by its very virtue perhaps to render him less popular with his countrymen. If the Greeks were Children in Gossip, what does Persian Literature imply by a Second Childishness of Garrulity? And certainly if no ungeometric Greek was to enter Plato's School of Philosophy, no so unchastised a Persian should enter on the Race of Persian Verse, with its "fatal Facility" of running on long after Thought is winded! But Omar was not only the single Mathematician of his Country's Poets; he was also of that older Time and stouter Temper, before the native Soul of Persia was quite broke by a foreign Creed as well as foreign Conquest. Like his great Predecessor Firdúsi, who was as little of a Mystic; who scorned to use even a Word of the very language in which the New Faith came clothed; and who was suspected, not of Omar's Irreligion indeed, but of secretly clinging to the ancient Fire-Religion of Zerdusht, of which so many of the Kings he sang were Worshippers.
For whatever Reason, however, Omar, as before said, has never been popular in his own Country, and therefore has been but scantily transmitted abroad. The MSS. of his Poems, mutilated beyond the average Casualties of Oriental Transcription, are so rare in the East as scarce to have reacht Westward at all, in spite of all that Arms and Science have brought us. There is none at the India House, none at the Bibliothêque Imperiále of Paris. We know but of one in England: No. 140 of the Ouseley MSS. at the Bodleian, written at Shiraz, A.D. 1460. This contains but 158 Rabáiyát. One in the Asiatic Society's Library at Calcutta, (of which we have a Copy) contains (and yet incomplete) 516, though swelled to that by all kinds of Repetition and
