batch.motif.sufi-omar-khayyam-sufism-of-rubaiyat-hazeldine-gutenberg-l99-l234
---
record_id: batch.motif.sufi-omar-khayyam-sufism-of-rubaiyat-hazeldine-gutenberg-l99-l234
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
passage_locator:
label: The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE
/ THE AUTHOR. / NOTES; lines 99-234
start: '99'
end: '234'
translation: The Sufism of the Rubáiyát, or, the Secret of the Great Paradox
notes: Generated from OpenAI Batch run motif-extraction-2026-04-28-high-priority;
human review required.
canonical_text:
quote: ''
summary: The passage gives symbolic notes on names and images in the Rubáiyát, including
the Tent Maker as a creator figure, Iram as cosmic center and heavenly garden,
Jamshyd as enthroned wisdom, Rustum and Zál as paired creative opposites, celestial
bodies as moral or spiritual symbols, and Ramazán as regeneration. It then presents
opening verses calling slumbering souls to awaken, follow a sure path toward the
spiritual sun, enter a tavern where a supreme voice announces sacrifice and learning,
heed the Higher Nature, and begin a new year of life under the Tree of Life with
a note on Moses’ white hand as truth and wisdom.
language: English
quote_policy: summarized
literal_observations:
- id: obs:1
text: The notes state that “Rubáiyát” involves a reading between the lines, a meaning
within a meaning, and a paradox.
category: attribute
evidence_refs:
- ev:1
- id: obs:2
text: The notes explain “Omár Khayyám” or “The Tent Maker” as an ancient Persian
expression signifying the Supreme Creator, with the tent representing the universe.
category: attribute
evidence_refs:
- ev:2
- id: obs:3
text: The tent image is described with the earth as its floor and the heavens as
its canopy.
category: object
evidence_refs:
- ev:2
- id: obs:4
text: Iram is described as the nameless center of the universe, a womb from which
all things are born, and a heavenly garden.
category: setting
evidence_refs:
- ev:3
- id: obs:5
text: Jamshyd is described as sitting enthroned in Iram and reading from a seven-orbited
cup to divine astronomical mysteries.
category: action
evidence_refs:
- ev:3
- id: obs:6
text: Rustum and Zál are described as personifications of universal positive and
negative creative energies and of paired opposites such as summer and winter,
youth and age.
category: relationship
evidence_refs:
- ev:4
- id: obs:7
text: Takht-i-Jamshyd is described as the throne of wisdom and the mid-heaven, with
Jamshyd symbolized by the sun at high noon.
category: setting
evidence_refs:
- ev:6
- id: obs:8
text: The notes state that the sun is treated as a symbol of God, the All Seeing
Eye, and the Surveyor of the worlds.
category: attribute
evidence_refs:
- ev:6
- id: obs:9
text: The opening verse calls slumbering souls to awake and asks the Master to lead
them to where the spiritual sun rises and mortal darkness sets.
category: speech
evidence_refs:
- ev:13
- id: obs:10
text: In the second verse, a supreme voice within a tavern says that the sacrifice
is ready and invites those wishing to pray to enter.
category: speech
evidence_refs:
- ev:14
- id: obs:11
text: The second verse contrasts learning of God, worlds, and known and unknown
things with worship through carved creeds, pomp, rituals, and forms.
category: relationship
evidence_refs:
- ev:14
- id: obs:12
text: The third verse says the Higher Nature springs up, calls for doors to open,
brings peace, and urges seekers to pursue the heavenly goal while mortal life
is short.
category: sequence
evidence_refs:
- ev:16
- id: obs:13
text: The fourth verse says the new year of life has commenced, the awakened soul
is revived by love of knowledge, and this occurs under the Tree of Life.
category: sequence
evidence_refs:
- ev:17
- id: obs:14
text: The note on Moses says the white hand signifies truth, honesty, and friendship
rather than leprosy or skin color.
category: attribute
evidence_refs:
- ev:18
figures:
- id: fig:1
name_or_label: Omár Khayyám / The Tent Maker
description: Named in the notes as an ancient Persian expression signifying the
Supreme Creator.
