ah love could you and i with him conspire meaning

The Worldly Hope men set their Hearts upon Tear, and its Treasure on the Garden throw.”Īnd those who husbanded the Golden grain,Īnd those who flung it to the winds like Rain,Īlike to no such aureate Earth are turn’d Laughing,” she says, “into the world I blow,

Some for the Glories of This World and someĪh, take the Cash, and let the Credit go, Where name of Slave and Sultan is forgot–Īnd Peace to Mahmud on his golden Throne! That just divides the desert from the sown,

With me along the strip of Herbage strown Well, let it take them! What have we to do Yes, but where leaves the Rose of Yesterday?Īnd this first Summer month that brings the Rose The Leaves of Life keep falling one by one.Įach Morn a thousand Roses brings, you say The Wine of Life keeps oozing drop by drop, Whether the Cup with sweet or bitter run, That sallow cheek of hers t’ incarnadine.Ĭome, fill the Cup, and in the fire of Spring Red Wine!”–the Nightingale cries to the Rose High-piping Pehlevi, with “Wine! Wine! Wine! Puts out, and Jesus from the Ground suspires.Īnd Jamshyd’s Sev’n-ring’d Cup where no one knows Īnd David’s lips are lockt but in divine Where the White Hand Of Moses on the Bough You know how little while we have to stay, Methought a Voice within the Tavern cried,Īnd, as the Cock crew, those who stood before The Sultan’s Turret with a Shaft of Light.īefore the phantom of False morning died, The Stars before him from the Field of Night,ĭrives Night along with them from Heav’n, and strikes Wake! For the Sun, who scatter’d into flight It’s clear this person has something of an obsession. In the fifty-sixth stanza he dismisses everything so he can get drunk, having divorced Reason and married the Daughter of the Vine in the previous stanza: “Of all that one should care to fathom, I/ Was never deep in anything but-Wine.” Later the narrator compares the Grape to an angel. It appears that either “Wine”, the “Cup” or “Bowl”, and the “Grape” touch every stanza in the poem the narrator seems to be an alcoholic. Again, in the fifty-third stanza: “You gaze To-Day, while You are You-how then/ Tomorrow, You when shall be You no more?” The poet seems to be in an incredible hurry to get this life going before some cosmic deadline comes due, and more than willing to encourage any of the laiety he encounters in the course of the poem to do the same.Īnother recurring motif throughout the poem is the time-honored act of downing a few drinks.

In the third stanza, the author writes, “‘Open then the Door!/ You know how little while we have to stay,/ And, once departed, may return no more.” There’s several refrains to this throughout the poem, first in the seventh stanza: “Come, fill the cup./ The Bird of Time has but a little way/ To flutter-and the bird is on the Wing.” The entire ninth stanza describes the summer month “that brings the Rose” taking “Jamshyd and Kaikobad away”, and so forth and so on ad nauseum. Obviously, on one level, the poem can present itself in a fairly straightforward manner in the vein of CARPE DIEM. Not only does the poem provide us with a compelling surface story, but a second look at the text can reveal a rich collection of seperate meanings hidden in the poem’s objective descriptions and sprawling narrative-which in the space of a few pages includes such disparate characters as the Moon, God, the Snake (and his traditional Christian neighborhood, Paradise), the “Balm of Life”, not to mention nearly every animal and sexual symbol the human mind can come up with. The Rubaiyat of Omar Khayyam presents an interesting challenge to any reader trying to sort through its heavy symbolism and not-so-obvious theme. I’ve always admired the veiling of Khayyam’s metaphysical and practical philosophy. I have felt that this dream-castle of truth, can be seen by any penetrating eye. One day as I was deeply concentrated on the pages of Omar Khayyam’s Rubaiyat, I suddenly beheld the walls of its outer meanings. Ever since, I have admired the beauty of the previously invisible castle of inner wisdom in the Rubaiyat. I remember the great satisfaction I derived from his explanations of the twofold significance of several Persian poems. Not so long ago (some three years back), in my search and longing for a deeper sense of self and true meaning, I stumbled upon the writings of a Persian poet, I learnt that the poetry of Persia often has two meanings, one inner and one outer. “ Some of Omar’s Rubaiyat warn us of the danger of Greatness, the instability of Fortune, and while advocating Charity to all Men, recommending us to be too intimate with none.”

Ah love could you and i with him conspire meaning