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Rubáiyát of Omar Khayyám is the title that Edward FitzGerald gave to his 1859 translation from Persian to English of a selection of quatrains (rubāʿiyāt) attributed to Omar Khayyam (1048–1131), dubbed "the Astronomer-Poet of Persia". Although commercially unsuccessful at first, FitzGerald's work was popularised from 1861 onward by Whitley Stokes, and the work came to be greatly admired by the Pre-Raphaelites in England. FitzGerald had a third edition printed in 1872, which increased interest in the work in the United States. By the 1880s, the book was extremely popular throughout the English-speaking world, to the extent that numerous "Omar Khayyam clubs" were formed and there was a "fin de siècle cult of the Rubaiyat". FitzGerald's work has been published in several hundred editions and has inspired similar translation efforts in English, Hindi and in many other languages. Sources The authenticity of the poetry attributed to Omar Khayyam is highly uncertain. Khayyam was famous during his lifetime not as a poet but as an astronomer and mathematician. The earliest reference to his having written poetry is found in his biography by al-Isfahani, written 43 years after his death. This view is reinforced by other medieval historians such as Shahrazuri (1201) and Al-Qifti (1255). Parts of the Rubaiyat appear as incidental quotations from Omar in early works of biography and in anthologies. These include works of Razi (ca. 1160–1210), Daya (1230), Juvayni (ca. 1226–1283), and Jajarmi (1340).: 92 : 434  Also, five quatrains assigned to Khayyam in somewhat later sources appear in Zahiri Samarqandi's Sindbad-Nameh (before 1160) without attribution.: 34  The number of quatrains attributed to him in more recent collections varies from about 1,200 (according to Saeed Nafisi) to more than 2,000. Sceptical scholars point out that the entire tradition may be pseudepigraphic.: 11  The extant manuscripts containing collections attributed to Omar are dated much too late to enable a reconstruction of a body of authentic verses. In the 1930s, Iranian scholars, notably Mohammad-Ali Foroughi, attempted to reconstruct a core of authentic verses from scattered quotes by authors of the 13th and 14th centuries, ignoring the younger manuscript tradition. After World War II, reconstruction efforts were significantly delayed by two clever forgeries. De Blois (2004) is pessimistic, suggesting that contemporary scholarship has not advanced beyond the situation of the 1930s, when Hans Heinrich Schaeder commented that the name of Omar Khayyam "is to be struck out from the history of Persian literature". A feature of the more recent collections is the lack of linguistic homogeneity and continuity of ideas. Sadegh Hedayat commented that "if a man had lived for a hundred years and had changed his religion, philosophy, and beliefs twice a day, he could scarcely have given expression to such a range of ideas".: 34  Hedayat's final verdict was that 14 quatrains could be attributed to Khayyam with certainty. Various tests have been employed to reduce the quatrains attributable to Omar to about 100.: 434  Arthur Christensen states that "of more than 1,200 ruba'is known to be ascribed to Omar, only 121 could be regarded as reasonably authentic".: 663  Foroughi accepts 178 quatrains as authentic, while Ali Dashti accepts 36 of them.: 96  FitzGerald's source was transcripts sent to him in 1856–57, by his friend and teacher Edward B. Cowell, of two manuscripts, a Bodleian manuscript with 158 quatrains and a "Calcutta manuscript". FitzGerald completed his first draft in 1857 and sent it to Fraser's Magazine in January 1858. He made a revised draft in January 1859, of which he privately printed 250 copies. This first edition became extremely sought after by the 1890s, when "more than two million copies ha[d] been sold in two hundred editions". Scepticism vs. Sufism debate The extreme popularity of FitzGerald's work led to a prolonged debate on the correct interpretation of the philosophy behind the poems. FitzGerald emphasized the religious scepticism he found in Omar Khayyam. In his preface to the Rubáiyát, he describes Omar's philosophy as Epicurean and claims that Omar was "hated and dreaded by the Sufis, whose practice he ridiculed and whose faith amounts to little more than his own when stripped of the Mysticism and formal recognition of Islamism under which Omar would not hide". Richard Nelson Frye also emphasizes that Khayyam was despised by a number of prominent contemporary Sufis. These include figures such as Shams Tabrizi, Najm al-Din Daya, Al-Ghazali, and Attar, who "viewed Khayyam not as a fellow-mystic, but a free-thinking scientist".: 663–664  The sceptic interpretation is supported by the medieval historian Al-Qifti (ca. 1172–1248), who in his The History of Learned Men reports that Omar's poems were only outwardly in the Sufi style but were written with an anti-religious agenda. He also mentions that Khayyam was indicted for impiety and went on a pilgrimage to avoid punishment. Critics of FitzGerald, on the other hand, have accused the translator of misrepresenting the mysticism of Sufi poetry by an overly literal interpretation. Thus, the view of Omar Khayyam as a Sufi was defended by Bjerregaard (1915). Dougan (1991) likewise says that attributing hedonism to Omar is due to the failings of FitzGerald's translation, arguing that the poetry is to be understood as "deeply esoteric". Idries Shah (1999) similarly says that FitzGerald misunderstood Omar's poetry. The Sufi interpretation is the view of a minority of scholars. Henry Beveridge states that "the Sufis have unaccountably pressed this writer [Khayyam] into their service; they explain away some of his blasphemies by forced interpretations, and others they represent as innocent freedoms and reproaches". Aminrazavi (2007) states that "Sufi interpretation of Khayyam is possible only by reading into his Rubaiyat extensively and by stretching the content to fit the classical Sufi doctrine".: 128  FitzGerald's "scepticist" reading of the poetry is still defended by modern scholars. Sadegh Hedayat (The Blind Owl, 1936) was the most notable modern proponent of Khayyam's philosophy as agnostic scepticism. In his introductory essay to his second edition of the Quatrains of the Philosopher Omar Khayyam (1922), Hedayat states that "while Khayyam believes in the transmutation and transformation of the human body, he does not believe in a separate soul; if we are lucky, our bodily particles would be used in the making of a jug of wine". He concludes that "religion has proved incapable of surmounting his inherent fears; thus Khayyam finds himself alone and insecure in a universe about which his knowledge is nil". In his later work (Khayyam's Quatrains, 1935), Hedayat further maintains that Khayyam's usage of Sufic terminology such as "wine" is literal, and that "Khayyam took refuge in wine to ward off bitterness and to blunt the cutting edge of hi.... Discover the Omar Khayyam Edward Fitzgerald popular books. Find the top 100 most popular Omar Khayyam Edward Fitzgerald books.