SAKINÂME
Edna Worthley Underwood translation
THE BOOK OF THE TAVERN KEEPER
THE BOOK OF THE TAVERN KEEPER Bring on the wine! Light inspiration’s fires! To genius, to ambition, bring fresh desires! Once my well hoarded wealth these virtues rare, Until Love basely did my soul ensnare. Bring on the fluid gold! ’Tis Noah’s life boon, And fabled treasure gives rich as Karun! To him who thus lifts up a prayerful eye The Gateways of Desire will open fly. Bring on the golden fire which in Earth’s breast Old Zoroaster sought with pious zest. When crowned with love and wine, why should we care Whether we pray to Earth or Fire or Air! Bring on the wine, the dream, the dear delight! Dawn-rosy paints the Cup of Dschem the night. Bring on Dschem’s Magic Cup, that by its might I may explore the secrets of the light. Dschem’s Magic Cup bring me! Make haste, I say! When’er you find it empty, fill it, pray. This royal word spake Great Dschemschid of old: “One grain of wheat will all Earth’s treasure hold.” Bring on the cup, sparkling like Selsebil! My pole star be it, topping Heaven’s hill. When flute and either shed their sweetness down, The cup I’d not exchange for King Kei’s crown. Bring on, I say again, the virgin wine, Unsmirched of tavern smoke and pure and fine. Bring joy back to my heart once more, though I Gather the gossiping world’s grudges thereby. Bring joy’s fire back, which once should wild beasts know, The mighty forests would be leveled low. Alone it frees from coil of change and time, And for me opens the tent door divine. Bring on the wine! In it the Houris smiled! There Heaven keeps their sweet breath undefiled. Oh! with it I will quench this passion’s glow, A little while at feet of Peace sit low. Bring wine whose rosy light strikes up the sky To greet there for me Dschemshid and King Kei! It is then I’ll ask, when flutes shed sweetness down— “When wore Kawusz and when Dschemshid the crown?” Oh! life is but a substance made for song! With song call back again the royal throng. Let each one rule awhile beneath the light! Let wine our dim thoughts strengthen, make more bright! I lorded it full well the heart’s throne o’er, Till Scorn and Sin shut fast on me the door. Bring wine! Bring wine! Thus dissipate my night, Bring softness to my sorrow, to darkness, light! Its glory now upon me is richly shed, And now the face of Wisdom’s unveilèd. A spirit glorious was I and free. As dust amid the dust who exiled me? Yet when the crystal cup my hand does hold, I see the mirrored joys of earth unfold. At Gates of Sacrifice I bend the knee, And though a beggar, a king seem to be. Whenever drunken, inspired Hafiz sang, From Heaven Sohre’s lute in answer rang. Life is a fickle, frail inconstant thing; Seek then within the cup joy’s doubling. Wine lengthens out alone man’s little day, And makes real for a space the phantom way. Enjoy the banquet board, the candle light! To none Life keeps the troth that she would plight. As floating bubbles on a cup of wine, Vanished in dust Keikobad’s might divine. To sleep send wisely now the griefs of life, And live not as a slave held by heart-strife. Without the soul the body can not be, How heart, then, without wine-soul, pray, tell me? Again fill full the glass! Fill full, I say! I drink to all the Kings who lived their day. Has any, pray, escaped the thirst of Fate, Insatiate of blood, livid with hate? Let anger not for me thy breast inflame, Because thou of the dust, of flame I came. Fill full the glass! From out its finer fire Let comfort come forth, courage, and fresh desire. Incorporate its substance with my soul, Since treasures vanish as sea rivers roll. Bring wine! To match it rubies do not dare! Let pride and grief unto the devil fare. The rosary and cowl go with them too, To both, well pledged for wine, a long adieu. The treasures of the Vine Child flow