role_refs:
- role:1
evidence_refs:
- ev:2
- id: fig:2
name_or_label: Supreme Creator / Astronomer Poet
description: The notes describe this figure as laying out the heavens as a garden,
placing the stars in order, controlling the seasons, and bearing titles such as
Lord of the Vernal Equinox and Prince of Horsemen.
role_refs:
- role:1
- role:2
evidence_refs:
- ev:2
- id: fig:3
name_or_label: Jamshyd
description: King of Splendor or wisdom, enthroned in Iram and associated with the
sun at zenith on the throne of wisdom.
role_refs:
- role:3
evidence_refs:
- ev:3
- ev:6
- id: fig:4
name_or_label: Rustum and Zál
description: A paired figure named as the personification of positive and negative
creative energies and great opposites.
role_refs:
- role:4
evidence_refs:
- ev:4
- id: fig:5
name_or_label: Hátim Tai
description: Personification of charity, benevolence, and generosity.
role_refs:
- role:5
evidence_refs:
- ev:5
- id: fig:6
name_or_label: Bahrám Gùr
description: Character said to symbolize the sun in Sagittarius and to represent
the ass or old year approaching winter.
role_refs:
- role:6
evidence_refs:
- ev:7
- id: fig:7
name_or_label: Saturn
description: Lord of the Seventh Heaven and symbol of old age or ripeness.
role_refs:
- role:7
evidence_refs:
- ev:8
- id: fig:8
name_or_label: Slumbering souls / awakened soul
description: Souls addressed in the poems as asleep, called to awake, and later
described as revived by love of knowledge.
role_refs:
- role:8
evidence_refs:
- ev:13
- ev:17
- id: fig:9
name_or_label: Master / Thou / Lord
description: Addressed as the one who dispels mortal darkness, leads by the sure
path, and abides where great peace reigns.
role_refs:
- role:9
evidence_refs:
- ev:13
- id: fig:10
name_or_label: Voice Supreme
description: Voice within the tavern that announces the sacrifice is ready and invites
entrants to pray.
role_refs:
- role:10
evidence_refs:
- ev:14
- id: fig:11
name_or_label: Higher Nature
description: A figure or principle that springs up, calls for opening, and brings
peace in truth to lovers of the true.
role_refs:
- role:11
evidence_refs:
- ev:16
- id: fig:12
name_or_label: Mosa / Moses
description: Named as he of the whitened hand and slow tongue, with a note interpreting
the white hand as truth, honesty, and friendship.
role_refs:
- role:12
evidence_refs:
- ev:17
- ev:18
roles:
- id: role:1
label: Supreme Creator
assigned_to:
- fig:1
- fig:2
basis: The notes explicitly say the Tent Maker signifies the Supreme Creator and
call Astronomer Poet another title for the Creator.
evidence_refs:
- ev:2
- id: role:2
label: Cosmic orderer and season-controller
assigned_to:
- fig:2
basis: The Creator lays out the heavens, orders the stars, and controls the seasons.
evidence_refs:
- ev:2
- id: role:3
label: Enthroned wisdom king and astronomical diviner
assigned_to:
- fig:3
basis: Jamshyd is called King of Splendor or wisdom, sits enthroned, and divines
astronomical mysteries from the cup.
evidence_refs:
- ev:3
- ev:6
- id: role:4
label: Paired creative opposites
assigned_to:
- fig:4
basis: Rustum and Zál personify positive and negative creative energies and oppositions.
evidence_refs:
- ev:4
- id: role:5
label: Personification of generosity
assigned_to:
- fig:5
basis: Hátim Tai is defined as the personification of charity, benevolence, and
generosity.
evidence_refs:
- ev:5
- id: role:6
label: Old-year solar figure
assigned_to:
- fig:6
basis: Bahrám Gùr symbolizes the sun in Sagittarius and represents the old year
soon lost in winter.
evidence_refs:
- ev:7
- id: role:7
label: Seventh-heaven elder figure
assigned_to:
- fig:7
basis: Saturn is identified as Lord of the Seventh Heaven and symbol of old age
or ripeness.
