[116] See in the very competent translation of Mrs. H. M. Cadell (who remarked that “Fitzgerald has rather written a poem upon Omar than translated him”), quatrains 12, 14, 15, 20, 28, 29, 42, 45, 48, 51d, 85, 88b, 133, 141, 143. etc.; in the artistically turned version of Mr. A. H. Talbot, which follows very faithfully the literal prose translation of Mr. Heron-Allen, Nos. 1, 3, 15, 18, 19, 24, 33, 41, 45, 59, 72, 91, 115, 123, 148; and in Whinfield’s version, Nos. 10, 25, 32, 41, 45, 46, 62, 68, 77, 84, 87, 104, 105, 111, 113, 118, 142, 144, 148, 151, 157, 161, 179, 195, 200, 201, 203, 216. [↑]
[117] Shirazi, pp. 102–108. Early in the thirteenth century he was denounced by a Sufi mystic as an “unhappy philosopher, atheist, and materialist.” Browne, Lit. Hist. of Persia, ii, 250. Abu’l-Ala, of course, was similarly denounced. [↑]
[118] Whinfield, cited by Browne, pp. 109–110. [↑]
[119] Cp. Mrs. Cadell, The Rub’yat of Omar Khayam, 1899. Garnett’s introd. pp. xvii, xviii–xxi, xxiv, and Shirazi, as cited, pp. 79–80. [↑]
[120] Fitzgerald’s pref. 4th ed. p. xiii; Whinfield, No. 147. Cp. quatrains cited in art. Sufiism, in Relig. Systems of the World, 2nd ed. pp. 325–26. [↑]
[121] Cp. Whinfield, p. 86, note on No. 147. [↑]
[122] Guyard, as cited, p. 42. But cp. Ueberweg, i, 411; Nicholson, pp. 233–34. [↑]
[123] It is not impossible, Max Müller notwithstanding, that the name may have come originally from the Greek sophoi, “the wise,” though it is usually connected with sufi = the woollen robe worn by the Sufite. There are other etymologies. Cp. Fraser, Histor. and Descrip. Account of Persia, 1834, p. 323, note; Dugat, p. 326; and art. Sufiism in Relig. Systems of the World, 2nd ed. p. 315. On the Sufi system in general see also Max Müller, Psychol. Relig. Lect. vi. [↑]
[124] Cp. Renan, Averroès, p. 293, as to Sufi latitudinarianism. [↑]