And if more were needed to disprove Mons. Nicolas' Theory, there is
the Biographical Notice which he himself has drawn up in direct
contradiction to the Interpretation of the Poems given in his Notes.
(See pp. 13-14 of his Preface.) Indeed I hardly knew poor Omar was so
far gone till his Apologist informed me. For here we see that,
whatever were the Wine that Hafiz drank and sang, the veritable Juice
of the Grape it was which Omar used, not only when carousing with his
friends, but (says Mons. Nicolas) in order to excite himself to that
pitch of Devotion which others reached by cries and "hurlemens." And
yet, whenever Wine, Wine-bearer, &c., occur in the Text--which is
often enough--Mons. Nicolas carefully annotates "Dieu," "La Divinite,"
&c.: so carefully indeed that one is tempted to think that he was
indoctrinated by the Sufi with whom he read the Poems. (Note to Rub.
ii. p. 8.) A Persian would naturally wish to vindicate a
distinguished Countryman; and a Sufi to enroll him in his own sect,
which already comprises all the chief Poets of Persia.

What historical Authority has Mons. Nicolas to show that Omar gave
himself up "avec passion a l'etude de la philosophie des Soufis"?
(Preface, p. xiii.) The Doctrines of Pantheism, Materialism,
Necessity, &c., were not peculiar to the Sufi; nor to Lucretius before
them; nor to Epicurus before him; probably the very original
Irreligion of Thinking men from the first; and very likely to be the
spontaneous growth of a Philosopher living in an Age of social and
political barbarism, under shadow of one of the Two and Seventy
Religions supposed to divide the world. Von Hammer (according to
Sprenger's Oriental Catalogue) speaks of Omar as "a Free-thinker, and
a great opponent of Sufism;" perhaps because, while holding much of
their Doctrine, he would not pretend to any inconsistent severity of