What is the correct name for omar khayyam. Omar Khayyam Nishapuri: biography

Omar Khayyam (1048-1123)
The full name of Omar Khayyam is Giyas ad-Din Abu-l-Fath Omar ibn Ibrahim Khayyam Nishapuri. The word "Khayyam" literally means "tent master", from the word "hayma" - a tent, from the same word comes the old Russian "hamovnik", i.e. textile worker. Ibn Ibrahim means son of Ibrahim. Thus, Khayyam's father was called Ibrahim and he came from a family of artisans. It can be assumed that this man had sufficient funds and did not spare them to give his son an education corresponding to his brilliant abilities.

There is almost no information about Khayyam's young years. Al-Baykhaki wrote that Khayyam "was from Nishapur, both by birth and by ancestors. This is also indicated by the addition of Nishapuri (in Persian) or an-Naisaburi (in Arabic) to his name. Some sources indicate that young Khayyam also studied in Nishapur, others say that in his early youth he lived in Balkh.As a teacher, the name of a certain "head of scientists and researchers named Nasir al-milla wa-d-Din Sheikh Mohammed-i Mansur" is mentioned, about In any case, all sources agree that at the age of seventeen he achieved a deep knowledge in all areas of philosophy, and point to his remarkable natural abilities and memory.

At that time, Nishapur, located in the east of Iran, in the ancient cultural province of Khorasan, was a large city of the 11th century with a population of several hundred thousand people. Surrounded by a high wall with towers, it consisted of at least fifty big streets and covered an area of ​​about forty square kilometers. Lying on busy caravan routes, Nishapur was a fair town for many provinces of Iran and Central Asia and for nearby countries. Nishapur is one of the main cultural centers Iran - was famous for its libraries, from the 11th century schools of secondary and superior type- madrasah.

In order to reconcile different sources, it can be assumed (and the probability of this is really high) that Khayyam began his education precisely in the Nishapur Madrasah, which at that time had the glory of an aristocratic educational institution, preparing major officials for public service, and then continued it in Balkh and Samarkand.

The end of the teaching is probably the first experience of Khayyam's independent scientific work, devoted to extracting the root of any positive integer degree n from the whole positive number N. Khayyam's first treatise has not come down to us, but there are references to its title - "Problems of Arithmetic". It is indicated that in this treatise Khayyam, on the basis of more early works Indian mathematicians, in fact, proposed a method for solving the equations x^n = a (n is an integer), similar to the Ruffini-Horner method. In addition, the treatise, apparently, contained a rule for the decomposition natural degree binomial (a + b) ^ n, that is, the well-known Newton binomial formula for natural exponents. Of course, while the manuscript of "Problems of Arithmetic" has not been found, one can only guess about its content, relying primarily on the works of Khayyam's students and followers. Many of the above conclusions were made by researchers on the basis of Nasir al-Din al-Tusi's treatise "Collection on arithmetic with the help of a blackboard and dust", in which the author sets out a number of new results, without at the same time claiming to have discovered them.

For some reason, possibly related to political events- the first years of the reign of the Seljuk sultans, Khayyam had to leave Khorasan. Further information about Khayyam comes from Maverannakhr ruled by the Karakhanids, whose capital was first Samarkand and then Bukhara.

The first work of Khayyam that has come down to us is a small algebraic treatise, the manuscript of which is kept in the library of the University of Tehran. The manuscript has no title, but the author is indicated. It is not entirely clear where and when this work was written. In fact, it precedes a more complete "correct" treatise on algebra - Khayyam's next work.

It should be noted that during the time of Khayyam, a scientist, not being a wealthy person, could regularly engage in science only at the court of one or another ruler, holding one of four positions: secretary (dabir), poet, astrologer or doctor. The fate of the scientist, in this case, largely depended on the favor or disfavor of the ruler, his temper and whims, on court intrigues and palace coups. In this regard, the fate of Khayyam is largely determined by a succession of successive patrons, on whom the scientist undoubtedly depended, whom he mentioned and thanked them in his writings. Nizami Aruzi Samarkandi in "Collection of rarities" writes: "Dabir, a poet, an astrologer and a doctor, are the close people of the king, and it is impossible for him to do without them. On dabir - a fortress of government, on a poet - eternal glory, on an astrologer - a good arrangement of affairs , on the doctor - bodily health. And these are four hard deeds and noble sciences from the branches of the science of philosophy: drug abuse and poetry - from the branches of logic, astrology - a branch of mathematics and medicine - a branch of natural science.

At the same time, it was generally accepted that it was the scholars- courtiers who in many ways provided the ruler with the strength of power and its magnificence. The rulers of the 11th century competed among themselves in the brilliance of their retinue, lured away educated courtiers from each other, and the most powerful simply demanded that they be transferred to the court of famous scientists and poets.

Apparently, the first of the famous patrons of Khayyam was main judge city ​​of Samarkand Abu Tahir Abd ar-Rahman ibn Alak. In the introduction to his algebraic treatise, Khayyam talks about his disasters “I was deprived of the opportunity to systematically deal with this matter and could not even concentrate on thinking about it because of the vicissitudes of fate that interfered with me. We witnessed the death of scientists, from whom a small but long-suffering a handful of people. The severity of fate in these times prevents them from completely devoting themselves to the improvement and deepening of their science. Most of those who at present have the appearance of scientists dress the truth with a lie, not going beyond falsification in science and pretending to know. That stock of knowledge, which they possess, they use only for base carnal purposes. And if they meet a person who is distinguished by the fact that he seeks the truth and loves the truth, tries to reject lies and hypocrisy and refuse boasting and deceit, they make him the object of their contempt and ridicule " , and further writes that he got the opportunity to write this book only thanks to the patronage of "the glorious and incomparable lord, the judge of the judges, Imam Mr. Abu Tahir. His presence enlarged my chest, his company exalted my glory, my work grew from his light, and my back was strengthened from his bounty and beneficence. Due to my approach to his high residence, I felt obliged to make up for what I had lost through the vicissitudes of fate, and to summarize what I had learned to the marrow of my bones from philosophical questions. And I began by enumerating these kinds of algebraic propositions, since the mathematical sciences are most deserving of preference.

Judging by this introduction, the main part of the algebraic treatise "On the proofs of problems in algebra and amukabala" was written in Samarkand around 1069.

After Abu Tahir, Khayyam enjoyed the patronage of the Bukhara khakan Shams al-Muluk. The sources indicate that the ruler greatly exalted him and put Imam Omar with him on his throne. It is very likely that Khayyam was introduced to the court of Shams al-Muluka by Abu Tahir. It should be noted that the niece of Shams al-Muluk Turkan-Khatun, whose name we will meet below, was married to Mulik Shah. Tabrizi tells about Khayyam’s stay in Bukhara: “I also heard that when the scientist deigned to arrive in Bukhara, a few days after his arrival, he visited the grave of the very learned author of the “Correct Collection”, may Allah sanctify his soul.

