Quatrain 59

هنگام صبوح ای صنم فرخ‌پی

برساز  ترانه‌ای و پیش آور می

کافکند به خاک صد هزاران جم و کی

این آمدن تیر مه و رفتن دی

Dashti, quatrain 34, p. 250

hangaam-e sabuh ey sanam-e farrokhpey
barsaaz taraanei o pish aavar mey
kafkand be khaak sad hazaaraan jam o key
in aamadan-e tir mah o raftan-e dey

O Lightsome Love, 'tis time for dawn-draught, pray,
The goblet fetch and sing a song, be gay;
The endless round of  Teer and Dey has flung
A hundred thousand Jams and Keys on clay.

Saidi, quatrain 6

Each Morn 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 Kaikobád away.
FitzGerald, stanza IX, 4th edition

(see below for Arberry's discussion of FitzGerald's sources and treatment of this stanza)

Translation & Discussion of the quatrain:

1. Time for the morning drink, o love whose entry is auspicious ... فرخ‌پی/farrokpey connotes more than "lightsome" (nimble footed/agile); it is a compound adjective, "possessing a blessed, auspicious footstep/entry." The narrator addresses the beloved, who will bring the morning drink with auspicious gait, welcomed as a harbinger of good fortune by the speaker and any others who may be present.  The epithet seems formulaic (there is farkhondepey as well with the same meaning and possibly there are other auspicious "-peys"). There is importance and significance attached to the person who first enters, a first-footer whose ingress will usually be favorable, and as here, entry accompanied by the auspicious first-cup of the day. Saidi has a note on the morning drink, the صبوح /sabuh. He says that having an early morning cup was the custom in pre-Islamic times and its preservation in later times, for revelers at least, represented a freedom from religious prohibition (see note 9, p. 237; cf. weblog Quatrain 45) 2. Sing a song and bring the wine 3. Hurled to earth a hundred thousand Jams and Keys... for Kayqobad and Jamshid, see weblog Quatrains 15 and 24 respectively (and Saidi's note 69, p. 248 for Kayqobad and note 66, p. 247 for Jamshid 4. This coming of the month of Tir and the going of Dey...again, see Saidi's note 10 and 11, pp. 237-238 on Tir and Dey. The month Tir ushering in summer, roughly from June 22 to July 22. The month of Dey begins winter, 22 December (see Hazhir Teimourian's translation of weblog Quatrain 53 for this cycle, "May to December, December to May")

I end this segment, Quatrains 41-59, with FitzGerald as we are approaching the year 2009, the 200th anniversary of the birth of Edward FitzGerald and the 150th anniversary of the publication of the first edition of his Rubáiyát.  Here is a summary of Arberry's note on this stanza and FitzGerald's sources (Arberry, Romance... pp. 144-5; 198: Arberry says (198) the source of the first half of this stanza was the first bayt of C(alcutta) 518:

ازآمدن بهار واز رفتن دی
اوراق وجود ما همی گردد طی

az aamadan-e bahaar vaz raftan-e dey
awraaq-e vojud-e maa hami gardad tey

With the coming of Spring and the departing of December all the leaves of our existence are being rolled up (Arberry)

And coupled with the second bayt (as Dashti also records it), taken from C 497

کفکند به خاک صد هزار جم و کی
این آمدن تیرمه و رفتن دی

kafkand be khaak sad hazaar jam o key
in aamadan-e tirmah o raftan-e dey

 For to earth has flung a hundred thousand Jams and Kais this coming of April [sic] and departing of December (Arberry)

FitzGerald, according to Arberry (144-5) "misread dai ('December') as ('yesterday') despite the requirement of the rhyme, and was therefore puzzled by bahâr ('Spring')Accordingly he introduced the idea of 'today' ('with the Day', 'Morning', 'Each Morn') ... "  'With the day' occurs in the 1st edition and 'Morning' in the 2nd. See also Terhune 2. 289.  Decker, p. 127, has the comparative texts of all editions.