116, Hi.43, Hn.43, Hr.27, Hc.59. Pc.6, Bb.126, Cb.127, Ia.29, Ib.23, ALI124,
Hp.32. Ho.24, Hw.47, A. 147, J.34, N.24, W.28, L.I 33.
I/ fl g: Talib Amali fZ?].
When still so young, and time has left some scope,
I take to wine and thus attain my hope.
Why call it bitter? I relish it so;
I like my bitter life and do not mope !
Ml. 63
108: BNd.233, BERf.43, Ra.26. BNb.338, Hh.87, Hw.955, CR.815.
With loving heart, and hand in Master's hand,
The lucky sits at garden side or strand ;
In love he careth not for world's affairs,
But sings His Name, and sits sedate and bland.
III. 64
RUBAMYAT OF 'OMAR KHAYYAM 51
-J -- . - 4-
267: Hy.81, BDa.36, Sb.159, Ha.334, Sd.333. BNd.39, Sc.227, BMa.94, LN.132.
Hb.148, Hj.116. RPa.160, He.75. Hh.70, Pc.469, Bb.89, Cb.107. BNn.19, ALI.86,
Hw.77. A.119, W.106. L.97, BERf.236. Vag: Hafiz [Nadwi. Rempit 62],
Partake His word that is Eternal Soul,
When youth by nature brings His love in role ;
Now buds are blooming, friends with rapture filled,
Be tranquil for some time, and see thy Soul.
111. 65
963: Sb.261. U.I68, Pb.535, Ba.487, Hb.625, Hf.399, Hg.417, Bb.694, BNn.90.
Ho.398, Hw.922, A.913, J.516, N.403, W.445. L.770.
Be garden Heart ! that He may there abide,
Forswear thy cunning tricks and showy pride ;
Go after Prophet, drink a cup of mead
From Fount dispensed by Murteda, the Guide.
HI. 66
52 RUBA'IYAT OF 'OMAR KHAYYAM
IV
IV. DECAY AND DEATH,
120: Hy.70. Hk.107. BMb.80, BERa.109. Hi.55, Bb.78, RPc.15, ALI.I3Z
Hw.148. A.IOI, L.86.
THE MOMENT I could tell my feet and hands,
I'm tied by Time the rogue, with thousand bands ;
Alas! they debit life's account with hours
When life devoid of Him and Word but strands.
IV. i
802:-Hy.493, Ha.139. Sd.139, BNh.137. Sc. 485+ 102, Ra.237. BNU56.
HGa.134, LN.194. BMd.400, Wbcd.507/ Hj.232, RPa.230. Hf.310, Pc.550, Bb.503,
Cb.534. Ia.388, Hd.379, ALI.510, Hp.479, Ho.309, Hw.603, A.622, 1.414, N.310,
W.343. L.515, BERf.331, Hz.252. Vagi Abul *Atai Ganjawi [Rcmpw 177].
To taste the joys of lemonade I start,
But time will mix its brine and make me smart ;
And none obliged me by a pinch of salt
Unless I suffered him to roast my heart.
IV. 2
342: Hy.314, Sb.290. U.86, BNd.108, Pa.141, Rb.28, BMd.85, Wbcd.228,
Pb.155, Ba.95. Hb.248, Sg.55, BN1.239, Hk.276, BMb.261. BMc.199 f Hm.217, Hf.129.
Hg.173, HHJ91, Hi.128, HGb.137, Hn.232, Hr203, Ht.61, BMf.102, Hv.45, Hc.182,
Bb.334. Cb.400 f RPc.219, Ia.228. BNn.58. ALI.316, Hp.284, Ho.129, Hw.411. A.393,
J.184, N.128. W.155, L.352. Vagi Afdal [Hj.].
Finis! the Song of youth has couplets few,
These rosy blossoms all have lost their hue ;
That bird of joy which they have named as youth,
We know not when it came and where it flew.
IV. 3
RUBA'IYAT OF 'OMAR KHAYYAM 53
594: BDa.90, BERf.272. Hj.215, Pc.390, BNn.61. Hd.489. Hw.1008.
t: Hafiz [Rempit 143],
Jt p AiU j| C^O AiUj JU*
Time's itorrents flood the ruins where we stay,
And strange that on its tides we mrk our day!
Be careful See that Time, the smiling thief
In pilfering thy pots and pans away.
649: Hy.442, Se.267, Pb.313, Ba.260, Hb.410, BDb.236, RPb.10, BN1.296.
BMb.348, BMc.238. Hm.250, Hg.266, HGb.242, Hn.283. Hr.285, BMf.263, Hc.268,
Pc.155. Bb.454, Cb.486. RPc.292, Ia.303. Ib.195, ALI.462, Hp.385, Hw.546, A.539.
L.463.
Vagi Karkiyan Khan Ahmad [Hv.].
My youth has passed and all its pomp in haste,
The grapes are sour and yet I long to taste ;
My stature's bent, Ah ! what a pliant bow,
And chorded by the staff I drag to waste !
7 IV. 5
377 : __Hy.245. Se.126, U.119. Srf382, Ra.102, Pa.108, BNi.15, BNb.136, BMd.UO,
Wbcd.345, BDb.145. BN1.146, Hk210 f BMb.211, RPa.67, H1.47, BMc.120, Hm.134.
He.149. Hg.177. Hh.223. HGb.216, Hn.140, Hr.130-131, Hs.37, BMf.lOK Pc.223.
Bb.256, Cb.236, RPc.190, Ia.143, Ib.117, Hd.460, ALI.268, Hp.168, Hw.278, A.324,
L.263. Vag: Afdal [181].
jj &j jbJf
My hair is gray, but thought is still unchaste ;
Tho 5 cheeks may bloom with rouge and paint I paste ;
The prop and doors and walls and roof of me
Have mouldered fast, and crumble now to waste.
IV. 6
595:-Hy.400 BMb.289, Pc.405, Bb.412, RPc.17, ALI.408, Hp.344, Hw.499,
A.480, W.255, L.419.
**$ 'jo 01 o
j)ljl ^l-^/j^^k /
Your age is hundred, perhaps more in tale,
They lift you from this Inn, a helpless bale ;
Be Pharoah or a pauper with no pail,
They sell in lots at final clearance sale.
7
IV. 7
54 _ RUBA'IYAT OF 'OMAR KHAYYAM _
111: Hy.42, Se.33, Pa.23, BMa.100, Wbcd.39, Pb.72, Hb.71, BDb.36, BN1.36,
Hk.32. BMb.20, BERa.51, Hm.32. Hg.52. Hh.120, HGb.178, Hn.52. Hr.32. Bb%5Z
Cb.89, RPc.70, Ia.37. Ib.28, ALI.84. H P .38, Hw.53, A.72, W.I 29. L.57, Hz.87.
jliT A_* jjul m ^,z jji ^ j JLi
I roamed in cities, sauntered through the chase,
Patrolling royal roads, by-lanes and ways;
I did not hear a pilgrim ever say:
The path he plied he ever could retrace.
IV. 8
247:Hy155, Hj.63 t Pc.459, Bb.164, Cb.153. ALI.172, Hw.174. A.184. L.170
BERf.269.
Said Rose " Transcend I all in beauty lo !
But why perfumers ever crush me so?"
Replied the grieving Bulbul : " We in world,
For smiling once, for ever weeping go."
IV. 9
540: Wbcd.185, MA.I83, Hk.163, BMb.lfe, He.106, Hh.359. He. 153, RPc.205,
Hp.233. Hw.437, CR.991.
AU AA!J^
This rosy garden soon will run to waste,
And cotton seeds will vie with pearls so chaste ;
. Rejoice, this mortar-mill of rolling world,
Will grind our name and fame to finest paste.
IV. 10
104: Hh.146. Hc.4Q, Hp.99, Hw.967.
This world has sweet and gall in single plate,
I found no joy unless bereft I state ;
No pleasant day can ever dawn in world
Or else in agonies for nights we wait.
IV. II
RUBA'IYAT OF 'OMAR KHAYYAM
112: Hy.45, Ha.71. Sd.71. BNh.70. Se36. Sc.52. Ra.z7. P..26. BNb.131.
HGa.67, BMd.369, Wbcd.332, Pb.53, Hb.52, BDb.39, BN1.39, Hk.31. BMb.2l.
BERa.54, Hm.35, Hg.36, HGb.181. Hn.49. H$.3I, ALI.56, Hw.57, A.75. L.60.
I toured from door to valleys round and round,
The only thing I wanted never fdtind;
And cross with times, if I could seek His grace
'Twas when in woes I felt as ever bound.
IV. 12
964: Hy .687. Se.326, Ra.296, Wbcd.480, Pb.528, Ba.478. Hb.616. BDb.399,
BNI.456, BMb.517, RPa.122, BMc.391, Hm409. Hg.411, HGb.373, Hn.438 f Hr.463.
BMf.416, Pc.580. Bb.653, Cb.748. Ia.492, Ib.348, Hp.389, Hw.838, A.859. W.495,
L.716. BERf37.
^ J if- 42 U &
O World! You know, your wanton deeds are fell,
In cruelty and malice you excel;
You pour your weal on mean, and woes on men,
No pearl, but after all you are a shell.
IV. I3
478:~-BERf.259. Hj.140. Hh.235. Cb.359. Hd.480. Hw.379.
^ j jo
* J '
How fine the World has dressed? she makes us gay,
Each man aspires that she should grace his day;
Of course she seems a dainty maid to court,
But then, Alas ! she only cheats to slay.
IV. 14
828:Hy.56l. Sb.45. Ha.143. Sd.143. BNh.141, U.136. Sc.105. Ra.242.
BNb.159-178, HGa.137, BMd.129. BN .29=62, Wbcd.374, Pb.430, Ba.379. Hb.516.
5g.86, BDb.301. Hj.60. BN1.372, BMb.444. RPa.90, Hx.26. BMc.312, Fim.326, Hf.323.
Hg.350, HGb.309. Hn.357, Hr.367. Hs.100, Pc.217. Bb.564. Cb.628, Ia.39Z Ib.270,
Hd.561. ALI.569, Hp.488, Ho.322, Hw.691, A.692. J.432, N.325, W.366, L.585.
BERf.268. Hz. 145. Kg: Kama! hma'il [MS. 1010 H.] [ A.K.J.
jl
This actress World will dance and go, arise!
Thou list her not, but be sedate and wise ;
If loyal, she had stayed with men of yore,
Not leered at thee with these her wistful eyes.
IV. 15
56 _ RUBA'IYAT OF ( OMAR KHAYYAM
1024: Hy.7I9. Pc.677, Hw.876, A.894, L.751.
The world is vain, and " I " a word in vain,
What can then flimsy fancy 'draw in train ? f
The Lord be praised ! His name is bliss for us,
This faithless worjid in faith will not remain.
IV. 16
903: Hy .619, Wbcd.255, Pb.476, Ba.426, Hb.563. BDb.347, BMb.480, Hf.358.
Hg.385. BMf.362. Pc.166, Cb.687, ALI.629, Ho.357, Hw.763, A.766, J.471. N.360,
W.405, L.645.
! 31 ;> (TajUyoj.XJlj ^. r d^j-T ^L jjjj j A
4x J o ^^^ ^J
O friend! let World betake herself, be still,
And fret not, fool ! for times tho' good or ill ;
When from thy body, cloak of life is torn
Thy words or deeds or failings count as nil.
- IV. 17
557: Hy.363, Se.193, U.95, BMa.170. BMd.94, Wbcd.79, Pb.141. Ba.81, Hb.234,
Sg.63, BN1.1%, Hk.200, Hu.5, BMb.207, Hx.32, HI. 43, B Me. 158, Hm.176, He.121.
Hg.165, Hh.342. Hi.130, HGb.95. Hn.181, Hr.17J, Hi.68, BMf.150. Pc.558, Bb.374.
Cb.325. BERb.84, RPc.226, Ia.188, ALI.382. Hp.211, Hw.353, A.442. J.197. W.219,
L.381.
Vag: Khaqani [Hv.].
-ic * 1*3
This house has lost the comrades and their fun,
And death has trampled on them one by one;
In feast of life they drank the wine with me,
A round or two before me they are done.
IV. 18
491: MA.157, Hk.196. BMb.203. Pc.427, Hw.426, CR.971.
j ~ jj. MI -^ J J
" A " grew his gardens, but was goaled away,
" B " built his barracks, but was bowled away ;
I asked how " C " is faring, but was told :
" Now here you are ! for *' C " is sold away."
IV. 19
_ RUBA'IYAT OF 'OMAR KHAYYAM 57
340: Hy.345. Sb.54. Ha.95. Sd.95. BNh.100. Se.159. BNd.115. Sc.70. Ra.94,
BNb.75. HGa.89. LN.76. BMd.65. BNc.15, Wbcd.218, Pb.151. Ba.91 f Hb.244, RPb.49.
Hj.38. BN1.220. Hk.253. Hu.6. BMb.244. RPa.27. BMc.181. Hm.200. Hf.126, Hh.217.
Hi.135. HGb.119. Hn.214. Hr.195. BMf.185. Hc.169, Pc.85. Bb.364. Cb.381. BERb.74.
RPc.246, Ia.215. Hd.50. ALI.294, Hp.275, Ho.126, Hw.392 f A.424. J.181. N.I25.
W.I 52. L363-
Alas! I lose the days my stock in trade,
For countless hearts are torn by fatal blade ;
No pilgrim thence returned whom I may ask
If friends are parched in sand 01 rest in shade.
IV. 20
912: Hy .622, Ha.91+372. Sd.91, BNh.90, U34. Sc.66. Ra.275. BNb.72. HGa.86.
BNc.16, Wbcd.469, Pb.489. Ba.439, Hb.576, BDb.349, BN1.4II, BMb.468, RPa^5,
BMc.348, Hm.365, Hg.394. Hn.390, Hs.85, Pc.274. Cb.690, IaX44. Hd.513. ALI.632,
Hp.55l. Hw.766. A.769. LCR.648=925. Hz.56.
3 j; l! '
How long with corpus worn this greed ye chase,
And round the world in vain ye run the race?
They went, we go, and others follow soon,
But none will met his object face to face.
IV. 21
554: Hy.369. Hj.135, Hh.234, Pc.548, Bb.38l. Cb.346. Hd.515. AL1.38. Hw.359,
A.449. L.388. BERf.356.
With thirsty soul no cooling cup I meet,
Desire has roamed but found no safe retreat;
This heart which plied despondent all along,
In sheer despair, at last has ceased to beat.
IV. 22
496: U.253, BNd.232, BNb.199, RPa.129, Hh.252, Hd.568 f Hw.988, CR.981,
BERf.42.
Is there a man, sedate through all the climes,
Who does not glance at topsy-turvy times,
But keeps awhile content in highest bliss,
Till Dawn when roses bloom in early primes?
IV. 23
58 RUBA1YAT OF 4 OMAR KHAYYAM
444: BNb.425. Hh.186. Hd.465, Hw.971. Afdal [Hx.].
jU
Heart loudly wails and calls for world's domain,
-\nd wants eternal living but in vain ; c
The wretch is not aware that Hunter Death
Pursues it at the heels till it is slain.
IV. 24
53: Hy.194, Sb.78, Ha.!63 f Sd.163, BNh.161. Se.113, BNa.156, Ra.13. Pa.8Q.
BNb.48, BMa.112. HGa.155. LN.116, BNc.12, Wbcd.432,=525. Pb.5l. Hb.50.
BDb.105. RPb.21. BN1.105, Hk.131, BMb.!03, Hx.36, BERa.137, H1.13, BMc.70.
Hm.99. Hc.3. Hf.70. H 8 .35, Hh.88. HGb.37, Hn.82, Hr.93, BMf.59, Hv.24. Hc.33.
Pc.102, Bb.204, Cb.202, Ia.103, Ib.90, Hd.481. ALI.214. Hp.127, Ho.70. Hw.213.
A.223. J.79, N.69. W.72, L.210, BERf.54. Vagi Hafiz lz>]
j * Ajf JA or
That castle wherein Arthur held the Grail,
A partridge owns it now, perchance a quail ;
Tho* Arthur was in fact a mighty King
We hear him now in fables, or a tale.
IV. 25
1040:Hw.930, J-539, N.430, W.465, CR.1I62.
jTl
^Jlft (j\jr. f tfjf-
f ln wisdom more than Plato you may swell,
In better castles than the Caesar's dwell ;
Yet drink from cup which tastes of world and then,
Although a Titan, you would stay in Hell.
IV. 26
869:-Hy.602. Ha.74, Sd.74. BNh.73. U.123. BNd.198. Sc.55, Ra.257, BNb.140.
HGa.70. LN.63. BMd.115, Wbcd.249. Pb.459, Ba.409. Hb.546, BDb.320, RPb20.
BN1.3%. BMb.457, RPa.72. BMc.336 f Hm.352, Hf.348, Hg.37Z HGb.330. Hn.376,
Hr.394. BMf.345. Hv.71. H .343 Pc.80. Bb.600 f Cb.666, la 425, Ib.296. Hd.48Z
ALI.610. Hp.524, Ho.347. Hw.743. J.460. N.350, W.392, L.627. LE.91.
Vagi Hafiz [Z].
That castle high which scraped the azure blue,
Where princes crept as inmates of a zoo;
I see now possessed by an ugly owl,
I hear it hooting: " Where is Who is Who?"
IV. 27
RUBA'IYAT OF 'OMAR KHAYYAM
G45: Hy.433. Ha.70. Sd.70. BNh.69, U.I 13. BNd.253, Sc.51. Ra.181. BNb.130,
HGa.65. BMd.368. BNc.11. RPa.60, Hf.237. Hr.274. Ht.30. Hv.53. Pc.484, Bb.445,
la.297, BNn.70, Hd.483. ALI.452, Hp.372. Ho.236. Hw.535. A.525. J.334, N.237,
W.277. L.453, Hz.86.
