how it became the commendable duty of the second generation to correct
and improve upon the first.

Omar Khayyam died in the early part of the eleventh century, having sold
his poems profitably, with the proceeds of which he established taverns
throughout the length and breadth of Persia. Omar died in the height of
his popularity, but shortly after his death the city of Naishapur became
a temperance town. Even yet the younger Omar might have lived and sung
at Naishapur had not a fanatical sect of Sufi women, taking advantage of
the increasing respectability of the once jovial city, risen in a body
against the house of Omar and literally razed it to the ground with the
aid of hatchets, which were at that time the peculiar weapon of the sex
and sect. It is said that the younger Omar, who was then a youth, was
obliged to flee from the wrath of the Good Government Propagandists and
to take abode in a distant city. For some time he wandered about Persia
in a destitute condition, plying the hereditary trade of tent-maker, but
at length poverty compelled him to quit his native country for good and
to try his fortunes in a land so remote that the dissolute record of his
parent could no longer hound him. Borneo was the island to which the
poet fled, and here the historian finds him some years later prospering
in the world's goods and greatly reverenced by the inhabitants. Although
Omar, Jr., was undoubtedly the greatest man that Borneo has yet
produced, he must not be confused in the mind of the reader with the
Wild Man of Borneo, who, although himself a poet, was a man of far less
culture than the author of the present Rubaiyat.

While not a Good Templar, the younger Omar showed a commendable tendency
toward reform. The sensitive Soul of the poet was ever cankered with the
thought that his father's jovial habits had put him in a false position,
and that it was his filial duty to retrieve the family reputation. It