Bitter certainty: J.H. Leopold on ‘Umar Khayyám. J.D.F. van Halsema.
In: The great ‘Umar Khayyám. Leiden, Leiden University Press, 2012. pp. 129-134.
In this contribution Van Halsema discusses how the poet J.H. Leopold (1865-1925) focused on philosophy between 1900 and 1906, seeking to solve the problem of human loneliness. He studied Stoa, Epicurus, Spinoza, Descartes, Hume, and Kant closely, and then, in 1904, he found ‘Umar Khayyám.
Khayyám’s universal appeal: man, wine, and the hereafter in the quatrains. A.A. Seyed-Gohrab.
In: The great ‘Umar Khayyám. Leiden, Leiden University Press, 2012. pp. 11-38.
Introductory essay, in which the author discusses a number of aspects in respect to the study of Omar Khayyám and his rubáiyát: the contents of the quatrains; man, the world and the hereafter; doubt versus certainty; the knot of death; flora and fauna; the pot and the pot-maker; who is the beloved; people with discernment; in vino veritas; activities in the world.
The legacy of ‘Umar Khayyám in music in the Netherlands. Rokus de Groot.
In: The great ‘Umar Khayyám. Leiden, Leiden University Press, 2012. pp. 143-160.
De Groot studies several compositions by Dutch composers. In addition to this aspect of Khayyám’s musical reception, De Groot’s contribution explores how Dutch composers responded to Edward FitzGerald’s Rubáiyát and other translations of Khayyám’s poetry. Composers reacted differently to Khayyám’s quatrains: while a number of them concentrated on a spiritual meaning of the quatrains, others composed pieces in which hedonism is put to a central place.
‘Umar Khayyám’s impact on Dutch literature. M. Goud.
In: The great ‘Umar Khayyám. Leiden, Leiden University Press, 2012. pp. 115-127.
This essay surveys the reception of Umar Khayyám in Dutch literature, from the first translation in 1910 to the most recent echo of Khayyám in Dutch literature. In his renowned 1929 Khayyám bibliography, Ambrose George Potter mentions only two Dutch translations, but many more have appeared since. The recently published bibliography by Jos Coumans lists 40 Dutch editions. Khayyám’s work is still being translated into Dutch today. Goud focuses on the poet and translator P.C. Boutens, whose biography is in preparation Goud concludes with a current case study of Khayyám’s reception in Dutch literature.
Omar Khayyam’s Epicureanism: The Spanish Translations of Rubaiyats (1904-1930). A. Gasquet.
In: Peripheral Transmodernities: South-to-South Intercultural Dialogues between the Luso-Hispanic World and ‘the Orient’. Ed. by Ignacio López-Calvo. Newcastle upon Tyne, Cambridge Scholars, 2012. pp. 155-177. ISBN 9781443837149.
The author gives a brief summary of a number of translations published in Spanish-American countries. Here, and in the Phillipines twelve translations of the Rubáiyát were issued in twenty-six years. The first translation was by Juan Dublan (Mexico, 1904), followed by Gregorio Martinez Sierra (Madrid, 1907), and finally by Francisco Propata (Paris, 1930). Four works are discussed more in detail: the versions by Dublan, Muzzio Sáenz-Peña, González and Bernabé. Gasquet describes the socio-cultural conditions of their time, and the sources of their work. He also shows how the hedonist-mystic debate played a role in these works.
FitzGerald, Rámí, and Umm Kulthúm: the Making of ‘Umar Khayyám in Arabic. Huda J. Fakhreddine.
Al-Abhath, 60-61 (2012-2013), pp. 87-110.
This article traces the journey of the Rubá’iyyát of ‘Umar al-Khayyám into Arabic literature via English and primarily the highly influential translation made by Edward FitzGerald. Ahmad Rámí’s translation, which was the first direct translation from Persian into Arabic, was nevertheless greatly informed by FitzGerald’s translating decisions.
Cognitive poetics as a literary theory for analyzing Khayyam’s poetry. L.S. Esfehani.
Procedia – Social and Behavioral Sciences 32 (2012 ), pp. 314-320.
According to Freeman (1998), conceptual mapping in literary texts can operate at three levels including “attribute”, “relational” and “system” mapping. In this paper, the study of Khayyam’s poetry demonstrates that how system mapping of his text world could illustrate the unique aspects of his thoughts as well as showing the reason for his preferred patterns. Additionally, there are several controversies over the originality of some poems attributed to him. In conclusion, the function of different system mappings could differentiate the quatrains belong to different authors as well as offering a close systematic reading.