The Rubaiyat of Omar Khayam - Omar Khayyám (e books for reading txt) 📗

doctor of law, that I might employ myself in study and learning under the guidance of that illustrious teacher. Towards me he ever turned an eye of favor and kindness, and as his pupil I felt for him extreme affection and devotion, so that I passed four years in his service. When I first came there, I found two other pupils of mine own age newly arrived, Hakim Omar Khayyam, and the ill-fated Ben Sabbah. Both were endowed with sharpness of wit and the highest natural powers; and we three formed a close friendship together. When the Imam rose from his lectures, they used to join me, and we repeated to each other the lessons we had heard. Now Omar was a native of Naishapur, while Hasan Ben Sabbah’s father was one Ali, a man of austere life and practise, but heretical in his creed and doctrine. One day Hasan said to me and to Khayyam, “It is a universal belief that the pupils of the Imam Mowaffak will attain to fortune. Now, even if we all do not attain thereto, without doubt one of us will; what then shall be our mutual pledge and bond?” We answered, “Be it what you please.” “Well,” he said, “let us make a vow, that to whomsoever this fortune falls, he shall share it equally with the rest, and reserve no pre-eminence for himself.” “Be it so,” we both replied, and on those terms we mutually pledged our words. Years rolled on, and I went from Khorassan to Transoxiana, and wandered to Ghazni and Cabul; and when I returned, I was invested with office, and rose to be administrator of affairs during the Sultanate of Sultan Alp Arslan.’

“He goes on to state, that years passed by, and both his old school-friends found him out, and came and claimed a share in his good fortune, according to the school-day vow. The Vizier was generous and kept his word. Hasan demanded a place in the government, which the Sultan granted at the Vizier’s request; but discontented with a gradual rise, he plunged into the maze of intrigue of an oriental court, and, failing in a base attempt to supplant his benefactor, he was disgraced and fell. After many mishaps and wanderings, Hasan became the head of the Persian sect of the Ismailians,—a party of fanatics who had long murmured in obscurity, but rose to an evil eminence under the guidance of his strong and evil will. In A.D. 1090, he seized the castle of Alamut, in the province of Rudbar, which lies in the mountainous tract south of the Caspian Sea; and it was from this mountain home he obtained that evil celebrity among the Crusaders as the OLD MAN OF THE MOUNTAINS, and spread terror through the Mohammedan world; and it is yet disputed where the word Assassin, which they have left in the language of modern Europe as their dark memorial, is derived from the hashish, or opiate of hemp-leaves (the Indian bhang), with which they maddened themselves to the sullen pitch of oriental desperation, or from the name of the founder of the dynasty, whom we have seen in his quiet collegiate days, at Naishapur. One of the countless victims of the Assassin’s dagger was Nizam ul Mulk himself, the old school-boy friend.<1>

<1>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. Attar makes Nizam-ul- Mulk use the very words of his friend Omar [Rub. xxviii.], “When Nizam-ul-Mulk was in the Agony (of Death) he said, ‘Oh God! I am passing away in the hand of the wind.’”

“Omar Khayyam also came to the Vizier to claim his share; but not to ask for title or office. ‘The greatest boon you can confer on me,’ he said, ‘is to let me live in a corner under the shadow of your fortune, to spread wide the advantages of Science, and pray for your long life and prosperity.’ The Vizier tells us, that when he found Omar was really sincere in his refusal, he pressed him no further, but granted him a yearly pension of 1200 mithkals of gold from the treasury of Naishapur.

“At Naishapur thus lived and died Omar Khayyam, ‘busied,’ adds the Vizier, ‘in winning knowledge of every kind, and especially in Astronomy, wherein he attained to a very high pre-eminence. Under the Sultanate of Malik Shah, he came to Merv, and obtained great praise for his proficiency in science, and the Sultan showered favors upon him.’

“When the Malik Shah determined to reform the calendar, Omar was one of the eight learned men employed to do it; the result was the Jalali era (so called from Jalal-ud-din, one of the king’s names)—‘a computation of time,’ says Gibbon, ‘which surpasses the Julian, and approaches the accuracy of the Gregorian style.’ He is also the author of some astronomical tables, entitled ‘Ziji-Malikshahi,’ and the French have lately republished and translated an Arabic Treatise of his on Algebra.

“His Takhallus or poetical name (Khayyam) signifies a Tentmaker, and he is said to have at one time exercised that trade, perhaps before Nizam-ul-Mulk’s generosity raised him to independence. Many Persian poets similarly derive their names from their occupations; thus we have Attar, ‘a druggist,’ Assar, ‘an oil presser,’ etc.<2> Omar himself alludes to his name in the following whimsical lines:—

“‘Khayyam, who stitched the tents of science, Has fallen in grief’s furnace and been suddenly burned; The shears of Fate have cut the tent ropes of his life, And the broker of Hope has sold him for nothing!’

<2>Though all these, like our Smiths, Archers, Millers, Fletchers, etc., may simply retain the Surname of an hereditary calling.

