A JUG OF WINE, A LOAF OF BREAD, AND THOU......THE RUBAIYAT OF OMAR KHAYYAM

A JUG OF WINE, A LOAF OF BREAD, AND THOU.......The Rubaiyat of Omar Khayyam

 

Omar Khayyam (18 May 1048 - 4 December 1131) was a Persian genius. A Philosopher, Astronomer, Mathematician, and Poet widely considered one of the most influential thinkers of the Middle Ages. He wrote treatises on physics and music theory.


Omar Khayyam was immortalized by his quatrains praising wine-guzzling. "A jug of wine, a loaf of bread and thou..is from a quatrain or poem from his collection of Rubaiyats. Rubaiyat is a traditional Persian verse form consisting of a collection of quatrains or stanzas each being an independent poem.

 

He propagated the consumption of red wine in the company of a beautiful young girl. A jug of wine..and thou.. (means beloved girl). Drink and make love for eternal bliss in the garden of paradise on Mother Earth.

However, he was well known in his Persian domain, his name was made famous by Edward Fitzgerald (1809-1883) who translated his rubaiyats in English in the Nineteenth century. The English-speaking Western world lapped up his rubaiyats published by Edward Fitzgerald. Though Omar Khayyam was an astronomer, philosopher, and mathematician, he is globally known for his Rubaiyats.

Omar Khayyam wrote -


"Drink either at the company of wise,
Or with your beloved at the moon rise,
The cup is the body, its wine is the soul."

There are no better poets in the world who promoted wine-guzzlingg and found solace in drinking wine. India would have its own share of "Devdas" (the one who resorted to drinking and became an alcoholic by day and night).


Though a tropical country like India is not climatically in need of hot liquor, there are a large number of chronic alcoholics in the country.  

 

The whisky is drowned by not only Christians but also other communities in India. They consume scotch whisky as well as country-made foreign liquor. Some people drink to forget the sorrows of hearts and others for intoxication of heavenly bliss.

Omar Khayyam's father was a tent maker. His surname Khayyam means tent maker. 

 

Playing a joke about his own name derived from his tent maker father, he once wrote -


"Khayyam, who once stitched the learning tents of science,
Has now fallen into grief's furnace and has been burning,
The shears of Fate have snapped the tent ropes of his life,
And the broker of Hope has traded him for nothing!"                                         

Ghiyath al-Din Abu'l_Fath Umar ibn Ebrahim al-Nisaburi al Khayyami or Omar Khayyam in short, was born at Naishapur in Khorassan of today's Iran. This 11th-century astronomer, poet, and mathematician studied in Persia and acquired proficiency in sciences and philosophy.

 

Khayyam was renowned in his country for his achievements in the field of science but his prosaic writings did not survive. Most researchers concede the authenticity of 75 quatrains, and there is a controversy over 200 others. They were written around 1120 by him. He left upwards of 1000 epigrams on the transience of existence. In his quest for the real meaning of life, he espoused the worthlessness of academic knowledge, or religion for that matter. The major theme of The Rubaiyat is the fragility of human life. The pleasures of Paradise do not offer any comfort to the poet. "Cash is preferable to a thousand promises," says he in a lighter vein; but adds philosophically: ''Although I have solved all the puzzles of the Universe, yet I cannot loosen the fetter of death."

Praising wine, he urges, "Drink wine - it drives out sorrow from the heart." This was highly provocative and ran counter to the Islamic law. However, only a metaphorical interpretation of spiritual intoxication could avert trouble.

 

Omar Khayyam died in December 1131 in Nishapur.   

 

Omar Khayyam confessed before his death -

"Oh Lord, I have known You according to the sum of my ability. Pardon me since verily my knowledge is my recommendation to You."       

I give below his work for the enthusiasts :

1.

AWAKE! for Morning in the Bowl of Night

Has flung the Stone that puts the Stars to Flight:

And Lo! the Hunter of the East has caught

The Sultan’s Turret in a Noose of Light.

2.

Dreaming when Dawn’s Left Hand was in the Sky
I heard a voice within the Tavern cry,
“Awake, my Little ones, and fill the Cup
Before Life’s Liquor in its Cup is dry.”

3.

And, as the Cock crew, those who stood before

The Tavern shouted — “Open then the Door!

You know how little while we have to stay,

And, once departed, may return no more.”

4.

Now the New Year reviving old Desires,

The thoughtful Soul to Solitude retires,

Where the White Hand of Moses on the Bough

Puts out, and Jesus from the Ground suspires.