most free Wherever cloister walls frown heavily. Should any say to thee: “Beware the sight!” I pray thee answer only: “Friend, good night.” Bring on the wine! I love its rosy flower. Let me live grandly for one little hour! Naught else can free my heart from grief a space And show to me the great Life-Giver’s face. Wine! Wine! that nourisheth the souls of men, Unto the dying holds Life’s mirror up again. Wine! Wine! My tent I’ll pitch upon the air, And neighbor with the bright star-dwellers there. Fill full the cup again with rarest wine, Thus fill my spirit with one more divine, That, Tavern Keeper, double natured I May praise thy wine the worthier thereby. Come, Saki, let thy glory grace the feast, Although divinely natured it is not least. Lift up the cup! Make haste! Why shouldst thou fear? In Heaven it is not accounted wrong as here. Life’s substance, Saki, is thy wine to me; Pour on! Pour on!—though all should emptied be. To death the circling days had drawn me near, Until I found The Wise Man’s Fountain here. Quickly that fount of wisdom bring to me! On Rustem’s war steed Raksch I’ll ride grandly! And like Tuhemten’s hero wield will I The sword of Truth till Falsehood faint and die. Bring on the onyx-carven crystal cup! I love its joyous fire when lifted up. A plague be on the bowed slaves of the pen! But Inspiration—let her call again. Exterminate with fountains of wine-fire The grief that gnaws the heart out of desire. Make thine the day! Let that be Duty’s thought; Who knows whether another’ll come or not? All they who once were lords of life and time, And feasted as fond lovers in their prime, Were forced the tinsel joy-world to forego, And now forgotten in their graves lie low. Who toward The Tent dares lift a haughty eye? Who counts on joy when all things else pass by? Alas!—Alas!—that Youth speeds like the wind! Happy alone who keepeth pure his mind. Saki, bring wine! Beneath its magic power I’ll own the two worlds for my little hour. That king who stormed the world and swore to take, A banquet is where worms their hunger slake. From forth the tingling spheres, from Morning’s wing, From out the mouths of Houris these words ring: “Break through thine earthly cage, Sweet Singer, thou, Where naught but phantoms are hast lived enow!” “Unto the Heaven wing thy fearless flight, To rest, and reap reward on clearer height.” Availed it, pray, Great Dschem to rule the world, When from his hopeless hand the cup was hurled? To make the wine of life the red grape dies, Therefore it needs must make my dead heart rise. Each brick that yonder roof unto was brought Was some once mighty head, now dust and naught. With royal blood the clefts of earth are filled, And Beauty’s dust upon the wind is spilled. One haughty at The Banquet boasted loud, Up-swinging high the cup before the crowd. “The jest and scorn of Heaven here is seen: The great it humbles and exalts the mean.” Darius, mortals excelling so far, The assembled kings of earth less kingly are, As softly stole away when Death cried “Come!” As if he ne’er had stood beneath the sun. Away now to thy king! For me say this: Thou who dost bravely wear Dschem’s crown I wis— Seek well the beggar out, his hunger still, Ere yet the Cup of Dschem is thine to fill. All needlessly the cares of earth confine Since freedom waits for all within the wine! And now that such a king the scepter owns As never found an equal upon thrones, Defender of the faith, of peace and right, Of Kingly Kaianian, star most bright, Give length of days, give good health to our king, Conquest unto his nation, honor bring. So long as wrong and right draw not a-nigh, And Bull and Ram pasture within the sky, So long, God grant, may Shah Mansur remain, And blessed be the years o’er which he reign! In wine which ripens in the glowing south I drink to him with hand and heart and mouth!
