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Strophes of Omar Khayyám - Omar Khayyám · The Brothers Karamazov

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Speaker 1: The Strophes of Omark Cayam, translated from the Persian by
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Speaker 1: John Leslie Ghana, with an introduction and notes, Milwaukee, The
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Speaker 1: Corbett and Skidmore Company, eighteen eighty eight. This is a
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Speaker 1: liberyvox recording. All liberyvox recordings are in the public domain.
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Speaker 1: For more information ought to volunteer, please visit liberyvox dot org.
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Speaker 1: Recording by Algi pag gord Uz utulit utopiste economiste, san
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Speaker 1: Simoniste eutra hiluis de mondorent acqua sellerim il Repondras the
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Speaker 1: Promier verrim A vec le segon gullerim ne part morvaise
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Speaker 1: de ansi de suite Diophil Gautier Introduction. Ormarc Cayam was
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Speaker 1: born in the first half of the eleventh century of
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Speaker 1: our era at Nishapur, a small town in the province
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Speaker 1: of Khodasan, a place which modern travelers describe as singularly uninteresting,
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Speaker 1: for which at that time was of no little importance.
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Speaker 1: The details which we possess of his life are exceedingly meager,
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Speaker 1: but doubtless true. His boyhood was entirely uneventful. He completed
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Speaker 1: his studies of the Madrasah of naishapurd, an institution celebrated
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Speaker 1: for the number of noted men who had there received
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Speaker 1: their education in the year ten forty two. While at school,
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Speaker 1: his two most intimate friends were Nizam ul Mulk and
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Speaker 1: Hassan Sabbah, both of whom afterwards became celebrated in their
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Speaker 1: country's history. One day, little imagining the influence it was
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Speaker 1: destined to have on their careers, they jokingly entered into
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Speaker 1: a boyish compact. According to the terms of this agreement,
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Speaker 1: the one who should be most highly favored by fortune
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Speaker 1: was to interest himself in the advancement of his comrades.
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Speaker 1: Their biographers relate that it had the effect of stimulating
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Speaker 1: their zeal, each applying himself to his studies most assiduously.
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Speaker 1: It was not long before the treaty was put to
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Speaker 1: the test, for Nizam Uumulk was called to a position
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Speaker 1: in the government, and his companions immediately demanded the fulfillment
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Speaker 1: of their oath. Hassan Sabah, ambitious, jealous and crafty, was
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Speaker 1: given a place at court, while Omar, who seems to
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Speaker 1: have been of a studious and retiring disposition, was in
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Speaker 1: accordance with his request made chief of his village. Living
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Speaker 1: quietly at Nishapurd, he pursued his favorite studies of philosophy, mathematics,
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Speaker 1: and poetry, and became a philosopher, a skeptic, and a fatalist.
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Speaker 1: Following the custom of Persian poets, he adopted a takhulis
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Speaker 1: or poetical name, choosing that of Khayam, an appellation suggested
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Speaker 1: by the trade of his father, which was that of
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Speaker 1: a tent maker. His countrymen say that his extreme modesty
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Speaker 1: prevented him from assuming a more pretentious name. The orient
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Speaker 1: or poets, as a rule, sharing the proverbial modesty of
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Speaker 1: their class, thus Firdusi the celestial, Hafith the preserver, Sadi
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Speaker 1: the felicitus. The chroniclers relate that Oma was fond of
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Speaker 1: spending the evening on the terrace before his house in
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Speaker 1: company with his friends, surrounded by musicians, and drinking wine,
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Speaker 1: which was presented in turn to all the symposiasts by
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Speaker 1: the saki or cupbearer, a custom which still prevails in
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Speaker 1: the East. He seems to have passed through those days
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Speaker 1: with the indolence and indifference of a god. Places of
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Speaker 1: honor were offered him by the government, but he preferred
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Speaker 1: to spend his time in a vain search for some
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Speaker 1: rhyme for the reason of things, although he well knew
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Speaker 1: that his aim was unattainable. His death occurred in a
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Speaker 1: year eleven twenty three of the Christian era. The various
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Speaker 1: manuscripts the texts used in this translation were Winfield's Nicolas
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Speaker 1: and the lithographed editions of lucknow contain more than a
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Speaker 1: thousand quatrains ascribed to Omar. Although in this number there
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Speaker 1: is constant repetition of ideas expressed in slightly varying diction,
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Speaker 1: it is impossible to tell how many of these are spurious,
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Speaker 1: for it is highly probable that many have crept into
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Speaker 1: later editions, having been added by over zealous copyists unable
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Speaker 1: to accept Omar's philosophy, or by reath whose scribbled antagonistic
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Speaker 1: strafes on the margins of their copies, which afterwards found
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Speaker 1: their way into the text. This supposition is supported by
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Speaker 1: the fact that in the larger collections, contradictory stanzas often
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Speaker 1: are found on the same page. Though Rubayat, a poetic
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Speaker 1: form in great favor in the East, seems peculiarly suited
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Speaker 1: to Omar's thoughts. In the original, the first, second, and
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Speaker 1: fourth lines rhyme, although all four verses may do so,
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Speaker 1: and some twenty four different meters are in use. The
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Speaker 1: only respect in which the form of the translation agrees
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Speaker 1: with the Persian is in leaving the third line blank.
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Speaker 1: It is a difficult question to decide what was Omar's
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Speaker 1: real philosophy. He probably suffered periodic attacks of metaphysics, with
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Speaker 1: accompanying changes in his beliefs, but unfortunately, the arbitrary arrangement
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Speaker 1: of the original, which is in accordance with the alphabetical
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Speaker 1: order of rhymes, offers no clue to the chronological sequence
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Speaker 1: or development of his ideas. It is well nigh impossible
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Speaker 1: for an Occidental to accept the mystic interpretation of Monsieur Nicola,
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Speaker 1: and judging by his notes, it seems as if he
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Speaker 1: too had grave misgivings regarding poor Omar's character. However, while
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Speaker 1: the old tent Maker doubtless was human, it is not
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Speaker 1: likely that he was past redemption. He drank wine as
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Speaker 1: he sang of it, and it is it is probable
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Speaker 1: that his morals were little, if any, in advance of
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Speaker 1: his age and country. But his vices go hand in
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Speaker 1: hand with great virtues. Throughout his Rubaiyat, there breathes a
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Speaker 1: spirit of charity and toleration towards his opponents, and an
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Speaker 1: independence in thought unusual in his time and in an
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Speaker 1: Oriental land. A skeptic regarding the creeds prevalent, he tore down,
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Speaker 1: but does not seem to have supplanted with anything better.