I saw a quail amidst the battlefield?
It nestled safe beneath a broken shield ;
It spake to royal skulls in great disdain :
" Where is the pomp ye wield, what is the yield?"
IV. 28
50: Hh.117, Pc.3, Hd.484. Hp.39, Hw.50.
That chief who called himself the Roderick Dhu,
* Who swore in pride by eyes, and eyebrows too,
Lo ! on his castle I descry an owl
And hear it hooting: " Where is Who is Who!"
IV. 29
229: Hy.129, Sc.35, Pa.25, BMa.99, Wbcd.3>1, PU02. Hb.100, BDb.38, BN1.38.
Hk.38, BMb.25, BERa.53. Hm.34. Hg.73, Hi.49. HGb.180, Hn.5l, LE.32, Hv.8. Hc.50,
Bb.137, Cb.13!i, RPc.72, ALI.140.4iw.118. A.158. W.121. L.144.
One mount is here where lakhs of Musas reach ;
One shrine is here where lakhs of Ghrists would preach ;
One home is here which lakhs of Caesars left,
One whole is here and lakhs are fractions each.
IV. 30
179: Hy.77, Ha.282. Sd281. BNH248. U.60. Sc.328. BNi.l. BNb.295. HGa.270.
LN.266. BMd.33. Pb.116. Hb.114. Hj.173. Hk.141. RPa.332. Hi.78, Ht.129. Pc.340,
Bb.85. Cb.33, ALI.81. Hw.73. A.1 15. L.93. BERf.338. Hz.I4.
Zakani [Rcmpit 45].
The world is not thy station, nor thy stand,
It strips the clever, wise remain unscanned ;
Do sprinkle tears of love on fire of grief,
Before you leave this earth with air in hand.
IV. 31
60 RUBA'IYAT OF 'OMAR KHAYYAM
759: BNb.429, Hd.458, Hw.674.
This world's an Inn, awhile we sojourn here
As guests, for soon we go and leave it clear <
In both the wcfrlds our Lord alone abides,
As we are nought, in nought we disappear.
90: Hy.187, Ha.66, Sd.66, BNh.65, Se.97, U.101, Sc.47, Ra.21, Pa.77, BNb.120,
BMa.32 HGa.63, LN.6I, BMd.101, Wbcd.64. Pb.42, Hb.42, Sg.67. BDb.102, BN1.102,
Hk.140, BMb.lll. RPa.54, BERa.144, BMc.67. Hm.96. Hf.68, Hg.29, Hh.111.
Hi.72, HGb.34, Hn.116, Hr.90, BMf.54, LE.44, Hc.99, Pc.76, Bb.197, Cb.195,
RPc.165. Ia.100, Ib.87, Hd.5?5, ALI.208. Hp.124, Ho.68, Hw.206, A.216, J.77, N.67.
W.70. L.203, Hz.241. Va^i Khaqani [Lucknow Rempis 24].
&
This ruined Inn of yore is world we call,
The mules of day and night lie in this stall ;
A hundred Arthurs grace this golden hall,
A thousand Canutes lie in state for all.
IV. 33
28: Ha.75, Sd.75, BNh.74, Sc.56, Ra.3, BNb.143, HGa.72, LN.65, BMd.387,
Wbcd.521. Ba.542, Hb.680, Hj.278, Hk.13, RP a :22l, Hc.16, Hf.lO. Hr.12, LE.10.
Pc.408. Cb.68, Ia.14, Hd.102, ALI.16, Hp.17, Ho.10, Hw.17, A.22, 1. 10, N.IO, W.9,
LCR.17=937, BERF224, Hz.242. Fag: Najmuddin Razi [Hv.].
J TA ly
What hope this fatal Inn hath for the wise?
And why he hankers after annas pies?
For when he hoards, and thinks of settling down,
His hand is pulled by death with " Hie arise !"
IV. 34
434: MA.194, Hk.286, BMb.175, He.133, Pc.326, Hw.422, CR.938,
Ji
^r"
And in this ruined Inn these faces gay,
With wistful eyes desire some time to stay ;
But then they read a warning on the board:
" Wayfarers should not stop but clear away. 1
IV. 35
RUBA'IYAT OF 'OMAR KHAYYAM 61
-4 -- ^
21: BMa.13, Hb.3, BNe.2, Hk.9, BERa.14, H1.2, Hm.H, Hf.4, Hi.18, Hn.14,
BMf.6, LE.9, Ho.4, Hw.13, N.4. W.3. CR.776.
* j % j\ & -x-41; r i L* Jj
- ^
We halt on earth a whilom in our course,
And lo ! we gather naught but plague and sores j
Alas ! not one in hundred doubts is solved,
\Ve go with heavy hearts and deep remorse.
IV. 36
420: Hy.302, Se.162, U.121. Ra.113> Bflb.138, BMd.112, Wbcd.445^451.
Pb.193, Ba.136, Hb.288, Sg.79, RPb.5l, BN1.228, Hk.262, BMb.249. RPa.7l, BMc.188,
Hm.206, Hf.144, Hg.199, Hh.311, HGb.126. Hn.221. Hr.209, Hs.39. BMf.178. Hc.172,
Bb.322, Cb.384, RPc.251, Ia.234, Hd.517, ALI.303, Hp.290, Ho.144. Hw.395, A.381,
J.220, N.I43. W.166. L.320. V**i Anwari [Z.]?
* ' ^ f ^. J*> J ^'1-^ ^o; ^ jljj^ ~~ }* ol j
In vanities my life I cast away,
No trade has paid me enough for the day ;
And this I fear, that Time will spare no time
* To hear the plaint against the Times I lay.
IV. 37
682: Hy .456. Ha.53, Sd.53, BNh.52, U.26, BNd.!59, Sc.38, HGa.5l, LN.48,
BMd.51, RPa.31, Hs.26, Pc.190, Bb.468, Cb.499, Ia.312, ALI476, Hp.403, Hw.565,
A.556, L.477, Hz.51.
Tjf vT jl
Night weaves thy shrowds, and aye with busy hands,
And day equips thy bier and funeral bands,
Lo ! time is daily baling shoals of souls
From waters just to throw on burning sands.
140: Sc.37, Wbcd.333, Pb.85, Hb.83, BDb.40. BN1.40, Hk.36, BMb.23, BEFU.55?
Hm.36, Hc.19, Hf.41. Hg.59. Hh.62, HGb.182. Hn.53, Hr.34, Hs.32, RPc.73, Ia.4l,
Ib.30, Hd.476. Hp.41. Ho.41, Hw.239, A.42, J.51. N.41. W.45. L.251, Hz.88.
404: Hy.234, Wa.10, Sa.15, Ha.52. Sd.52, BNh.51. U.1 14, Sc.37, Ra.34, BNb.80,*
BMa.101. HGa.49, LN.47+296, BMd.370, Sg.76, Hj.315, RPa.62, Pc.272, Bb.238,
Cb.261, Ia.225, ALI.254, Hp.3B,, Hw.265, A.312, W.45, L.251, BERf.307.
My deeds have brought no gain to please my heart,
In working weal, my efforts play no part ;
And so I sit and ever weep and moan,
For late I came but soon I must depart.
IV. 39
6i RUBA'IYAT OF 'OMAR KHAYYAM
512:- Hf.175, Ho.174, Hw;1000. J.258. N.174, W.I89, CR.982.
t JLftl 11"% U
I feasted often, oft I had to fast,
I went in silks and oft in sacks I past;
We bear with these as easy, if we think,
But cannot face the fact we die at last !
IV. 40
688: TK.3. Hy.470, Ka.9. Sb.141, Ha.18, Sd.18. BNH.I8. Se.282. BNd.143. Sc.16,
Ra.193, BMa.216, HGa.16, LN.15, BMd.27, Wbcd.393. Pb.338. Ba.286. Hb.436,
BDb.251, BNI.311, BMb.362, RPa.298, Hx.48. BMc.256, Hm.268 t Hg.286, HGb.259,
Hn.300. Hr.300, BMf.281 f Hc.284. Pc.62. Bb.482. Cb.509, RPc.306. Ia.319. Ib.210,
Hd.393, ALI.489, Hp.410, A.57I. W.303. L.491. BERf.13, Hz.29.
Vat: Ibn Sina [M.F., R.S. & Hv.].
*f i AA > j ^ j! IT llU
JLj ,4 Jti o^ULj Jjj A
From puny mite to Saturn's farthest height
All problems I have solved, and think them light ;
I freed myself from all entanglements,
All chains are snapped, but not of death, 'tis tight.
IV. 41
178: Hy.170, BMb.110, BERa.94. Hf.47., Hh.10. BMf.81, Pc.303, Bb.179,
Cb.!76, ALI.190. Ho.47, Hw.189. A.I99, J.57, N.47. W.50, L.185, BNb.455.
1/ag: (1) Afdal IHj.], [R.S.]. (2) Attar [M.N.]. (3) Awhad Kir [R.S.].
^ jll T^M, t
You saw the world, and all ye sought was naught ;
Ye heard and said, and all ye thought was naught ;
Ye ran around, but all ye wrought was naught ;
And in your heart whatever ye brought was naught.
IV. 42
435: MA.146, Hk.233, BMb.229, He.91, Hh.299, Hc.126. Pc.94, Hd.404, Hp.222,
BNb.405. Hw.428. CR.1008=121I. Va^ (!) Rumi [Hv.]. (2) Afdal [216].
31
IT
How long should I in world of slander go,
And bear with taunts of fools that do not know?
And where's The Foot which helps me in this hour
To march on death and deal a deadly blow.
IV. 4)
RUBA'IYAT OF 'OMAR KHAYYAM 63
-> . i~
1029: Hy .724, Wbcd.287. BDb.363. Hf.423, Hn.455, BMf.410, Bb.682, Cb.722,
Hd.59, ALI.711. Ho.422, Hw.880, A.899, N.435, W.470. L.756. Vagi Afdal [462].
Death doses us his lees. Before we reel
AnS ere with kicks of Time we $pent-up feel
Bring Him our souPs asset Yea, now and here
For there we cannot borrow, beg, or steal.
292: Hy.2!4, Sc.115, U.55, BMa.114, BMd.72, Sg.37, BDb.127. BNj.60, BN1.126.
BERa.192, He.81, Hf.104, Hi.83, Hs.49, Hc.119, Pc.3ll, Bb.224, ALI.238, Ho.104
Hw.242, A.240, J.157, N.103, W.133, L.230.
Vagi (1) Khaqani [Hv.]. (2) Ibn Sina [Hx.].
3j MT
Bqhold ! in world what all I laid is naught,
And through my life what all I made is naught,
The lamp I was, when light did fade is naught,
The lense I was, when turned to jade is naught.
IV. 45
284: Hy.17K Ha.l3K Sd.131, BNh.130, U.127, Sc.95, Ra.16. BNb.146+174,
HGa.126, BMd.398, Hk.135, BMb.108, RPa.74. Hh.64=152. BERa.95, Hc.55. Hf.77,
Hs.120, BMf.74, Hc.75, Pc.529. *Bb.180, Cb.14^177. Hd.51K ALI.191. Hp.105.
Ho.77, Hw.190, A.200, J.86. N.76, W.78. L.186, Hz.251.
Vagi Nasir-ud Din Tusi [Hx.] [M.F.].
Alas! this buxom body is but frail,
This Dome and Candle are a fairy tale;
When life and death are playing tug-of-war,
The rope, our breath, would snap at last and fail.
IV. 46
184: MA.32. Hk.54. BMb,34. BERa.96, Hf.87. Hh.153, Hi.51, Hc.77, RPc.34,
Hp.106, Ho.87, Hw.236, J.100. N.86. W.88. L.842.
t A( v
Depart we must. Why then we crawl or creep?
And slide in quest of vain such abyss deep?
They would not leave us here to rest in peace,
Why then we cease to ply our path, and sleep?
/ r / r ^ IV. 47
II
RUBA'IYAT OF 'OMAR KHAYYAM
348: MA.196. Wbcd303. Hk.285, BMb.174, Hf.124. BMf.172, Pc.52. Cb.367,
Ho.124, Hw.384, J.173, N.123. W.150, CR.902.
U JjUj
Suffice it we must die, let world remain,
Of us then there is neither name nor stain ;
Before this we were not, and all was hale,
Twill be the same when we go, that is plain.
IV. 48
882: Hy .606, U.103, BMd.102. Wbcd.174, Pb.470, Ba.420, Hb.557. Sg.69,
BN1.405, Hm.361. Hn.385, Hr.389, Hs.75, Bb.604. Cb.680, Ia.420. Ib.292. Hd.467,
ALI.614. Hp.520, Hw.747 f A.750, L.631.
Fag: "Attar [M.N.].
jTj ill, OljJ Jj'jp ol AAV yj a
When time arrives for me and thee to die,
From body soul of me and thee would hie ;
No more we stay, but Sun and Moon reveal
The dust which we as thou and I espy.
IV. 49
36: Hy.29, Sa.126, Hk.25, BMb.U, BERa.27, BMc.88, Hi.28. Hv.5, Bb.28,
RPc.8, ALI.29, Hw.35, A.36, W.23, L.31.
Fag: (1) Kamal ud Din Bazzaz [A.K.1. (2) Rumi [Hx.]. (3) Razi
Bundar. [Rempis 8].
I j^ 4^.U if^^^j JU ^LCJ
A pining fish said: " O my duck! may be,
When brook will cycle back, we swim in glee."
Replied the duck : " They roast us now on spits,
What boots if world be then mirage or sea!"
IV. 50
81: Hy.82, Ha.73^337, Sd.73, BNh.72, Se.39, U.1 11. Sc.54, Ra.19, Pa.28,
BNb.133, BMa.23, HGa.68, LN.64, BMd.366. Wbcd.21. Pb.27, Hb.27, BDb.44. BN1.44.
Hk.55, BMb.35, RPa.63, BERa.57 f BMc.12. Hm.39, He.15, Hf.25, Hg.19, Hh.63,
Hi.53, HGb.185, Hn.56, Hr.37, Hs.28, BMf.27, Pc.79, Bb.90, Cb.90, BERb.17, RPc.52,
Ia.44, Ib.33. Hd.477. ALI.87, Hp.44, Ho.25, Hw.78, A.120, J35, N.25, W.29. L.98,
Hz.84.
* oU
O Mind ! you dwindle, and are dwindled out,
You change and swindle, but are swindled out ;
And why O Life! you step this earthen hall?
You bundle, but at last are bundled out.
IV. 51
II
_ RUBA'IYAT OF 'OMAR KHAYYAM _ 65
146: Wa3, Sa38, Ha. 15 9. Sd.159. BNh.157. Sc329, BNa.139. Ra36. BNi3,
BNb.181, BMa.28. HGa.151. LN.234, BMd.285. Pb1, Hb.79, Hk35, RPa.290. Hc.59,
Hh.96. Hi.12K Hc22. Bb35, Cb.!5. Ia.95, Hd.355, AL133, Hp.148. Hw.126, A.5K
1.128, L33. BERf.276 k
Vat: Rumi [Hv.]. Tarikh Wastaf (without mentioning author).
As all you hold will vanish in the air,
And all that exists will not really wear;
The things which here we see are only vain,
And soul unseen is ever lasting ware.
IV. 52
124:-Hy.l81, Pa.69, HU26, BMb.98, BERa.112. Hf.39, Hh.7, BMf.52. Bb.190.
a.187, Hd.449, ALIJ01, Ho39, Hw.200, A.209, J.49. N39. W.43. LJ%, BNb.443.
Vlg: Afdal [69].
bi^j
Thy life in fear of death is only woe,
Or else from death will life eternal grow;
I got eternal life by Master's breath
Death came, shook hands with me, but had to go.
IV. 5)
693:-Hy.464. Ha285. SdJBS. BNH252, U.183. Se.194. RU91 BNbJM.
HG..274. BMd.176, RPa.184. Hf.256, Bb.476. Cb31l. Ha^77. AL1M83. HoJBS.
Hw573. A.565. J.354. N256. W.297. L.485. H.193.
o^U JUfa' ^ jl
The world's a sketch our fancy draws on skies,
This real truth is seen thro' wisdom's eyes ;
So stay sedate entranced with Master's Grace,
Aloof from fantasies and all their lies.
IV. 14
66 RUBA'IYAT OF 'OMAR KHAYYAM
> - <-
585:-Hy390, Ha.97. Sd.97, BNh.94. Sc.230, U.49, BNd.118, Sc.72, Ra.159,
Pa.149, Sf.107, Rb.31, BNb.76, HGa.93, BMd.67, BNc.14, Pb.270, Ba.217, Hb.367,
Sg.34 f BDb.205, Hj.28, BNU56, BMb.303, RPa.29, H1.64, BMc.51, He.211. Hg.258,
Hr.246, Hs.44. BMf.227, LE.75, Hv.48, Hc.236, Pc.275, Bb.402, Cb.428, RPc.43. Ia.264.
Ib.159, Hd.486, ALI.406, Hp.333, Hw.486, A.470, J.309, L.409.
OAO
Two vents may free us from this den of gloom :
We either bear the pangs, or lie in tomb ;
Thus glad is he who dies at every breath,
And free that cometh not from mother's womb.
IV. 55
874: Hy.616, BNj.17, Bb.610, Cb.675, Hd.555, ALI.626, Hw.758, A.761, L.642,
BNb.38K Vat: Afdal [Hj.] [372],
Ai U o j^fr ^U li A ^ r ji JjaL OXi
Who directs you, O mind ! to waste away,
Or in the gayety house of world to stay?
You have no quarters where you can abide,
Hence ere you come 'tis meet you haste away.
IV. 56
837: Hy.581. BDa.124, Sb.100, U.29, Bl^d.186, Ra.246, Pa.188, BNb.53,
BMd.52, Wbcd.242, Pb.436, Ba385. Hb.522, BDb.311. Hj.275, BN1.383. BMb.451.