evidence_refs:
- ev:8
- id: role:8
label: Soul-seeker called to awakening
assigned_to:
- fig:8
basis: The souls are called to awake and later the awakened soul is revived with
knowledge.
evidence_refs:
- ev:13
- ev:17
- id: role:9
label: Divine guide and dispeller of darkness
assigned_to:
- fig:9
basis: The addressed Master is called the Dispeller of Mortal Darkness and is asked
to lead by the sure path.
evidence_refs:
- ev:13
- id: role:10
label: Summoning voice in the tavern
assigned_to:
- fig:10
basis: The Voice Supreme cries within the tavern, announcing readiness and inviting
entry.
evidence_refs:
- ev:14
- id: role:11
label: Inner awakener bringing peace
assigned_to:
- fig:11
basis: The Higher Nature springs up, calls for opening, and announces peace.
evidence_refs:
- ev:16
- id: role:12
label: Exemplar of truth and wisdom
assigned_to:
- fig:12
basis: The note interprets Moses’ white hand as truth, honesty, friendship, and
wisdom that eventually triumphs.
evidence_refs:
- ev:18
symbols:
- id: sym:1
label: Tent as universe
literal_form: Tent with earth as floor and heavens as canopy
associated_figures:
- fig:1
- fig:2
taxonomy_refs: []
evidence_refs:
- ev:2
- id: sym:2
label: Heavens as garden
literal_form: Heavens laid out as a garden with ordered stars
associated_figures:
- fig:2
taxonomy_refs: []
evidence_refs:
- ev:2
- id: sym:3
label: Iram as cosmic center and womb
literal_form: Nameless center of the universe, womb, and heavenly garden
associated_figures:
- fig:3
taxonomy_refs:
- world_center
evidence_refs:
- ev:3
- id: sym:4
label: Seven-orbited cup
literal_form: Inverted heaven or cup in which seven planetary orbits circle
associated_figures:
- fig:3
taxonomy_refs: []
evidence_refs:
- ev:3
- id: sym:5
label: Throne of wisdom / mid-heaven
literal_form: Takht-i-Jamshyd, the throne of wisdom and mid-heaven
associated_figures:
- fig:3
taxonomy_refs:
- world_center
evidence_refs:
- ev:6
- id: sym:6
label: Sun as divine symbol
literal_form: Sun at zenith, All Seeing Eye, Surveyor of the worlds, and spiritual
sun
associated_figures:
- fig:3
- fig:9
taxonomy_refs: []
evidence_refs:
- ev:6
- ev:13
- id: sym:7
label: False morn
literal_form: Reflection of coming day before true dawn
associated_figures: []
taxonomy_refs: []
evidence_refs:
- ev:14
- ev:15
- id: sym:8
label: Tavern of summons and learning
literal_form: Tavern where the Voice Supreme cries and entrants pray and learn
associated_figures:
- fig:10
- fig:8
taxonomy_refs:
- initiation
evidence_refs:
- ev:14
- id: sym:9
label: Ready sacrifice
literal_form: Sacrifice announced as ready inside the tavern
associated_figures:
- fig:10
taxonomy_refs:
- sacrifice
evidence_refs:
- ev:14
- id: sym:10
label: Sure Path / heavenly goal
literal_form: Path to the place where the spiritual sun rises and mortal darkness
sets
associated_figures:
- fig:8
- fig:9
taxonomy_refs:
- mystical_quest
evidence_refs:
- ev:13
- ev:16
- id: sym:11
label: Tree of Life
literal_form: Tree whose roots are planted deep in the lives of all
associated_figures:
- fig:8
- fig:12
taxonomy_refs:
- tree
- sacred_tree_axis
evidence_refs:
- ev:17
- id: sym:12
label: White hand of Moses
literal_form: Whitened hand interpreted as truth, honesty, and friendship
associated_figures:
- fig:12
taxonomy_refs:
- wisdom
evidence_refs:
- ev:17
- ev:18
- id: sym:13
label: Ramazán as regeneration and spring
literal_form: Lunar month described as birth of regeneration or spring
associated_figures: []
taxonomy_refs:
- death_rebirth
- seasonal_cycle
evidence_refs:
- ev:12
- id: sym:14
label: Mortal darkness
literal_form: Darkness associated with fear, anger, sorrow, indolence, and crime
associated_figures:
- fig:9
- fig:8
taxonomy_refs: []
evidence_refs:
- ev:13
scenes:
- id: scene:1
label: Symbolic notes on cosmic names and places
summary: The notes define Rubáiyát as paradoxical layered meaning, Omár Khayyám
as a creator title, the tent as universe, Iram as center and womb, and Jamshyd
as enthroned astronomical wisdom.