In 1074, shortly after Shams al-Muluk recognized himself as a vassal of Sultan Malik Shah after a long confrontation with the Seljuks, Khayyam was invited to the capital of the vast Seljuk state of Isfahan to the court of Malik Shah to lead the reform of the Iranian solar calendar. The invitation was apparently made by the Seljuk vizier Nizam al-Mulk. Thus, a friend of Khayyam's youth, if you still believe the legend, despite the discrepancy in the age of Khayyam and the famous vizier mentioned above. 1074 became significant date in the life of Omar Khayyam: it began a twenty-year period of his especially fruitful scientific activity, brilliant in terms of the results achieved.

The city of Isfahan was at that time the capital of a powerful centralized Seljuk state, stretching from the Mediterranean Sea in the west to the borders of China in the east, from the Main Caucasian Range in the north to the Persian Gulf in the south. The crenellated city wall of Isfahan with twelve wide iron gates, beautiful tall buildings, the majestic Friday mosque in the central square, whole blocks of lively bazaars, many caravanserais with warehouses of goods and hotels for visitors, babbling streams with beautiful water, a feeling of spaciousness and abundance - everything this aroused the admiration of travelers.

In the era of Sultan Malik Shah, Isfahan, located in a valley surrounded by mountain ranges, with the full-flowing Zaenderud River flowing through the city, expanded even more, adorned with elegant architectural structures. The magnificent gardens laid out in Isfahan during these years were sung by poets more than once in verse. Malik Shah gave his court a magnificence unprecedented for Iranian dynasties. Medieval authors colorfully describe the luxury of palace decoration, magnificent feasts and city festivals, royal amusements and hunting. At the court of Malik Shah there was a huge staff of courtiers: kravchiks, squires, keepers of clothes, gatekeepers, guards and a large group of panegyrist poets, headed by one of the largest ode writers of the 11th century, Muizzi (1049 - died between 1123 and 1127).

According to most historians, creative state activity and the broad educational transformations that marked these decades - the period of the highest rise of the Seljuk state, were due not so much to Sultan Malik Shah as to his vizier (in our opinion - Prime Minister) Nizam al-Mulk (1018--1092) - an outstanding politician XI century. Nizam al-Mulk, who patronized the development of science, opened in Isfahan, as well as in other largest cities- Baghdad, Basra, Nishapur, Balkh, Merv, Herat, - educational and scientific academies; by the name of the vizier, they were universally called Nizamiye. For the Isfahan Academy, Nizam al-Mulk erected a majestic building near the Friday mosque itself and invited famous scientists from other cities to teach in Isfahan. Isfahan, famous for its valuable collections handwritten books with strong cultural traditions(it is enough to mention that Abu Ali ibn Sina (980-1037), the brilliant Avicenna, who lectured in one of the Isfahan madrasas, spent a significant part of his life in Isfahan), becomes under Nizam al-Mulk an active scientific center, with an influential group of scientists.

So, Omar Khayyam was invited by Sultan Malik Shah - at the insistence of Nizam al-Mulk - to build and manage the palace observatory. Having gathered at his court "the best astronomers of the century," as the sources say, and, having singled out major cash to acquire the most advanced equipment, the Sultan set the task for Omar Khayyam - to develop a new calendar.

The historian Ibn al-Athir writes: "This year, Nizam al-Mulk and Sultan Malik-Shah gathered the best astronomers ... An observatory was built for Sultan Malik-Shah, the best astronomers Omar ibn Ibrahim al-Khayami, Abu -l-Muzaffar al-Isfazari, Maimun ibn Najib al-Vasiti and others. A lot of money went into the creation of the observatory."

For five years, Omar Khayyam, together with a group of astronomers, conducted scientific observations at the observatory, and they developed a new calendar, which differed a high degree accuracy. This calendar, named after the Sultan who ordered it "Malikshah's chronology", was based on a thirty-three-year period, which included eight leap years; leap years followed seven times in four years and once in five years. The calculation carried out made it possible to reduce the time difference of the proposed year, compared with the tropical year, which is 365.2422 days, to nineteen seconds. Consequently, the calendar proposed by Omar Khayyam was seven seconds more accurate than the current Gregorian calendar (developed in the 16th century), where the annual error is twenty-six seconds. Khayyam's calendar reform with a thirty-three-year period is regarded by modern scientists as a remarkable discovery.

For reasons that are not entirely clear, the developed calendar was never implemented. Khayyam himself writes that "time did not give the Sultan the opportunity to finish this business, and the leap year remained unfinished." The meaning of this statement is not clear, since there are indications that the new calendar was almost ready by March 1079, and the Sultan continued to rule until 1092. Transferring modern experience to that ancient time, it can be assumed that scientists deliberately did not rush to develop the final system of leap years, seeking to continue funding the project, but, meanwhile, continued to conduct astronomical observations and engaged in other scientific research of interest to them. In the end, the relationship between power and science has been and will be similar in all eras.

Omar Khayyam was a member of the closest retinue of Malik Shah, that is, among his nadim - advisers, confidants and companions, and, of course, practiced as an astrologer under the reigning person. The glory of Omar Khayyam as an astrologer-soothsayer, endowed with special gift clairvoyance, was very great. Even before his appearance in Isfahan, at the court of Malik Shah, they knew about Omar Khayyam as the highest authority among astrologers.

In 1077 Khayyam finished his wonderful mathematical work "Comments on the difficulties in introducing the book of Euclid". In 1080, Khayyam wrote the philosophical "Treatise on Being and Duty", and soon another philosophical essay - "The Answer to Three Questions". Hedonic quatrains were also created by Omar Khayyam, according to the assumption of his biographers, in Isfahan, at the time of his heyday. scientific creativity and life well-being.

The twenty-year, relatively calm, period of the life of Omar Khayyam at the court of Malik Shah was cut short at the end of 1092, when, under unclear circumstances, Sultan Malik Shah died; a month before, Nizam al-Mulk had been killed. The death of these two patrons of Omar Khayyam was attributed by medieval sources to the Ismailis.

Isfahan - along with Ray - was at that time one of the main centers of Ismailism - a religious anti-feudal movement in Muslim countries. At the end of the 11th century, the Ismailis launched active terrorist activities against the dominant Turkic feudal nobility. Hasan al-Sabbah (1054-1124) - the leader and ideologist of the Ismaili movement in Iran, from young years was closely associated with Isfahan. According to the implausible legend already mentioned, it was Sabbah who was the third of the young people who swore in their youth on blood in eternal friendship and mutual assistance (the first two were Khayyam and Nizam al-Mulk).