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Speaker 1: He recognized the weakness of the human intellect when struggling
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Speaker 1: with the questions of human destiny, at the same time
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Speaker 1: regarding that destiny as implacable, a belief formulated throughout his
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Speaker 1: writings in an Eastern fatalism. Inasmuch as there is a
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Speaker 1: vein of pantheism in his poems, he may be regarded
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Speaker 1: as a Sufi, but his sufism is not the kind
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Speaker 1: which the professors of the Creed would have us believe,
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Speaker 1: And his wine, Woman and song are doubtless no less
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Speaker 1: real than were the material inspirations of Anacreon, Horace and Baronji.
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Speaker 1: While Omer's fatalism and indifference may to many seem pernicious,
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Speaker 1: thrusting themselves forward in such a manner that they cannot
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Speaker 1: be overlooked, the effect of the whole is as mister
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Speaker 1: Fitzgerald says more apt to move sorrow than anger towards
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Speaker 1: the old tent maker. Omar in the twelfth century belonged
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Speaker 1: to the class of thinkers which includes the agnostic of
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Speaker 1: to day. Recognizing the intenability of the doctrines taught by
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Speaker 1: the various Mahommedan sects, he did not refrain from assailing
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Speaker 1: them with ridicule. He seems to have thought, with a
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Speaker 1: modern French writer, that the value of a religion depends
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Speaker 1: upon its harmony more or less complete with the precepts
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Speaker 1: taught by the reason and with the facts established by science.
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Speaker 1: Leo Oligion de l'estreme Arion Leon de Rosni eighteen eighty six.
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Speaker 1: By his contemporaries, he was regarded as a free thinker
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Speaker 1: and a scoffer, and was not until long after his death,
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Speaker 1: probably when the examples furnished by his way of living
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Speaker 1: had ceased, that the Sufis discovered the deep spiritual meaning
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Speaker 1: of his Bacchanalian verses. That they did make this discovery, however,
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Speaker 1: need not surprise us. For the Oriental mind, like the
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Speaker 1: Oriental languages, as mister Huxley has remarked, is exceedingly subtle,
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Speaker 1: and the Sufi of the East, as an expounder of
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Speaker 1: the obscure, is no less adroit than the theologian of
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Speaker 1: the West. Sie la foi vian de dieu sitouci de
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Speaker 1: luis qui vian Larison was doubtless one of the articles
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Speaker 1: of Omar's creed, whatever his religion may have been, for
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Speaker 1: he never tired of attacking the unreasonable and absurd. He
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Speaker 1: felt a contempt for hollow ceremonial and his scorn, hypocrisy
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Speaker 1: and deceit. Clemency and generosity, not vengeance and wrath or
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Speaker 1: worthy of the divine infinite mercy, was incompatible with them
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Speaker 1: the Hamadan doctrine of future punishments, while infinite power was
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Speaker 1: opposed to the more modern theory of free will. The
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Speaker 1: shortness and uncertainty of life, and the instability of earthly
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Speaker 1: affairs were ever in his thoughts. His appreciation of the
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Speaker 1: unavoidable separation from things mundane and the fewness of his
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Speaker 1: wants led him to disregard wealth and honors. Frequently a
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Speaker 1: vein of pessimism crops out in his writings, but it
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Speaker 1: is of a healthy, aggressive sort, very different from the
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Speaker 1: article which the pseudo pessimists of the day, in their
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Speaker 1: solemn seasons of reflection upon their individual ills, are wont
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Speaker 1: to style truth. Omar was a precursor of Schoppenhauer rather
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Speaker 1: than of l'aopardi. In the selections which follow. Accuracy of
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Speaker 1: translation was the principal aim. The collection might have been
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Speaker 1: made much larger, but it was deemed inadvisable, as Omar's
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Speaker 1: themes are not many, and the ever recurring wine Rose
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Speaker 1: and nhs Attingale are somewhat cloying to occidental senses. The
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Speaker 1: great questions of human life are of all times and
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Speaker 1: of all ages, and although Omar never tired of struggling
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Speaker 1: with them, he discovered nothing new, and at last, feeling
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Speaker 1: that death alone was certain, he resigned the task in despair,
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Speaker 1: exclaiming to his pupil Nisami, I shall soon be buried
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Speaker 1: where the north wind will strew roses over my grave.
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Speaker 1: And Nizami wondered greatly at the words, for in the
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Speaker 1: Koran it is written that no man knoweth where he
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Speaker 1: should be buried. But a few years later, returning to
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Speaker 1: Nishapurd to visit the last resting place of his master,
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Speaker 1: he found it close beside a garden wall. Had he
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Speaker 1: noticed that the blossoms had fallen from the spreading branches
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Speaker 1: and completely hidden the tomb from view. End of introduction,
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Speaker 1: Section one of the stropes of Omar Khayam, translated by
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Speaker 1: John leslie GANA. This LibriVox recording is in a public domain.
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Speaker 1: With sparkling wine, sweet roses join, whill make the nectared
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Speaker 1: draft divine, Let mirth and laughter rule the hour, while
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Speaker 1: roses pluck'd from Love's own bower around our moistened temples,
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Speaker 1: twine and add fresh fragrance to the wine. Bourne's Anacriyon,
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Speaker 1: the herald of the morn, in lusty tone, loud greet
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Speaker 1: the dawn upon her golden throne, again, proclaiming to a
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Speaker 1: slumbering world. Another night beyond recall has flown. Arise O Saki,
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Speaker 1: The sunlight inn is creeping, The drowsy soon will fall
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Speaker 1: to death's sure reaping. Come tune thy harp and fill
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Speaker 1: a sparkling measure. Not one will e'er return of all
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Speaker 1: the sleeping. The flowers upon the breeze, their fragrance fling
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Speaker 1: the bull Bull's notes within the thicket, ring Ah come
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Speaker 1: recline beneath the rose trees shade. The rose that once
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Speaker 1: has blown must die with spring. Come take thy lute
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Speaker 1: and seek the verdant plain with countless Houri's fair a
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Speaker 1: laughing train, for oft has Heaven brought them into life
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Speaker 1: and turned them back to lifeless cups again. The violets
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Speaker 1: that by this river grow spring from some lip here
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Speaker 1: buried long ago. And tread thou lightly on this tender green,
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Speaker 1: whose sleepeth here so still Thou ne'er wilt know our souls.
