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Rubaiyat of Omar Khayyam-Part1_Omar Khayam(1048-1122)_Translated Works(翻译文学)-第2页

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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






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