RPa.13, BMc.323. Hm.339. Hg.353, HGb.318. Hn.363, Hr.378, Hs.8Z BMf.324,
Pc.266, Bb.583, Cb.643, BERb.164, Ia.408, Ib.281 f Hd.487, ALI.589, Hp.499, Hw.711,
A.7I2 W.387. L.605. BERf.111, Hz.52.
Since in this miry marsh of brine and fleas,
Man either pines or dies his pangs to cease;
Happy is he who quickly quits the world,
Who never comes in world would stay in peace.
IV. 57
897: BNb.415, Hd.551, Hw.!027. Afdal [Hj.] [385].
O mind ! why should you so much pine and fear,
Or embrace Death when you but see him leer?
For ere you call, your guide will take you there,
Cheer up ! from all these fancies you would clear.
IV. 58
RUBA'IYAT OF 'OMAR KHAYYAM 67
* - . -- 4-
143: Hy.56, Sa.60. Hk,79, BMb.56, BERa.47, Bb.64, ALI.114, Hw144. A.87,
J.135, L.72.
Vag: 'Attar [M.N.I.
Sincft you must die, and then you die but once
Then die at once. Why be a helpless dunce?
This baggy hide with filth and blood, O fool!
Why pamper this with cares and cakes and buns?
IV. 59
150:-Hy.84, BNi.13, Sb.274, Ha.366, Sd.3b5. Sc.104, BNd.145, Sc.489, BNa.172.
1V8I, BMa.87. BMd.29, Wbcd.66. Pb.95. Hb.93, BDb.113, Hj.87, BNI.113, HU48,
Hu.25, BMb.117, BERa.157 t H1.15, BMc.78. Hm.107. He.5. Hf.8l. Hg.69, Hh.170.
Hi.75, HGb.45. Hn.93. Hr.100. BMf.34. Hv.25, Hc.101. Pc.301, Bb.92, Cb.205,
RPc.170, Ia.113. Ib.96, Hd.450, ALI.169, Hp.134. Ho.81, Hw.152. A.107. J.94, N.80.
W.82, L.100, BERf.85, Hz.30.
Vag: (1) Afdal [116]. (2) Abu Said [Ha.]. (3) Rumi (Rempi. 38].
Khayyam! thy body straight as tent it stands,
Thy Soul is King, Nirvana he commands;
And Death is Laskar who removes the tent,
When King departs to conquer other lands.
IV. 60
68 RUBA'IYAT OF 'OMAR KHAYYAM
V. THE CLAY AND CUP.'
659: Hy.436, Sb.65, Wa.14. Sd.14, BNh.14, Sc.263. Sc.12, Ra.185. HGa.12.
LN.I2. BMd.24. Wbcd.389. Pb.3?J. Ba.268, Hb.418, BDb.233. Hj.18. BN1.291.
BMb.340. RPa.314. BMc.234. Hm.246, Hg.272, HGb.238. Hn.279, Hr.280, Hi.16,
Hc.265, Pc.258, Bb.448, Cb.481, RPc.288, Ia.298, Ib.191, Hd.394. ALI.460, Hp.379,
Hw.539, A.532, J.344. W.290, L.456, BERf.9=145, Hz.28.
j J ^
SUCH GRACEFUL cup ! its praise the Wisdom' sings,
And thereon all His love and grace He brings;
But then this Potter of the world would make
Such graceful cups which soon on ground he flings.
v. i
311: Hy.218, Sb.47, Ha.127, Sd.127, BNh.126, Se.121, U.1 16. BNd.102, Sc.89.
Ra.89. Pa.lOI. BNb.134. HGa.122, BMd.372, Wbcd.57, Pb.143, Ba.85. Hb.238,
BDb.140, BN1.140, Hk.282. BMb.267, RPa.64, BMc.115, Hm.129, He.88, Hf.108,
Hg.167. Hh.222. HGb.66, Hn.135, Hr.125, Hs.34, BMf.126. Hc.122, Pc.95. Bb.228.
Cb.228, RPc.187, Ia.136, Ib.114. Hd.496, ALI.239, Hp.163, Ho.108, Hw.250, A.295.
J.161. N.107. W.137. L.234, Hz.90.
^-j rn
And He who made this earth and time and skies,
Has branded broken hearts with hundred dies;
And many a ruby lip and musky hair,
He hides in earth in spite of all our cries.
V. 2
880: Hy.611, Wbcd.252, Pb.466, Ba.416, Hb.553, BDb.324, BN1.404, BMb.442,
BMc.344, Hm.360, Hg.379. HGb.338, Hn.^4, Hr.403, Pc.286, Cb.676, Ia.432, Ib.304,
ALI.620, Hp.532, Hw.752, A.755. LCR.636=1093.
Vagi 'Attar [M.N.J.
9 **> c>*J Jjfi
^
When life's extinct and body lies unsound,
Thy house possessed by strangers will be found;
Thy friends will come and go, but never know
What creepeth on thy carcass underground.
v. 3
RUBA'IYAT OF 'OMAR KHAYYAM 69
-J -- 4*
911: Hy .649, BMd.459. Wbcd.264, Pb.488, Ba.438, Hb.575, BDb.352, BN1.426,
BMb.494, BMc.362, Hm.380, HGb.386, Hn.405, Hr.415, Pc.260, Bb.628, Cb.719,
Ia.448, Ib.3K Hd.491. ALI.656, Hp.546, Hw.790, A.795. L.675.
Vag\ 'Attar [M.N.J.
Alone the soul will grope in dark profound,
And body laved from all lie underground.
When strangers, trampling, march on me and thee
We neither see the world nor hear a sound.
V. 4
729: Hy.532, BNf.44, Ha.27, Sd.27, BNh.27, U.17, Sc.20, Ra.212. BNb29,
HGa.25, LN.24, BMd.4l, Wbcd.416, Ba.309, Hb.459, Sg.14. BDb.261. BN1.352,
BMb.404, RPa.300. H1.35, BMc.293, Hm.306, Hf.274. Hg.302, HGb.294, Hn.336,
Hr.336, Hs.18. Hc.32l. Pc.188, Bb.535, Cb.610, Ia.363. Ib.257. Hd.495, ALI.544,
Hp.450, Ho.273, Hw.642, A.663, J.372, N.274, W.317, L.556, BERf.15, Hz.40.
Vo%-. 'Attar [M.N.] [Z].
I;
Some creep above the earth tho 3 sound in sleep,
Some hide beneafli it, yet perchance to peep;
But in the vast ethereal waste I scan
The ebb and flow of souls on ocean deep.
v. s
871: Hy .612, Sb.31, Ha.102, Sd.102, BNh.99, U.102. Sc.265, BNa.25, Ra.260,
BNb.90, HGa.98, LN.277, BMd.102, Wbcd.294. Pb.467, Ba.417, Hb.554, Sg.68,
BDb.327, Hj.39, BN1.406, BMb.466, RPa.256, Hm.362, Hf.347 f Hg.380, Hn.386,
Hr.39l, BMf.341, Pc.84. Bb.606. Cb.677 f Ia.422, ALI.621, Hp.533, Ho.346, Hw.753,
A.756, J.459, N.349, W.391, L.637, BERf.59. Va*i Afdal [Hv.].
When soul would cease to play with me and thee,
Two bricks in pit will stay with me and thee ;
And then to lay the bricks for other graves,
In moulds they cast the clay with me and thee.
V. 6
70 RUBA'IYAT OF 'OMAR KHAYYAM
> <
414: Hy367. Sa.129, Sb.240, Ha358, Sd357, BNH343, Se.218. Sc.479. BNa.!38.
4-185. Pa.137, Sf.7. LN.172, BMd.447, BNc.70, Wbcd.403. Pb.183, Ba.126, Hb.277,
BDb.188. Hj.76, BN1.222, Hk235. RPa.132, BMc.183, Hm.2Q1, Hf.140, Hg.195,
Hh.253, HGb.121, Hn.216. Hr.197. BMf.179. Bb379, Cb386, Ia.217, Hd.469, ALI.298,
Hp.277, Ho.140. Hw372. A.447. J.2I6, N.139. L386. BERf,73 f Hz.284.
Kag: Afdal [207].
jy
Be calm, for things in world dissolve in space,
The shouting soul will run and chase his case ;
The skulls which crown the trunks of men you see,
Beneath the potters' kicks will lose their trace.
v. 7
118: Hy.192, Sc.102, BMa37, Wbcd349, Pb.66. Hb.65, BDb;109, BN1.109.
HU46, BMb.115. BERa.149, BMc.74, Hm.103, He.39. Hg.46. Hh.168, HGb.41,
Hn.86, Hr.97, Pc.220, Bb.202, Cb.200, Ia.108, Ib.94, ALI.212, Hp.131, Hw,211, A.22I,
J.150.L.208.
Before thou peepest, men and maids untold
Had decked this earth as priceless gems in gold ;
Hie quickly, turn as dust in Master's feet,
Thy dust encases thousand lives, behold!
V. 8
88: Hy.106, Se.76. BMa.62, Wbcd.407, Pb34, Hb34, Hg.24, Hs.53, Bb.114,
Cb.120, ALI.112. Hw.98, A.135, L.I2I.
AA
The Saint who graced Bukhara and this land,
Has helped me, thus as dust, in Path to stand ;
Just bear in mind that as ye tread the Path,
There is some gallant knight's supporting hand.
v. 9
RUBA'IYAT OF 'OMAR KHAYYAM 71
1 - t_
413: Hy .312, Sa.56. Sb.252, Ha.78, Sd.78, BNh.77, Se.189, U.247. BNd.1494-
235, Sc.59+298, BNa.197, Ra.lll, BNb.50, BMa.122, HGa.74, LN.69. BMd.233.
Wbcd.404, Pb.182, Ba.124, Hb.276 t Hj.210. BN1.221. Hk.254. BMb.245. BMc.!82,
Hf.139, Hg.194, HGb.120, Hn.215, Hr.196, Hc.196, Pc.294, Bb.332, Cb.385, RPc.247,
Ia.216, Hd.468, ALL311, Hp.276. >Ho.l39, Hw.409, A.391, J.215, N.138, W.I62.
LCR.330=930, BERf.fc. Hz.128.
lJU-ljr- j j pif ^
Rejoice! for earth material will remain,
And sky its starry jewels still retain;
The bricks to which thy carcass may be shaped,
Will form the mansion for a gallant swain.
v. 10
2:-Hy.3, BMa.10, BNe.6, Hk.lO, BMb.2 t BERa.7, Hn.!8, Bb.3 f ALI.9, Hw.14,
A.9, L.4.
Hfc moulded me of clay and water pure,
With adverse times and trials I endure;
You warn me oft to keep away from wine,
An empty hand has made me sober sure !
v. M
34: Hy.15, Ha.35, Sd.35, BNh.35, U.27, Sc27, Ra.6, BNb.38 f HGa.31. LN.32,
BMd.50, Pb.14, Hb.14, Sg.22, HjS4. Hk.17, BMb.9, RPa.10, Hf.13, Hn.17, Hr.11,
Hc.536. Bb.15. Cb.67, Ia.9. Hd.473, ALI.14. Hp.16, Ho.J3. Hw.24. A.21, J.I3. N.13,
W.I 2, L.16, Hz.50.
\ {/ * v^^
My hue is pearly, words with fragrance flow,
With beaming face and lofty gait I go ;
He made this dusty house and decked me so,
But why? I cannot ken, nor cared to know.
V. 12
331:-Hy.323, Sb.69, Hk.179. BMb.172, H1.53. BMc.95. He.92, Hi.87, Pc.47,
Bb.343. RPc.40. ALI.277. Hw.443, A.402, J.190. W.223. L.341. BERf.149.
Salvation-spring imparted me its spray,
From fire of love my soul had come in play ;
As wind I'm roving round the world to reach
The spot from whence they lifted first my clay.
v. is
72 RUBA'IYAT OF 'OMAR KHAYYAM
C
383:Hy337, Se.211, BMa.135, Wbcd.214, Ba.56, Hb.209, BN1.2I2. Hk.24l,
BMb.235, RPa.271. H1.57, BMc.174, Hm.192, He.138, Hg.145, Hh.267=384, HGb.111.
Hn.197, Hr.187, BMf.186, Hc.162, Pc.243, Bb.356, Cb.372, RPc,240, Ia.206, ALI.284,
Hp.268, Hw389, A.416, W.221, L.355.
Oi j,
4
So when my clay the potters knead and mould,
A hundred wondrous apes they might unfold;
But now I can't be fairer than I seem,
They cast me not as you or I had told.
V. 14
/
153: M.I,Hy.87 f Wa.28. Sa.27, Sb.96, Ha.59=365, Sd.59, BNh.58, Se.69, U.25.
Sc.41, Ra.40, BNb.94, BMa.44. LN.54, BMd.92. Wbcd.400, Pb.107, Hb.105, Sg.57,
BDb.75, Hj.109, BN1.75. Hk.125. BMb.97, RPa.37. Hx.2, BERa.87, BMc.59, Hm.69.
He.48, Hg.77, Hh.39, HGb.8, Hn.76, Hr.66, Hs.66, BMf.42, LE.30, Hc.74, Pc.331,
Bb.95, Cb.IlO, Ia.74, Ib.62, Hd.472. ALI.91, Hp.73, Hw.8l, A.100, J.139, W.126,
L.103, BERf.233. Vag: Afdal [81].
As Keeper mixt our natures, .all the same
Why call this bad and that as worse by name?
If good the mixture, why the pot would break?
If bad the form, on whom ye lay the blame?
* V. 15
125: J.G. BDa.19. Sb.281, Ha.171, Sd.171, BNh.169, Se.63, U.126, BNd.2l,
Sc.126, Ra.10. Pa.5l, BNb.95, HGa.163, BMd.93, Wbcd.326. Pb.77, Hb.75. Sg.62^120,
BDb.69, Hj.111. BN1.69. HL42 v 114, BMb.29, RPa.38, BERa.82. BMc.33, Hm.63,
He.60. Hf.38, Hg.55, rib.29=40, HGb.2, Hn.71, Hr.61, Hs.67=124. BMf.4K Hc.26,
Pc.229. Cb.19. BERb.13, RPc.96, Ia.69, Ib.57, Hd.173, ALI.39, Hp.68, Ho.38. Hw.233,
A.55, J.48, N.38. W.42, L.40, BERf.232. Si. 18, [Rempis].
Vag: (1) Nasir-ud-Din Tusi [AX.]. (2) Afdal. [28].
/
jjis: oi
We know that body once can earn His grace,
We should not wear it hence in wasteful ways ;
Such graceful forjm, and slender hands and face,
He cherished sp, should we in hate efface?
V. 16
RUBA'IYAT OF 'OMAR KHAYYAM
309: Hy.251, Ha.f 18, Sd.118. BNh.117, U.92. Sc.85. Ra.88. BNb.110, HGa.113,
BMd.88, BNj.38, Hk.169, RPa.48. He. 169, Hs.63, Bb.262, I a. 160, ALI.32Q. Hp.306.
Hw.284. A.330, W.229. L.269.
The Potter who the pans of heads has wrought,
Has placed in pans his art and all his thought ;
On us he placed a pan which waters world
A pan inverted, still with fancies fraught.
V. 17
58:~Hy.164. Sc.72. Pa.56. Wbcd.15. Pb.31. Hb.31 f BDb.78, BN1.78. Hk.84.
BMb.43, BERa.102, BMc.62, Hm.74, Hf.74. Hg.23. Hh.133, HGb.11. Hn.79. Hr.69.
BMf.70. Hc.79, Bb.173, Cb,170, Ia.77, Ib.65, ALI.184. Hp.76, Ho.74, Hw.183, A.193,
J.83. N.73. \^.75, L.179.
oU o* je-- o A
O|Jb oij^j,* C. >\+*A $5j O^A -6" 4^ ji jk t
That substance which in self a life can cheer,
It may as beast or now as herb appear ;
Think not what existence can ever die
For attributes to thy own self adhere.
V. 16
89: Hy.65, BDa.9, Hb.52. Ha.115, Sd.115. BNh.1J4, Sc.44, U.59, Btfd.11,
Sc.293, BNa.142, Ra.20. BNb.108, BMa.84, HGa.109, LN.117, BMd.76,
Wbcd.25=156, Pb.28. Hb.28, Sg.39. BDb.51, Hj.88, BN1.51, Hk.82. BMb.59, RPa.46,
BERa.67. HI.7. Hm.46, Hf^8, Hg.20. Hh.61 = 128, HGb.311 t Hn.63, Hr.44,
Hs.139=173, LE.55, Hv.14. Hc.66. Pc.4. Bb.73. Cb.100. BERb.22, Ia.51=436. Ib.40,
Hd.172. ALI.71, Hp.51. Ho.28. Hw.66, A.96, J.38. N.28, W.32, L.81. BERf.83.
Vag: Afdal [50].
This jar was once a gallant Tsar, I swear,
Who laid so eclipsed by his lady's hair ;
Ah! even now the handle at his neck
Is ever curling round to clasp the air!
V. I*
74 _ RUBATTAT OF 'OMAR KHAYYAM
277: Hy.47, Ha.88, Sd.88, BNh.87, U.35, BNd.57, Sc.65; Ra.73, Pa.32, BNb.64,
BMa.85 f HGa.83, BNc.20. Wbcd.24, Ba.5, Hb.163, Sg.26. BDb.48, BN1.48. Hk.71,
BMb.49, RPa.22. BERa.60, BMc.15, Hm.43, Hf.60, Hg.113, Hh.=125, HGb.188,
Hn.60, Hr.41, BMf,30, LE.35, Hv.lK Hc.53, Pc.538, Bb.55, Cb.93, BERb.53. RPc.56,
Ia.48. Ib.37. Hd.497. ALI.58. Hp.48, Ho.60, Hw.55. A.77. J.69, N.59, W.62, L.62,
Hr,57. Vag: Najmud Din Razi [A.K.].