Sources testify that Hasan al-Sabbah visited Isfahan in May 1081. Mysterious and terrible are the stories about the life of Isfahan at this time, when the Ismailis (in Europe they were called Assassins) launched their activities, with their tactics of hoaxes, disguises and reincarnations, luring victims, secret murders and ingenious traps. So, Nizam al-Mulk, as the sources say, was stabbed to death by an Ismailite who penetrated to him under the guise of a dervish - a wandering Muslim monk, and Malik Shah was secretly poisoned. In the early nineties, the Ismailis set fire to the Isfahan Friday mosque, the fire destroyed the library stored at the mosque. After the death of Malik Shah, the Ismailis terrorized the Isfahan nobility. Fear of secret murderers who flooded the city gave rise to suspicions, denunciations and reprisals.

The widow of Malik Shah Turkan Khatun, relying on the Turkic guards ("gulyams"), achieved the proclamation of the youngest son Mahmud, who was only 5 years old, as the sultan, and became the de facto ruler of the state. The position of Omar Khayyam at the court was shaken. Turkan-khatun, who did not favor Nizam al-Mulk, did not trust people close to him either. Omar Khayyam continued to work at the observatory for some time, but he no longer received any support or the previous content. At the same time, he performed the duties of an astrologer and doctor under Turkan-Khatun.

The story about the episode connected with the complete collapse of the court career of Omar Khayyam has become a textbook - some biographers attribute it to 1097. Here is how Al-Bayhaqi describes this episode: “Once Imam Omar came to the great Sultan Sanjar when he was a boy and was ill with smallpox, and left him. healed?" He replied, "The boy inspires fear." The Ethiopian servant understood this and reported to the Sultan. When the Sultan recovered, for this reason he harbored a grudge against Imam Omar and did not love him. This episode, apparently, refers to the first years of the reign of the eldest son of Malik Shah Barkjaruk, shortly after the youngest, Mahmud, died of smallpox (at about this time, Barkjaruk himself had smallpox, but recovered). Apparently, Sanjar suspected Khayyam of dishonest treatment or " evil eye". It is possible that this was due to the fact that Khayyam also participated in the treatment of Mahmud and Barkyaruk. One way or another, Sanjar, who later became the sultan who ruled the Seljuk state from 1118 to 1157, harbored hostility towards Omar Khayyam for life.

After the death of Malik Shah, Isfahan soon lost its position as the royal residence and the main scientific center, the capital was again transferred to Khorasan, to the city of Merv. Khayyam makes an attempt to interest the new rulers in subsidizing the observatory - he writes a book with a clear "populist" character "Nauruz-name" about the history of the celebration of Nauruz, the solar calendar and various calendar reforms. The book is full of various implausible anecdotes, unscientific signs, moralizing, legends and fictions. The immediate purpose of this book is seen in the chapter "On the Customs of the Kings of Iran", where, as a good custom, the patronage of scholars is especially emphasized. Alas, the book did not help - the Isfahan observatory fell into disrepair and was closed.

ABOUT late period The life of Omar Khayyam is known as little as about his youth. Sources indicate that Omar Khayyam stayed in Merv for some time.

Let us cite one episode, described by Nizami Aruzi, relating to this period of Khayyam's life and showing that Khayyam could make meteorological forecasts. “In the winter of 1114 in the city of Merv,” says Nizami Aruzi in the chapter “On science, about the stars and the knowledge of an astrologer in this science,” the sultan sent a man to the great Khoja Sadr ad-din Muhammad ibn Muzaffar - may Allah have mercy on him! - with the instruction: "Tell Khoja Imam Omar, let him determine a favorable moment for going hunting, so that in these few days there will be neither rain nor snow. And Khoja Imam Omar communicated with Khoja and visited his house. Khoja sent a man, called him and told him about what had happened. Omar retired, spent two days on this matter and determined the favorable moment. He himself went to the Sultan and, in accordance with this definition, put the Sultan on a horse. And when the Sultan mounted his horse and rode a distance of one cock's cry, a cloud came running, and a wind came up, and a whirlwind of snow arose. Everyone laughed, and the Sultan was about to turn around. Khoja Imam Omar said: "Let the Sultan calm his heart: the cloud will now disperse and there will be no moisture in these five days." The Sultan rode on, and the cloud dissipated, and during those five days there was no moisture, and no one saw a cloud."

To the glory of Khayyam as an outstanding mathematician and astronomer, the seditious glory of a freethinker and apostate was added during these years. The philosophical views of Khayyam caused malicious irritation of the zealots of Islam, his relations with the higher clergy deteriorated sharply.

They took on a character so dangerous for Omar Khayyam that he was forced, in his middle years, to make a long and difficult journey of pilgrimage to Mecca. Al-Kifti in the "History of the Wise Men" reports: "When his contemporaries denigrated his faith and brought out those secrets that he hid, he was afraid for his blood and lightly grabbed the reins of his tongue and pen and performed the Hajj because of fear, not because because of the fear of God, and discovered the secrets of the mysteries of the impure.When he arrived in Baghdad, his adherents in the field of ancient science hurried to him, but he blocked the door in front of them with a barricade of a penitent, and not a companion in the feast. And he returned from his hajj to his city visiting the place of worship morning and evening and hiding his secrets, which will inevitably be revealed. He had no equal in astronomy and philosophy;

According to al-Baykhaki, at the end of his life, Khayyam "had bad character"," was stingy in writing books and teaching. The historian Shahrazuri reports that Khayyam's student Abu-l-Khatim Muzaffar al-Isfazari (apparently, the son of one of the scientists who worked with Khayyam) "was friendly to students and listeners and affectionate in contrast to Khayyam."

At some point, Khayyam returns to Nishapur, where he lived until the last days of his life, only occasionally leaving it to visit Bukhara or Balkh. By that time he was apparently over 70 years old. Perhaps Khayyam taught at the Nishapur Madrasah, had a small circle of close students, occasionally received scientists and philosophers who sought a meeting with him, and participated in scientific disputes. In Tabrizi's "House of Joy" it is reported that Khayyam "never had a penchant for family life and he left no offspring. All that's left of him is quatrains and well famous writings philosophy in Arabic and Persian.

For a long time, 1123 was considered the most probable date for the death of Omar Khayyam. There are several sources that have come down to us, partially contradicting each other. Dr. Nizami Samarkandi tells about his visit to the grave of Khayyam four years after his death, from which it follows that the scientist died in 1131-32. On the other hand, in the manuscript of the writer Yar-Ahmed Tabrizi "House of Joy" there are two indications of the possible date of death. "The length of his life is "ab" solar years. "ab" are two digits written illegibly, but the first of them looks like 7 or 8, and the second like 2 or 3. The second phrase, apparently referring to Khayyam: he died on "Thursday 12 Muharram 555 in the village of one of the volosts of the Firuzgond district near Astrabad". This puzzle is further complicated by probable errors in the sources cited. Two solutions are possible, depending on the use of astronomical tables. If we accept the first option - March 23, 1122 , then we have to admit the presence of errors in the first two sources. Another option is December 4, 1131 - does not contradict any of the documents, and it is this, apparently, that should be considered the most probable date of death. Khayyam's grave is located in Nishapur near the mosque in memory of the imam An obelisk was erected on this grave in 1934 with funds raised by admirers of Khayyam's work in different countries.The inscription on the obelisk reads:
DEATH OF THE SAGE 516 AH
ON THE LUNAR CALENDAR.