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Speaker 1: We gladly sacrifice to wine, the smiling, laughing daughter of
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Speaker 1: the vine. Yes, Saki, stand thou ready with the flask,
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Speaker 1: and to whom I lip the flowing cup incline mid
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Speaker 1: joyful dancers, and with wine and song upon this mossy
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Speaker 1: bank the whole day long. I ask for nothing more
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Speaker 1: to think of Hell or e'en of Heaven would be
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Speaker 1: methinks a wrong, A flask of wine, a loaf of bread,
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Speaker 1: to every care and worldly sorrowed dead. I covet not
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Speaker 1: when thou o love art near the jeweled crown upon
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Speaker 1: the Sultan's head. Yon fallen palace, once with heaven vaghing,
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Speaker 1: where kings bow'd down, is now in ruin, lying the
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Speaker 1: ring dove haunts its desolated courts, and wails coo coo,
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Speaker 1: coo coo, for ever crying. Now where Bachram lived in
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Speaker 1: wild carous, the lions sleeps, the deer are went to brows.
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Speaker 1: Though oft he followed them with bow and spear, they
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Speaker 1: never will his final slumbers row. When I am dead,
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Speaker 1: my body wash with wine, sing o'er my tomb, the
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Speaker 1: praises of the vine. And when the day of resurrection dawns,
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Speaker 1: commingle with the taverns, dust seek mine. Tis said, there
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Speaker 1: is a place where Houri's throng, where we shall drink
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Speaker 1: and list to lute and song. If paradise such pleasures
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Speaker 1: offers us to love the like on earth in what
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Speaker 1: the wrong? In adoration at the wine jar's lip, we
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Speaker 1: learn a lesson in good fellowship. The moments we have
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Speaker 1: lost in fruitless prayer we best confined again. When wine
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Speaker 1: we sip snow white like MOS's hand. The branches grow,
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Speaker 1: while clouds rain tears upon the earth below. The opening
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Speaker 1: buds revive by Jesus breath upon the air their subtle fragrance.
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Speaker 1: Throw Come fill the cup and quaff this kind napenthee.
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Speaker 1: The we dist gift of all the gods have sent THEE.
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Speaker 1: For vainly wilt thou seek to find again the fleeting
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Speaker 1: moments which the fates have lent THEE. Such homage for
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Speaker 1: the cup I air will pay that when my body
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Speaker 1: in the ground they lay, the odor of my wine
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Speaker 1: will overcome all those who happen by my tomb to stray.
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Speaker 1: This tufted mead is sprinkled by the rain, with all
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Speaker 1: its flowers, which our senses chain erelong the flowers from
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Speaker 1: our dust will spring. Whose sight will they rejoice? A question? Vain?
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Speaker 1: Why heed the future's distant wheel, or woe enjoy the
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Speaker 1: hour the morn we ne'er may know. To morrow we
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Speaker 1: may join that caravan which started seven thousand years ago
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Speaker 1: with tales of future pains. Men threaten me, They say,
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Speaker 1: there is a hell in store for THEE.
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Speaker 2: Love.
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Speaker 1: If there is a hell for all like us, the
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Speaker 1: heaven is as empty as my palm will be, yes,
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Speaker 1: loved one. When the laughing spring is blowing, with THEE
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Speaker 1: beside me and the cup o'er flowing, I pass the
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Speaker 1: day upon this waving meadow and a dream the while
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Speaker 1: no thought on heaven bestowing our life will end, it
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Speaker 1: flies on foot a main what boots, whether past in
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Speaker 1: joy or pain, at bulk or nay shapour, Come fill
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Speaker 1: your cup. We die, But still the moon will wax
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Speaker 1: and wane. Love, Oh, that God would build his world
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Speaker 1: anew while aught of life remains to me and you,
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Speaker 1: And that he would our names obliterate or show more mercy,
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Speaker 1: be more generous too? Ah, with what skill thy maker's
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Speaker 1: hand design'd thee? And with what grace and loveliness combined thee?
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Speaker 1: But oft I wonder why he made thee so? And
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Speaker 1: then in this poor earthen home can find thee. A
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Speaker 1: few short fleeting days our life lies fast, tis gone,
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Speaker 1: It flies as flies the desert blast. But yet there
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Speaker 1: are two days of neither joy nor pain. The day
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Speaker 1: to come, the day now past, Oh might the vintage
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Speaker 1: time for ever last. The month of Ramazan not yet
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Speaker 1: has passed. But while a jar of wine remains to us,
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Speaker 1: what thinkest thou that we shall keep the fast To
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Speaker 1: Wisdom's daughter? I was one time wed. Thereafter fruitless dogma
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Speaker 1: shared my bed her too, I have divorced now from
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Speaker 1: my roof, contained the daughter of the vine. Instead, Come
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Speaker 1: fill a sparkling cup, and from the creed of one
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Speaker 1: and all the semity sects be freed. And to the
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Speaker 1: riddle of futurity. The answer in the flowing goblet read
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Speaker 1: the morn went from my eve's carrall I die. I
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Speaker 1: will not sue for mercy from the sky yea love
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Speaker 1: for thee and wine. I still shall yearn though sinner,
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Speaker 1: heaven and Hell, I will defy. Soon from the book
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Speaker 1: of life our names shall fade, and in the arms
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Speaker 1: of death we shall be laid a little while, and
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Speaker 1: we shall turn to dust. Come, boy, my glass, fill up,
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Speaker 1: be not dismayed. The fears of death from your illusions rise,
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Speaker 1: For death is but the door to paradise. The breath
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Speaker 1: of Jesus hath revived my soul. The tales everlasting death
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Speaker 1: are lies. The Koraan's word, oft called the World's Sublime,
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Speaker 1: is seldom read, and not in every clime. But on
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Speaker 1: the goblet's rim there is a verse men read at
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Speaker 1: every place, at every time. Come bring the deuce, whose
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Speaker 1: dazzling brightness vies with thee same Houri's merry sparkling eyes,
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Speaker 1: and which like a chain with lynks of iron, holds
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Speaker 1: within its strong embrace both fools and wise. Yes, bid
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Speaker 1: the ssaki fill the brimming measure, and may thy closing
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Speaker 1: days be spent in pleasure, For when thy dust within
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Speaker 1: the ground is laid, till ne'er be sought as some
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Speaker 1: long buried treasure. One morn, while sitting by the tavern's door,
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Speaker 1: I heard a voice, in accents mild, implore, come fill
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Speaker 1: another cup with sparkling wine. Make haste, the cup of
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Speaker 1: life will soon run o'er in praise of wine and rose.