The verdures which on river banks are seen,
Are tresses of some pious nymph I ween;
Beware of stamping down this turf with scorn
Tis sleeping 'Narcissus now clad in green.
V. 20
173: Hy.94, Wa.11, Sa.16, BDa.43, Se.58, U.70, BNd.46, Sc.365, BNa.159, Ra.48,
BMd.3! f Wbcd.179. Pb.105. Hb.103, Sg.43. BDb.50. BN1.50, Hu.3, BMb.58, Hx.61,
BERa.66, BMc.17, Hm.45, Hg.76. Hh.127. HGb.310, Hn.62. Hr.43. LE.22, Hv.13,
Hc.41. Pc.530, Bb.102, Cb.114. BERb.21. RPc.58. Ia.50, Ib.39, BNn.40, ALI.99,
Hp.50, Hw.87, A.124, W.104, L.1 10, Hz.33.
This jungle tulip rushing out in fray
Is blood which raised a Kaiser of his day ;
And violet petals peeping from the earth
Are moles which decked the cheeks of maiden's gay.
V. 21
276: T. Guzida, and Firdouiut Tawarikh, J.155. Vagi Sanai (Hx.J {H.A.J.
J^ J 31
Each mote on earth had once a royal birth,
Like Sun a face, like Venus wits and worth ;
So caress gently dust on Beloved's face,
It comes from lovers once so full of mirth.
v. 22
RUBA'IYAT OF 'OMAR KHAYYAM 75
^ ---- _ - _^
147: Taiikh Wassaf, Hy.61, BNf.56, Ha.90 f Sd.90, BNh.89 f Se.46 f Sc.67, Ra.37,
Pa,33. BNb.74. BMa.78, HGa.84, LN.78, BMd.57, BNc.59, Wbcd.!78, Pb.93. Hb.9K
BDb.49, Hj.245. BN1.49, Hk.72. Hi.38, Hu.4, RPa.24, BERa.61, BMc.16, Hm.44,
Hg.67. Hh.37=126. HGb.189. Hn.61. Hr.42. Hs.137. BMf.3l, LE.56, Hv.12. Hc.54.
Bb.69, Cb.96, RPc.57. It.49v111, Ib.38, Hd.498, ALI.47, Hp.49. Hw.63, A.92, J3I,
L.77. BERf.359, Hz.61. Vagi Saifud Din Bakharzi [Rcmpif 37].
J
The thorns which sting in foot some jungle boar,
Are Adonis 5 curls which made some Venus sore;
The bricks, which deck the cornice of some dome
Are heads that ruled, and hands which sceptres bore.
V. 23
978: Hy.692, BDa.147. Ha.110, Sd.110, BNh.109, U.56. BNd.247, Sc.81, Ra.300,
BNb.101, HGa.105, BMd.74, Wbcd.495, Pb.543, Ba.495, Hb.633, BDb.390, Hj.256,
BN1.457, BMb.518, RPa.41, BMc.392. Hm.410, HGb.374, Hn.439, Hr.464. H.51,
Pc.211, BU658, Cb.749, Ia.493, Ib349. Hd.176, Hp.590, Hw.845, A.864, W.493 L.721.
BERf.183.
As here in Potters 5 factories I stand,
I find them moulding clay to wonder-land ;
I see what purblind eyes would fail to see,
My father's clay in every potter's hand.
V. 24
967:--Ha.ll3. Sd.l 13, BNUI2, U.208, Sc.416, BNa.141, Ra.297, BNb.105.
HGa.108, LN.282, BMd.250, Ba.486, Hb.624, Hj.332, Hm.431, Hf.391, Hg.416,
Hv81, Hc.412, Pc.90. Cb.789, BERb.185, Ia.478, Hd.180, ALI.692, Hp.611, Ho.390.
Hw.830=917, A.854, J.508, N.395, W.437, L.711, BERf.80.
Beware, O potter! Listen what I say:
How long you kick and mangle human clay?
And whirl on wheel the Czars 5 and Kaisars 5 skulls,
And never fear how they would take it. They I
V. 25
76 _ RUBA'IYAT OF 'OMAR KHAYYAM _
1021: Hyj671. Ha.112, Sd.112, BNh.111, U.53, BNd.246, Sc.82, Ra.3!0. Pa.197,
BNb.103, HGa.106, BMd.70. Wbcd.271, Hb.668. BN1.446, Ht.33, BMb.513. RPa.43.
BMc.381, Hm.401, HGb.363, Hn.340, Hr.443. Hs.47, BMf.395. Hc374, Pc.639.
Cb.740. Ia.481. Ib339, Hd.177, ALI.681. Hp.579. Hw.819. A.841, J.540. N.431, W.466.
L.698.
I saw the potter treadling at his wheel,
And what I saw I speak I can't conceal:
To form the base and handle he had joined
The pate of Caesar and a beggar's heel!
V. 26
360: Hy.24l, Ha.109. Sd.109. BNh.108, Sc.80, Ra.99. BNb.104. HGa.104,
BMd.395, Ba.28. Hb.181, Hk.223, Ht.20, RPa.275. He.141. Hf.120. Hh.410, Pc.89,
Bb.252. Cb.268, Ia.212, ALI.263 f Hp.309. Ho.120. Hw.274, A.319, J.178, N.1 19. L.258.
Hz.249.
juJ 3
These potters moulding shapeless mass of clay,
They watch and therein wit and wisdom lay ;
Such kicks and thumps, and further slaps and beats,
Would mould us here. Yea think on this, I pray !
V. 27
591 . Hy.392. BDa.89, Sb.252, Se.233, BNd.121, Sc.314, BNa.198, Ra.161, Pa.150,
Sf.118. Rb.33. BNb.100, LN.152, BNc.71. Wbcd.112, Pb.274, Ba.221, Hb.371, Sg.19.
BDb.209. HJ213, BN1.258, BMb.307. RPa.40, Hc.212, Hf.211, Hg.260. Hr.248,
BMf.229, Hv.49, Pc.307. Bb.404, Cb.430, BERb.97, RPc.19. Ia.266, Ib.161. BNn.63,
Hd.178, ALI.410, Hp.336, Ho.210. Hw.488, A.472, N.2I1, W.252, L.4M. BERf.100.
J o
tj JU jljr jT jTj
I saw a potter working in the mart,
He kicked a clod of earth which made it smart ;
I heard the clay beseach him : " Master ! please !
Like thee I once have been, be kind at heart."
V. 28
RUBA'IYAT OF 'OMAR KHAYYAM
630: Hy.426, Sa.122. BDa.100, Sb.252, Ha.60, Sd.60, BNb.59, Se.253. U.74,
BNd.132, Sc.352, BNa.193, Ra.177, Pa.163, BNb.99, BMa.206. HGa.55, LN.55+ 160,
BMd.259, Wbcd.153, Pb.303, Ba.250, Hb.400, Sg.48, BDb.223, Hi.! 59, BN1282,
BMb.314, RPa.39, BMc.245, HGb.229, Hn.270. Hr.269, BMf.247, Hc.248, Pc.467,
BERb.105. Rpc299, Ia.288, Ib.181. Hd.171, ALI.414. Hp.363. Hw.523 f A.516, 1.312.
W.274, L.446. BERf.%.
Jl*
r
jTv-J
My lip to lip of Jar I close in glee,
In hopes that life eternal I would see;
Then quoth the Jar : " Like thee I once have been
For ages, hence a minute breathe with me."
V. 29
514:--Hy.242, Ha.114. Sd.114, BNh.113, Sc.83. Ra.140, BNb.107. HGa.110.
BMd.396, Hk.229, RPa.45, Hc.168, Hh.219, Bb.253. Cb.269. Ia.236. Hd.170. Hp.315,
Hw.275, A.320, L.259. Hz.250.
Thus lip to lip with* Jug what would you ween?
It says " My lips as even thine have been ;
" Since all our shapes will not remain for long
Thy lips will be as mine when He would meanj
V. 30
977 : _Rc.6, Hy.678, BDa.146, Sb.239. Ha.174, Sd.174, BNh.172, U.54. BNd.222,
Sc.299, BNa.137, Ra.299, Sf.8. BNb.106, HGa.166, BNc.64, Wbcd.273, Pb.539. Ba.491,
Hb.629, Sg.36, BNe.33, BDb.404, Hj.168, BN1.451. BMb.523, RPa.44, BMc.386,
Hm.404, Hf.400. Hg.42K HGb.368, Hn.434, Hr.458, Hs.48, BMf.390, Hv.75, PC. 184,
Bb.646, Cb.743, BERb.182, Ia.487, Hd.174. ALI.689, Hp.584, Ho.399 t Hw.827, A.849,
J.517, N.404, W.446, L.706, BERf.333.
In frolic once on stone I dashed a pot,
Alas ! such wanton freaks come from a sot ;
The pot then told me as if in a trance :
" Like thee I was, like me now find thy lot,"
V. 31
78 RUBA'IYAT OF 'OMAR KHAYYAM
- -- r
308: Ha.! 16, Sd.116, BNh.115, U.91, Sc.84, Ra.98, BNb.109. BMa.168, HGa.112,
BMd.87, Sg.59, BNj.40, RPa.47, Hh.220v408, Hs.62, Pc.91, Cb.272, la. 153, Hd.175,
Hp.304. Hw.466, A.254v290, CR.899=999.
r . A
lf~ SO
That cup we cherished so, and held it fast,
Is broken nojv, and in the street is cast,
Beware! You do not trample on it, Sir!
That cup was made from skulls of Caesars past.
V. 32
663:-Hy.449, BDa.103. Ha.l 1 1, Sd.l 1 1. BNh.l 10, Se.271, U.88, BNd.138, Sc.363,
BNa.37, Ra.187, Pa.170, Sf.14, BNb.102, HGa.107, LN.170, Wbcd.390, Pb.323. Ba.270,
Hb.420. BDb.239, Hj.74, BN1JOO, Hu.14, BMb.346, RPa.42, Hm.254, Hf.243, Hg,274,
HGb.246, Hn.287. Hr.279, BMf.265, Hv.56, Hc.270, Pc.310, Bb.461, Cb.489, BERb.1 15,
Ia.306, lb.198, Hd.179, ALI.470, Hp.388, Ho.242, Hw.553, A.546, J.340, N.243. W.243,
W.283, L.470. BERf.67, Si. Rempis 143. Pag: Afdal [289].
\ JU jbj dl^A
X
I looked at night in Potter's shop, methought
That pots conferred and some solution sought ;
And each enquired of me : " Tell who on earth
Is pot, or potter, who that sold, or bought?"
t V. 33
452: Hf.55, Hh.369, Hc.188, H P .243, Ho.155, Hw.455, J.232, N.154. CR.949.
LJ
The day when thousand ties repulse away,
The fact I am, as fable they will say;
This is my will, to keep my parts in tact:
" You make a jar and measure from my clay!"
V. 34
762: Hy.549. BNf.22, Wbcd.103, Pb.390, Ba.334, Hb.481, BN1.366, BMb.420,
BMc.306, Hm.320, H g .324, HGb.306, Hn.340, Hr.352, Bb.552, Cb.623, BERb.147,
Ia.379. Ib.261, ALI.559. Hp.465, Hw.657. A.680. L.573.
^3 b
The day I pass along a potter's lane,
I feel as void as pots which there remain;
So ere I gift my clay to Potter there,
I long to fill with One the Fountain Main.
V. 35
RUBA'IYAT OF 'OMAR KHAYYAM
734: Hy.530, BNf.38. BDa.111. Sb.193. Ha.!84. Sd.184, BNK.I82. BNd.164.
Sc.240. BNa.173. Ra.214. Sf.129. BNb.118. HGa.173. LN.182, BNc.72. Wbcd.366.
Pb.372, Ba.317. BDb.289, Hj.268. BN1.350. BMb.402. RPa219, BMc.291, Hm.304.
Hf.277. Hg.313. Hr.335, Hc.293. Pc.235. Bb.533. Cb.608. BERb.139, Ia.361. Ib.245.
Hd.264. ALI.542, Hp.448. Ho.276. Hw.640, A.661. J.375. N.277. W.320, L.554,
BERf.105.
OJJ j*
Why plan the days and months 'for work or game?
A day or hundred years in world are same ;
Fill in our pans in full before we find
The pans as empty pots which rustics frame.
V. 36
907: Hy .648. Pb.487. Ba.436, Hb.573, Hf.365. Hg.392. Bb.627, Ho.364.
Hw.797. A.794. J.480, N-638 W.413, L.674.
How long I go to Mosque to fast and pray,
And knocking at His door I have to stay?
Khayyam ! acquire His love, for they would mould
A pitcher, pot or pan from this thy clay.
8o RUBA'IYAT OF 'OMAR KHAYYAM
VL FATE
Lai ,
69: Hy.71, Wbcd.13.Pb.52, Hb,5l, BDb.76, BN1.76. Hk.127, BMb.99. BERa.91,
H1.10, BMc.60, Hm.70, He.27, H,f.27, Hh.15, Hi.63, I lGb.9, Hn.77. Hr.67. BMf.43
LE.39, Hv.19. Hc.31, Bb.79, RPc.101, Ia.75, Ib.63, ALI.138, Hp.74, Ho.27, Hw.149,
A.102. N.27. W.31, L.87.
Vagi Othman Mukhtari [Hx.J.
j ^; j vfJLJ I n C*^t J^l; ^^ ^L_J->^O>* Jl
jl
I
FROM DOOR to corner we should run the course,
With good or bad of time we bear of course ;
Where Time and Fate are mates and die is cast
Then heads or tails, 'tis we who march perforce!
VI. 1
719: Hy.476. Sb.53, Ha.15, Sd.15, BNU5. Se.298, U.I5, Sc.13, Ra.205, BNb.16,
BMa.230, HGa.13, LN.13, BMd.25, Wbcd.-40l, Pb.347, Ba.295, Hb.445, Sg.12, BDb.252,
Hj.19, BN1.313, BMb.41Z RPa.315, BMc.258. Hm.270, Hg.292, HGb.26K Hr.302.
Ht.15. BMf.287, Bb.488, Cb.576. RPc.308, Ia.321=328. Ib.212, Hd.389, ALI.494,
Hp.415, Hw.588, A.605, J.408. W.357, L.497, BERf.10, Hz.25.
I wish one way, He wills the other way,
So my desires will surely lead astray ;
Since what He wills is wholly for my weal,
Then my desires in woes alone will pay.
VI. 2
815: Hy.593, BDa.122, Ha,83, Sd.83, BNh.82, U.30, BNd.184, Sc.312, Ra.239,
BNb.58. HGa.79. LN.72-f214, Wbcd.464 f Pb.424. Ba.373, Hb.510, Sg.23, BDb.316,
BNj.32, BN1.391, BMb.454, RPa.336. BMc.33K Hm.347 f Hf.32Q, Hg.356, HGb.325.
Hn,371, Hr.386. BMf.333. Hv.68 f Hc.409, Pc.41, Bb.591. Cb.655, Ia.417, Ib.289,
Hd.549. ALI.605, Hp.507, Ho.319, Hw.725, A.725, J.429, N.322, W.365. L.618.
If one but knows the changes world displays,
No joys or grief will ever cross his ways ;
As weal will pass, and so the woes will pass,
No wound remains for long, no balm allays.
VI. 3
RUBA'IYAT OF 'OMAR KHAYYAM 81
- --- <
565; Hy.362, Sb.34, Ha.144, Sd.144. BNh.142, Se.221. U.141. Sc.106, Ra.150.
BMa.184. HGa.139, BMd.133, Wbcd.107, Pb.253. Ba.200, Hb.350. BNc.28. BDb.198.
Hj.287. BN1.247, BMb.282, RPa.166, BMc.216, Hm.234, He.217, Hf.197. Hg.247,
HGb.154, Hn.239, Hr.245, Hs.104. BMf.211, Pc.20, Bb.393, Cb.418. Ia.262=263,
lb.158. Hd.564. ALI.422^Hp.332, Ho.1%, Hw.468. A.46I, J.289. N.197. W.24I, L.400.
BERf.290, Hz.149.
j 0/3 p
Our Friend will never give us cause to wail,
Our baseless cares alone woulci make us quail ;
Be content and in pleasure pass the world,
For after all our schemes would only fail.
VI. 4
472: BNf.4, Hr.452, J.1%. Vag: Afdal [238].
l * l!
Eternal Hunter laid a grain in snare,
He caught a bird and said : " A man is there."
Thus every good or bad which goes in world
Is done by Him, but we the blame would bear.
VI. 5
785: J.410.
Attar [H.I.].
^ J
So in this snare, as sparrows we are pent,
We feel so snappish and ever lament;
Perplexed we flutter round, but find no door,
We reach no peace, but chirrup discontent.
VI. 6
122: Hy.202, BNf.37, Sa.94, Ha.106, Sd.106, BNh.105, Sc.71, U.68, Sc.79,
BNa.55, Ra.30, Pa^8. Sf.MI. BNb.89, BMa.38, HGa.lOK BNc.18. Wbcd.155. Pb.78,
Hb.76, Sg.44. BDb.110. Hj.329, BN1.110. Hk.134, BMb.106, BER.15Z BMc.75,
Hm.104, He.4. Hg.56, Hh.38=169, HGb.42, Hn.87. Hr.98, BMf.67, LE.49, Hc.37,
Pc.227, Bb.212, Cb.211. RPc.168, Ia.109, Ib.95, Hd.396, ALI.222, Hp.132, Hw.22l,
A.231. J.120, L.218, BERI377.
irr
* ~
j j j
How long in Mosque or Church ye roam in thought
Of gain or loss which Heaven or Hell has brought ?
Advance, and scan the tablet of your soul,
Where master wrote His Word when there was nought.
VI. 7
82 RUBA'IYAT OF 'OMAR KHAYYAM
385: BNb.442. Cb.361, Hw.381. Pag: Afdal
So long as heaven and earth in kinship bind,
The plants and beasts a resting place will find ;
So long as sky revolves with all its stars,
He maintains all in world but we are blind.