NOTES PAGE 9
Hart, in that part of his essay on Persian poetry which deals with the Tavern Keeper says:
“This characterizes the poetic spirit of the Sufi, the mystic, that he never expresses his teachings in abstract words but wraps them up in an embroidered picture, and expresses everything allegorically, perhaps for the purpose, that the orthodox may be deceived as to the size of the chasm that yawns between deistic Mohammedanism and the pantheistic religion of the Sufi. Since all mysticism is the outgrowth of a superabundant imaginative life, it is natural that the oriental mystic should use beautiful symbols of the senses ... and under the figure of the handsome Tavern Keeper, God is almost always meant. Whether one has always to do with a mystic poem, or a realistic song of love and wine, can not be decided with absolute certainty. And it can not therefore be considered strange that Omar and Hafiz, who have been praised as ‘the mystic tongues,’ should likewise be condemned as free-thinkers and scorners of things sacred.”
Zoroaster arose as a teacher and prophet of religion about 900 B. C.
According to the Koran it was not the eating of an apple that drove Adam and Eve from Paradise, but instead a grain of wheat.
According to the religion of Mohammed two angels write down the good deeds and the evil deeds of each person.
“Drunken often is God’s man without wine.” —Rumi
Karun was famous for his wealth. The word corresponds to our word Crœsus.
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Dschem or Dschemshid, is the somewhat mythical first king of Persia. Fable has attributed all sorts of exploits and heroic deeds to him. He is a national hero after the manner of King Arthur. He taught the Persians agriculture and useful arts. Firdusi has sung at length of his wars.
Selsebil is a river of Paradise. It is a frequent term of comparison.
“Thou, whose face is Eden and whose lips are Selsebil.”—Schehab-ed-din-Edib Sabir
Rumi speaks of “the Fountain Selsebil, which, Sweet Youth, guides you to the gates of Paradise.”
Dschem’s Magic Cup. The eastern fable has it that once a basket of grapes was brought to King Dschem just as he was starting for the hunt. He ordered the grapes to be placed in a costly jar and kept until his return. The hunt lasted longer than he intended. When he returned he found in the jar not grapes but a rich, fragrant liquid. He wrote the word “poison” upon the jar and set it away. One day one of the beauties of the palace who desired to end her life because of unrequited love, found and drank it. Instead of dying she fell into a deep and pleasureful sleep. When she awoke she remembered her dreams and desired to live. She told the courtiers of it. They tasted the poison just as she did and with the same effect. Then wine was made for the first time in Persia and named “the sweet poison.” King Dschem hastened to try it, and so did all his courtiers and his scholars and it became widely celebrated.
The King possessed a golden cup upon the bottom of which the mysteries of earth were revealed. This cup plays an important part in Persian poetry. Goethe’s “König in Thule” seems almost to be a reminiscence of Dschem and his cup of gold.
The fables of the cup are many. It is told of Hafiz that once an old man held out to him a magic cup. He drank of it and became an inspired poet.
Lakschmi, the Venus of Indian mythology, rose from the sea bearing in her hands a magic cup in which was the wine of immortal life.
“Drink with thy lips from the cup of consecrated love of wine of eternity, for from its intoxication is beloved desire born, and heights are found in its depths.”—Rumi.
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The Houris are the maidens of the Mohammedan Paradise whose beauty delights the faithful after death. Kawusz was Shah of Iran in the days of Rustem. Firdusi makes this mention of him in the Shah-name, where he tells the story of Sorab and Rustem. To Kawusz then they brought this grievous word: “The Throne has lost Rustem, its defense.”
Raksch or Reksch was Rustem’s famous war steed.
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Tuhemten means the strong one, the glorious. It is one of the appellations of the national hero, Rustem, who is the Persian Siegfried or Hercules. Perhaps Samson is the best equivalent, since Rustem’s strength was the gift of God.
Wise Man’s Fount. It is related of the Prophet Chiser that he journeyed into the Land of Darkness where he found the Fountain of Life.
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Great Dschem once wrote this on a stone beside a fountain: “Many have rested and refreshed themselves here and then gone on when the light of the fountain failed. I conquered the world by strength and courage and yet into the grave I can take nothing with me.”
From The Bostan of Saadi.
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Shah Mansur. Hafiz lived at his court.