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Speaker 1: My words shall ring for these alone forgetfulness, bring when
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Speaker 1: dead the bricks that from my clay are baked, may
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Speaker 1: serve to build the palace of a king. Yes, friend
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Speaker 1: within the tavern, thou shouldst dwell for ever lost in wine.
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Speaker 1: For who can tell the anguish that our sober moments fills.
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Speaker 1: But when in enslaved by wine, Ah well, ah well.
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Speaker 1: End of section one, section two of the Stripes of
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Speaker 1: Omar Cayam, translated by John Leslie Ghana. This LibriVox recording
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Speaker 1: is in the public domain. La ville et dansi fete
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Speaker 1: il nu la for subier le febre soufre eplaire ela
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Speaker 1: snci syrite may la plu sage enrie sa chean quilldoit
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Speaker 1: mourier RNs u l'am enfran sabritte I la saint no
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Speaker 1: ussi de la terre duciel repouse, Oh meloro pouletmp etenelle
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Speaker 1: le comte delille. Last night I broke my cup against
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Speaker 1: a stone, an act of madness. I must e'er bemoan. Ah,
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Speaker 1: knowest thou not that I was once a man. The
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Speaker 1: fragments asked of me in plaintive tone. The cup I
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Speaker 1: prize above the realms of TuS, the crown of Corbud,
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Speaker 1: or the throne of Chaius. A lover's matt and size
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Speaker 1: are sweeter far than all the dervish sobs and groans.
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Speaker 1: Profuse Thou hast prepared away with many a snare, and
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Speaker 1: set with many a prize to lure us there. And still,
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Speaker 1: o God Tis said thou wilt not spare the man
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Speaker 1: whose footsteps stumble unaware. Why let thy sins of old
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Speaker 1: torment thee? So what gain to thee from all this
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Speaker 1: crushing woe? The man who God's commandment ne'er transgressed, can
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Speaker 1: ne'er God's all forgiving kindness? Know o thou, who art
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Speaker 1: in the universe entire, the object art of all my
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Speaker 1: fond desire. Far dearer art thou than my quickened soul,
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Speaker 1: More precious thou than life's consuming fire, Ah, spirit mine,
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Speaker 1: your life is filled with sorrow, a respite from your
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Speaker 1: toil you ne'er can borrow. I know not why you
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Speaker 1: animate this clay, since you must leave forever on the
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Speaker 1: morrow of those who have the long road traveled, or not,
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Speaker 1: one will bring thee news of it before thou too,
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Speaker 1: shalt go and heed thee that thou leavest without regret.
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Speaker 1: Thou shalt return no more. Oh, that to Heaven's control,
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Speaker 1: I might aspire and sweep away this universe entire. Then
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Speaker 1: from the ruins build another world where man might sometimes
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Speaker 1: reach his heart's desire. No from the future, hope thou
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Speaker 1: ne'er shouldst borrow. The very thought would fill thy heart
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Speaker 1: with sorrow. Lose not the present moment in repining, for
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Speaker 1: tis not known that we shall see the morrow. Yes,
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Speaker 1: when we die, the world will be the same chaotic
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Speaker 1: darkness reigned not ere. He came our coming, and our
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Speaker 1: going matters not, and we shall leave behind nor trace
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Speaker 1: nor name. With swift destruction. Our fate's arrows fraught, nor
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Speaker 1: can this worldly wealth avail thee aught. The more I
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Speaker 1: ponder on this world, I see the good is good,
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Speaker 1: and all the rest is naught. Arise, and for my
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Speaker 1: heart's relief, I pray that YE will tear the veil
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Speaker 1: of fate away. Quick. Bring a cup and let us
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Speaker 1: drink the wine. If Fate shall make a goblet of
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Speaker 1: our clay. End of section two Section three of the
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Speaker 1: Stropes of Omar Khayam, translated by John Leslie Garana. This
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Speaker 1: LibriVox recording is in the public domain. Chicho errore tempo avarro,
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Speaker 1: ria fort duna, sorda, invidia, vil rabia, iniquio, zilo crudo
24:11
Speaker 1: kor impio ingeno strano ardire, non basterrano a farmi lauria bruna,
24:18
Speaker 1: non miporan avanti lochi ilvelo, nonfaran mai kilmio bilsol, nonmire
24:26
Speaker 1: tiordano bruno. I am as from thy crucible. I came
24:32
Speaker 1: a base alloy, And though I feel my shame, I
24:36
Speaker 1: cannot hope to mend my erring ways. Tis thine o Allah,
24:41
Speaker 1: and not mine the brame O Thou, the maker art
24:46
Speaker 1: of wrong and right, whatever is has sprung from thine
24:50
Speaker 1: own might. Since I am but a humble slave of
24:53
Speaker 1: thine my sins in wrath, thou never wilt requite. This
24:58
Speaker 1: wheel of heaven, in its fate will play. Will soon
25:01
Speaker 1: our breath of being steal away? Come rest thee on
25:05
Speaker 1: this bank, For from our dust will spring the verdure.
25:08
Speaker 1: At no distant day from birth. We all are destined
25:13
Speaker 1: for the tomb. The rose has but a little time
25:16
Speaker 1: to bloom. But what is life? This soul confusing draft
25:20
Speaker 1: that man will drink until the crack of doom? Why
25:24
Speaker 1: strive to know the hidden cause of all? Enjoy the
25:28
Speaker 1: sweet and bravely take the gall For on this checkered
25:31
Speaker 1: board of life we men are moved by fate, the skies,
25:35
Speaker 1: our souls in thrall with nature's secrets. Be thou not perplexed.
25:41
Speaker 1: Enjoy this world and do not fear the next. Ah.