figure_refs:
- fig:1
- fig:2
- fig:3
symbol_refs:
- sym:1
- sym:2
- sym:3
- sym:4
evidence_refs:
- ev:1
- ev:2
- ev:3
- id: scene:2
label: Catalog of personifications and celestial symbols
summary: The notes identify paired opposites, charity, the throne of wisdom, old-year
solar symbolism, Saturn, transition from fish to moon, the Pleiades, Jupiter,
and Ramazán as regeneration.
figure_refs:
- fig:3
- fig:4
- fig:5
- fig:6
- fig:7
symbol_refs:
- sym:5
- sym:6
- sym:13
evidence_refs:
- ev:4
- ev:5
- ev:6
- ev:7
- ev:8
- ev:9
- ev:10
- ev:11
- ev:12
- id: scene:3
label: Awakening toward the spiritual sun
summary: Slumbering souls are called to awaken, and the Master is asked to strike
with wisdom, dispel mortal darkness, and lead by the sure path to the spiritual
sun and great peace.
figure_refs:
- fig:8
- fig:9
symbol_refs:
- sym:6
- sym:10
- sym:14
evidence_refs:
- ev:13
- id: scene:4
label: Voice within the tavern
summary: Before the false morn fades, a supreme voice inside a tavern announces
that the sacrifice is ready, invites entrants to pray, and presents the way by
which the soul learns divine and cosmic knowledge.
figure_refs:
- fig:8
- fig:10
symbol_refs:
- sym:7
- sym:8
- sym:9
evidence_refs:
- ev:14
- ev:15
- id: scene:5
label: Higher Nature urges the heavenly goal
summary: The Higher Nature rises, calls for opening, greets lovers of the true with
peace, and warns that earthly life is short and the heavenly goal should be sought
now.
figure_refs:
- fig:8
- fig:11
symbol_refs:
- sym:10
evidence_refs:
- ev:16
- id: scene:6
label: New year under the Tree of Life
summary: A new year of life begins; the awakened soul is revived by love of knowledge
under the Tree of Life, and Moses’ white hand is interpreted as truth and wisdom.
figure_refs:
- fig:8
- fig:12
symbol_refs:
- sym:11
- sym:12
evidence_refs:
- ev:17
- ev:18
candidate_motifs:
- id: motif:1
label: Layered hidden wisdom and paradox
taxonomy_refs:
- wisdom
basis: The passage frames Rubáiyát as meaning within meaning and repeatedly associates
wisdom with the Creator, Jamshyd, the throne, the Master’s shafts, and Moses’
white hand.
evidence_refs:
- ev:1
- ev:2
- ev:3
- ev:6
- ev:13
- ev:18
confidence: high
cautions: This is an interpretive framing by the author rather than a narrative
event.
- id: motif:2
label: Mystical quest from darkness to spiritual light
taxonomy_refs:
- mystical_quest
basis: The verses call souls to awaken, be led on a sure path, move toward the spiritual
sun, and seek the heavenly goal before mortal life ends.
evidence_refs:
- ev:13
- ev:16
confidence: high
cautions: The passage is devotional and allegorical, not a plotted journey narrative.
- id: motif:3
label: Cosmic center as womb and heavenly garden
taxonomy_refs:
- world_center
basis: Iram is explicitly described as the nameless center of the universe, womb
of all things, and heavenly garden where Jamshyd is enthroned.
evidence_refs:
- ev:3
confidence: high
cautions: The identification comes from the text’s notes and may reflect this edition’s
esoteric interpretation.