Sit down at the grave of Khayyam and demand your goal,
Demand one moment of leisure from the grief of the world.
If you want to know the date the obelisk was built,
Demand the secrets of the soul and faith at the grave of Khayyam.

The authors of the inscription believed that Khayyam died in 516 (1122-1123). It is quite possible that historians of the future will puzzle over the date of the construction of the obelisk, which, in accordance with Eastern tradition, is indicated by the last line of the quatrain. The solution is this: if we replace each letter of the string with its numerical value in Arabic letter numeration and add these numbers, the total will be 1313, which corresponds to 1934 according to our calendar.

Poems about love and poems about love.

Rubaiyat about love
It is better to drink and caress cheerful beauties,
Than to look for salvation in fasting and prayers.
If a place in hell is for lovers and drunkards,
Then who will you order to admit to paradise?

When violets pour fragrance
And the wind blows the breath of spring,
A wise man who drinks wine with his beloved,
Having broken the cup of repentance on the stone.

Dawn threw a sheaf of fire on the roof
And he threw the ball of the lord of the day into the cup.
Sip the wine! Sounds in the rays of dawn
The call of love, the universe is drunk.

Alas, we are not given many days to be here,
To live them without love and without wine is a sin.
Do not think, this world is old or young:
If we are destined to leave - do we care?

Among the beautiful houris I'm drunk and in love
And I give the blame a grateful bow.
From the shackles of life I am free today
And blessed, as if invited to the highest chamber.

Give me a jug of wine and a cup, oh my love,
We will sit in the meadow with you and on the bank of the stream!
The sky is full of beauties, from the beginning of being,
Turned, my friend, into bowls and jugs - I know.

Love is a fatal misfortune, but the misfortune is by the will of Allah.
Well, you condemn what is always - by the will of Allah.
A series of evil and good arose - by the will of Allah.
Why do we need the thunders and flames of the Judgment - by the will of Allah?

With the one whose camp is a cypress, and her mouth is like a lal,
Go to the garden of love and fill your glass
While fate is inevitable, the wolf is insatiable,
This flesh, like a shirt, has not been torn off you!

Oh, woe, woe to the heart, where there is no burning passion.
Where there is no love of torment, where there are no dreams of happiness.
A day without love is lost: dimmer and grey,
Than this day is fruitless, and there are no days of bad weather.

Loving you, I bear all reproaches
And eternal fidelity is not in vain I give vows.
If I live forever, I'm ready until the day of Judgment
To humbly endure heavy and cruel oppression.

Come quickly, filled with charms,
Dispel sadness, inhale heart heat!
Pour a jug of wine until the jugs
Our ashes have not yet been turned by the potter.

You, whom I have chosen, are dearest to me.
The heart of ardent heat, the light of the eyes for me.
Is there anything in life that is more precious than life?
You and my life are more precious to me.

I'm not afraid of reproaches, my pocket is not empty,
But still away the wine and aside the glass.
I always drank wine - I was looking for pleasure to my heart,
Why should I drink now, when I'm drunk with you!

Only your face makes a sad heart happy.
Except for your face - I do not need anything.
I see my image in you, looking into your eyes,
I see you in myself, my joy.

Wounded by passion, I shed tears tirelessly,
Please heal my poor heart,
For instead of a drink of love the sky
My cup filled with the blood of my heart.

In the morning the rose opened a bud under the wind,
And the nightingale sang, in love with her charm.
Sit in the shade. These roses will bloom for a long time,
When will our sorrowful ashes be buried.

In the morning my rose wakes up
My rose blooms in the wind.
Oh cruel sky! Barely blossomed -
How my rose is already crumbling.

Passion for the unfaithful struck me like a plague.
Not for me, my dear is going crazy!
Who will heal us, my heart, from passion,
If our doctor suffers herself.

Repentance vows we forgot now
And tightly closed the door for good glory.
We are beside ourselves; for this you do not blame us:
We are drunk with wine of love, not with wine, believe me!

***
Omar Khayyam Rubaiyat about love
Paradise found here, over a cup of wine, I
Among the roses, near the sweet one, burning with love.
Why listen to us talk about hell and heaven!
Who has seen hell? Who returned from paradise?

Reason gives praise to this cup,
With her, the lover kisses all night long.
A mad potter such an elegant bowl
Creates and hits the ground without pity!

Khayyam! What are you grieving about? Be merry!
With a friend you are feasting - be cheerful!
Everyone is waiting for non-existence. You could disappear
You still exist - be cheerful!

Do not grieve that your name will be forgotten.
Let the intoxicating drink comfort you.
Before your joints fall apart -
Comfort yourself with your beloved by caressing her.

If you want to touch a rose - do not be afraid to cut your hands,
If you want to drink - do not be afraid to fall sick with a hangover.
And love is beautiful, quivering and passionate
If you want, don't be afraid to burn your heart in vain!

You are the queen of the game. I'm not happy myself.
My knight has become a pawn, but I can't take a step back...
I press the black boat against your white boat,
Two faces are now side by side ... And in the end what? Mat!

The life-giving spring is hidden in the bud of your lips,
Let someone else's cup never touch your lips...
The jug that keeps a trace of them, I will drain to the bottom.
Wine can replace everything ... Everything except your lips!

Let me touch, my love, thick strands,
This reality is dearer to me than any dreams ...
I can only compare your curls with a heart in love,
So gentle and so quivering are their curls!

Kiss your leg, o queen of fun,
Much sweeter than the lips of a sleepy girl!
Day-to-day I indulge all your whims,
To starry night to merge with my beloved.

Ruby color your lips gave,
You left - I'm sad, and my heart is in the blood.
Who hid in the ark like Noah from the flood,
He alone will not drown in the abyss of love.

Whose heart does not burn with passionate love for the sweet, -
Without consolation, he drags out his sad age.
Days spent without the joys of love
I consider it an unnecessary and hateful burden.

From end to end we keep the path to death;
We cannot turn back from the edge of death.
Look, in the local caravanserai
Don't forget your love!

Who instilled a rose of tender love
To the cuts of the heart - did not live in vain!
And the one who sensitively listened to God with his heart,
And the one who drank the hops of earthly delight!

Have fun!... Don't catch a stream in captivity?
But caresses a runaway jet!
Is there no constancy in women and in life?
But it's your turn!

Oh, if only, taking a sofa with poetry
Yes, in a jug of wine and putting bread in your pocket,
I'll spend a day with you among the ruins, -
Any sultan would envy me.

The branches will not tremble... the night... I'm alone...
In the darkness, a rose petal drops.
So - you're gone! And bitter drunkenness
Flying delirium dispelled and far away.