VI. 8
371: Hy .354. LN.296, Ba.34, Hb.207. Hj.320, Hlt.260, RPa.272, Hg.144. Hh.26b,
Bb.283, Cb.337, Hd.387, ALI.375, Hw.346, A.282=433, L.372, BERf.309.
J
Fate asked me not when she her dicta scrawled,
To pay for what she wrote should I be called?
If first and this day are not what I made,
To-morrow on what grounds should I be hauled?
VI. 9
671: Hy.446. Ha.288, Sd.2B7. BNh.286, BNb.184, HGa.277, LN.302, BMd.431.
Wbcd.420=500, Hj.233, Hf.245. Pc.411, Bb.458, Cb.492. Hd.391, ALI.459, Ho.244,
Hw.550, A.543, J.342. W.289. L.467. BERf.329. Vag: Afdal [Hv.) |R.S.] (2901.
j Ui
Why should you vainly count on coming grief?
Foreknower gathers thorns alone in sheaf;
Be calm, the heart's too small to hold the world,
By moaning, Fate will not rewrite your leaf.
VI. 10
610: Hy.4ll, BDa.95. Ha.84. Sd.84, BNh.83, BNd.127, Sc.313, Ra.170, BNb.59,
HGa.78. LN.215, BMd.255. Pb.292, Ba.239. Hb.389, RPa.344, Hf.216, PC. 3 4, Bb.422
Cb.455. ALI.436, Ho215, Hw.506. A.500, J.311. N.216, W.257. L.430.
3 If C^-A Ol^ ^*~J>- A*
Ui b
O mind! the world is but a mocking sight,
You fancy some delights, and fret in fright
Resign yourself to Him, and pine for Him,
You cannot alter what is black on white.
VI. II
RUBA1YAT OF 'OMAR KHAYYAM
33S:BDa.54. BNd.72, Pb.144. Ba.84. Hb.237, Hx.11, Hh.208, Hd.392. Hw.Q84.
BNb.488. CR.891. Va*i (1) Hafiz [LucknowJ. (2) Afdal [Hv.] [152].
IT oU
The Fte will not correct what once she writes,
And more than what is doled no grain alights;
Beware of bleeding heart with sgrdid cares,
For cares will cast thy heart in wretched plights.
VI. 12
296: TK.2, Ka.10, Sb.142, HK.234, BMb.230, Pc.%, Hw.429. CR.885.
rn -^ilj j
Some bring us here, while others lead away,
But why they make the show they never say.
O Lord! impart to me but this much grace:
My heart which is Thy gift with Thee I lay.
VI. 13
243: Hy.55, BMa.27. Wbcd.23. Pb.137. Hb.135. BDb.46. RPb.9. BN1.46. Hk.206.
BMb.129. RPa.258. BMc.13, Hm.41, Hh.124. HGb.186, Hn.58. Hr.39. Pc.454, Bb.63.
BERb.18. RPc.54, Ia.46 f Ib.35. Hd.39p f ALI.102. Hp.46, Hw.143, A.86, L.71. BNb.481
Vag: (1) Afdal [R.S.]. (2)' Abu Sa'id [112].
c^J; ^ j c
^'ou never make your weal, but it is sent ;
Perchance they kill you, not by your intent.
Resign in Him, and ever be content,
For good or bad in world you can't invent.
VI. 14
137: Hh.147. Hc.43. Hp.100, Hw.960.
)v. j
As Fate required no shaft from you to dart,
Resign if matters do not please your heart ;
Rejoice in taking affairs good or bad,
As Time requests you not to play its part.
VI. IS
RUBA'IYAT OF 'OMAR KHAYYAM
109: Hy.180, BDa.31, Sb.229, Se.87, BNd.33, BNa.211. Ra.53, Pa.68, BNb.25,
BMa.59, LN.181, BMd.358, Wbcd.321, Pb.60, Hb.59, Hj.208, BN1.94, Hk.101,
BMb.74, RPa.218, BERa.123. BMc.83, He.33, Hf.31, Hg.41 f Hh.137. Hi.69, HGb.26,
Hn.108, Hr.83, BMf.5l. Pc.377, Bb.189, Cb.186, RPc.113, Ia.9l, Ib.79, ALI.200,
Hp.90. Ho.3K Hw.199. A.208, J.41, N.31. W.35, LCR.195^ 845, BERf.97, Hz.75.
T Ju j iiU j Jl 4S~wjjO, t . ^ +** \ }j> jlfO, ^ji jL*A - jl
c >| JU C^*J I Aj T-
His Tablet bears the future but concealed,
His Pen is calm if good or bad we yield.
The powers gave us proper share at first,
With grief or strife no less nor more we wield.
VI. 16
97: Hy.195 RPb.23, Hk.132, BMb.104. BERa.138, H1.14, BMc.38, Hf.34, Hi.34,
BMf.60. Hc.34, Pc.175, Bb.205, Cb.203, RPc.6 f ALI.215. Ho.34, Hw.214, A.224, 1.44,
N-34. W.38. L.211.
1) oi^J J^ Uj ^. U^ . li
^ L^i 1* dU j jr ^ jf ju
Resign in Him, and He will come with grace.
A smirk will make the people run a race ;
No pill or gland, no fist, or kick or stare,
With bribe or frighten Fate to change her pace.
VI. 17
271 : Hy.86 f Wa.27, Sa.28, Ha.363, Sd.362, BNh-348, Sc.244, BMd.232, Ba.2,
Hb.160. Hj.220, RPa.287, BERa.49, P c .541, Bb.94, Cb.109, ALI.89, Hw.80, A- 109,
LCR.102-875. BERf.277, Hz.129=l63.
An honest man, who plies his solemn beat,
Greets all he meets as coming from His seat:
And what we get is right a Royal treat,
And world is blameless, going as is meet.
VI. 18
275: Hy.608, Ha-150, Sd.150. BNh.148, U.67. BNd.256, Sc.112, Ra.261,
BNb.167 f HGa.153, BMd.405, Wbcd.251. Pb.462, Ba.412, Hb.549, Sg.42, BNI.399,
BMb.459, H1.87, BMc.339, Hm.355, Hg^375, HGb.333, Hn.379, Hr.399 f BMf.338,
Pc.100, Cb.670, Ia.428, Ib.300. BNn.86, Hd.269, ALI.616, Hp.528, Hw.749, A.752,
W-401, L.633, Hz.255.
g: (1) Syed Hussain Shahab [Hv.]. (2) Afdal [370].
jlj -Kb jl j
Ye who rebound as ball at Master's blow!
Be mutely slapped on left, and right ye go;
For He who flings you running to and fro,
He knows and knows He knows He knoweth so.
VI. 19
RUBA'IYAT OF 'OMAR KHAYYAM 85
-j ---- H-
1003: Hy.685, Sa.73 f Sb.172, Ha.126, Sd.126, BNh.125. U.1 10. Sc.88. BNa 120
Ra.305, HGa.121, BMd.365, Wbcd.275. Pb.560. Ba.513, Hb.651, S g .74. BDd 400
Hj.62, BN1.453, BMb.525, RPa.86. BMc.388. Hm4Q6, Hf.415, Hg.425. HGb.370,'
Hn.436, Hr.460, Hs.27, BMf.392, Pc.284, Bb.651. Cb.745, ia.489, Ib.345, Hd.356,
Hp.586, Ho.414. Hw.83$. A.857. N.419, W-458, LCR.714- 1159, BERf.270=78,
Hz.83.
My son ! you know the truth the very truth,
Why then you nurse each phantasy uncouth?
You won't attain thro 5 tactics, but thro' grace.;
So keep sedate and breathe in calm forsooth.
VI. 20
1051: Hw.892.
Fate oft would raise the forms of " I " and " Mine,"
Then break the body, blow the life in fine ;
But none can dare to ask this Sorcerer:
If juggling thus behoves a hand Divine.
VI. 21
687: Rc.8. Hy.453, Sa.76, Sb.174, Ha.207. BNh.205, Sc.274, U.132. BNd.267.
Sc.150, BNa.122, Ra.192, Pa.173, BNMO. Sf.88, BNb.203, HGa.202, LN.166, BMd.124,
BNc.27, Wbcd.186, Pb.333, Ba.28K Hb.431. Sg.83, BDb.241, BNj-1, Hj.54, BNI.301.
BMb.352, RPa.87, Hm.256, Hf.252, Hg.282. HGb.248 ( Hn.289 t Hr.289, Hs.96.
BMf.266, Hv.57, Hc.275, Pc.300, Bb.465. Cb.496 f BERb.116, Ia.307. Ib.!99. BNn.74,
Hd.293, ALI.473, H P .404, Ho.251, Hw.562, A.562, J.350, N-252, L.474, BERf.212,
Hz. 102. >
jl AiU j ^ U,
Khayyam! the World abhors that wasting wight,
Who in her days would cram his heart with fright ;
With crystal heart sing anthems of delight,
Before it dashes on the rock of plight.
VI. 22
86 RUBA'IYAT OF 'OMAR KHAYYAM
VII. THE CHASTENING.
159: Hy.184, BDa.27. Sb.236, Ha.200. Sd.2QO. BNh.198, Se.91. BNd.29, Sc.146,
BNa.184. Ra.43. Pa.73. Sf.133. BNb.228, BMa.55. HGa.191, BMd.305. Wbcd.402,
Pb.112, Hb.llO, BDb.85, Hj.252. BN1.85. Hk.118. BMb.90, RPa.138, BERa.131.
BMc.45. Hm.81, Hf.48. Hg.82, Hh.102, Hi.67. HGb.18, Hn.99, Hr.76. BMf.46,
LE.42. Pc.320. Bb.194, Cb.191. BERb.38. RPc.107, Ia.84. Ib.72, Hd.53. ALI.2Q5,
Hp.83. Ho.48,' Hw.203. A.213. J.58, N.48. W.51. L.200. BERf.126.
b
IN SLEEP I was A sage then told me so:
" In darkness fruit of bliss will never grow,
Arise and fight with Death, avoid his blow ;
Ere long ye sleep within The Pit below."
VII. I
127: Sc.70, BMa.45, Wbcd.14. Pb.89. Hb.87. BDb.77=l81, BNI.77. Hk.83.
BMb.60. BERa.101, BMc.61. Hm.71. Hf.97. Hg.63, Hh.16. Hi.64. HGb.10. Hn.78.
Hr.68, BMf.45, LE.40, Hc.76, Cb.169, RPc.102, Ia.76. Ib.64. ALI.183. Hp.75. Ho.97,
Hw.237. A.1 1 1, N.96. W.97, CR.829.
Vag-. (1) Afdal [Hv.]. (2) Kamal Isma'il [MS. 1010 H.].
*J
When Death will fling its dart, thy shields will fail
These gold and silver stores will not avail ;
I scan through all the world and there I see
That good has solid worth and rest is gale.
Vll. 2
823: Hy.568. Ha.104, Sd.104 f BNh.103, Se.77. Ra.241, BNb.93. HGa.99, LN.98.
BMd.392. Wbcd.511, Pb.428. Ba.376. Hb.514, Hj.280, Hf.316. Pc.87 f Bb.571. Cb.635.
Hd.78. ALI.576, Hp.510. Ho.315. Hw.698. A.699, J.426, N.318. W.361. L.592,
BERf.229, Hz.246.
jiy J Ji
*\
O you who tour to see the World at play,
But ponder not that there's the gloomy day;
A breath you are, reflect and seek your Soul,
For see how Time is sweeping all away.
VIL I
RUBA'IYAT OF 'OMAR KHAYYAM 87
- -- <
834: Hy.573, Wbcd.460, Pb.433. Ba.382. Hb.519. BDb.308, BN1380. BMb.449,
BMc321. Hm.337, HGb.316, Hn.361, Hr.376. BMf.320, Pc.253. Bb.576. Cb.639. Ia.404.
Ib.279, ALJ.581. Hp.497, Hw.703, A.704, J.440. L.597.
You cume to conquer,' Oh ! you came to rule !
Then rule your Self and waste no days O fool !
From naught of past you merge in future naught,
So now know your course, then choose your school.
VII. 4
679:Hy.460. BNa.75. Bb.472. Cb.503. ALI.480. Hw.569, A.560, W.296. L.481.
It seems thou fearest not infernal flame,
I^for penitent tears have cleansed thee in His name ;
When blast of Death blows out thy light of life,
The earth will not reclaim thee for thy shame.
VII. 5
990: BNb.431. Hw.905. Afdal [Hv.].
^y u-i -
Open the eye of love to Master's Light,
Then only you could find a seeing sight ;
Acquire His glance, the mead of life today
But do not toil for morrow's hope or fright.
VII. 6
1010: Hy.735, Ha.153, Sd.153, BNh.151, Sc.115. Ra.327, Sf.102, Rb.61,
BNb.170, HGa.145. LN.280, Pb.602 f Ba.560 t Hb.697, BDb.378, Hj.260, BNI.479,
BMb.545, Hm.433 t Hf.422, Hr.481. BMf.422. Hc.384. Pc.540. Bb.691. Cb.780.
BERb.195, Ia.458~515, Ib.365. Hd.144. ALI.721. Hp.607. Ho.421. Hw.890. A.9IO.
J.535, N.426. W.463. L.767, BERf.187.
V<i*i (1) Abu Sa id [Hj.]. (2) Shaikb Rubai [Hv.| [RJ5.1.
^ f ***J
Ye know not why the thrush and nightingale
At beaming dawn, so loudly moan and wail,
They tell " Ye know not morning mirror shows
" The life you spent in night a sorry tale !"
7
VIL 7
88 RUBA'IYAT OF 'OMAR KHAYYAM
-4 - <
278: Hy. 199, Sa.44. BDa.42. Sb.246, U.I 28, BNd.45. Sc.232, BNa.190, Ra.74,
Pa.84, Sf.18. BNb.149, LN.124. BMd.116, Wbcd.69. Ba.12, Hb.165, BDb.117, RPb.22,
Hj.91, BN1.117, Hk.156, BMb.124 f RPa.75, BERa.161, Hl.16. BMc.98. Hm.111, He.43,
Hf.99, Hg.115, Hh.65, HGb.49. Hn.121. Hr.104, BMf.36. LE.45, Hc.110. Pc.532,
Bb.209. Cb.208. BERb.48, la. 11 9, Ib.lOO, BNn.29, Hd.188. A LI. 2 19, H P .138, Ho. 99,
Hw.2!8, A.47--228. J.1 13, N.98. W.99, L.215.
A jT
The man who has in him a grain of wit,
With folded hands is never wont to sit ;
He either plies to gain the grace of God,
Or keeps his heart in bliss, and thus is quit.
' VII. 8
429: Hy.282, BNj.14=41, Hk.195, BMb.202, H1.60, BMc.49, Hi.89, Pc.332,
Bb.301. RPc.4J. ALI.302, Hw.315, A.361, J.188. L.300.
^J^J \j J^ A^^^Alj^L
In path of wisdom wits alone can guide,
This guide is good let evil go aside.
And if you wish that men should care for you
Then stay sedate and never walk in pride.
VII. 9
644: Hc.400, Hp.374, Hw.536.
UJ jl jU Ijcrl* J>4<jUl -ifvfv u*\j**a* jli^Ujlj Ja^ <__ I ^
-^ jl diJ j &+> J** -)^ ^-^jjlj-^
In raging storms the sea will keep its bounds,
But man so oft his soul with fiend confounds.
The good beget no bad, nor bad a good
We know a man or fiend through acts he founds.
vn. 10
662: BNb.409, Pb.327. Ba.275, Hb.425, BNn.71, Hd.419, Hw.1024.
Vagi (I) Afdal [Hj.]. Var. (2) Sultan ibn Qud tultah [Naf. Jami].
(3) Awhad Kir [Hx.].
Look not at past nor after future flee,
Stay in thyself and ever bubbling be ;
Reject the Nihil, face no phantasies,
Thus swim in His eternal single sea.
VII. II
RUBA'IYAT OF 'OMAR KHAYYAM 89
- -- ^
829:Hy.578, Ha.361, Sd.360, BNh.346, Sc.481. LN.99. BMd.450, Wbcd.508,
Pb.432, Ba.381, Hb.518, Hj.277, Pc.212. Bb.580, Cb.657, Hd.74, ALI.586, Hw.708
A.708. W.388, L.602, BERf.226, Hz.287.
Ju ^o o^jT
AM
Yofo wish to live with wisdom, even you!
But then you say you know not what to do;
So Time, your teacher flogs 'you with his thongs
Until you turn to Him, and pray Him too.
VII. 12
689: Hy.471. Bb.483. Cb.520. ALI.490, Hw.579, A.572. J358. W.302. L.492,
Va%'. (1) Awhadi Muraghi [Hv.] ; (2) Awhad Kirmani [M.F.] [R.S.].
JU Jta^; oj | J J6 j| JU *?cX>,tjJ^ Jji. ^ jU I"
You cannot find the Truth by mere debate,
Nor if you dole to paupers your estate ;
* Unless you pine in love for all your life
You cannot cross through words to Master's gate.
VII. 1 3
450: Hy.258, Ha.85, Sd.85, BNh.84, Se.133, Sc.317, Ra.132, Pa.114, SM21.
BNb.60. BMa.142, HGa.80, LN.73+216, BMd.335, Wbcd.45. Pb.198. Ba.!41. Hb.293,
BDb.156, Hj.153 f BN1.157. Hk.232, RPa.345, H1.48, BMc.127, Hm.14l. Hc.%, Hg.203.
HH.321. HGb.220, Hn.146. Hr.138. BMf.114, Hc.131. Bb.269. Cb.244. RPc.l95=305,
Ia.151, Ib.126, ALI.330, Hp.176; Hw.290, A.337. W.228, L.276. BERf.18?.
Vag: (1) Nasir ud Din Tuii [Hv.]. (2) Afdal [230].