- id: motif:4
label: Creative duality of opposites
taxonomy_refs:
- duality
basis: Rustum and Zál are defined as positive and negative creative energies and
as paired opposites such as summer and winter and youth and age.
evidence_refs:
- ev:4
confidence: high
cautions: The figures are given as personifications in notes, not enacted in a story
here.
- id: motif:5
label: Sacrificial initiation in the tavern
taxonomy_refs:
- sacrifice
- initiation
basis: A Voice Supreme within the tavern says the sacrifice is ready, invites entry
for prayer, and says this is the way the soul learns of God and worlds.
evidence_refs:
- ev:14
confidence: medium
cautions: The nature of the sacrifice is not specified; initiation is inferred from
entry and learning language.
- id: motif:6
label: Tree of Life sustaining existence
taxonomy_refs:
- sacred_tree_axis
- tree
basis: The fourth verse places the revived awakened soul under the Tree of Life
whose roots are planted in all lives and in which existence rests and breathes.
evidence_refs:
- ev:17
confidence: high
cautions: The text does not explicitly describe the tree as an axis, only as deeply
rooted and life-sustaining.
- id: motif:7
label: Seasonal regeneration and new-year renewal
taxonomy_refs:
- seasonal_cycle
- death_rebirth
basis: Ramazán is called the birth of regeneration or spring, and the fourth verse
says the new year of life has commenced and the awakened soul is revived.
evidence_refs:
- ev:12
- ev:17
confidence: medium
cautions: The passage links seasonal and spiritual renewal, but does not narrate
literal death and rebirth.
- id: motif:8
label: Ascent or orientation toward higher light
taxonomy_refs:
- ascent
basis: The passage directs souls toward the place where the spiritual sun rises,
where mortal darkness sets, and where the Lord abides in great peace.
evidence_refs:
- ev:13
confidence: medium
cautions: There is upward or transcendent orientation, but no explicit physical
ascent is described.
comparison_claims:
- id: claim:1
claim: The passage states that both ancient Persians and more modern Parsee do not
worship the Sun as God but treat it as a symbol of God.
claim_level: same_function
target: Ancient Persian and more modern Parsee sun symbolism
evidence_refs:
- ev:6
counter_evidence_refs: []
confidence: medium
limitations: This is a claim made by the passage’s author; no independent evidence
is provided in the passage.
- id: claim:2
claim: The passage links Moses’ white hand with an ancient Hebrew description of
Moses as slow of speech and interprets both in terms of truth, honesty, friendship,
and wisdom.
claim_level: same_function
target: Moses tradition described as ancient Hebrew in the note
evidence_refs:
- ev:17
- ev:18
counter_evidence_refs: []
confidence: medium
limitations: The passage provides an allegorical interpretation but does not quote
or cite a specific Hebrew source.
evidence:
- id: ev:1
type: quote
locator: lines 103-105
quote_or_summary: "“RUBÁIYÁT. A reading between the lines, a meaning, within a meaning,
a paradox.”"
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; short excerpt used.
- id: ev:2
type: summary
locator: lines 106-113
quote_or_summary: Omár Khayyám, the Tent Maker, is explained as a Persian expression
for the Supreme Creator; the tent represents the universe, and the Creator orders
the heavens, stars, and seasons.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
- id: ev:3
type: summary
locator: lines 114-121
quote_or_summary: Iram is described as the nameless center of the universe, womb
of all things, and heavenly garden where Jamshyd sits enthroned and reads astronomical
mysteries from a seven-orbited cup.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
- id: ev:4
type: summary
locator: lines 122-125
quote_or_summary: Rustum and Zál are defined as personifications of positive and
negative creative energies and opposites such as summer/winter and youth/age.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
- id: ev:5
type: quote
locator: lines 126-127
quote_or_summary: "“HÁTIM TAI. The personification of charity, benevolence and generosity.”"
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; short excerpt used.
