Thesis (doctoral)--Jāmiʻat al-Qāhirah, 1988. / Includes bibliographical references (p. 337-349)

Thesis (Ph. D.)--University of Wisconsin--Madison, 1972. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 180-183).

No description available.

This study was written in the belief that FitzGerald did not so much translate a poem as invent a persona based on the Persian astronomer and mathematician (but not poet) Omar Khayyám. This 'invention' opened two different lines of interpretation and scholarship, each forming its own idea of a 'real' Omar based on FitzGerald's invention. One line sees Omar as a hedonist and nihilist; the other as a mystic or Sufi. My argument first is that the historical Omar was neither the former nor the latter; second, FitzGerald's Rubáiyát is a 'Victorian' product even if the raw material of the poem belongs to the eleventh-century Persia. ¶ The Introduction tries to find a place for the Rubáiyát in the English nineteenth-century era. ¶ Chapter One sets FitzGerald's Rubáiyát in perspective. First, it surveys the general background and context to the lives and careers of Edward FitzGerald and Omar Khayyám in order to show how FitzGerald's life was affected by some of the main concerns of the period; and that Omar was neither a hedonist nor a mystic; Secondly, it surveys four major critical studies which have generated different approaches to and emphases in the study and the translation of the rubáiyát attributed to Omar Khayyám. ¶ Chapter Two reviews some examples of Persian language and literature as they were perceived by British readers and authors and shows the reception of Persian poetry in general up to and including the Victorian period. Then it traces FitzGerald's progress with Persian literature, showing how the other Persian poets he read influenced his understanding or 'creation' of the Rubáiyát, and how he discarded the great Persian poets but retained Omar Khayyám as 'his property.' ¶ Chapter Three traces FitzGerald's career as a translator and attempts to give general characteristics of Victorian poetry to show how FitzGerald's version can be seen a Victorian product. Study of the poetry of the period shows the heterogeneity of Victorian poetry and FitzGerald's poem is another example of this multiplicity. The Rubáiyát should be read as a revolt against general Victorian values: optimism, earnestness, Puritanism, and science development. ¶ Chapter Four accounts for the initial neglect of the poem and then for the popular reception of the Rubáiyát by the Pre-Raphaelites and shows aspects in particular appealed to his contemporaries (like R. Browning) which, in turn, is a way of measuring the success of FitzGerald's 'Victorian' invention.

No description available.