printed in the Persian in the
Appendix to Hyde's Veterum Persarum Religio, p. 499; and D'Herbelot
alludes to it in his Bibliotheque, under Khiam.[3]--

"'It is written in the chronicles of the ancients that this King of
the Wise, Omar Khayyam, died at Naishapur in the year of the Hegira,
517 (A.D. 1123); in science he was unrivaled,--the very paragon of his
age. Khwajah Nizami of Samarcand, who was one of his pupils, relates
the following story: "I often used to hold conversations with my
teacher, Omar Khayyam, in a garden; and one day he said to me,
'My tomb shall be in a spot where the north wind may scatter roses
over it.' I wondered at the words he spake, but I knew that his were
no idle words.[4] Years after, when I chanced to revisit Naishapur, I
went to his final resting-place, and lo! it was just outside a garden,
and trees laden with fruit stretched their boughs over the garden
wall, and dropped their flowers upon his tomb, so that the stone was
hidden under them."'"

Thus far--without fear of Trespass--from the Calcutta Review. The
writer of it, on reading in India this story of Omar's Grave, was
reminded, he says, of Cicero's Account of finding Archimedes' Tomb at
Syracuse, buried in grass and weeds. I think Thorwaldsen desired to
have roses grow over him; a wish religiously fulfilled for him to the
present day, I believe. However, to return to Omar.

Though the Sultan "shower'd Favors upon him," Omar's Epicurean
Audacity of Thought and Speech caused him to be regarded askance in
his own Time and Country. He is said to have been especially hated
and dreaded by the Sufis, whose Practise he ridiculed, and whose Faith
amounts to little more than his own, when stript of the Mysticism and
formal recognition of Islamism under which Omar would not hide. Their
Poets, including Hafiz, who are (with the exception of Firdausi) the
most considerable in Persia, borrowed largely, indeed, of Omar's
material, but turning it to a mystical Use more convenient to
Themselves and the People they addressed; a People quite as quick of
Doubt as of Belief; as keen of Bodily sense as of Intellectual; and
delighting in a cloudy composition of both, in which they could float
luxuriously between Heaven and Earth, and this World and the Next, on
the wings of a poetical expression, that might serve indifferently for
either. Omar was too honest of Heart as well of Head for this.
Having failed (however mistakenly) of finding any