- id: ev:6
type: summary
locator: lines 128-134
quote_or_summary: Takht-i-Jamshyd is defined as the throne of wisdom and mid-heaven;
Jamshyd is symbolized by the sun at high noon, and the sun is described as a symbol
of God, the All Seeing Eye, and Surveyor of the worlds.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
- id: ev:7
type: summary
locator: lines 135-139
quote_or_summary: Bahrám Gùr symbolizes the sun in Sagittarius and represents the
ass or old year soon to be lost in the swamps of winter or Capricorn.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
- id: ev:8
type: quote
locator: lines 140-141
quote_or_summary: "“SATURN. Lord of the Seventh Heaven, the symbol of old age or
ripeness.”"
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; short excerpt used.
- id: ev:9
type: summary
locator: lines 142-146
quote_or_summary: Máh to Máhi, from fish to moon, is said to denote conception to
birth, transition between matter and spirit, and between life and death.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
- id: ev:10
type: quote
locator: lines 147-149
quote_or_summary: "“PARWÌN. The Pleiades, the symbol of spirituality, gentleness,
kindness, etc.”"
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; short excerpt used.
- id: ev:11
type: quote
locator: lines 150-152
quote_or_summary: "“MUSHTARÌ. The Planet Jupiter, the symbol of benevolence, religion,
toleration and big heartedness.”"
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; short excerpt used.
- id: ev:12
type: summary
locator: lines 153-156
quote_or_summary: Ramazán is described as a lunar month around mid-March to mid-April,
the Easter of the Mohammedans, and the birth of regeneration or spring.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
- id: ev:13
type: summary
locator: lines 161-171
quote_or_summary: The first poem calls slumbering souls to awake, addresses a Master
who dispels mortal darkness, and asks to be led by a sure path to where the spiritual
sun rises and great peace reigns.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
- id: ev:14
type: summary
locator: lines 173-185
quote_or_summary: The second poem says that before the false morn fades, a supreme
voice in the tavern announces that the sacrifice is ready, invites entry for prayer,
and says the soul learns of God, worlds, and known and unknown things.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
- id: ev:15
type: summary
locator: lines 187-188
quote_or_summary: The note defines false dawn as the reflection of coming day on
the horizon before the sun is high enough to reflect itself or true dawn.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
- id: ev:16
type: summary
locator: lines 190-199
quote_or_summary: The third poem says the Higher Nature springs up to greet the
old, calls “open wide” and “come forth,” brings peace, and urges seekers to pursue
the heavenly goal while mortal life is short.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
- id: ev:17
type: summary
locator: lines 201-209
quote_or_summary: The fourth poem says a new year of life has commenced; the awakened
soul is revived by love of knowledge written of by Moses of the whitened hand
and slow tongue, under the Tree of Life rooted in all lives.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
- id: ev:18
type: summary
locator: lines 211-218
quote_or_summary: The note says Moses’ white hand signifies truth, honesty, and
friendship, not leprosy or skin color, and connects it with wisdom that may be
slow but finally victorious.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufism-of-rubaiyat-hazeldine.md
rights_note: Public domain source; summarized.
confidence:
extraction: high
motif_candidates: medium
comparison_claims: medium
notes: The passage is explicit about many symbolic meanings because it consists
largely of notes. Motif candidates are reliable as passage-level interpretive
labels, but several are allegorical rather than narrative. Comparison claims are
limited to comparisons made by the passage itself.
reviewer_status:
status: needs_review
reviewer: ''
reviewed_at: ''
notes: Machine-generated draft from OpenAI Batch; not human-reviewed.
extracted_by: openai_batch:gpt-5.5
extracted_at: '2026-04-28'
notes: |-
Used only the supplied passage and metadata. Taxonomy refs are restricted to supplied motif families and symbols where supported by the passage.
batch_run_id=motif-extraction-2026-04-28-high-priority
custom_id=motif_extract:sufi-omar-khayyam-sufism-of-rubaiyat-hazeldine-gutenberg__l99-l234
passage_sha256=48cc5e2cbae1069139d9786f2e4d5f66f295e8186cc5dac6121f03d93ec2f475