The Day your acts and thoughts are weighed indeed,
They know your worth, and thus you will be feed.
Acquire some merits be in saintly folds,
For as your merits even so your meed.
VII. 14
432:-Hy.240. Ha.101, Sd.101, BNh.98, Sc.75, Ra.120, BNb.87, HGa.96, LN.137,
BMd.390, Pb.193, Ba.140, Hb.292, BNj.23, Hj.100, Hc.161, Hf.146 f Hh^40, Hr.222,
Bb.244, Cb.267. Hd.503, Ho.146. Hw.273, A.318, J.223. N.145, W.167, L.257,
BERf.220, Hz.245.
3 y. * W 4
Keep watch on Self it may deceive, you know,
In world's affairs say neither yes nor no.
To keep your eye and tongue and ears in place
You pawn them all at Master's feet, and go.
VII. 15
oo RUBA1YAT OF 'OMAR KHAYYAM
273:Rb.l7, Cb.164. CR.876.
~
T> ilj Ui o~ j* jl
The heart enchained to Him is ever free,
The head besmeared with dust is full of glee;
So murmur not for aught thy Friend may send,
Cheer up for all He gives is mead for thee.
VII. 16
115: Hy .209. Se.112. U.82, BNd.152, Pa.93, BMa.lll. BMd.82, Wbcd.53. Pb.68,
Hb.67, Sg.53, BDb.125, BNI.125. BMb.137, BERa.188. H1.19, BMc.105, Hm.119,
He.10, Hf.35, Hi.80, HGb.56. Hn.9l. Hs.58, BMf.89. LE.58, Pc.176, Bb.219. Cb.219.
RPc.178, ALI.235. Ho.35, Hw.228v1013. A.238, J.45, N.35. W.39, L.225.
Vagi Afdai [Hj.].
A faithful alien as a kin I take,
A faithless kin is foe I would forsake ;
A poison acts as nectar, saves our life,
A morsel not digested kills as snake.
VII. 17
172: Hy.132, Bb.141, Cb.139. ALL 1 43. Hw.121. A.161. L.147.
Vaf. Afdal [82].
a)4 JJ t>*^ L^ j^ U* 4 -*i
On faults in me I fain would act a spy,
To other's failings I would close my eye ;
Dire events in this world are rising now,
From world and folk 'tis better I should fly.
VII. 18
126: Hy.168, Se.78, S .356, Pa.60, Sf.56. BMa.64, LN.213, Wbcd.406. Pb.79.
Hb.77, BDb.83. Hj.246, &N1.83, Hk.88, BMb.47. RPa.335. BERa.107. BMc.43, Hm.79,
He.29, Hh.135. HGb.16, Hn.97, Hr.74, BMf.79, Hv.27. Bb.177, Cb.174. Ia.82, Ib.70,
Hd.83. AL1.188. Hp.8l. Hw.187. A.197. L.183. BERf.362. Si. Rempit 51.
Vagi (1) Afdal [74], (2) Abu Sa'id [83].
Thy nature's knit by breath or fancies frail,
Be just not harsh to people that they ail ;
Sit thou with wise and see that " I " and " thou
Is grain of dust, a spark, a drop and gale.
VII. 19
RUBA'IYAT OP 'OMAR KHAYYAM
821:BNb.462. Pc.127. BNn.82, Hd.409. Hw.737
Vagi (!) Shaikh Roz Bahan Nafti [Hx.J. (2) Afdal [337J.
k ATI
Listen, O lad ! to qne a man of yore,
My word is more than all the learned lore ;
Accept no friend who does not know the Lord,
And play no game when gain you cannot score
VII. 20
884: BDb.330, BMb.482. BMf.347, Cb.683. ALI.624. Hw.756. A.76Q.
LCR.640-1126. Same as 218.
218: Bda.30, Ha.138. Sd.!38, BNh.136. BNd.32, Sc.lOK Ra.54, BNb.lS5.
HGa.133, LN.120, BMd.399, Wbcd.253, Pb.485, Ba.447, Hb.584, HJ226, Hk.102.
He.56, Hf.52, Hg.398, Hh.92=173, Hs.135, Pc.367v392, Bb.44, Cb.86v683. Ia.l!7.
Hd.73, ALI.46, Hp.151, Ho.52, Hw.13K756, A.64. J.61, N.51, W.54, LCR.49,
BERf.246, Var. K.I. [M.S. 991 H.]
3i
Jo I jljl jU^4>j| ^ JT
From faithless man, and fool, conceal your thought ;
The faithless twists the fool, he knoweth naught.
See what thy x eyes have wrought on other hearts,
Conceal Thy glance from men, if even sought.
Variation.
To vulgar folk His truth should not be told,
To fools His confidence should not he sold;
Behold the wonder eyes on pupils work,
So guard thy eye within thy bosom fold.
VII. 21
1062: Hy .726, BERf.358, Sf.42, BMd.361, Hj.242, Hd.540, Hw.88K A.901,
L.758* Hz,80.
\
When world inflicts on thee such distress dire,
And tyrant Time is laving thee in fire,
If fools would bring thee nectar (save His grace),
Thou should not taste it, though thou burn on pyre.
VII. 22
RUBA'IYAT OF 'OMAR KHAYYAM
465:-Hy.343. Pa.135, Wbcd.431. Ba.77. Hb.230, BDb.175, BN1.176. Hk.2Q8.
BMb.209. H139, B Me. 142, Hm.159. He. 156. HK334, HGb.79. Hn.164. Hr.156.
BMf.131. LE.73. Hc.213. Bb.362, Cb.317, RPc.225, Ia.173, ALI.366. Hp.195, Hw.336,
A.422.J.207. L361.
Vag: Rashid Watwat [Hv.].
^ 3 j j Xfc ,jJ s^ ^f
* i
No good you do to asses, they will bray ;
They buy no wisdom, truly why should they?
They would not give you water once a year,
But would insult you hundred times a day.
VII. 23
471: Ra.114, BNb.92. LN.138, Wbcd.509. Pb.190, Ba.133. Hb.285, RPb.106.
BERf.227, HJ279, CR.934. Vagi (1) 'Abdullah Anaari [R.S.]. (2) Afdal [237].
^ jj JA 1 U
X
For hundred years in fire I may await,
In time I'll feel no pangs and stay sedate ;
May He avert all evil company,
For worse than death I find an evil mate.
VII. 24
548: Hy.253, BDa.82, Ha.132, Sd.132, BNd.94, Sc.96, Ra.147. BNb.152,
HGa.127. LN.148, Pb.244, Ba.190. Hb.340, Hj.228, RPa.154, He.182. Hh.261, Pc.535,
Bb.264, Cb.274. Hd.405, ALI.322, Hw.286. W.210, L^71, BERf.249.
Vag- Naj'b Jarfadqani [Rempis 135].
0(VA
j*b f -bT
The tulip smiled at first, now sits in cold ;
The violet drooping stays, will not uphold :
Ah ! first they laughed, but now are sad and droop,
The buds are best which all their grace enfold.
VII. 25
651:-Hy.440, Sb.27. LN.165, BMd.331, Pb.311. Ba.258, Hb.408. BMb.351,
Pc.125. ALLVi456, Hw.543. A.536. L.460. BERf.134.
Kag: (1) Hafiz [Lucknow]. (2) Kamal Isma'il [1010 H.J. (3) Afdal [273].
y* f -
O heart! seek not thy Friend abroad, be calm;
The sores are thine, and even thou the balm ;
In solemn silence sing thy plaintive psalm,
Thy Darling holds the Palm, aye in thy palm !
VII. 26
RUBA'IYAT OF 'OMAR KHAYYAM 93
> -- ^
1025: MA.288, Hf.420, Ho.419, Hw.927 f J.533. N.424, W.46I. CR.1 168= 1185.
k f l! tirf >- *^3 >f: i * r o (J ly > I ^ * u o-~*
Two fundamental points the sages teach,
Their silence soars to higher realms than speech ;
They do not taste what all is brought to them,
They walk aloof from mates quite out of reach.
9 VII. 27
49:-Hy.50. BDa,8. Sb.266 % Ha.93, Sd.93. BNh.92. BNd.10, Sc.69. Ra.!2. BNb.70,
HGa.88, BMd.389, Pb.32, Hb.32. Hj.61, Hk.63, BMb.142. RPa.148, He.52, Hf.76.
Hh.97, Hr.392, Pc.2, Bb.58, Cb.95, Ia.112. BNn.31, Hd.410, ALI.60 f Hp.150, Ho.76,
Hw.56, A.80, J.85, N.75, W.77, L.65, BERf.267, Hz.244.
Vag: \ Afdal. [R.S.] 2 Jam [R.S.].
jl c^ ^U j JA| I fy^ o
o-l I-
A friend, in world ! O never would I choose.
Adieu ye weather-cocks ! from far adieus !
My mind, a bosom-friend I so cherished,
I find it now a viper in my shoes.
VII. 28
1020:- Hf.419. Ho.418, Hw.926, J.532, N.423, W.460, CR.1165.
Seek not a mate in world the wizard's den,
Just heed the word I say, and tell no men;
Prepare thyself for pining, seek no balm,
Stay blissful with thy thirst, let no one ken.
VII. 29
224: Hy.I86. Ha.149, Sd.149. BNh.147, Se.96, Sc.II I. Ra.55, Pa.76, BNb.166,
BMa.31, LN.249, BMd.141. Wbcd.177. Pb.125, Hb.122, BDb.101, Hj.83, BN1.IOI.
HU39. BMb.109. BERa.143, BMc.66, Hm.95, Hg.89, Hh.67, Hi.7l. HGb.33. Hn.115
Hr.89, BMf^S, Hv.23, Hc.98, Pc.397, Bb.196, Cb.194, RPc.164, Ia.99, Ib.86, BNn.42,
Hd.553, ALI.207. H P .123, Hw.205, A.215, J.118, L.202, BERf.368. BNb.386. Hz.157,
Why seek for pleasures? Life is windy gale,
Each grain of sand has tons of kings in bale ;
This solid-seeming world and life we lead
Are fancies, dreams and spells which fade and fail.
VII. 30
94 RUBA'IYAT OF 'OMAR KHAYYAM
401:--Hy.288. Se.143, Pa.124. BMa.128. Wbcd.340. Pb.172, Ba.114. Hb.266.
BDb.173. BNU74, HI.51. BMc.140. Hm.157, Hc.104. Hg.188. Hh.332. HGb.77,
Hn.162, Hr.154. BMf.125, Hc.140, Bb.307, Cb.302. RPc.211. Ia.171, AL1.353. Hp.193,
Hw.321, A.367. W.225. L.306. Va^. (1) Badi'ud din Turku Sasjari [Awfi]. (2)
Afdal [196].
When Soul the Seer leaves this mansion, lo!
Then all besides ill primal state will go ;
Why cloak in silk this body-fiddle-of-lif e ?
The fiddling Time untunes it ever so.
VII. 31
139: Hy.%. Wa.15, $a.20, U.84, Sc.235 f BNb.191, LN.I87, BMd.38. Pb.80
Hb.78. Hj.42, Hk.76. BMb.53, RPa.222. BERa.65, Hh.71. Bb.104 Cb.116 Hd357
ALI.101, Hw^9, A.126, L.112, BERf.237, Hz.37.
A fiend or nymph, and friend or foe will pass ;
Disease or health, and weal or woe will pass;
Rejoice in what awaits for thee today
And even this as cometh so will pass.
VII. 32
664:_BMb.339. BMf.262, Hc.263, Pc.357. Hp392. Hw.557. CR.I045.
4f JJJ
As world is passing, and ye can't declare
Whence first it came, and then it goeth where ;
When day renews for New Day ye prepare,
The day discharged is neither here nor there.
VII. 33
ScJ18 * **-'62, BNb.176,
BN1.293, BMb.341. Hx.5Z
^ j j U
Let not the future wear you out with care,
Nor let the present vanquish you or scare ;
Extort from evil earth your royal share,
Before the world has packed up all her ware.
VII. 34
^ __ RUBA'IYAT OF 'OMAR KHAYYAM _ 05
640: Hy.431. Sb.205, Ha.135. Sd.135, BNh.133, Se.258. Sc.286=467, Ra 180
Pa.165. BNb.151, BMa.211. HGa.130, LN.255. BMd.121. Pb.309. Ba256.Hb.406
BDb.226. Hj.181. BN1.286. BMb.331. RPa.78, BMc.230. Hf.238, HGb.233 Hn274
Hr273. H..93. BMf.251. Hc.252. Pc.151. Bb.443, BERb.106, RP^.284. U292. IklS
Hd341, ALI.451, Hp.tfK Ho.237. Hw.533, A.524, J.335. N.238. W,27* L45I
BERf.344, Hz.99. Vat; (1) Rumi [Hv.]. (2) Afdal [273].
To gauge the future events do not wink,
For events good or bad will sooner slink;
But treat as greatest bliss this breath ye breathe,
No future's now in link, nor past to think.
VII. 35
158: Hy.40, BMb.138, BERa.191, HI.21. BMc.90, Hh.145, Hi.36. Hc.38. Pc.309
Bb.50, RPc.10, ALI.72, Hp.98, Hw.136. A.70, J.13I, W.128, L.55.
Vag: Shaik Ruba'i [Hv.].
The wise one careth not for crude or fine,
A Hell or Heaven may be lover's shrine ;
A fearless page may wait in sack or silk,
On brick or pillow lovers may recline.
VII. 36
399: Hy.223, Ha.32, Sd.32, &NH.32, Sc.24, BNa.136. Ra.I06, Sf.54. HGa.29,
LN.29+176. BMd.337, Pb.t78, Ba.120. Hb.272, Hj.330. RPa.215, Hc.146. Hg.191,
Hh.259, Hc.215. Pc.271, Bb.233, Cb.256, Ia.226, Hd.546. ALI.244, Hp.314. Hw.255,
A.299, L.239, BERf.76. Paf. Salman Saoji [Text] but not in MS. dated 802 H.
d ^l 3 1 -
Now grain by grain thy food is marked for thee,
No less or more did ever He decree ;
Remain sedate, with what so e'er He sends,
From what so e'er thou hast, be ever free.
VII. 37
400: Si. Remp. 66, Rc.2, Sb.79 f BNa.15, BERf.154, Hh.376, Hc.227, Hp.255,
Hw.462, CR.927.
Thy bread and days of life are fixed and doled,
Let things be good or bad, thou should not scold ;
Our ways and means adjust our means and ways.
But are not wax which we could try and mould.
VII. 38
Jl
96 RUBA'IYAT OF 'OMAR KHAYYAM
i -- _
442: BNb.441. Hg.20Z Hh.204, Hd.451. Hw.981. Echo: Afdal [Hv.] [222].
. jUj i^^UjT j j^T jw, o^l jjJ\7~j*- lr
Grieve not so long as Sun illumines earth,
Thy name remains, in hearts thou hast a berth ;
So long as highest sphere and stars would roll,
Thro' time thy gold retains intrinsic worth.
r VII. 39
562: Hy.328. S*.203. BMa.151. Wbcd.83, Pb.142, Ba.82, Hb.235, RPb.111,
BNI.205, Hk.226, BMb.224, H1.46. BMc.167, Hm.185. Hg.166, Hh.380, HGb.104,
Hn.190. Hr.181, BMf.160. Hv.40. Hc.395, Bb.348, Cb.364, RPc.233 t Ia.199, ALI.275,
Hp.261. Hw.377, A.407. J.249. N.462. W.207, L.346.
Vat: Shaikh Jam [Hv.].
The brave that finds a loaf but thrice a week,
And broken jar for water from a creek ;
He would not bind himself to any one.
Nor serve a man like himself frail and weak.
VII. 40
1000: Hy.699, BDa.150, Ha.355. Sd.354, BNh.341, BNd.226, Sc.477, BNa.98,
Sf.84, LN.107, Pb.562, Ba.515, Hb.653, Hj.53, Bb.660, Cb.797, Hd.557, Hw.852, A.872,
J.576, W.500. L.729, BERf.70=214, Hz.283. Vag: Afdal [Hj.J.
r Don't fret in vain but live in peace and glee,
Be ever just though folk unjust would be;
This world at last, you know, will vanish, hence
Shake off thy body, live for ever free.
Vll. 41
505: Hy.301. Ha.148. Sd.148, BNh.146, e.161. U.114, Sc.110, Ra.136. BNb.164,
HGa.142, BMd.136, Wbcd.444=450, Pb.213. Ba.157, Hb.308, RPb.50, BN1.227.
Hk.293, BMb.181, RPa.172, BMc.185, Hm.205, Hg.214, Hh.397, Hi.106. HGb.125,
Hn.220. Hr.208, Hi.107. BMf.189, Hv.41, Hc.171, Pc.444, Bb.321, Cb.383, RPc.250,
Ia.233 f Hd.566, Hp-289 f Hw.394. A.380, L.319, Hz.152.
Vagi Faryabi [Rempit 125].
This breath in life which comes and goes in turns,
Allow it not unless some bliss it earns ;
The realm of bliss depends on days of life,
And these will march in quest of thy concerns.
VII. 42
Jl*
RUBA'IYAT OF 'OMAR KHAYYAM
543: BERf.184, Hj.259, Hh.262=374 t Hr.233, Hc.224. Hd.548, Hp.253. Hw.460.
Jli 6l*>- ^1 -^ j<^j
The good and bad in earth will roll away,
The constant grief or mirth will roll away ;
We thank His Grace, He made an easy world,
With girth or with no girth will roll away.
VII. 43
576: Hy.402, Ha.125, Sd.125, BNh.124,' Se.237, U.107, Sc.87, Ra.155, Pa.152,
Rb.36, BNb.129, HGa.120, BMd.106, Wbcd.383, Ba.198, Hb.348, Sg.72, BDb.208,
BN1.265, BMb.298, RPa.59, Hx.42, H1.66, BMc.229 f Hg.245, HGb.168, Hn.253,
Hr.254, BMf.223, LE.76, Pc.130, Bb.414, Cb.444, RPc.283, Ia.273, Ib.167, Hd.563,
ALI.419, Hp.343, Hw.495, A.482, L.42I.