5.

Iram indeed is gone with all its Rose,
And Jamshyd’s Sev’n-ring’d Cup where no one Knows;
But still the Vine her ancient ruby yields,
And still, a Garden by the Water blows.

6.

And David’s Lips are locked; but in divine
High piping Pehlevi, with “Wine! Wine! Wine!
Red Wine!” — the Nightingale cries to the Rose
That yellow Cheek of hers to incarnadine.

7.

Come, fill the Cup, and in the Fire of Spring

The Winter Garment of Repentance fling:

The Bird of Time has but a little way

To fly — and Lo! the Bird is on the Wing.

8.

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

9.

Morning a thousand Roses brings, you say;

Yes, but where leaves the Rose of Yesterday?

And this first Summer month that brings the Rose

Shall take Jamshyd and Kaikobad away.

10.

But come with old Khayyam, and leave the Lot
Of Kaikobad and Kaikhosru forgot:
Let Rustum lay about him as he will,
Or Hatim Tai cries Supper — heed them not.

11.

With me along the strip of Herbage strown
That divides the desert from the sown,
Where the name of the Slave and Sultan is forgotten —
And Peace is Mahmud on his Golden Throne!

12.

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

13.

Some for the Glories of This World; and some

Sigh for the Prophet’s Paradise to come;

Ah, take the Cash, and let the Promise go,

Nor heed the rumble of a distant Drum!

14.

Were it not Folly, Spider-like to spin
The Thread of present Life is away to win —
What? For ourselves, who knows not if we shall
Breathe out the very Breath we now breathe in!

15.

Look to the Rose that blows about us — “Lo,
Laughing,” she says, “into the World, I blow:
At once the silken Tassel of my Purse
Tear, and its Treasure on the Garden throw.”

16.

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

17.

And those who husbanded the Golden Grain,
And those who flung it to the Winds like Rain,
Like to no such aureate Earth is turned
As buried once, Men want to dig up again.

18.

Think, in this battered Caravanserai
Whose Doorways are alternate Night and Day,
How Sultan after Sultan with his Pomp
Abode his Hour or two and went his way.

19.

They say the Lion and the Lizard keep
The Courts where Jamshyd gloried and drank deep:
And Bahram, that great Hunter — the Wild Ass
Stamps o’er his Head, but cannot break his Sleep.

20.

I sometimes think that never blows so red

The Rose as where some buried Caesar bled;

That every Hyacinth the Garden wears

Dropt in its Lap from some once lovely Head.

21.

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

22.

Ah, my Beloved, fill the Cup that clears

To-day of past Regrets and future Fears —

To-morrow? — Why, To-morrow I may be

Myself with Yesterday’s Sev’n Thousand Years.

23.

Lo! Some we loved, the loveliest and best
That Time and Fate of all their Vintage prest,
Have drunk their Cup a Round or two before,
And one by one crept silently to Rest.

24.

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

25.

Ah, make the most of what we may yet spend,

Before we too into the Dust descend;

Dust into Dust, and under Dust, to lie;

Sans Wine, sans Song, sans Singer, and — sans End!

26.

Alike for those who for To-day prepare,
And those that after some Tomorrow stare,
A Muezzin from the Tower of Darkness cries
“Fools! Your Reward is neither Here nor There!”

27.

Why, all the Saints and Sages who discussed
Of the Two Worlds so learnedly, are thrust
Like foolish Prophets forth; their Works to Scorn
Are scattered, and their Mouths are stopped with Dust.

28.

Oh, come with old Khayyam, and leave the Wise
To talk; one thing is certain, Life flies;
One thing is certain, and the Rest is Lies;
The Flower that once has blown forever dies.

29.

Myself when young eagerly frequent
Doctor and Saint, and heard great Argument
About it and about; but evermore
Came out by the same Door as I went.

30.

With them the Seed of Wisdom did I sow,
And with my own hand, labour’d it to grow:
And this was all the Harvest that I reaped —
“I came like Water and like Wind, I go.”

31.

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

32.

Up from Earth’s Centre through the Seventh Gate
I rose and on the Throne of Saturn sate,
And many Knots unraveled by the Road;
But not the master knot of Human Fate.

33.

There was the Door to which I found no Key:

There was the Veil through which I could not see:

Some little talk awhile of Me and Thee

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

34.

Then to the rolling Heav’n itself, I cried,
Asking, “What Lamp had Destiny to guide
Her little Children stumbling in the Dark?”
And — “A blind Understanding!” Heav’n replied.

