The times., 1899-11-24

as well. II Omar Khayyam clubs were
I formed among young ladies who chew gum
/ in public and young men who wear cloth
! ing of audible patterns. the members OF
these clubs would probably discuss the
Rubaiyat on the street cars, and the effect
upon more intelligent members Of the cult
would be painful to contemplate.
But even the measured popularity which
has thus far been attained in America by
the Fitzgerald translation has aroused the
ire of some estmable people and one of
them has written long letter to a Brook
lyn paper, expressing his views. He says
that the Rubaiyat contains nothing of real
/ interest less of true philosophy, and moth
ing Of real poetic thought" and is "one
perpetual glorifcation Of dissipation" He
thinks that the vogue which the poem has
attained is due more TO fashion than any
thing else.
In the last conclusion he is probably
right, Undoubtedly hundreds of people
have read the Rubaiyat of late, merely be-
cause people for whose opinion they had
respect were reading and talking about it
and they did not wish to appear ignorant.
Most Of these people had no more idea of
the meaning of the poem than if they had
seen it in the original Persian. Books
read because one does not wish to appear
! ignorant rarely do much good in the way
of increasing real intelligence. Again, one
reason why the poem was taken up by
| certain set of fashionable folk was un-
doubtedly because of its mysticism. The
dearest wish Of a certain variety of human
nature is to pose as knowing, appreciating,
and understanding things which are mys
teries TO common" people. Heaven would
not be heaven to this type of person il
everybody could come in. Their idea of
bliss is a state of strict exclusiveness, in
side a fence. with great mob Of dissatis-
fed persons outside, yainly trying to climb
into the fold. Consequently, their idea OF
real culture is to be able to appreciate
literature which other people cannot under
stand, and of course, that is one effect of
real learning. The man who knows Greek,
or understands "Sordello," or teaches
trigonometry, is just that much above the
man who mas not attained to this knowl-
edge; but, if he be really wise, he will
not object to others sharing his knowledge.
The true lover of learning wants to make
everybody else the richer for what he
knows. The sham culture" makes the
possession of treasures OF art or literature
or music thing to pride ones self on, and
guard iealously from the touch of the alien.
Those who really love literature are always
anxious to teach others to understand their
favorites. There is no excIusiveness in
their attitude.
So far, then as the study Of any mas
terpiece is made a social function, it is
useless and sometimes rather mischievous
1t is much better to Like Marie Corelli
and the Duchess" and admit it frankly,
than to pretend that one delights in Brown
ing. and meanwhile read Bertha NJ Clay.
But so far as the readers of Omar Khayyam
are actuated by genuine love for the poet
nobody has the slightest right TO find fault
with them, whether they read in clubs
or out of clubs. The gentlemen and ladies
who do not like the Rubaiyat have a very
simple course before them. They can re-
frain from reading it. And they should be
willing TO allow other people the same
freedom OF action which they desire for
themselves.