“We have only one more anecdote to give of his Life, and that relates to the close; it is told in the anonymous preface which is sometimes prefixed to his poems; it has been printed in the Persian in the Appendix to Hyde’s Veterum Persarum Religio, p. 499; and D’Herbelot alludes to it in his Bibliotheque, under Khiam.<3>—

“‘It is written in the chronicles of the ancients that this King of the Wise, Omar Khayyam, died at Naishapur in the year of the Hegira, 517 (A.D. 1123); in science he was unrivaled,—the very paragon of his age. Khwajah Nizami of Samarcand, who was one of his pupils, relates the following story: “I often used to hold conversations with my teacher, Omar Khayyam, in a garden; and one day he said to me, ‘My tomb shall be in a spot where the north wind may scatter roses over it.’ I wondered at the words he spake, but I knew that his were no idle words.<4> Years after, when I chanced to revisit Naishapur, I went to his final resting-place, and lo! it was just outside a garden, and trees laden with fruit stretched their boughs over the garden wall, and dropped their flowers upon his tomb, so that the stone was hidden under them.”’”

<3>“Philosophe Musulman qui a vecu en Odeur de Saintete dans sa Religion, vers la Fin du premier et le Commencement du second Siecle,” no part of which, except the “Philosophe,” can apply to our Khayyam. <4>The Rashness of the Words, according to D’Herbelot, consisted in being so opposed to those in the Koran: “No Man knows where he shall die.”—This story of Omar reminds me of another so naturally—and when one remembers how wide of his humble mark the noble sailor aimed—so pathetically told by Captain Cook—not by Doctor Hawkworth—in his Second Voyage (i. 374). When leaving Ulietea, “Oreo’s last request was for me to return. When he saw he could not obtain that promise, he asked the name of my Marai (burying-place). As strange a question as this was, I hesitated not a moment to tell him ‘Stepney’; the parish in which I live when in London. I was made to repeat it several times over till they could pronounce it; and then ‘Stepney Marai no Toote’ was echoed through an hundred mouths at once. I afterwards found the same question had been put to Mr. Forster by a man on shore; but he gave a different, and indeed more proper answer, by saying, ‘No man who used the sea could say where he should be buried.’”

Thus far—without fear of Trespass—from the Calcutta Review. The writer of it, on reading in India this story of Omar’s Grave, was reminded, he says, of Cicero’s Account of finding Archimedes’ Tomb at Syracuse, buried in grass and weeds. I think Thorwaldsen desired to have roses grow over him; a wish religiously fulfilled for him to the present day, I believe. However, to return to Omar.

Though the Sultan “shower’d Favors upon him,” Omar’s Epicurean Audacity of Thought and Speech caused him to be regarded askance in his own Time and Country. He is said to have been especially hated and dreaded by the Sufis, whose Practise he ridiculed, and whose Faith amounts to little more than his own, when stript of the Mysticism and formal recognition of Islamism under which Omar would not hide. Their Poets, including Hafiz, who are (with the exception of Firdausi) the most considerable in Persia, borrowed largely, indeed, of Omar’s material, but turning it to a mystical Use more convenient to Themselves and the People they addressed; a People quite as quick of Doubt as of Belief; as keen of Bodily sense as of Intellectual; and delighting in a cloudy composition of both, in which they could float luxuriously between Heaven and Earth, and this World and the Next, on the wings of a poetical expression, that might serve indifferently for either. Omar was too honest of Heart as well of Head for this. Having failed (however mistakenly) of finding any Providence but Destiny, and any World but This, he set about making the most of it; preferring rather to soothe the Soul through the Senses into Acquiescence with Things as he saw them, than to perplex it with vain disquietude after what they might be. It has been seen, however, that his Worldly Ambition was not exorbitant; and he very likely takes a humorous or perverse pleasure in exalting the gratification of Sense above that of the Intellect, in which he must have taken great delight, although it failed to answer the Questions in which he, in common with all men, was most vitally interested.

For whatever Reason, however, Omar as before said, has never been popular in his own Country, and therefore has been but scantily transmitted abroad. The MSS. of his Poems, mutilated beyond the average Casualties of Oriental Transcription, are so rare in the East as scarce to have reacht Westward at all, in spite of all the acquisitions of Arms and Science. There is no copy at the India House, none at the Bibliotheque Nationale of Paris. We know but of one in England: No. 140 of the Ouseley MSS. at the Bodleian, written at Shiraz, A.D. 1460. This contains but 158 Rubaiyat. One in the Asiatic Society’s Library at Calcutta (of which we have a Copy), contains (and yet incomplete) 516, though swelled to that by all kinds of Repetition and Corruption. So Von Hammer speaks of his Copy as containing about 200, while Dr. Sprenger catalogues the Lucknow MS. at double that number.<5> The Scribes, too, of the Oxford and Calcutta MSS. seem to do their Work under a sort of Protest; each beginning with a Tetrastich (whether genuine or not), taken out of its alphabetical order; the Oxford with one of Apology; the Calcutta with one of Expostulation, supposed (says a Notice prefixed to the MS.) to have arisen from a Dream, in which Omar’s mother asked about his future fate. It may be rendered thus:—

“O Thou who burn’st in Heart for those who burn In Hell, whose fires thyself shall feed in turn, How long be crying, ‘Mercy