35.

Then to the Lip of this poor earthen Urn
I learned, the secret Well of Life to learn:
And Lip to Lip it murmured — “While you live,
Drink! — for, once dead, you never shall return.”

36.

I think the Vessel, with fugitive
Articulation answered, once did live,
And merry-make and the cold Lip I kissed,
How many Kisses might it take — and give!

37.

For in the Marketplace, one Dusk of Day,
I watch the Potter thumping his wet Clay:
And with its all-obliterated Tongue
It murmured — “Gently, Brother, gently, pray!”

38.

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

39.

Ah, fill the Cup:— what boots it to repeat
How Time is Slipping Underneath Our Feet:
Unborn Tomorrow, and dead Yesterday,
Why fret about them if Today is sweet!

40.

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

41.

Oh, plagued no more with Human or Divine,
Tomorrow’s tangle to itself resigns,
And lose your fingers in the tresses of
The Cypress-slender Minister of Wine.

42.

Waste not your Hour, nor in the vain pursuit
Of This and That endeavor and dispute;
Better be merry with the fruitful Grape
Then sadden after none, or bitter, fruit.

43.

You know, my Friends, with what a brave Carouse

I made a Second Marriage in my house;

Divorced old barren Reason from my Bed,

And took the Daughter of the Vine to Spouse.

44.

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

45.

The Grape can with Logic absolute
The Two-and-Seventy jarring Sects confute:
The subtle Alchemist that in a Trice
Life’s leaden Metal into Gold transmute.

46.

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

47.

But leave the Wise to wrangle, and with me
The Quarrel of the Universe let be:
And, in some corner of the Hubbub couch,
Make Game of that which makes as much of Thee.

48.

For in and out, above, about, below,
’Tis nothing but a Magic Shadow show,
Play’d in a Box whose Candle is the Sun,
Round which we Phantom Figures come and go.

49. 

Strange, is it not That of the myriads who

Before we passed the door of Darkness through
Not one returns to tell us of the Road,
Which to discover we must travel to.

50.

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

51.

Why, if the Soul can fling the Dust aside,
And naked on the Air of Heaven ride,
Is’t not a shame — Is’t not a shame for him
So long in this Clay suburb to abide?

52.

But that is but a Tent wherein may rest
A Sultan to the realm of Death address;
The Sultan rises, and the dark Ferrash
Strikes, and prepares it for another guest.

53.

I sent my Soul through the Invisible,
Some letters of that After-life to spell:
And after many days my Soul returned
And said, “Behold, Myself am Heav’n and Hell.”

54.

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

55.

While the Rose blows along the River Brink,

With old Khayyam and ruby vintage drink:

And when the Angel with his darker Draught

Draws up to Thee — take that, and do not shrink.

56.

And fear not lest Existence close your
Account, should lose, or know the type no more;
The Eternal Saki from the Bowl has poured
Millions of Bubbles like us, and will pour.

57.

When You and I behind the Veil are past,

Oh but the long long while the World shall last,

Which of our Coming and Departure heeds

As much as Ocean of a pebble-cast.

58.

’Tis all a Chequer-board of Nights and Days

Where Destiny with Men for Pieces plays:

Hither and thither moves, and mates, and slays,

And one by one back in the Closet lays.

59.

The Ball no Question makes of Ayes and Noes,
But Right or Left, as strikes the Player goes;
And he that tossed Thee down into the Field,
He knows about it all — He knows — HE knows!

60.

The Moving Finger writes; and, having writ,

Moves on: nor all thy Piety nor Wit

Shall lure it back to cancel half a Line,

Nor all thy Tears wash out a Word of it.

61.

For let Philosopher and Doctor preach

Of what they will, and what they will not — each

Is but one Link in an eternal Chain

That none can slip, nor break, nor over-reach.

62.

And that inverted Bowl we call The Sky,

Whereunder crawling coop’t we live and die,

Lift not thy hands to it for help — for It

Rolls impotently on as Thou or I.

63.

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

64.

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

65.

I tell You this — When, starting from the Goal,

Over the shoulders of the flaming Foal

Of Heav’n Parwin and Mushtari they flung,

In my predestin’d Plot of Dust and Soul.

66.

The Vine has struck a fiber: which about

If clings my Being — let the Dervish flout;

Of my Base metal may be filed a Key,

That shall unlock the Door he howls without.

67.

