It is beautifully related in 'Attar's Biographies of the Sufi Mystics and Saints,' that the sweet-soul'd, God-absorb'd Rábia—the Saint Teresa and Madame Guyon of Persia—was once asked: 'Dost thou hate the Devil?' '_No!_' she replied. And they asked: 'Why not?' '_Because_,' said she, '_my love to God leaves me no time to hate him_.'[22] We confess, however, that we _have_ hated this new-patch'd Omar Khayyám of Mr. Fitzgerald, and have even at times been tempted to scorn the miserable, self-deluded, unhealthy fanatics of his Cult. But when we have looked again into the shining face and the glad eyes of Jeláleddín, 'the Glory of Religion,' our hate has passed into pity and our scorn into compassion. In the light of that bright Vision we cannot pause—we have 'no time' nor inclination for it—to deal, as it deserves, with this latest literary craze and delusion. The Persian Scholars have been amazed, and earnest Critics who still believe in the spiritual purpose of Poetry, have been distressed by this infatuation of the young free English mind, whose issue can only be the humiliation of convicted ignorance, spurious idolatry, and vain remorseful regret after the mad midnight debauch. All that is highest and noblest and truest in manhood is not to be thus wilfully flung away for nothing, or to be foolishly bartered for the smart Epigrams of the rudest wit and shallowest reflection. Mr. Fitzgerald by clever tailoring has indeed clothed his Satan in the well-fitting robes of an Angel of Light so that he might 'seduce, if it were possible, the very Elect,'—but for _them_ all in vain do such 'lean and flashy songs, grate on their scrannel pipes of wretched straw.' He has not hesitated even to eke out his vapid pessimistic song with verses of his own, and to make his poor old Omar's voice more cracked, querulous and quavering than it ever really was. And he has therefore rightly enough separated his Bacchanalian Rhymster from the holy Choir of the sweet-voiced Persian Songsters who ever made all the grove vocal with devout praise of God. Mr. Fitzgerald's Omar—he himself declares—is not a Sufi poet at all; he is but an old tipsy toper, whose drink is literally and really that of Bacchus; and he drinks—and _drinks_!—and _drinks_! till we hear him snore even in broad day, and till his dimm'd eyes and fuddled brain cannot distinguish the plainest things even in the clearest light. With Fitzgerald's hero it is the old, sad story over again; it is _drinking—not deep thinking at all_!—that has brought him to this. Surely we know the 'Astronomer Poet' quite well now. M. Nicolas, and still better, Mr. Whinfield, have given us his own Persian Quatrains, and Mr. Payne has translated them best of all; but Edward Fitzgerald has turned them into a strange haunting music of his own, and in his hands the Astronomer Poet becomes _really_ what our gifted friend Mr. Coulson Kernahan has so graphically and terribly