***
Omar Khayyam Rubaiyat about love
Our world is an alley of young roses,
A choir of nightingales, a transparent swarm of dragonflies.
And in autumn? Silence and stars
And the darkness of your loose hair...

Who is ugly, who is handsome - does not know passion,
A madman in love agrees to go to hell.
Lovers don't care what to wear
What to lay on the ground, what to put under your head.

We are like compasses, together, on the grass:
There are two heads in a single body,
We make a full circle, rotating on the rod,
To match head to head again.

The sheikh shamed the harlot: "You, whore, drink,
You sell your body to everyone who wants it!"
"I," said the harlot, "really am
Are you who you say you are to me?"

The sky is the belt of my ruined life,
The tears of the fallen are the salty waves of the seas.
Paradise is blissful rest after passionate efforts,
Hellfire is just a reflection of extinguished passions.

Like the sun, it burns without burning, love,
Like a bird of heavenly paradise - love.
But not yet love - nightingale groans,
Do not moan, dying of love - love!

Throw off the burden of self-interest, oppression of vanity,
Evil entangled, break out of these snares.
Drink wine and comb your curls dear:
The day will pass unnoticed - and life will flash by.

My advice: be drunk and in love always,
Being dignified and important is not worth the trouble.
Not needed by the Almighty Lord God
Neither your mustache, friend, nor my beard!

From the lilac cloud to the green of the plains
White jasmine showers all day long.
I pour a cup like a lily
Pure rose flame - the best of wines.

In this life, intoxication is the best,
Gentle houri singing is best,
Free thought boiling best,
Oblivion is the best of all prohibitions.

Give me wine! There is no place for empty words here.
Kisses of my beloved are my bread and balm.
The lips of an ardent lover are wine-colored,
A riot of passion is like her hair.

Tomorrow, alas! - hidden from our eyes!
Hurry to use the hour flying into the abyss.
Drink, moon-faced! How often will a month
Ascend to heaven, no longer seeing us.

Above all else, love
In the song of youth, the first word is love.
Oh, unfortunate ignorant in the world of love,
Know that the basis of our whole life is love!

From the zenith of Saturn to the womb of the Earth
The secrets of the world have found their interpretation.
I untangled all the loops near and far,
In addition to the simplest - except for the light loop.

Those to whom life was given to the full measure,
Intoxicated with the hops of love and wine.
Having dropped the unfinished cup of delight,
They sleep side by side in the arms of eternal sleep.

If you are in the rays of hope - look for your heart, heart,
If you are in the company of a friend, look with your heart into his heart.
Temple and innumerable temples are smaller than a small heart,
Throw away your Kaaba, look for your heart with your heart.

Curls sweet from the musk of the night darker,
And the ruby ​​of her lips is more precious than stones...
I once compared her figure to a cypress,
Now the cypress is proud to the roots!

Oh don't grow a tree of sorrow...
Look for wisdom in your own beginning.
Caress the darlings and love wine!
After all, we have not been married to life forever.

Drink wine, for bodily joy is in it.
Listen to chang, for heavenly sweetness is in it.
Trade your eternal sorrow for joy
For the goal, unknown to anyone, is in it.

A blooming garden, a friend and a bowl of wine -
Here is my paradise. I don't want to end up in something else.
Yes, no one has seen heavenly paradise!
So let's take comfort in earthly things for the time being.

I would like to cool my soul to the unfaithful,
Let the new passion take over.
I would like to, but tears fill my eyes,
Tears do not allow me to look at another.

Woe to the heart that is colder than ice
Does not burn with love, does not know about it.
And for the heart of a lover, a day spent
Without a lover - the most lost of days!

Chatter is devoid of magic about love,
As the cooled coals of fire are devoid of.
And true love burns hot,
Sleep and rest, night and day is deprived.

Do not beg for love, hopelessly loving,
Do not wander under the window of the unfaithful, grieving.
Like poor dervishes, be independent -
Maybe then they will love you.

Where to get away from fiery passions,
What hurts your soul?
When I knew that the source of these torments
In the one in the hands that is dearer to you all ...

I'll share a secret with you
In a nutshell, I will pour out my tenderness and sadness.
I dissolve into dust with love for you,
I will rise from the earth with love for you.

Not out of poverty, I forgot about wine,
It was not out of fear that he sank to the bottom.
I drank wine to fill my heart with fun,
And now my heart is full of you.

They say: "There will be houris, honey and wine -
We are destined to taste all the delights in paradise."
Therefore, I am everywhere with my beloved and with a cup, -
After all, in the end, we will come to the same thing anyway.

I stubbornly wondered over the book of life,
Suddenly, with heartache, the sage said to me:
"There is no more beautiful bliss - to forget in the arms
Moon-faced beauty, whose mouth seemed to bark.

For loving you, let everyone condemn around,
I have no time to argue with the ignorant, believe me.
Only husbands are healed by a love drink,
And to hypocrites, he brings a cruel disease.

"We must live," we are told, "in fasting and labor!"
"How you live - so you will resurrect!"
I am inseparable with a friend and a cup of wine,
To wake up like this at a terrible judgment.

For those who die, Baghdad and Balkh are one;
Whether the cup is bitter or sweet, we will see the bottom in it.
Defective month goes out - will return young,
And we can't go back.... Be quiet and drink wine.

Sacrifice yourself for the sake of your beloved
Sacrifice what is most dear to you.
Never be cunning, bestowing love,
Sacrifice your life, be courageous, ruining your heart!

Rose said: "Oh, my today's appearance
About madness, in fact, he speaks of mine.
Why do I come out of the bud in blood?
The path to freedom often lies through thorns!"

Passion for you tore the robe of roses,
In your fragrance there is the breath of roses.
You are tender, sequins of sweat on silky skin,
Like dew in a wonderful moment of opening roses!

You alone in my heart carried only joy,
Burning my heart your death burned.
Only with you could I endure all the sorrows of the world,
Without you - what is the world and worldly affairs to me?

You have chosen the path of love - you must go firmly,
The sparkle of the eyes will flood everything along the way.
And having reached the high goal with patience,
So take a breath to shake the worlds with a breath!

Your moon will not wane in a month,
Decorating, stingy fate was generous to you.
Life and this world, right, is not difficult to leave,
But how difficult it is to always leave your threshold!

You do not drive a horse on the road of love -
You will fall exhausted by the end of the day.
Do not curse the one who is tormented by love -
You cannot comprehend the heat of another's fire.

I went out into the garden in sorrow and am not happy in the morning,
The nightingale sang to Rose in a mysterious way:
"Show yourself from the bud, rejoice in the morning,
How many wonderful flowers this garden gave!

My eyes are crying because of the chain of partings,
My heart is crying from doubt and torment.
I cry plaintively and write these lines,
Even kalam cries, falling out of hands ...

Come, because peace of mind is you!
You've come! And not someone else - it's you!
And not for the sake of the soul - for the sake of our God
Let me be sure, touch it with your hand - it's you!