25:45
Speaker 1: Seize as little breath of life as cash with that
25:48
Speaker 1: to come, Let not thy heart be vexed. End of
25:53
Speaker 1: section three, Section four of the Stropes of Omar Khayam,
26:03
Speaker 1: translated by John Leslie Gharana. This LibriVox recording is in
26:08
Speaker 1: the public domain as fiurte di girte dos mentioned gerschlecht
26:14
Speaker 1: see Hukendy hellshaft in Evigan Hendon and keernezy brauchen viz
26:19
Speaker 1: in gefelt get from all eternity twas known to one
26:26
Speaker 1: the sovereign wine cup I would never shun, And if
26:29
Speaker 1: I failed to drink this purple juice, God's boasted preciants
26:33
Speaker 1: would be undone. We all are puppets of the sky.
26:38
Speaker 1: We run as wills the player till the game is done,
26:42
Speaker 1: And when the player wearies of the sport, he throws
26:45
Speaker 1: us into darkness one by one. Whatever is by fate
26:50
Speaker 1: was erst designed the maker. Now his labor has resigned,
26:55
Speaker 1: and all our striving can avail us nought, for all
26:58
Speaker 1: our acts were long ago to find yes. Since whate'er
27:03
Speaker 1: the pen of fate is traced, for tears of man
27:06
Speaker 1: will never be erased. Support thy ills, do not bemoan
27:10
Speaker 1: thy lot. Let all the fates decrees be bravely faced.
27:15
Speaker 1: Twas Allah who engraved upon my clay the laws I
27:18
Speaker 1: was thereafter to obey. And will he cast me into
27:22
Speaker 1: raging fire because my actions answer to his sway. End
27:28
Speaker 1: of Section four Section five of the Stropes of Omar Khayam,
27:39
Speaker 1: translated by John Leslie Ghana. This LibriVox recording is in
27:44
Speaker 1: the public domain.
27:46
Speaker 2: Les Plu de espere san Leschen, les plu beau, jeance
27:51
Speaker 2: de Mortel, quisson de peur, Saintglore Alfred de Musset.
27:58
Speaker 1: A day or two, our sorrow will be awe a
28:01
Speaker 1: little while, and then a parting soar. But come and
28:05
Speaker 1: taste the dawn's sweet breath. How oft will dawn respire?
28:09
Speaker 1: And we no more? What eye can see behind the
28:13
Speaker 1: veil of fate? What man can Nature's secrets penetrate? Although
28:18
Speaker 1: our life is but a moment's halt, Oh, that we
28:21
Speaker 1: might its end accelerate. Life's caravan, unheeded, steals away, and
28:28
Speaker 1: with it passes all our pleasure. Nay, fear not the
28:31
Speaker 1: pain the future has in store, But drink upon us
28:35
Speaker 1: steals the twilight gray Ah, Since the world O love
28:41
Speaker 1: doth grieve thee so, and since thy soul forever soon
28:45
Speaker 1: must go, Thy fleeting days among the roses spend ere
28:50
Speaker 1: long the roses from thy dust will grow. The moonlight
28:55
Speaker 1: tears the robe of night. In twain, such moments wilt
28:58
Speaker 1: thou henceforth seek in vain. When we are gone, the
29:02
Speaker 1: moon will still be bright. So fill thy cup and
29:06
Speaker 1: all its sweetness. Drain our life slips from our grasp,
29:11
Speaker 1: which soon shall swell the ranks of those who, in
29:14
Speaker 1: Death's kingdom dwell. And of them all not one, as
29:18
Speaker 1: e'er return'd the secrets of that peaceful realm to tell.
29:23
Speaker 1: In Earth's dark bosom, myriads of the best that she
29:27
Speaker 1: has known, disheartened in their quest for truth, are sleeping,
29:32
Speaker 1: while a waste of naught is thronged with those to
29:34
Speaker 1: come and those at rest. Ah, Since the future's riddles
29:40
Speaker 1: none can guess. Come fill the cup, the cup that
29:43
Speaker 1: drowns distress. Ah, love Yon. Moon will often rise again,
29:49
Speaker 1: will rise and miss us in her loneliness. Before us,
29:54
Speaker 1: twain were many nights and days. The stars have long
29:58
Speaker 1: pursued their heavenly way. But tread with lightest foot upon
30:02
Speaker 1: this dust. Twas once an eye that beamed with loving rays.
30:08
Speaker 1: Oh that my face the brightness of this wine might borrow.
30:11
Speaker 1: And when dead, this clay of mine, I pray thee
30:16
Speaker 1: wash it with the grape. Then make my coffin of
30:18
Speaker 1: the tendrils of the vine oh, that the soul must
30:23
Speaker 1: leave its earthen home and wing its flight through Heaven's
30:26
Speaker 1: mighty dome. What shame, What shame to feel itself confined
30:31
Speaker 1: within a tenement of basest loam. Night's robe is torn,
30:37
Speaker 1: and dawn will soon appear. So fill thy cup and
30:40
Speaker 1: quaff the vintage clear. How oft will rosy dawn unveil
30:44
Speaker 1: her face when thou and I shall be no longer here.
30:50
Speaker 1: End of section five section six of the Stropes of
31:00
Speaker 1: Omar Khayam, translated by John Leslie Ghana. This LibriVox recording
31:06
Speaker 1: is in a public domain. Fair said, dac de de fois,
31:10
Speaker 1: don't let denil ginni de vulwa orjourdui circul vu orjour
31:16
Speaker 1: dui eleesitois porte par la fos amfini pos bourgi. When
31:23
Speaker 1: I shall bow me at the feet of death and
31:26
Speaker 1: bird like, all my plumage scattereth make nought but wine
31:30
Speaker 1: jars from my clay. Perchance the wine sweet odor may
31:34
Speaker 1: restore my breath. Yes, when my soul is sunk in
31:39
Speaker 1: lasting gloom, my body will be placed within the tomb.
31:43
Speaker 1: Thereafter man will take my clay some bricks to mold
31:47
Speaker 1: to place upon the grave of whom with Aristotle wise
31:52
Speaker 1: you may contend, and Caesar's power may end, transcend, but
31:57
Speaker 1: still drink wine from Jamsheed's cup. The o Bahram self
32:01
Speaker 1: the tomb would be your end. If friends of mine
32:05
Speaker 1: you are come seeese your brawl, then fill your cups.
32:09
Speaker 1: And when in death iy fall. I pray you take
32:13
Speaker 1: my clay and mold a brick to stop a hole
32:15
Speaker 1: within the tavern's wall. How long, o Saki shall we
32:21
Speaker 1: ponder awe these fruitless arguments of five and four? Come Saki,
32:26
Speaker 1: tune thy harp. We all are dust a breath of wind.
