the exception of Firdúsi) 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 address'd; a People quite as quick of Doubt as of Belief; quite as keen of Bodily Senses as of the Intellectual; and delighting in a cloudy Element compounded of all, in which they could float luxuriously between Heaven and Earth, and this World and the Next, on the wings of a poetical expression, that could be recited indifferently whether at the Mosque or the Tavern. Omar was too honest of Heart as well of Head for this. Having failed (however mistakenly) of finding any Providence but Destiny, and any World but This, he set about making the most of it; preferring rather to soothe the Soul through the Senses into Acquiescence with Things as they were, than to perplex it with vain mortification after what they might be. It has been seen that his Worldly Desires, however, were not exorbitant; and he very likely takes a humorous pleasure in exaggerating them above that Intellect in whose exercise he must have found great pleasure, though not in a Theological direction. However this may be, his Worldly Pleasures are what they profess to be without any Pretence at divine Allegory: his Wine is the veritable Juice of the Grape: his Tavern, where it was to be had: his Sáki, the Flesh and Blood that poured it out for him: all which, and where the Roses were in Bloom, was all he profess'd to want of this World or to expect of Paradise.
The Mathematic Faculty, too, which regulated his Fansy, and condensed his Verse to a Quality and Quantity unknown in Persian, perhaps in Oriental, Poetry, help'd
