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When Omar Khayyam says: "A book of verses underneath the bough, A loaf of bread, a jug of wine, and thou Beside me singing in the wilderness O wilderness were Paradise enow." It is clear that he speaks fully as much ascetically as he does æsthetically. He makes a list of things and says that he wants no more. The same thing was done by a mediæval monk.
Omar Khayyam was a Persian poet of mediaeval times, who became known to English readers through the beautiful paraphrase of some of his stanzas by Edward Fitzgerald, in 1859. Although a consummate literary artist, he was even more influential as a moral tonic. His philosophy and that of Omar represent as wide a contrast as could easily be found.
But if thou pay no heed to my letter and disobey my commandment, I will assuredly requite thee thy foul dealing and the baseness of thine acts. When my father read this letter, it was grievous to him and he regretted not having known that Sufiyeh, King Afridoun's daughter, was amongst the captured damsels, that he might have sent her back to her father; and he was perplexed about the affair, for that, after the lapse of so long a time, he could not send to King Omar ben Ennuman and demand her back from him, the more that he had lately heard that God had vouchsafed him children by this very Sufiyeh.
This surprised me so much that I turned round to see if Thornton really looked like a lunatic, but I got no satisfaction from him, for I had once seen a man who might have been his brother, and then I had been playing cricket against an asylum. He was lying back in his chair gazing at the ceiling, and I pulled Omar Khayyam out of the case and put it on the table for Jack to see.
While Omar, nursed by Aissa, was recovering from his wounds, Babalatchi attended industriously before the exalted Presence that had extended to them the hand of Protection. For all that, when Babalatchi spoke into the Sultan's ear certain proposals of a great and profitable raid, that was to sweep the islands from Ternate to Acheen, the Sultan was very angry.
Pachu Biké, who had so heroically taken up arms against Khasi-Mollah, now thought it more prudent to try the fortune of negotiation, and for that purpose sent her two eldest sons, Omar Khan and Abu-Nunzal, to treat with the murschid.
Omar answered: "O Prophet of God, I am come to confess that I believe in Allah and in his Prophet." "Allah Akbar!" The conversion of Omar was infinitely important to Islam, and the adherence of this impetuous and dauntless mind was directly due to the strength and steadfastness of Mahomet's faith in himself and his message.
But this empire-republic, the Islam of Omar, passes swifter than a dream; the tyranny and the crimes of the palaces of Damascus and Bagdad succeed.
DEAR FRIEND, . . . I am glad to have your opinion of Emerson's and Whittier's verse Collections, and especially your good opinion of Cranch's translation, `or I am much interested in him. . . . My own reading runs very much in another direction, among those who "reason of" the highest things. Especially I have been interested in what those old atheists, Lucretius and Omar Khayyam, say.
If Appleton could hold a hillside, he reasoned, he himself could hold a crossing, if not permanently, at least for a sufficient length of time to serve his purpose. His action came as a disagreeable surprise to Omar. These battles for crossings have been common in the history of railroading, and they have not infrequently resulted in sanguinary affrays.
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