32:31
Speaker 1: Come fill one goblet, more mid wine and minstrel songs.
32:36
Speaker 1: I love to dwell my clothes, my heart, my soul
32:40
Speaker 1: for wine. I sell all earthly cares and griefs. I
32:44
Speaker 1: toss aside, together with all thoughts of heaven and hell.
32:50
Speaker 2: Ah.
32:50
Speaker 1: When thou camest here, what broughtest thou a death? Thou
32:54
Speaker 1: wilt the earth with all endow for fears of death.
32:58
Speaker 1: Thou hast abdur'd the cup. But drink or not, thy
33:02
Speaker 1: death is sure. I trow and of them all endowed
33:07
Speaker 1: with wit and learning and styl'd by men bright torch
33:11
Speaker 1: of wisdom, burning, not one has passed a step beyond
33:14
Speaker 1: the darkness. They mus'd awhile, then left to sleep, returning.
33:21
Speaker 1: When first I saw this world of joy and pain,
33:24
Speaker 1: assailed by doubts that ever will remain, I wondered what
33:28
Speaker 1: it meant to live to die? The question oft I pondered,
33:33
Speaker 1: But in vain fair Heaven's tent was long since raised.
33:39
Speaker 1: Twas then that nature's ways were hid from human ken
33:43
Speaker 1: Life's cup, the everlasting sachie fill'd with millions of these
33:47
Speaker 1: bubbles called men o, friend to fear. Why should thy
33:53
Speaker 1: thoughts be lent to earthly sorrows be indifferent? For when
33:58
Speaker 1: thy cloak of beings shall be rent till not matter
34:01
Speaker 1: howe'er thy life was spent. Yes, Friend, since joy and
34:06
Speaker 1: youth my life adorn this purple wine I drink from
34:10
Speaker 1: night till morn. Ah, Do not curse this pain and
34:14
Speaker 1: nulling juice. You know tis all that cheers our life.
34:17
Speaker 1: Forlorn beneath the skies, each mortal undergoes a thousand griefs,
34:24
Speaker 1: a thousand heart felt woes, but still love rains between
34:28
Speaker 1: the cup and flask, a lip to lip. Pure blood
34:32
Speaker 1: between them flows. Since Venus and the Moon have cheer'd
34:37
Speaker 1: the sky, naught have men seen with purple wine to
34:41
Speaker 1: buy what half as precious as this sparkling juice? Can
34:45
Speaker 1: these same thoughtless vintners for it? By Yes, Sachie, time
34:51
Speaker 1: will soon us both o'erthrow from this world's fragile tent.
34:55
Speaker 1: We then must go, for when a cup of wine
34:58
Speaker 1: is in my hand, I be farewell to all my
35:01
Speaker 1: heart felt woe. Why should thy heart, with fears of
35:05
Speaker 1: God be fraught when he design'd this world to thee
35:09
Speaker 1: No thought he gave thy hopes of heaven are not
35:12
Speaker 1: worth a moment's happiness at random court in praise of
35:17
Speaker 1: wine and cup my moment's glide. Ah, faithful devity, You
35:22
Speaker 1: boast with pride that wisdom is your only master here.
35:27
Speaker 1: But know you that myself was Wisdom's guide. Come fill
35:32
Speaker 1: the morning cup. The sun is high. Come to thy
35:36
Speaker 1: harp asleep. Thou shouldst not lie. The swift and sure
35:40
Speaker 1: return of tear and die has crush'd a thousand kings
35:44
Speaker 1: like Jalm and Kai. Yes, within the ground, my dust
35:49
Speaker 1: is laid, and name and memory to a story fade, Ah, brother, mine,
35:55
Speaker 1: I humbly beg of thee that drinking vessels from my clay,
35:58
Speaker 1: be made away with all that grieves the soul, For
36:03
Speaker 1: soon we leave this world, where wine, the richest boon
36:07
Speaker 1: of mortals, is a single draft. Advise whatever lies betwixt
36:11
Speaker 1: the fish and moon. Yes, drink. How many lives their
36:16
Speaker 1: way will wind. The soul will vainly tryths clay to
36:20
Speaker 1: find when judgment calls for this same skull, the seat
36:24
Speaker 1: of joy and pain, the potter's heel will grind. While
36:30
Speaker 1: on this little earth you humbly crawl drink wine. The
36:34
Speaker 1: past you never can recall, since ruin soon will overspread
36:39
Speaker 1: its face in wine. Be you too ruined once for
36:44
Speaker 1: all whene'er a cup of crimson wine. I hold my
36:49
Speaker 1: soul seems chained within a cup of gold, and for
36:52
Speaker 1: a time from earthly shackles, freed all nature's secrets to
36:57
Speaker 1: my mind unfold. End of section six Section seven of
37:11
Speaker 1: the Stropes of Omar Khayam, translated by John Leslie Ghana.
37:16
Speaker 1: This LibriVox recording is in the public domain. All ephemeral,
37:23
Speaker 1: dead long ago, some have not been remembered even for
37:26
Speaker 1: a short time, and others have become the heroes of fables,
37:30
Speaker 1: and others again have disappeared, even from fables. M Antoninus,
37:39
Speaker 1: a bird upon the crumbling walls of TuS, addressed the
37:42
Speaker 1: grinning skull of chai Chaius. The rumbling of thy drums
37:46
Speaker 1: affright no ears, thy trumpets now are tarnished from disuse.
37:52
Speaker 1: This world is nothing but an inn decayed, a transient
37:55
Speaker 1: resting place of light and shade. A banquet which are
37:59
Speaker 1: thou and jum sheds, left a tomb wherein a thousand
38:03
Speaker 1: bahram gours are laid. I chanced a potter at his
38:07
Speaker 1: work to meet, while heads and handles for his vessels
38:11
Speaker 1: neat upon his swiftly turning wheel he shaped from moldering
38:15
Speaker 1: pates of king's and beggar's feet. The potter heeds no
38:20
Speaker 1: silent tongues appeal his hands. No tender mercy ever feel
38:25
Speaker 1: though tis Feridun's heart, Glycostru's head that whirls in anguish
38:29
Speaker 1: on his rapid wheel. A sighing bit of breathing clay.