And this I know: whether the one True Light,

Kindle to Love, or Wrath — consume me quite,

One Glimpse of It within the Tavern caught

Better than in the Temple lost outright.

68.

What! out of senseless Nothing to provoke

A conscious Something to resent the yoke

Of unpermitted Pleasure, under pain

Of Everlasting Penalties, if broke!

69.

What! from his helpless Creature be repaid

Pure Gold for what he lent us dross-allay’d —

Sue for a Debt we never did contract,

And cannot answer — Oh the sorry trade!

70.

Nay, but for terror of his wrathful Face,

I swear I will not call Injustice Grace;

Not one Good Fellow of the Tavern but

Would kick so poor a Coward from the place.

71.

Oh Thou, who didst with pitfall and with gin

Beset the Road I was to wander in,

Thou will not with Predestin’d Evil round

Enmesh me, and impute my Fall to Sin?

72.

Oh, Thou, who Man of baser Earth didst make,

And who with Eden didst devise the Snake;

For all the Sin wherewith the Face of Man

Is blacken’d, Man’s Forgiveness give — and take!

73.

Listen again. One Evening at the Close

Of Ramazan, ere the better Moon arose,

In that old Potter’s Shop I stood alone

With the clay Population round in Rows.

74.

And, strange to tell, among that Earthen Lot

Some could articulate, while others not:

And suddenly one more impatient cried —

“Who is the Potter, pray, and who the Pot?”

75.

Then said another — “Surely not in vain

My Substance from the common Earth was ta’en,

That He who subtly wrought me into Shape

Should stamp me back to common Earth again.”

76.

Another said — “Why, ne’er a peevish Boy,

Would break the Bowl from which he drank in Joy;

Shall He that made the vessel in pure Love

And Fancy, in an after Rage destroy?”

77.

None answer’d this; but after Silence spake

A Vessel of a more ungainly Make:

“They sneer at me for leaning all awry;

What! did the Hand then of the Potter shake?”

78.

“Why,” said another, “Some there are who tell

Of one who threatens he will toss to Hell

The luckless Pots he marred in making — Pish!

He’s a Good Fellow, and ’twill all be well.”

79.

Then said another with a long-drawn Sigh,

“My Clay with long oblivion is gone dry:

But, fill me with the old familiar Juice,

Methinks I might recover by-and-by!”

80.

So while the Vessels one by one were speaking,

The Little Moon look’d in that all were seeking:

And then they jogg’d each other, “Brother! Brother!

Now for the Porter’s shoulder-knot a-creaking!”

81.

Ah, with the Grape my fading Life provide,

And wash my Body whence the Life has died,

And in a Windingsheet of Vine-leaf wrapt,

So bury me by some sweet Garden-side.

82.

That ev’n my buried Ashes such a Snare

Of Perfume shall fling up into the Air,

As not a True Believer passing by

But shall be overtaken unaware.

83.

Indeed the Idols I have loved so long

Have done my Credit in Men’s Eye much wrong:

Have drown’d my Honour in a shallow Cup,

And sold my Reputation for a Song.

84.

Indeed, indeed, Repentance oft before

I swore — but was I sober when I swore?

And then, and then came Spring, and Rose-in-hand

My thread-bare Penitence apieces tore.

85.

And much as Wine has play’d the Infidel,

And robb’d me of my Robe of Honor — well,

I often wonder what the Vintners buy

One half so precious as the Goods they sell.

86.

Alas, that Spring should vanish with the Rose!

That Youth’s sweet-scented Manuscript should close!

The Nightingale that in the Branches sang,

Ah, whence, and whither flown again, who knows!

87.

Would but the Desert of the Fountain yield

One glimpse — If dimly, yet indeed, reveal’d

To which the fainting Traveller might spring,

As springs the trampled herbage of the field!

88.

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

89.

Ah, Moon of my Delight who know’st no wane,

The Moon of Heav’n is rising once again:

How oft hereafter rising shall she look

Through this same Garden after me — in vain!

90.
And when like her, oh Saki, you shall pass
Among the Guests star-scatter on the Grass,
And in your joyous errand reach the spot
Where I made one — turn down an empty Glass!

 

Omar Khayyam his wisdom love and his love for wine immortalized him on the earth and none ever took birth after him to surpass him in this context. The wine and women give heavenly pleasures burying the sorrows of life.


Whenever I take grape wine, I think of Omar Khayyam the protagonist of wine.



I was tossing around the idea of writing about Omar Khayyam in JOHNNY'S BLOG that finally got published now.