I will gladly embrace my beloved again
And I will remove the evil of my days from memory.
Although the drunkard does not heed the words of the wise,
But I certainly understand these words!

It is not easy to fly into her curls with the wind,
And suffering in love is not easy to have.
They say that her face is inaccessible to the eyes -
Of course, it is not easy to look with a drunken eye!

Every moment, oh idol, don't be cutesy,
Don't be so constant in selfishness.
Walk with an even step and do not frown more than an eyebrow,
For those in love, do not ceaselessly be an enemy!

Illuminated my soul girlfriend arrival,
Happiness smiled at me between many adversities.
Let the moon fade. And with an extinguished candle
A night with you is like the sunrise for me.

From the fire of your passion only smoke came,
He brought little hope to his heart.
I tried hard to meet you
But since there was no happiness, my fervor is fruitless!

***
Omar Khayyam Rubaiyat about love
There are no people in the world who have not been smitten by you,
Whoever loses his mind, in the world does not.
And even though you don't have a crush on anyone,
Who would not want your love, there is no world.
Translation: N. Tenigina

The soul tells me - in love with his face,
The sound of his speeches penetrated into the very heart.
Pearls of secrets fill my soul and heart,
But I can't say - my tongue is nailed!

I thought that your promises were true,
Constancy is full of your promises.
No, I did not know that, like the pillars of the universe -
Light of the eyes! - your promises are fragile!

Asked the heart: "Teach at least once!"
I started with the alphabet: "Remember -" Az ".
And I hear: "Enough! Everything is in the initial syllable,
And then - a fluent, eternal retelling.

Passion cannot be friends with deep love,
If he can, then they won't be together for long.
Think of a chicken with a falcon next to rise,
Even higher than the fence - alas - she does not soar.

If with love it is given to the heart to suddenly cope,
That horse of a dream is not difficult to saddle.
If there is no heart, love is homeless,
There is no love - so why should the heart beat?

If you love, then steadfastly endure separation,
In anticipation of the cure, suffer and do not sleep!
Let the heart shrink like a rose in a bud
Sacrifice life. And sprinkle the path with blood!

The monks have ecstasy, everyone is noisy in the madrasah,
Love does not require a spiritual rite.
Whether he is a mufti, even though he himself is an expert in Sharia,
Where love administers judgment - all dialects are silent!

Gotta drink some wine! Humanity is needed
Compassion pain burn like a flame should!
It is necessary to study the Book of Love incessantly,
So that she taught to be dust before a friend!

Get up from sleep! The night was created for the mysteries of love,
For throwing at the house of your beloved is given!
Where there are doors - they are locked at night,
Only the door of lovers - it is open!

When Love called me to the world to life,
She immediately gave me lessons in love,
The magic key was forged from the heart of the particles
And led me to the treasures of the spirit.

You took your purple color from the tulip,
The lily of youth has given you the essence.
There was a rose, she looked like you -
Having given you life, she timidly left.

There are no heads where their secret would not mature,
The heart lives with feeling, concealing nothing.
Each tribe goes its own way...
But love is a hurricane on the paths of being!

What from passion for you I, suffering, tasted?
Day and night I endured pain and misfortune,
My heart is in blood, and my soul has suffered,
And my eyes are wet, and I myself am without strength.

Gold can conquer any beauties,
To pick and taste the fruits of these meetings.
And the crowned narcissist has already raised his head, -
Look! Gold can wake you up from sleep!

Who was born in the beauty of happiness to contemplate the face,
To that the world will flicker with many faces -
Decorates with sewing for the beauty dress
And he knows how to understand the inside of the soul!

Greens, roses, wine are given to me by fate,
No, however, you in this splendor of spring!
Without you, I can't find solace in anything,
Where you are, I don't need other gifts!

You, whose appearance is fresher than wheat fields,
You are the mihrab from the heavenly temple mile!
Your mother washed you with ambergris at birth,
Mixing a drop of my blood into the aroma!

With a wet rose, you, throwing off a bashful cover,
Brought me confusion in the form of gifts.
With a hair your waist! Show me the face!
I am melted like wax and ready for suffering!

It's like you were friends with me at first,
But then suddenly decided to be at enmity with me,
I did not despair that fate turned away:
Suddenly, will you still be nice to me?

You are a mine, if you go looking for a ruby,
You are loved, as long as you live in the hope of a date.
Understand the essence of these words - both simple and wise:
Everything you are looking for, you will certainly find in yourself!

We were in confidants at the cup of wine -
And on dates we needed a secret -
How afraid they were of dishonoring themselves in their actions!
Disgraced now - rumor is not terrible!

Your face is a day, with him and curls in friendship always,
The rose is you, and in the thorns is separation trouble.
Your curls are chain mail, your eyes are like spears,
In anger you are like fire, and in love you are like water!

Oh idol! Why did you end your friendship?
Where was your loyalty at that time?
I wanted to grab hold of your shalvars -
You tore my shirt of patience!

The light of the eyes, the inspiration of our hearts!
Our destiny is only the torment of our hearts!
From separation, the soul suddenly approached the lips,
The only meeting is the healing of our hearts!

Let the whole world lie humble before the Shah,
Hell is bad, but heaven belongs to the righteous.
Rosaries - to angels, freshness to sky-high bushes,
We are loved ones and their souls must be given.

The Creator created two Kaabas for faith for us -
Being and hearts, this is the crown of faith.
Worship the Kaaba of Hearts while you can
Above thousands of Kaaba - and one of the hearts!

I have no hope for a date with you,
No patience for a moment - what to do with yourself!
There is no courage in the heart to tell about grief ...
What a marvelous passion handed to me by fate!

The world of love cannot be found without torment,
The path of love cannot be diverted at will.
And until you become bent from suffering,
It is impossible to convey the essence of it to consciousness!

Places where there is no wine in purple thickets,
Where there is no beauty, that is gentle and slender, -
Avoid, even if there are heavenly places, -
Here's a tip. And there is only one wisdom in these words.

The breaths of spring are good,
The choirs of musical harmonies are good,
The singing of birds and the stream near the mountain are good ...
But only with a sweetheart all these gifts are good!

In this world, love is the decoration of people,
To be deprived of love is to be without friends.
The one whose heart did not cling to the drink of love,
That donkey, even though he does not wear donkey ears!

It is better to curl your beloved, caressing, grab,
It is better to drink sparkling wine with her,
Before fate grabs you by the belt -
It is better to seize this fate yourself!

We are promised paradise in the world with the houris.
And cups full of purple wine.
Beauties and wine run in this world
Is it reasonable if we come to them anyway?

You eclipsed China's daughters with beauty,
Jasmine tender your face more tender
Yesterday you looked at the Shah of Babylon
And she took everything: a queen, rooks, knights.

How full of love I am, how wonderful is my sweet face,
How much I would say and how dumb my language is!
Isn't it strange, Lord? I'm thirsty,
And right in front of me flows a living spring.