38:35
Speaker 1: This vase was humbly bowed before a woman's face. This
38:39
Speaker 1: earthen handle fixed about its neck did oft in love
38:43
Speaker 1: a cypress form, embrace. My manuscript of youth has dusty grown.
38:49
Speaker 1: The roses of my spring will soon be blown. The
38:53
Speaker 1: joyful bird of youth that hovered ne'er I know not
38:56
Speaker 1: whence it came, nor whither flown. The potter deftly shapes
39:02
Speaker 1: his turning clay and knead and mold it with what
39:05
Speaker 1: skill he may. He little thinks it once of human kind.
39:09
Speaker 1: The earth he mangles in his humor. Gay Ah, mignon, mignon,
39:15
Speaker 1: fill the crystal glass. Though hoories fair in heaven cannot
39:19
Speaker 1: surpass thy loveliness, but one short day or two, and
39:24
Speaker 1: thou wilt be no more than dost fair lass. I
39:28
Speaker 1: saw a potter at his work to day, with rudest hand,
39:32
Speaker 1: he shap'd his yielding clay. Oh gently, brother, do not
39:36
Speaker 1: treat me. Thus I too was once a man, I
39:40
Speaker 1: heard it say. End of section seven section eight of
39:52
Speaker 1: the Stropes of Omar Khayam, translated by John leslie GANA
39:57
Speaker 1: this LibriVox recording as in a public for he that
40:02
Speaker 1: wavereth is like a wave of the seed, driven with
40:05
Speaker 1: the wind, and tossed. The Letter of James, Chapter one,
40:10
Speaker 1: verse six, within the Labyrinth of Human creeds of truth
40:15
Speaker 1: and wisdom. I have sought the seeds by fairest flowers,
40:18
Speaker 1: lured to venture on I ne'er have gathered aught but
40:22
Speaker 1: worthless weeds. The ways of God are veiled from human
40:27
Speaker 1: ken Yes, night and day tis threescore years and ten
40:31
Speaker 1: that I have pondered over them. But in vain my
40:35
Speaker 1: thoughts have ne'er been cleared by tongue or pen. The mosque,
40:41
Speaker 1: the kaba tis a prison cell a chain. The chimes
40:45
Speaker 1: from the steeple swell, the rosary, the mehrab, and the
40:49
Speaker 1: church are like the cross. All signs of slavery fell,
40:56
Speaker 1: Oh Thou wast made of slaves to passions sway, though
41:00
Speaker 1: our master we must ne'er obey. But tell me this,
41:04
Speaker 1: how can we tip the jar and still not let
41:07
Speaker 1: its contents run away? When lost in darkness, stars and
41:12
Speaker 1: skies shall be my soul released, will wing its flight
41:16
Speaker 1: to thee, and it will ask O, God of righteousness,
41:20
Speaker 1: why takest thou the life Thou gavest me. For threescore
41:25
Speaker 1: years within the school of life, I heard the wrangling
41:28
Speaker 1: and the endless strife about this world and that to come,
41:32
Speaker 1: and learned that all their schemes, with errors of base,
41:36
Speaker 1: were rife. Ah, brother, but a little while, and thou
41:41
Speaker 1: shalt find thy lasting hand the secret veiled behind. Rejoice
41:46
Speaker 1: thy heart and banish grief, for know thy source. Thy
41:50
Speaker 1: goal has never been defined. What man believes that he
41:55
Speaker 1: who made the vase will sometimes shatter it in anger
41:59
Speaker 1: base The maker of these weak, misguided men will surely
42:03
Speaker 1: not in wrath his works. Efface o Khajah, grant a
42:08
Speaker 1: single wish, shy prey point out the road that leads
42:11
Speaker 1: to God. But nay, my steps are found the narrow
42:14
Speaker 1: path aright. And thou it is who wandereth from the
42:18
Speaker 1: way from faith to disbelief is but a breath from
42:23
Speaker 1: doubt to faith, but one the dervish seth come gaily,
42:27
Speaker 1: Let us pass our fleeting days a little while. Then
42:31
Speaker 1: cometh the angel death. This as you have vaulted heaven
42:36
Speaker 1: a despot sore. Of all the problems that we ponder,
42:39
Speaker 1: o'we not one has solved. Whene'er it finds a heart
42:43
Speaker 1: in grief, tis sure to add one's sorrow. More. This
42:47
Speaker 1: universe is but a mantle worn the Jehun from our
42:51
Speaker 1: flooding tears is born and hell Afar ignited by our griefs,
42:56
Speaker 1: and Heaven a respite from our life forlorn. End of
43:02
Speaker 1: section eight Section nine of the Stropes of Omar Cayam,
43:13
Speaker 1: translated by John leslie Ghana. This LibriVox recording is in
43:18
Speaker 1: a public domain. Le deiste contemples unpur genesequi loui tain
43:24
Speaker 1: paquis le monde de monsur donn comments e le savant
43:30
Speaker 1: guiri de lea sante de mos nomessn dieu natur enon
43:35
Speaker 1: fe cour de lerois ansi rulo toujour du neon ousidol
43:41
Speaker 1: to blaspheme ocrido les multitu de foil dieu ne paria
43:47
Speaker 1: made ne person ill to sulis prudomme. This spirit which
43:55
Speaker 1: the universe contains, shines in the rows, then in the
43:59
Speaker 1: lion ray. Although the outward forms may pass away, the
44:03
Speaker 1: spirit still remains, Yes, still remains. At times. Thou art
44:09
Speaker 1: conceal'd and then anon thy subtle essence casteth thou upon
44:14
Speaker 1: all things existent, TwixT the earth and moon. Thou art
44:18
Speaker 1: the plaw and the looker. On what may this moving
44:22
Speaker 1: panorama be?
44:24
Speaker 2: Ah?
44:24
Speaker 1: Would that I could tell it all to thee tis
44:27
Speaker 1: something tossed up by the boundless vast, that will return
44:31
Speaker 1: to that same unknown sea. A turning magic lantern shone
44:36
Speaker 1: this world around the sun as candle swiftly whirled, while
44:41
Speaker 1: mortals are but phantom figures traced upon the shade. For
44:45
Speaker 1: ever onward hurled A would there were a place unknown
44:50
Speaker 1: to care, and that our weary road might take us there,
44:54
Speaker 1: so after many years we might burst forth again as
44:57
Speaker 1: bud in spring the roses fair. This universe is but
45:02
Speaker 1: a body old which doth the right as deathless spirit hold,
45:06
Speaker 1: While elements and skies and men are parts of one
45:10
Speaker 1: whose laws the whole enfold. End of section nine, Section
45:23
Speaker 1: ten of the Stropes of Omar Khayam, translated by John
45:27
Speaker 1: leslie GANA. This LibriVox recording is in a public domain.
