From FitzGerald’s Omar to Pessoa’s Rubaiyat. Jerónimo Pizarro.
In: Castro (Ed.) 2013 – Fernando Pessoa’s modernity without frontiers, pp. 87-100.
Essay on Pessoa’s interests in Khayyám’s rubáiyát, his translations and his publications on Khayyám.
Archives
Khayyam, Omar xi. Impact on literature and society in the West
Khayyam, Omar xi. Impact on literature and society in the West. Jos Biegstraaten.
Encyclopaedia Iranica Online, December 2008.
The first scholar outside Persia to study Omar Khayyam was the English orientalist, Thomas Hyde (1636-1703). In his Historia religionis veterum Persarum eorumque magorum (1700), he not only devoted some space to the life and works of Khayyam, but also translated one quatrain (robāʿi) into Latin. The first quatrain in English was published in 1816 by Henry George Keene (1781-1864) in the famous magazine Fundgruben des Orients/Mines d’Orient. Although the founder of the Fundgruben, Joseph von Hammer-Purgstall (1774-1856), translated a few of Khayyam’s poems into German in 1818, and Sir Gore Ouseley (1770-1844) into English in 1846, Khayyam was to remain relatively unknown for some time
Omar Khayyam en zijn Rubaiyat (bij wijze van inventaris)
Omar Khayyam en zijn Rubaiyat (bij wijze van inventaris). Willy Spillebeen.
Verslagen en mededelingen van de Koninklijke Academie voor Nederlandse taal- en letterkunde (2007), p. 191-209.
The Fin de Siècle cult of FitzGerald’s “Rubaiyat” of Omar Khayyam
The Fin de Siècle cult of FitzGerald’s “Rubaiyat” of Omar Khayyam. John D. Yohannan.
In: Edward FitzGerald’s The Rubáiyat of Omar Khayyám. Ed. by H. Bloom. Philadelphia, Chelsea House, 2004. p. 5-19.
(From Review of National Literatures 2, no. 1.)
Yohannan describes how the Rubaiyat was recognised as “a disintegrating spiritual force in England and America” and how in the Omar Khayyam clubs the veneration for the translator tended to surpass worship of the poet.
Fugitive articulation: an introduction to The Rubáiyát of Omar Khayyám
Fugitive articulation: an introduction to The Rubáiyát of Omar Khayyám. D Schenker.
In: Edward FitzGerald’s The Rubáiyát of Omar Khayyám. Ed. by H. Bloom. Philadelphia, Chelsea House, 2004. p. 59-76.
(From Victorian Poetry 19, no. 1.)
Schenker takes an innovative and challenging look at the Rubaiyat, questioning why we fail today to respond to it as a work of serious literary art (p. 60). The author compares its effect on an audience with that of an “unimpeachable contemporary masterpiece, T.S. Eliot’s “The Love Song of J. Alfred Prufrock”. The Rubaiyat’s wide appeal might be that it “institutionalizes a cult of spiritual resignation” and that it is “sufficiently void of meaning to be recyclable in any number of contexts”. In his analysis of the poem, the author recognises its “verbal claustrophobia”.
Young Eliot’s Rebellion
Young Eliot’s Rebellion. V.M. d’Ambrosio.
In: Edward FitzGerald’s The Rubáiyát of Omar Khayyám. Ed. by H. Bloom. Philadelphia, Chelsea House, 2004. p. 119-149.
(From Eliot Possessed: T. S. Eliot and FitzGerald’s Rubaiyat. 1989)
The reception to the Rubaiyat in America is presented in “Young Eliot’s Rebellion” (pp. 119-149), where Vinni Marie D’Ambrosio introduces us to the influence it had on T.S. Eliot who discovered it in 1902. The ambiance of the time was pervaded by the rage for or against the Rubaiyat, which was considered to have played a role in the breakdown of America’s Protestant religion and of the Temperance ethic that the religion had subsumed. This cultural milieu of Eliot as a youth explains several of his poems and, as the author concludes, the youthful Eliot may have felt he was “not an imitator of Omar, but a manly, if secret, disciple of him”. (Abstract from: Abstracta Iranica)
Méditation sur les mystères de la création. Paul Valéry et Omar al Khayyâm
Méditation sur les mystères de la création. Paul Valéry et Omar al Khayyâm. Mohammad Reza Mohseni.
Revue Annales du patrimoine, (2012) Nr. 12, pp. 57-71.
La méditation sur la mort, l’ordre de l’existence ainsi que les mystères de la Genèse constitue l’objet principal des études philosophiques dont s’inspirent, de temps à autre, la poésie et la littérature. Cette recherche se fixe comme objectif de démontrer si l’attitude des poètes Paul Valéry et Omar al Khayyâm à l’encontre des notions telles que la mort et l’existence tire son origine de leur affres de la mort, ou bien elle prend ses sources dans leurs préoccupations philosophiques. Nous allons étudier les attributs narcissiques des poèmes de Valéry, en pleine contra diction avec des vers cosmopolites et regorgés de sagesse de Khayyâm.