Don't hanker after world, for all is vain;
And grieve not vainly, for the world's in wane ;
'The past is past, and future not yet seen,
So stay sedate, for world is naught in plain.
7 VII. 44
916: Hy .640. Wbcd.472, Pb.493, Ba.443, Hb.580, BDb.338, BN1.420, BMb.478,
RPa.321, BMc.356, Hm.374, Hf.369, Hg.397, HGb.382, Hn.399, Hr.4IO, BMf.354,
Hv.73, Pc.347, Bb.624, Cb.709, Ia.441, Ib.309, Hd.556. ALI.650, H P .541 t Ho.368,
Hw.784, A786, J.485, N.372, W.415, L.666, BNb.500. Va 9 : Afdal [Hx.] [3%J.
Suppose yc sway the world, what do ye score? *
And what if words rehearse your praises more?
Suppose ye lived in pleasure hundred years
And hundred more, at last what do ye store?
VI U 45
852: Hy.594, Sa.74, Sb.173. Ha.119, Sd.119, BNh.118, Sc.86, BNa.121. Ra.248.
Sf.86+123, BNb.116, HGa.114, LN.96, BMd.276, Wbcd.247, Pb.444 Ba.394 f Hb.53K
BN1.392, BMb.436, BMc.332, Hm.348 f Hf.332. Hg.362, HGb.326, Hn.372, Hr.387.
BMf.334. Pc.370, Bb.592, Cb.659, Ia.418. Ib.290. Hd.142. ALI.598, Hp.508. Ho.331,
Hw.726, A.726, J.442, N.334, L.619, BERf.82. Si. Rempis. 235.
Vag: (1) Afdal^[358]. (2) 'Asjadi Marwi [Rcmpif 192J.
Remember not what happened yesterday,
Nor hail the morrow still so far away ;
Ye should not fret for future or for past !
But now be calm and do not waste your day.
VII. 46
98 RUBA'IYAT OF 'OMAR KHAYYAM
2j --- H
854: Hy.598, BDa.126, Ha.343. Sd.342. BNh.329. BNd.188. Ra.249, BNb.186,
LN304. Hj.171, RPa.274. Pc.19, Bb.596. Cb.543, Hd.524. ALI.607. Hw.734, A.730,
J.451, W386, L.623, BERf.335, Hz.280.
J Ar c>i
This whirling dome ye see an evil gnome, t *
The friends have passed and world's an empty home ;
Be sole with soul a whije, forget the past,
And future too. In Ever-Present roam.
VII. 47
974: Hy.710 f BNb.485, H1.92, RPc.29 f Hd.543, Hw.874, A.885, L.742.
Vagi Afdal [Hvj; Van Afdal [R.S.].
Be content with your pains, thus peace you see,
Shake off your worldly chains, thus you are free ; ,
You burn in envy seeing richer folk,
Look after poorer souls, and happy be.
VII. 48
973: Hy .728, Wbcd.288, Pb.538, Ba.490, Hb.628, BDb.364, Hf.407, Hg.420,
Hn.456. BMf.411, Hc.379, Bb.685, Cb.773, Hd.547, ALI.7I4, Ho.406, Hw.893. A.903,
J.523, N.41I, W.451, L.760.
^u ** \^ jt j | d*7* t IT J) ut ^
Prepare yourself for sores, this w the balm,
Wail not for pains and so obtain a calm;
And thank the Lord for poverty bestowed,
At last with grace you carry off the palm.
VII. 49
1008: BDa.152, Sb.251, Ha.96, Sd.96, BNh.101, BNd.228, Se.71 ( BNa.1%,
Ra.308. HGa.91. LN.114, BMd.304. Pb.564. Ba.517, Hb.655. BDb.397, Hi.295, Pc.2%,
Cb.786. Ia.485. Hd.395, ALI.685. Hp.613. Hw.823. A.845, W.489, L.702, BERf.191.
Si. 7=22, [RempU]. Vagi Sanai [Hv.J.
Cheer up ! your pot is ready cooked in past ;
None cares for you, as they have looked in past ;
And you may rest in bliss, for ere you asked
Your future fare is ready booked in past.
VII. 50
RUBA'IYAT OF 'OMAR KHAYYAM
992: Hy.718, ALI.705, Hw.875 f A.893, J.570, L.750,
jo^^rJi Ol J
How long you fry your soul in burning sand?
' These wailings leave nor eye nor heart in hand ;
Love Him, be ever pleased, and tseek to please,
Before you pass and cross to border-land.
VII. 51
80: Hy.119, BNf.48, Se.68, U.2IO, BNd.62, Sc.406, Ra.52, Pa.55, Wbcd.175,
Pb.30, Hb.30. BDb.74, BN1.74, HU24, BMb.96, BERa.86, H1.9, Hm.68. He.26.
Hf.73, Hg.22, Hh.13, HGb.7. Hn.75, Hr.65, BMf.21, LE.29. Hc.73. Bb.127, Cb.128.
BERb.33. Ia.73, Ib.61, Hd.342, ALI.125, Hp.72. Ho.73, Hw.108, A.148, J.82, N.72.
L.I 34, Hz.201.
^ ^.
O heart! when time will bring thee in thy throes,
. A sudden twinge, and soul from body goes;
Sit now on grass in peace, and for some days,
Before a meadow from thy ashes grows.
VII. 52
131: Hy.53, Sb.64=282. Ha.129. Sd.129. BNh.128, Se.49, U.48. BNd.60,
Sc.92, Ra.32, Pa.36, BNb.137, BMa.8l, HGa.123, BMd.66, BNc.22, Wbcd.324, Pb.9l,
Hb.90, Sg.33, BDb.55. Hj.73, BN1.55, Hk.75, BMb.52, RPa.70, BERa.64, BMc.2l,
Hm.50 f Hg.65, Hh.22. Hi.58. HGb.315. Hn.67, Hr.47, Hs.43. LE.34, Hv.15, Hc.65,
Bb.6K Cb.13, RPc.85. la 55. Ib.43, BNn.15 f Hd.554, ALI.108, Hp.54, Hw.141. A.84,
L.69. BERf.144. Va^ Afdal [Hx.].
Why should you pine and grieve for worldly ware?
Did X or Y live ever? say and swear;
They lent thee body, even breath is lent,
When all is lent, abide by lenten fare !
VII. 53
274: Hy.203. Pa.89. Hk.203. BMb.126. BERa.155, Hf.98. Hh.158. Hi.54.
BMf.69. Hc.100. Pc.533. Bb.213 f Cb.213, RPc.!6. ALI223. Hp.111, Ho.98, Hw.222.
A.232, J.1I2. N.97. W.98. L.2I9. Vagi Auhad Kirmani [Rcmpii 64J.
A man who cannot bear to live alone
Will pile up cares, which make him only groan;
Except a tranquil heart which harbours bliss
The rest is source of grief, it should be thrown.
VII. 54
ioo RUBA1YAT OF 'OMAR KHAYYAM
> - *-
293: Hy.213. BDa.47. Ha.79. Sd.79. BNh.78. Sc.117, BNd.65, Sc.280. Ra.8I,
Pa.97, BNb.51, HGa.76, LN.70. Wbcd.342. Ba.22, Hb.175, BDb.130, Hj.227, BN1.130,
BMb.152, RPa.163. Hx.49. BERa.195. BMc.108. Hm.122, He.83, Hf.106, Hg.121,
Hh.181, Hi.85. HGb.59. Hn.128, Hr.119, LE.60. Hv.29, Pc.263, Bb.213, Cb.224,
RPc.181. Ia.128, Ib.108, BNn.45 f Hd.358. ALI.229, Hp.157, Ho.<06. Hw.246, A.245,
J.159, N.105, W.134, L.229, BERf.248, Hz.134. Kag: *Uiwuri [Rcmpii 72].
(J
As life will pass, what, boots this bliss or bane?
When end is near, what care I France or Spain?
Yea taste His word, for after we have lain,
The moon may wax and wane, and wax again.
VII. 55
332: BERf.186, Hj.258, Hh.264, Hc.217, Cb.353, Hd.488, Hw.367.
Vag: Auhad Kirmani [Hj.].
T
r 4-5C" ^y-
How latter days would end if one could sound,
Why would he build a house with fence and pound?
The world is wind. If one reclines on wind,
With tons of dust on him, lies underground.
VII. 56
426: Hy.255, Ha.151, Sd.151. BNh.149. Se.183. Sc.113. Ra.118. BNb.168,
HGa.144, BMd.406, BNc.33. Wbcd.234, Pb.19K Ba^38, Hb.290. BNe.17. BDb.162.
BN1.163. Hk.211, Ht.17. BMb.276, Hx.44. H1.59. BMc.209. Hm227. He.136. Hf.147.
Hg20K Hh.224, Hi.11 7. HGb.147. Hn.204, Hr.228 t BMf.204. LE.66, Hv.46, Hc.229.
Pc.334, Bb.266, Cb276, RPc.268, Ia.237. Hd.574, Hp.316, Ho.147. Hw.288, A.334.
J.224. N.146, W.168, L.273.
VQT- (1) Rumi [z]. (2) Himmati Balakhi [z]. (3) Afdal[212J. (4) Anwari,
(5) Khaqani. (6) 'Azizud Din Tughrani, [Rempis 115].
The man who has in world a loaf of bread,
And cosy cote enough to rest his head,
Who needs no servant, careth none to serve,
A happy soul the world hath ever bred.
VII. 57
524:-Hh.307. Hw.996.
The rich regale on wine and meat and fare,
Or drink the purest claret sweet and fare ;
The friars in their pans with crumbs of bread,
Well-sopped in water, have a treat and fare.
rr
VII. 58
RUBA'IYAT OF 'OMAR KHAYYAM 101
* - ^
546: Hf.188, Hh.357. Hc.139 v 221, Hp.227, Ho.187. Hw.449. J.274, N.187,
W.202, CR.995. . j . .
Va%\ Firdawsi [Z].
* " - IT
Ah ! Saddle not thyself with grief and care,
To pile up golden cups and silvftrware;
So ere thy breath is cold and cause a scare,
Partake with friends on what thy foes would fare.
VII. 59
566: Hy .3%, Sb.72. BNj.43, BMb.288, H1.68. BMc.52. Hi.I40, Pc.57. Bb.408,
Cb.439, RPc.44, ALI.401-i/ 2 412, Hw.489, A.476, L.4I5. BERf.152.
31
^ ^
Ah ! save thy head from grinding wheel of Time,
And let thy life attain its end sublime ;
Yfca! fill thy heart with gems from precious stores,
And profit by them, leave the rest in slime.
VII. 60
574: Hy.401, Se.236, U.I24. Sc.94, Pa.151. Rb.35, BNb.145, MA.226. Wbcd.115.
Pb.260, Ba.207. Hb.357. BDb.212. BN1.262, BMb.2%, Hc.207, HGb.165, Hr.252,
Hs.41, Hv.5K Hc.240, Pc.122, Bb.413, Cb.433, Ia.270. Ib.165, Hd.352, ALI.418,
Hw.493, A.481. J.291, W.243, L.420=1046.
Vag: (1) Aqa Malik, Shahi* [A.K.J. (2) Akifi [H.I.].
j^ <U|jT djuJ O*^t -\> o^fv j^rAX^Ija^ 0^- ^L^l <^ J JJ I
M ^^ ^
jpf 5 UJ*
O mind ! prepare this world with thy desire,
And lay thy gardens, and with lawns attire;
Then linger on those lawns as dew in night,
And vanish at the dawn, when I retire.
VII. 61
575:__Hy.398, Ha.130, Sd.130. BNh.129. Se.235, U.122, Sc.93. Ra.154. BNb.144.
HGa.125, BMd.114, Pb.251. Ba.197. Hb.347. Sg.80, BDb.207. RPb.6, RPa.73, H1.65.
He.208, Hg.244, Hn.252, Hs.90, BMf.199, Pc.97, Bb.410, Cb.412, Hd.353, Hp.341.
Ho. 198, Hw.472, A.478, N.I 99, L.417=1193.
Vag: (1) Shahi. (2) 'Akafi [Z.].
3 31 j*\**<i 0^.0 JMS^L jl|^ vL^I ^> J jj>l
O heart! have done with silver, gold and brass;
And in your self you choicest gems amass.
Be cheerful in this place of Births and Deaths,
Await a day or two and then you pass.
Vll. 62
102 RUBA'IYAT OF 'OMAR KHAYYAM
<
586: Hy378, Sb.63, Se.226, BMa.189. Wbcd.377. Pb.268, Ba.215, Hb.365,
BDb.201. BN1.252. BMb.300. H1.62, BMc.221, Hm.239, He.221, Hf.207, HGb.159.
Hn.244. Hr.240, BMf.219, Pc.283. Bb.389, Cb.424, Ia.255. Ib.153. ALI.396. Hp.326,
Ho.206, Hw.477. A.457. J.299. N.2Q7, W.249, L.398. BERf.143.
>- \j C
You cannot claim except your share, and so r
You need not crave for more and wail in woe ;
Beware you do not load your heart with grief,
For in the end you have to leave and i?o.
VII. 63
590: BNi.17, Rb.42. Wbcd.114, Pb.276, Ba.223, Hb.373, BN1.261, H1.67,
BMc.226. HGb.164, Hn249, Hr.251. BMf.232, Cb.443, RPc.281, Ia.269. Ib.164,
ALI.416, Hw.491, CR.1024. ,
aL \j ^ ^w U> U ^
jO 41^ Uj
Suppose the world has brought you all her grace,
And then you deck your stores with pearl and lace,
And then on top of them, as rime on sands,
You stay a while, and go without a trace.
VII. 64
596: Hy .394, Pa.! 54, Wbcd.381. Pb.278, Ba.226, Hb.375, BNc.19. BN1.263,
BMb.295, Hx.43. Hl.69. BMc.228, HGb.167, Hn.251. BMf.231, Hv.50, Pc.429. Bb.406,
RPc.282, ALI.400, Hp.340, Hw.494, A.474. L.413.
Vagi (1) Hafiz [Lucknow]. (2) Kamal Ina'il [Mi. d|991 H.].
Jjf oX4lj>.|j &J j? ^J Oin jjfojLi -O^ly jilt ^^
Suppose the world is working your dictates,
At close of life, Death only on you waits ;
You say you won't obtain your heart's desire,
You can't, for none obtains who only prates.
VII. 65
656: Hy.447. Sa.107, BDa.101, Sb.56, Ha.137, Sd.137, BNh.135, BNd.136,
Sc.100. BNa.148. Ra.183, SI. 91. BNb.154=172, HGa.131, LN.164, BMd.265,
Wbcd.499. Pb.315 f Ba.262, Hb.412, Hj.170, Hf.240. Pc.221, Bb.459, Cb.490, Ia.301,
Hd.62. ALI.468. Hp.382. Ho.239. Hw.551, A.544. J.337. N.240, W.280, L.468.
Vagi Afdal [286].
A word I speak, and take it if ye care :
" That garb of pious show ye cease to wear ;
The Lord's Eternal, world's a passing breath,
Sell not Eternal for a puff of air!"
VII. 66
RUBA'IYAT OF 'OMAR KHAYYAM 103
* . -- _ - ^
654: Hy.439, Se.261. Pb.314, Ba.26l. Hb.411, BDb.230, BN1.289, BMc.232,
Hg.267, HGb.235, Hn.276, Hr.276. BMf.255, Hc.261. Bb.451, Cb.478, BERb.109,
RPc.286, Ia.294, Ib.188, ALI.454, Hp.376. Hw.542, A.535, L.459.
Awa/with fancies of scholastic arts,
And part, for Master's sake, with* all your parts;
Abide among the group of mystic souls,
Be free and cherish love in heart of hearts.
VII. 67
692: BNb.414, Hd.61, Hw.584. Kag: Afdal [298].
j nit
3' ^li l>
In folly he has spent his life in whole,
And handed, unawares, to death his soul ;
With means enough for some two hundred years
A wink of rest from Time he never stole.
VII. 68
919: Hy.635, Sc.255, LN.226, BMd.198, Pb.498. Ba.448, Hb.585, RPa.249,
Bb.621, Cb.705, Hd.485. ALI.645, Hw.779, A.781, J.478, L.661, Hz.218.
A! Li I SJl^U- CUM*A jf* j \\<\
Why pride on spacious halls and castles so,
When life is but a passing phantom show?
Ye light your taper while ye rest on winds!
And build your castles on the torrent flow!
VII. 69
933: TK.7, Hy.731, Ka.5, Sb.139, Ha.154, Sd.154, BNh.152, Sc.116, Ra.283,
BNb.171, HGa.146, BMd.407, Wbcd.291, BDb.374, H1.78, BMc.54, Hn.457. BMf.418,
Hc.381, Pc.101, Bb.687, Cb.776, RPc.24, Ia.512, Hd.542, ALI.717, Hp.618, Hw.891,
A.906, J.572, L.763, Hz.259. Va%\ Najmud Din Kubra [Hx.]. Shah 'Alam
[Rcmpi210].
To seek and fetch what just you eat and wear,
Though not essential, may be thought as fair ;
The rest is trash and needless, hence beware
You sell no life's assets to buy despair.
VII. 70
104 RUBA'IYAT OF 'OMAR KHAYYAM
- -
88*: Hy.613, Wbcd.466, BDb.328, BN1.401, H1.88, BMc.341, Hm.357,
HGb.335, Hn.381, Hr.401. BMf.342. Bb.607, Cb.678, Ia.430, Ib.302, Hd.545, ALI.622,
Hp.530, Hw.754, A.757, W.403, L.638.
lj f
Why should you be a slave of 'Greed, for sale*
Or permit liist to kick you pan and pail?