Sit down, boy! Don't tease me with your beauty!
I devour you with the fire of my eyes
You forbid ... Ah, I'm like the one who hears:
"Tip the cup, but don't spill a drop!"

Severe Ramadan ordered to say goodbye to wine.
Where are the happy days? We only dream about them.
Alas, the undrunk stands in the basement jug,
And not one harlot left untouched.

My idol, the potter fashioned you like this,
That before you the moon is ashamed of its charms.
Let others decorate themselves for the holiday,
You - you have a gift to decorate a holiday with yourself.

How long will you reproach us, you nasty hypocrite,
For the fact that we burn with true love for the tavern?
We are pleased with wine and dear, and you
Entangled in rosaries and hypocritical lies.

When the tulip trembles under the morning dew,
And low, to the ground, the violet bends the camp,
I admire the rose: how quietly it picks up
Bud its semi, sweet drowsiness drunk!

Whoever did not escape her spell, now knows happiness,
Whoever lays down like dust at dear feet, imbibes happiness with his soul.
It will torment, it will offend, but don't be offended:
Everything that like the moon sends us is happiness!

I love wine, I catch a moment of fun.
I am neither a believer nor a heretic.
"Bride - life, any ransom?"
- "From the heart, a welling spring of joy."

Saki*! May I be honored with lovely peri,
Let wine bitterness be replaced by heavenly moisture.
Let Zukhra be a Changist, the interlocutor - Isa.
If the heart is not joyful, then feasting is inappropriate.

* Saks - the name of the Iranian-speaking nomadic tribes of the 1st millennium BC. e.

On roses, the sparkle of New Year's dew is beautiful,
Beloved - the best creation of the Lord - is beautiful.
Should I regret the past, should the wise man scold him?
Let's forget yesterday! After all, our today is wonderful.

Omar Khayyam (Giyas ad-Din Abu-l-Fath Omar ibn Ibrahim) (1048-1131)

Persian and Tajik poet, mathematician and philosopher. Elementary education received in hometown, then in major centers sciences of that time: Balkh, Samarkand, etc.

Around 1069 in Samarkand, Khayyam wrote a treatise "On the proofs of the problems of algebra and allukabala." In 1074 he headed the largest astronomical observatory in Isfahan.

In 1077 he completed work on the book "Comments on the difficult postulates of the book of Euclid." Two years later, the calendar is put into effect. In the last years of the XI century. the ruler of Isfahan changes and the observatory is closed.

Khayyam makes a pilgrimage to Mecca. In 1097 he worked as a doctor in Khorasan and wrote a treatise in Farsi "On the universality of being."

Khayyam spends the last 10-15 years of his life in seclusion in Nishapur, having little contact with people. According to historians, in the last hours of his life, Omar Khayyam read the "Book of Healing" by Ibn Sina (Avicenna). He reached the section "On unity and universality", put a toothpick on the book, got up, prayed and died.

Khayyam's work is an amazing phenomenon in the history of the culture of the peoples of Central Asia and Iran, of all mankind. His discoveries in the field of physics, mathematics, astronomy have been translated into many languages ​​of the world. His poems, "stinging like a snake" still conquer with their ultimate capacity, conciseness, imagery, simplicity visual means and flexible rhythm. Khayyam's philosophy brings him closer to the humanists of the Renaissance ("The goal of the creator and the pinnacle of creation is us"). He denounced the existing order, religious dogmas and vices that reigned in society, considering this world to be temporary and transient.

Theologians and philosophers of that time were of the opinion that eternal life and bliss can only be found after death. All this is reflected in the work of the poet. However, he also loved real life, protested against its imperfection and appealed to enjoy every moment of it.

Any quatrain of Khayyam is a small poem. He cut the form of the quatrain, like a precious stone, approved the internal laws of the rubai, and Khayyam has no equal in this area.

See Khayyam Omar. Literary Encyclopedia. In 11 tons; M .: publishing house of the Communist Academy, Soviet Encyclopedia, Fiction. Edited by V. M. Friche, A. V. Lunacharsky. 1929 1939. Omar Khayyam ... Literary Encyclopedia

Omar Khayyam- Omar Khayyam. Omar Khayyam (real name Giyasaddin Abu l Fath Omar ibn Ibrahim) (1048 1122), Persian poet, philosopher, scientist. He also wrote in Arabic. The author did not lose even in the 20th century. the meaning of mathematical treatises, the philosophical treatise “On ... ... Illustrated Encyclopedic Dictionary

- (c. 1048 after 1122) Persian and Tajik poet, mathematician and philosopher "Hell and paradise in heaven," hypocrites say. Looking into myself, I was convinced of the lie: Hell and heaven are not circles in the palace of the universe, Hell and heaven are two halves of the soul. Nobility and ... ... Consolidated encyclopedia of aphorisms

- (real name Giyasaddin Abu l Fath Omar ibn Ibrahim) (1048 1122), Persian poet, philosopher, scientist. He also wrote in Arabic. The author did not lose even in the 20th century. the meaning of mathematical treatises, philosophical treatise On the universality of being, etc. ... ... Modern Encyclopedia

- (c. 1048 after 1122) Persian and Tajik poet, mathematician and philosopher. The world-famous philosophical quatrains of the rubai are imbued with hedonistic motives, the pathos of individual freedom, and anti-clerical free-thinking. In mathematical works he gave ... ... Big encyclopedic Dictionary

- (c. 1048 after 1122), Persian poet, full name Giyasaddin Abu l Fath Omar ibn Ibrahim. Born in Nishapur. The nickname Khayyam (Tent) is associated with the profession of his father or someone else from his ancestors. During his lifetime and until relatively recently ... ... Collier Encyclopedia

Giyasaddin Abul Fath ibn Ibrahim (circa 1048, Nishapur, after 1122, ibid.), Persian and Tajik poet, mathematician and philosopher. He spent most of his life in Balkh, Samarkand, Isfahan and other cities of Central Asia and Iran. In philosophy was... Big soviet encyclopedia

- (b. c. 1048 - d. c. 1130) - philosopher, poet, mathematician, classic of the Taj. and pers. literature and science, author of famous quatrains (rubai), philosopher. and mathematical treatises. Unfortunately, the texts of the rubaiyat of O. X. cannot yet be considered definitively ... ... Philosophical Encyclopedia

Real name Giyasaddin Abul Fath Omar ibn Ibrahim (about 1048 after 1112), Persian poet, philosopher, scientist. He also wrote in Arabic. The world-famous philosophical quatrains of the rubai are imbued with hedonistic motives, pathos ... ... encyclopedic Dictionary

Omar Khayyam- OMAR KHAYYAM (real name Giyasaddin Abu l Fath Omar ibn Ibrahim) (c. 1048 after 1112), pers. poet, philosopher, scientist. He also wrote in Arabic. lang. World famous philosophers. quatrains rubaiyat are imbued with hedonich. motives, pathos ... ... Biographical Dictionary

Books

• Omar Khayyam. Rubaiyat, Omar Khayyam. Omar Khayyam (c. 1048-1131) was a mathematician, astronomer, and philosopher. The biography of O. Khayyam is shrouded in legends, myths and conjectures, it is impossible to determine how many quatrains are truly Khayyam's, ...
• Omar Khayyam. Rubai, Omar Khayyam. An outstanding astronomer, mathematician, physicist and philosopher, who during his lifetime was awarded the honorary title `Proof of Truth`, Omar Khayyam is the creator of the famous rubaiyat. Written almost a thousand years...

