I must say that I, for one, never wholly believed in the mysticism of Hafiz. It does not appear there was any danger in holding and singing Sufi Pantheism, so long as the poet made his salaam to Mohammed at the beginning and end of his song. Under such conditions Jelaluddin, Jami, Attar, and others sang; using wine and beauty indeed as images to illustrate, not as a mask to hide, the Divinity they were celebrating. Perhaps some allegory less liable to mistake or abuse had been better among so inflammable a people: much more so when, as some think with Hafiz and Omar, the abstract is not only likened to, but identified with, the sensual Image; hazardous, if not to the devotee himself, yet to his weaker brethren; and worse for the profane in proportion as the devotion of the initiated grew warmer. And all for what? To be tantalized with images of sensual enjoyment which must be renounced if one would approximate a God, who according to the doctrine, _is_ sensual matter as well as spirit, and into whose universe one expects unconsciously to merge after death, without hope of any posthumous beatitude in another world to compensate for all one's self-denial in this. Lucretius' blind Divinity certainly merited, and probably got, as much self-sacrifice as this of the Sufi; and the burden of Omar's song--if not «Let us eat»--is assuredly--«Let us drink, for to-morrow we die!» And if Hafiz meant quite otherwise by a similar language, he surely miscalculated when he devoted his life and genius to so equivocal a psalmody as, from his day to this, has been said and sung by any rather than spiritual worshippers. However, as there is some traditional presumption, and certainly the opinion of some learned men, in favour of Omar's being a Sufi--and even something of a saint--those who please may so interpret his wine and cup-bearer. On the other hand, as there is far more historical certainty of his being a philosopher, of scientific insight and ability far beyond that of the age and country he lived in; of such moderate worldly ambition as becomes a philosopher, and such moderate wants as rarely satisfy a debauchee. Other readers may be content to believe with me that, while the wine Omar celebrates is simply the juice of the grape, he bragged more than he drank of it, in very defiance perhaps of that spiritual wine which left its votaries sunk in hypocrisy or disgust. EDWARD FITZGERALD. THE FITZGERALD FIRST EDITION [_The first Edition of the translation of Omar Khayyam, which appeared in 1859, differs so much from those which followed, that it has been thought better to print it in full, instead of merely attempting to record the differences_.] I. 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. II.