Set heart ablaze, and sing a flowing song,
And be not lost as dust in wind and gale.
VII. 71
943:Hy.682, BDa.144. Sb.283. Ha.360. Sd.359, BNh.345. BNd.220. Sc.410.
BNa.13. LN.109, BMd.448. Pb.569, Ba.522, Hb.660, BNj.51. Hj.97, Hf.393, Hg.428,
Pc.32, Bb.675. Cb.788. Hd.75r ALI.691, Ho.392, Hw.829, A.853, J.5IO, N.397, W.439,
LJ10, BERf.219, Hz.285. Vagi Afdal [459].
Jb j JA|
The world's a kitchen, blinds your eyes with smbke,
Its cinders burn you when you try to poke ;
These worldly cares are greatest bane to faith;
Shun bane, and gain your bliss in single stroke.
VII. 72
989: Hy.723, U.I43, BNd.258, BMd.135, \j/bcd.488, BDb.362, Hj.290, Hf.413,
Hn.454, Hs.106, BMf.409, Pc.242, Bb.681, Cb.771, Hd.362, ALI.710, Ho.412, Hw.879,
A.898, J.529, N.417, W.456, L.755, BERf.291, Hz.151.
j LJ jj | ^ ^ | JL^ c^j^ ^> U
gA
How long we long and dwell on Fairest Fair,
With organs, bands and music peal in air?
Lord knoweth hearts and careth not for tricks,
First tear the Self, perchance He then may care.
VII. 73
985: BNb.492, Pb.554, Ba.507. Hb.645, Hd.414. Hw.887. N.378.
Kag: (1) Afdal [Hj.] [RSJ. (2) Abu Sa'id [415].
Unless your mind recedes from friends and foes,
Your prayers are rejected for He knows;
You cannot flee from doubts and phantasies,
Until you shun your Self and worldly shows.
VII. 74
RUBA'IYAT OF 'OMAR KHAYYAM 105
+ - - -- ^
599: Hy.395. BDa.86, BNd.266. Ra.153. BNb.20, Pb.250, Ba.197. Hb.346,
Hj.236, Pc.43, Bb.407, Cb.349, Hd.415, ALI.411, Hw.498. A.475. W.256. L.414,
BERf.206. Yog: Afdal [Hj.].
j6j
X
Be brave and tear asunder kin and claq
Aloof from wife and sons, you sjtand a man !
For all these bonds would hinder you in march,
First break your bonds, and then you march in van.
VII. 75
239: Hy.63, Ha.103. Sd.103, BNh.102. Sc.76. Ra.58, BNb.9l, HGa.97, LN.119,
BMd.391. Wbcd.335, Pb.133. Hb.130. BNj.24. Hj.40. RPa.142. Hc.54, Hf.90, Hh.78,
Hr.223. Hs.138. Hc.394, Pc.442, Bb.7K Cb.98, BERb.14. Ia.54, BNn.38, Hd.58, ALL69,
Hp.147, Ho.90, Hw.64, A.94, J.104, N.89, W.9I, L.79, BERf.223.
Vagi (U) Najib-ud Din, Jarfadqani [Hv.J. (2) 'Abdullah Antari [Z.I.
(3) Rumi [Z.I.
^(Jjl
t
-uvJ A>
(jr
If you would pamper flesh and play a rake,
You go a pauper. Hear for goodness' sake:
See who you are, and from which planes you hail,
Know what you do, and where your deeds would take.
VII. 76
991: BNb.448, Wbcd.204, Hd.445, Hw.884. Vagi Afdal [Hv.J.
* ^ *
f V tf Ir )* J
For chasing pleasures continents you crossed,
From town to town and door to door you tossed ;
But still you never stepped beyond your " Self ".
And when you do of course you will be lost.
VII. 77
984: Hy.680. Bb.648, Hw.833. A.851, W.4%, L.708. Vagi K.I. [1010 K]
-^ LjIT a;|yoL>. c^
To satiate your carnal appetite
Why cast your noble life in sordid plight?
Ah ! know ye not the pests of precious life,
These very baits at which ye grab and bite?
VII. 78
io6 RUBA'IYAT OF 'OMAR KHAYYAM
^ -- +.
SS2:-Hy.3l6, Se.!74, BNd.106, Pa, 142, Rb.30, Wcd.230. Pb.243, Ba.189,
Hb.339. BN1.241, Hk.278, BMb.263, BMc.202, Hm.219, He. 17 4, Hg.240. Hi.114,
HGb.140. Hn.235. BMf.104. LE.67, Hc.184. Bb.336, Cb.402, BERb.80, RPc.263,
ALI.318. Hp.241, Hw.413, A.395. L.334.
Vagi Md. Amin Kashi [Hv.J. '
* * *
jii 31
The tranquil bliss which He in store has kept
Is meant for bach'lors who have singly slept.
The man who split in twain from singleness
Has lost his peace, and all his life has wept.
VII. 79
855: Hy.572, Wbcd:459, Pb.445, Ba.395, Hb.532, BDb.313. BNL381. BMb.448.
BMc.320, Hm.334. Hf333. HGb.195, Hr.375, BMf.319. Hv.66, Pc.398, Bb.575, Cb.638,
Ia.403, Ib.278, ALI.580. Hp.4%, Ho.332, Hw.702, AJ03, J.443, N.335. W.374, L.5%.
Such wrecks you wrought and fie ! you bear no shame
For failing duties, playing forbid game!
Suppose the world and all its wealth your own,
You have to quit it all, aye all the same !
VII. 80
269: Hy.206, Se.110, Pa.91, BMa.93r Wbcd.353, Ba.1, Hb.159, BDb.122,
BN1.122. BMb.136. BERa.186 f BMc.102, Hm.116. He.46, Hf.59, Hg.111. HGb.53,
Hn.125, Hr,107, BMf.64, Pc.515, Bb.216, Cb.217, RPc.176, Ia.122, Ib.103, ALI.226,
Hp.141, Ho.59, Hw.225, A.235, J.68, N.58, W.61, L.222.
V y
Our lust, like house-dog, stands with bristling hair,
It barks, and whines, and snarls, at empty air ;
It tricks us like a fox, and dreams as hare,
And tears us like a wolf, and hugs as bear.
VII. 81
607:-Hy.424, Ha.367. Sd.366, Sc.490. LN.175, Bb.436, Cb.461, Hd.471. ALI.443,
Hw-521. A.514, L.444.
JLi :>j>
Alas! this cur it barked and raised uproar,
In running fast with winds a likeness bore ;
But since it longed for chewing beastly bones,
It fared at last we see with tusks df boar.
VII. 82
RUBA'IYAT OF 'OMAR KHAYYAM 107
- H-
382: Hy.250, Sb.60, Ha.117, Sd.117, BNh.116, Sc.337. Ra.103, Sf.94. BNb.115,
HGa.111, Pb.171, Ba.113, Hb.265, BERa.228, Hf.133, Hh.297. Bb.261, Cb.271, Ia.219,
Hd.552, ALI.272, H P .311, Ho.133, Hw.283, A.250=329, J.203, N.132, W.158. L.268-
J^ ^l>- jj .illi J-Xj j*'T oUk-J f\
X X
How long with pomp add pleasures ye should race?
For good or bad in world will both efface.
And whether brackish brook, or ineady lake,
In dust ye dry at end and leave no trace.
VII. 83
31: Hy.2, Sa.102, Sb.226. Sc.3, U.238, BNd.7, BNa.208. Ra.1.
BMd.218, Wbcd.3, Pb.12. Hb.12. Sg.117, BNe.4, BDb.6, BNI.6, Hk.4, Hu.27, BERa.4,
BMc.4, Hm.5, Hf.12, Hg.8, Hi.4, Hn.5. Hs.118, BMf.2, LE.3, Hv.2, Bb.2, Cb.2,
BERb.2, RPc.5. Ia.8, Hp.12. Ho.12. Hw.2.\ A.7. J.12. N.12, W.11. L.2. Hz.115.
15 (a): BDa.3, BNd.3, BERf.286. Sf.2K BMa.7, LN.80. Hj.107. Hu.8,
RPa.110, Hc.10,.Hd.68, CR.780. Var. 31. Par. 'Attar [M.N.]. ^ag: Afdal [11].
Ij obj; JsC^y ^A^ o-^jj n Ij ok 6>*^J>^j^ !j f
Tho 5 wine ye eschew, mystics ye malign,
Repent for judging, pray for grace divine ;
For pride of abstinence in you begets
A thousand vipers fouler far than wine.
VII. 84
110: Hh.143, Hc.386. Hp.96, Hw.959.
See well what e'er ye see, and good ye take,
For all that goes is His desire and make;
And taunt me not for utter want of means,
Perhaps the Friend would like me for that sake.
VII. 85
1041: Se.333. Hd.72. Hw.867.
Vagi (1) Afdal [Hj.] [470], (2) Pahlwan Mahmud Qattati [R.S.].
j / i-n
Feel thyself as His humble slave, a Man,
And quell thy beastly lusts be bravo, a Man;
Then do not spurn the fallen like a fiend,
But help a fallen soul, behave a Man.
VII. 86
io8 RUBA'IYAT OF 'OMAR KHAYYAM
+ ^
lS:BDa.4. BNd.4, Hw.936, J.16, CR.779.
r j e I j ^ objC 4 j Jij* t
JM
Be smooth that of thy manners none complain.
And for thy anger none should Burn in vain ;
And if thou.long to share eternal bliss,
Then pine at hpart, to others cause no pain.
VII. 87
845: BNb.456, RPa.317, Pc.346, Hd.69. Hw.736. Vagi Afdal [354].
(jf
Leap not in dark for aught a wight would say,
Be kind and injure none awhile you play ;
Tomorrow though ye plead no harm ye meant,
But none will heed so heed ye now to-day.
VII. 88
U1 1045:-Hy.734, Wbcd.489, Pb.595, -Ba.553, Hb.690, BDb.377, BN1.478, BMb.544,
H1.80. BMc.55. Hm.432, Hf.432, Hn.460. Hr.480 f BMf.421, Hc.382, Pc.594, Bb.690,
Cb.779. RPc.25, Ia.514, Ib.367, ALI.720, Hp.606, Ho.431, Hw.913, A.909, J.553,
N.446, W.477, L.766. J
u.4 6
If you enjoy, as you now seem to own,
To tease a tranquil heart and make it groan,
Bemoan then all your life for loss of wits,
And reap the grief for folly you had sown.
VII. 89
1040: BNb.377, Hd.71, Hw.904. Afdal [466].
\f
jJlc j*/l J JUI U
Your victim when for help on Him would call,
Then time will overturn you once for all ;
And if some night a poor afflicted soul
Would cry and curse you, helpless you will fall.
VII. 90
RUBA'IYAT OF 'OMAR KHAYYAM 100
32: Se.5, BMa.2, Wbcd.309, Pb.13. Hb.13. BDb.8. BN1.8. Hk.12. BMb.4,
a.10, Hm.7, Hg.9. Hi.7, Hn.
ALI.15. Hp.6. Hw.16. A.8. L.3.
Ij jl Jijlr ^ .6* jj rr
BERa.10, Hm.7, Hg.9, Hi.7, Hn.9, Hr.5, BMf.4. Hv3. Hc.2, O>.5. RPc.49, IA Ib'.6.
Iw.16,
I count him not a man, if people hate
Ancl fear him, though for murders call him great;
A toper who extends a helping hand,
On him with blessing palms 'the topers wait.
VII. 91
96: Hy.72, Hm.72, Bb.80. ALI.144, Hw.150, A.103, J.137, W.127. L.88.
Be kind, and friend or foe you should not mind,
A kindly heart will never be unkind ;
IH-treat your friend, and he will turn a fiend,
And love your foe, in him a friend you find.
VII. 92
366: -Hy .357, Hi.132, Bb.286. ALI.295, Hw.432, L.375.
fag: (1) Hafiz [MS. dated 1055 H.]. (2) 'Imad Faqih |Hv.].
One should with honest people well behave, t
But should not walk with beasts to seek their cave ;
From tricks of trade our conscience we should save,
With bloated bounty never play a knave.
VII. 93
411: Hy.283, BNf.lO, Se.136, BMa.145, Wbcd.49, Ba.125, Hb.278, BDb.169,
BN1.170, Hk.295, BMb.183, H1.50, BMc.136, Hm.153. He.103, Hg.1%, Hh. 330, Hi. 103,
HGb.73, Hn.158. Hr.150, Hs.167, BM-f.115, LE.72, Hv.36. Hc.136, Pc.292, Bb.302.
Cb.252, BERb.71, RPc.207, Ia.167 t Ib.138, ALI.347, Hp.188, Hw.316 f A.362, L.301.
Vag: (1) Shah Sanjan [A.K.] [R.S.]. (2) Saifud Din Bakharzi [Hx.]. (3)
Afdal [205].
If ye would qualify for mystic truth,
Then keep an open heart and full of ruth ;
And never think of death, nor pine for food,
For both will come and meet in time forsooth.
VII. 94
no RUBA'IYAT OF 'OMAR KHAYYAM
-- -
1007:- Hy.706. Sc.721. Sf.110, BMd.245, Wbcd.205, Pb.565, Ba.518, Hb.656,
Hj.36=175. HGb.346, Bb.666, Cb.800, Hd-64, Hw.902, A.880, J.574, W.498. L.737,
BNb.497. BERf.339.
If you desire to have the best c of time, o
And that your word be heard through all the clime,
Then slander none, see Lord in every soul,
And sing his Name, acquire a name sublime.
VII. 95
931: Hf.394, Ho.393, Hw.919, J.511, N.398, W.440, CR.1133.
MI *
\>
No harm to creatures we can plan or think,
With midnight call on God, the evils sink ;
How could we here rely on youth or wealth ?
For both are stolen ere we nod or wink.
VII. 96
368:-Hy.342. LN.151. Pb.!64. Ba.106, Hb.258, RPa.158, Bb.361, Cb.3!2
ALI.365. Hw.335, A.421. L.360. Vag: Afdal [Hv.] [175].
I*
An evil man his wish will not attain
He gets for one a hundred blows in chain ;
I wish you well, but you are planning harm,
No evil comes to me, no good you gain.
VII. 97
280: Hy.39, BERa.151, H1.20. BMc.89, Hi.35,' LE.48, Bb.49, RPc.9. ALI.6I.
Hw.135, A.69, L.54.
i tA .
ir j^j *\A4-&* A* JU
When grief unceasing hovers on your mind,
Or all affairs to ruin have inclined,
You should release from distress other hearts,
For thereby surely you will solace find.
VII. 98
RUBA1YAT OF 'OMAR KHAYYAM m
481: BNb.378, Hh.201, Hd.60. Hw.978. Afdal 1243J.
JLJ {jLl 4->J-A JL) AiLJl
If you would live a thousand winters hale,
At last your name in legends they retail ;
Since tafter all your sfory has to end,
Make it a comely not a tragic tale.
VII. 99
1032: Hy .688, Ha.145. Sd.145. BNh.143.' U.147, Sc.107. Ra.313. Pa.198.
BNb.161, HGa.140, BMd.140=403, Wbcd.477, Pb.582, Bo.536, Hb.674, BNI.448,
BMb.515, RPa.170, BMc.383. Hg.432, HGb365, Hn.427, Hr.455. BMf.389, Hv.74.
Bb.654, Cb.791. Ia.483. Ib.34l, Hp.581. Hw.839. A.860, J.542. N.434. W.469. L.717,
Hz. 156- 255.
Now that ye have resources at your call,
Relieve your friends from burdens great or small;
How can ye hold for long this faithless World?
She slips away from hand, and once for all.
VII. 100
223: Hy.127, Hj.141, Hh.74, Pc.388, Bb.135, Cb.133. ALI.I37, Hw-116. A.136.
J.143, W.122, LJ42, BERf.262. Va 9 i K.I. [Rcmpis 50].
lj \j
rrr
Though gold is not the ware which wisdom stocks.
Yet paupers in this park are chained in docks;
The grass, with empty hands, would drop and swoon,
The rose, with golden purse, at wenches mocks.
VII. 101
778: CALc.383. Hr.357. Ia,386, Ib.266. Hp.470 f Hw.669.
Attar [M.N.I.
Said Rose " With hands out-stretched I shower gold,
And as I smile a smiling world behold;
I loosened all my purse from band and fold
And gathered seed of bliss which now I hold."
VII. 102
H2 RUBA'IYAT OF 'OMAR KHAYYAM
^ <
144: BNd229, BERf.260. H J.I 38, Hh.76, Pc.285, Hd.86, Hw.930, CR.833.
Kof: Nizami Ganjavi [R5.J.
If *-& J t*-j ^ J ^ O), I*
We sleep at night but may not hope to wake
Hence we should sow but good for GoodneSs sake.
As world is not a ready cash at call,
Let friends enjoy the comforts we can make.
VII. 103
1043; Hy.715, Hf.430. BMf.406, Bb.670, Cb.765 Hd.67, ALI.701, Ho.429,
Hw.873, A.890, J.55I, N.444. W.476, L.747.
V*ii (1) 'Maud Din Sam'anani [AX.] [M.F.]. (2) Abu Sa'id [Z].
f
Tho' Poles you colonize, the snowy part,
'Tis less by far than that you please a heart ;
To bind in love some mystic who is free,
Is more than freeing thousand slaves apart.
VII. 104
624: Hy.425, Wbcd.l 19. Pb.300, Ba.247. Hb.397. BN1.272. BMb.311. Hl.73,
Hf.227, Hn.262, Hr.363, BMf.245, Bb.437, Cb.466. BERb.102, Ia.282, Ib.176. Hp.357,
Ho.226, Hw.522, A.5I5, J.323, N.227. W.266, L.445.
jl j J^jr ^ jl J{ y l{ IT n vr 3 lj . ^*l ^. fe J J J
They march, but none returneth from the race,
To tel 