45:33
Speaker 1: The soul's dark cottage, battered and decayed, lets in new
45:37
Speaker 1: light through chinks. The time has made Edmund waller in
45:43
Speaker 1: vainly seeking thee No rest we find, but in at
45:47
Speaker 1: out the labyrinth we wind, though every tree in rock
45:51
Speaker 1: proclaimeth thy name and work. Our ears are death, our
45:55
Speaker 1: eyes are blind, O Allah, grant my ca of heart,
46:00
Speaker 1: thy rest be merciful unto my grief torn breast. Forgive
46:05
Speaker 1: these feet which lead me to the inn. Forgive this
46:08
Speaker 1: hand which takes the vine's bequest. Unlock the door, O Allah,
46:14
Speaker 1: Thine is the key. Thy hand, reach forth and deign
46:17
Speaker 1: to succor me to human aid. I will not trust myself,
46:21
Speaker 1: for all will perish, saving only thee I am, just
46:27
Speaker 1: as Thy hand My nature caste mid countless benefits. My
46:31
Speaker 1: life has passed, and now I fain would know if
46:34
Speaker 1: sins of mine can overthrow thy mercy. At the last,
46:39
Speaker 1: the two and seventy wrangling sects can tend and ever
46:42
Speaker 1: strive their crumbling creeds to mend. But I have cast
46:46
Speaker 1: them one and all away, And Thou, o Allah, art
46:51
Speaker 1: my only end. Allah. No profit from my homage hath.
46:56
Speaker 1: And though I oft have strayed from Virtue's path, twill
46:59
Speaker 1: matter not He will forgive. I know, for he is
47:03
Speaker 1: quick to pardon, slow to wrath. Till when these thoughts
47:07
Speaker 1: of what is thine or mine shall eye my life
47:10
Speaker 1: to joy or grief resign, twill not be known until
47:14
Speaker 1: my spirit flies whether the life I live is mine
47:19
Speaker 1: or thine lives. There a man who breaketh no decree.
47:24
Speaker 1: And if I err tis, writ thou chastenest me? What
47:28
Speaker 1: if I sin? And in return thou strikest? What is
47:31
Speaker 1: the difference between me and thee? At times to some
47:36
Speaker 1: frail earthen vase we turn again, We seize the book
47:40
Speaker 1: some truth to learn. Our lives are neither holy, good
47:43
Speaker 1: nor bad? Oh, thinkest thou that we fore'er shall burn?
47:49
Speaker 1: A dina is reserved for fast, but stay? Why shouldst
47:53
Speaker 1: thou put the cup and flask away? I know the
47:56
Speaker 1: grape is then forbidden, But worship omnipotence, not the day? Oh,
48:02
Speaker 1: do not think disguise our souls in thrall. The griefs,
48:06
Speaker 1: the joys that to us mortals fall come not from thence,
48:10
Speaker 1: nor are they known to fate. Heaven is far more
48:13
Speaker 1: helpless than us. All o thou who prayest Ofhell's eternal
48:18
Speaker 1: fire and threatens the man who sins with anger? Dayah,
48:22
Speaker 1: How canst thou pardon Omar's faults to God's prerogative? How
48:26
Speaker 1: darest thou aspire? End of section ten Section eleven of
48:39
Speaker 1: the Stropes of Omar Khayam, translated by John leslie Ghana.
48:44
Speaker 1: This LibriVox recording is in a public domain. Fen muerte
48:50
Speaker 1: tan escondida k nor deciente, venier porquis il plathier del mourier,
48:56
Speaker 1: nor me buelva adar la vida escreev come death, but
49:03
Speaker 1: gently come, and still will sound of thine approach, restrain
49:08
Speaker 1: lest joy of thee my heart should fill and turn
49:11
Speaker 1: it back to life again. Within the maze of human
49:16
Speaker 1: faith and doubt. I erst while lov'd to wander round about,
49:21
Speaker 1: but no one have I met the way to clear,
49:24
Speaker 1: and through the entrance door I pass'd without forget the
49:28
Speaker 1: day old time has tain'd from thee from thoughts of
49:31
Speaker 1: the morrow. Thou e'er shouldst flee bil not on that
49:35
Speaker 1: to come on that long past, lose not thy life,
49:39
Speaker 1: though bright it may not be. How long will reason's
49:43
Speaker 1: chains oppress my soul? What boots it? Whether one day
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Speaker 1: or hundreds, roll above my head? Come fill the cup
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Speaker 1: my clay, the potter soon will shape into a bowl.
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Speaker 1: Last night, into a potter's shop, I stray'd where pots
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Speaker 1: and many were display'd, and all cried out, where is
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Speaker 1: the potter now? And those who bought and sold? Where
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Speaker 1: are they laid? I dreamed of sage exclaimed to me
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Speaker 1: o sun. In sleep, the rose of fortune blooms for none.
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Speaker 1: Why sleep, when sleep is but a twin to death? Ah,
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Speaker 1: thou shalt sleep enough when life is done. Oh, grind
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Speaker 1: my dust when dead with might and main, and thus
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Speaker 1: my loss will be my fellow's gain. Then take my
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Speaker 1: dust and knead with wine. Ajar that sometimes shall that
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Speaker 1: self same wine contain what profit from our coming and
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Speaker 1: our going, and from the seed of hope that we
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Speaker 1: are sowing? Ah? Where are those who lived and passed away? There?
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Speaker 1: Whereabouts transcends all human knowing. Kay Yum, your body is
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Speaker 1: a tent, your soul a sultan destined to an unknown goal.
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Speaker 1: The dread farash of doom destroys the tent. The moment
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Speaker 1: when the sultan summons toll Kayam, who stitch the tents
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Speaker 1: of wisdom's law, is fallen in the pit and covered,
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Speaker 1: or death's shears have cut the tent ropes of his life.
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Speaker 1: The world has cast him out as worthless store end
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Speaker 1: of section eleven. End of the Stropes of Umar Khayam,
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Speaker 1: translated by John Leslie Gharana recording by Alji Pag