The Sufistic Quatrains of Omar KhayyamOmar Khayyam
ReligionSufism
The Sufistic Quatrains of Omar Khayyam
Omar Khayyam
FitzGerald, Edward, 1809-1883; Sufi poetry
But it is in the _Kufriya_, or antinomian quatrains, and in the
_Munajat_, or pious aspirations, that the most remarkable and
characteristic features of Omar's poetry are exhibited. The glaring
contrast between these two classes of his poetry has led his readers to
take very opposite views of him, according as they looked at one or the
other side of the shield. European critics, like his contemporaries,
mostly consider him an infidel and a voluptuary «of like mind with
Sardanapalus.» On the other hand, the Sufis have contrived to affix
mystical and devotional meanings even to his most Epicurean quatrains;
and this method of interpretation is nowadays as universally accepted in
Persia and India as the Mystical interpretation of the Canticles is in
Europe. But neither of these views can be accepted in its entirety. Even
if the Sufi symbolism had been definitely formulated as early as Omar's
time, which is very doubtful, common sense would forbid us to force a
devotional meaning on the palpably Epicurean quatrains; and, on the
other hand, unless we are prepared to throw over the authority of all
the manuscripts, including the most ancient ones, we must reckon with
the obviously Mystical and devotional quatrains. The essential
contradiction in the tone and temper of these two sections of Omar's
poetry cannot be glossed over, but calls imperatively for explanation.
His poems were obviously not all written at one period of his life, but
from time to time, just as circumstances and mood suggested, and under
the influence of the thoughts, passions, and desires which happened to
be uppermost at the moment. It may be that the irreligious and Epicurean
quatrains were written in youth, and the _Munajat_ in his riper years.
But this hypothesis seems to be disproved by Sharastani's account of
him, which is quite silent as to any such conversion or change of
sentiment on his part, and also by the fact that he describes himself
from first to last as a «_Dipsychus_» in grain, a halter between two
opinions, and an _«Acrates_,» or back-slider, in his practice.
Public-domain text, read in full here on John Shaqi.
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