Presumably in 1048, on May 18, in the north-east of Iran, in the city of Nishapur, Omar Khayyam (full name - Omar Khayyam Giyasaddin Obu-l-Faht ibn Ibrahim) was born into the family of a tent-keeper - an outstanding Tajik and Persian poet, Sufi philosopher, mathematician , astronomer, astrologer.

As a child, he was extremely gifted, at the age of 8 he already actively comprehended the basics of mathematics, philosophy, astronomy, and knew the Koran from memory. As a 12-year-old teenager, Omar entered the madrasah hometown. The course of Muslim law and medical practice was completed by him with excellent marks, however, having received the qualification of a doctor, Omar Khayyam did not associate his life with medicine: he was much more interested in the work of mathematicians.

After the death of his parents, Khayyam sold their house and workshop, moved to Samarkand, which was then a cultural and scientific center. Having entered the madrasah as a student, he soon demonstrated such education in disputes that he was immediately elevated to the rank of mentor.

Like the great scientists of his era, Omar Khayyam did not live in any of the cities for very long. Therefore, he left Samarkand only 4 years later, moved to Bukhara and began working there in the book depository. During the 10 years he lived here, he wrote four fundamental works on mathematics.

It is known that in 1074 he was invited by the Seljuk sultan Melik Shah I to Isfahan, and at the suggestion of the vizier Nizam al-Mulk he became the spiritual mentor of the ruler. Khayyam was also the head of a large observatory at the court, gradually becoming a famous astronomer. A group of scientists headed by him created a fundamentally new calendar, officially adopted in 1079. The solar calendar, which was given the name "Jalali", turned out to be more accurate than the Julian and Gregorian. Khayyam also compiled the Malikshah Astronomical Tables. When the patrons died in 1092, a new stage began in the biography of Omar: he was accused of free-thinking, so he left the Sanjar state.

Poetry brought world fame to Omar Khayyam. His quatrains - rubai - are a call to the knowledge of earthly happiness, albeit fleeting; they are characterized by the pathos of individual freedom, free-thinking, the depth of philosophical thought, combined with imagery, flexibility of rhythm, clarity, conciseness and capacity of style.

It is not known whether all of the rubai attributed to Khayyam are genuine, but 66 quatrains can be attributed to his work with a fairly high degree of certainty. The poetry of Omar Khayyam stands somewhat apart from Persian poetry, although it is an integral part of it. It was Khayyam who became the only author whose lyrical hero is an autonomous person, alienated from God and the king, not recognizing violence, acting as a rebel.

Omar Khayyam gained fame mainly as a poet, however, if it were not for his activities in the literary field, he would still remain in the history of science as an outstanding mathematician and author of innovative works. In particular, in the treatise "On the proof of problems in algebra and almuqabala" in geometric shape he gave an exposition of the solutions of cubic equations; in the treatise "Comments on the difficult postulates of the book of Euclid" he put forward the original theory of parallel lines.

Omar Khayyam was loved, greatly respected, honored him. He died in his homeland; it happened on December 4, 1131.

Greetings to regular and new readers! In the article "Omar Khayyam: short biography, facts, video" about the life of the Persian philosopher, mathematician, astronomer and poet. Years of life: 1048-1131.

Biography of Omar Khayyam

Before late XIX century, Europeans knew nothing at all about this scientist and poet. And they began to open it only after the publication of an algebraic treatise in 1851. Then it became known that rubaiyat (quatrains, a form of lyric poetry) also belonged to him.

"Khayyam" means "tent master", perhaps it was the profession of his father or his grandfather. Very little information and memoirs of contemporaries about his life have been preserved. Some of them we find in quatrains. However, they very sparingly reveal the biography of the famous poet, mathematician and philosopher.

Thanks to an extraordinary memory and a constant desire for education, Omar at the age of seventeen received a profound knowledge of all areas of philosophy. Already at the beginning creative way the young man went through severe trials: during the epidemic, his parents died.

Fleeing from adversity, the young scientist leaves Khorasan and takes refuge in Samarkand. There he continues and completes most of his algebraic work "Treatise on the completion of problems in algebra and almuqabala."

After completing his studies, he works as a teacher. The job was low paying and temporary. Much depended on the location of the owners and rulers.

The scientist was supported first by the chief judge of Samarkand, then by the Bukhara khan. In 1074 he was invited to Isfahan to the court of Sultan Malik Shah himself. Here he supervised the construction and scientific work astronomical observatory, developed a new calendar.

Rubai Khayyam

Unfavorable for the poet was his relationship with the successors of Melik Shah. The higher clergy did not forgive him, saturated with deep humor and great accusatory power, verses. He boldly ridiculed and accused all religions, spoke out against general injustice.

For the rubaiyat that he wrote, one could pay with his life, so the scientist made a forced pilgrimage to the capital of Islam - Mecca.

It is unlikely that the persecutors of the scientist and poet believed in the sincerity of his repentance. Last years he lived in seclusion. Omar avoided people, among whom there could always be a spy or an assassin sent.

Mathematics

Two algebraic treatises by the brilliant mathematician are known. He first defines algebra as the science of solving equations, which later became known as algebraic.

The scientist systematizes some equations with the highest coefficient equal to 1. Defines 25 canonical types of equations, including 14 types of cubic ones.

General Method solving equations, a graphical construction of positive roots is recognized using the abscissa of the intersection points of second-order curves - circles, parabolas, hyperbolas. Attempts to solve cubic equations in radicals were not successful, but the scientist heartily predicted that this would be done after him.

These discoverers really came, only after 400 years. They were the Italian scientists Scipio del Ferro and Niccolo Tartaglia. Khayyam was the first to note that a cubic equation could eventually have two roots, although he did not see that there could be three.

He first outlined a new concept of the concept of number, which includes irrational numbers. It was a real revolution in the doctrine of number, when the lines between irrational quantities and numbers are erased.

Accurate calendar

Omar Khayyam headed a special commission created by Malik Shah to streamline the calendar. The calendar developed under his leadership is the most accurate. It gives an error of one day for 5000 years.

In the modern, Gregorian calendar, an error of one day will run over 3333 years. Thus, the latter calendar is less accurate than the Khayyam calendar.

The great sage lived for 83 years, was born and died in Nishapur, Iran. His zodiac sign is

Omar Khayyam: short biography (video)