Khayyam Omar Hayam Career: Poet
Birth: Tajikistan, 18.5.1048 - 4.12
Omar Khayyam is a world-famous Persian poet, philosopher, mathematician, astronomer, and astrologer. Born on May 18, 1048. Omar Khayyam is best known for his rubaiyat quatrains, the invention of the calendar, and the classification of cubic equations.
Omar Khayyam was born in Khorasan, in the ancient city of Nishapur, in the family of a wealthy artisan, perhaps the elder of a weaving guild who made fabrics for tents and tents. Obviously, the craft of his ancestors was honorable, because Khayyam, the poet’s pseudonym, comes from the word “khaima” (tent, tent).
Having received his initial education in his hometown, Khayyam moved to Balkh to study. To further improve his knowledge, in the 70s of the 11th century, Khayyam settled in Samarkand, the largest scientific center of that time.
Of all the sciences, young Khayyam was most fascinated by mathematics. His fame was brought to him by the treatise “Difficult Questions of Mathematics” that has not reached us, and the treatise that followed it, “Explanations of the Difficult in the Conclusions of Euclid”. Soon Khayyam moved to Bukhara at the invitation of the ruler, a prince from the Karakhanid family. There he was received with great honors. The ruler of Bukhara, talking with Khayyam, “seated him next to him on the throne as a sign of the highest respect.”
By this time, the huge empire of the Great Seljuks, who came from the nomadic Turkmen Oghuz tribe, had quickly grown and established itself. In 1055, the Seljuk Sultan Toghrul Beg conquered Baghdad and declared himself the spiritual head of all Muslims.
The Caliph was decisively deprived of any political elite, which had a great beneficial effect on the cultural formation of the peoples inhabiting the vast countries of the Middle East.
Under Sultan Malik Shah, the Great Seljuk Empire extended from the borders of China to the Mediterranean Sea, from India to Byzantium. The head of the new state was the eminent Nizam-ul-mulk, the most educated man of his century, who had great talent for government. Under him, industry and trade flourished. He patronized the sciences, established educational institutions-madrassas in big cities and recreated the Baghdad Nizamiye Academy.
At his invitation, Omar Khayyam moved to the capital of the new state, Isfahan, and became an honorary confidant of the Sultan.
Legend says that Nizam-ud-mulk proposed to Khayyam to rule the city of Nishapur and the entire surrounding region. Khayyam replied: “I don’t want to rule people, order and prohibit, but I want to devote all my intellect to science for the benefit of people!”
By this time, Khayyam was known as the greatest astronomer of his age. He was entrusted with the construction of the world's largest observatory. As a result of his many years of observations of the starry sky, he reorganized the calendar five hundred years before the perestroika of Pope Gregory XIII.
When did Khayyam create his quatrains? Obviously, throughout life, until old age. Under no circumstances did he write laudatory odes to rulers, under no circumstances was he a court flatterer expecting favors and handouts. We imagine him as a proud and independent man, full of dignity.
His quatrains - rubai - emerged like springs from the depths of folk art. Each quatrain of Khayyam is a small poem. Khayyam carved out the form of the quatrain, like an expensive cobblestone, established the internal laws of the rubai, and in this area he has no equal.
A lot has been said about Khayyam - a scientist, a philosopher. Eight of his scientific works have reached us - mathematical, astronomical, philosophical and medical. This is by no means his entire legacy. Much has either perished or has not yet been found. In one quatrain he says:
"The secrets of the world that I concluded in a secret notebook,
I hid it from people for my own safety.”
This secret notebook of Khayyam is revealed to us in his magnificent quatrains, where he, with extraordinary power, strongly and completely expresses what he could not utter in his scientific works because of the harsh conditions of his time, because of the oppression of religion that weighed on him. How sarcastically he mocks in his poems at ostentatious holiness, at the institutions of Sharia, which he considers meaningless, at everything that oppresses and crushes the living soul. He denies the existence of hell and heaven, denies existence after death, laughs at fasting and prayers, which was the greatest blasphemy in the eyes of the official zealots of Islam.
The eighteen-year period of Khayyam's life in Isfahan was the happiest and most creatively fruitful time of his life under the protection of powerful patrons.
In 1092, Nizam-ul-mulk was killed by conspirators. A month later, Malik Shah died in the prime of his life. A fierce battle for the top began. The empire began to fall apart into separate feudal states. Funds for the observatory were no longer released. Khayyam's position was becoming dangerous. His enemies and persecutors raised their heads. The historian writes: “To save his eyes, ears and head, Sheikh Omar Khayyam undertook the hajj (pilgrimage to Mecca).” The journey to holy places in that era lasted sometimes for years... Returning from the Hajj, Omar Khayyam settled in Baghdad, where he became a professor at the Nizamiye Academy. His temper has changed. He became stern, withdrawn and “slammed the gates of his house in front of his former friends and like-minded people.” Years passed, a comparative system was established in the country. The son of Nizam-ul-mulk came to power, striving to continue the policies of his father. Covered with glory, the great scientist Omar Khayyam returned to nearby Nishapur. By that time he was clearly over 70 years old. He spent the last years of his life in his homeland, in blessed Khorasan, surrounded by honor and respect from the best people of his time. His persecutors did not dare to deal with him.
Khayyam's quatrains are full of deep philosophical thoughts. He mourns over the unsettled nature of human destinies, over the doom of human life. These quatrains were clearly born during the years of his wanderings, when he became the target of bullying and persecution by low and hypocritical people, whom he so always hated.
The great humanist and lover of life, Khayyam affirms existence, glorifies the beauty and spiritual greatness of man. The deep understanding of his poetic images does not give us reasons for a mystical, Sufi interpretation of them, but behind every realistic picture, be it a pottery workshop, or a shard of a jug, which was once the skull of the Shah, hides a solid and priceless symbol: he glorifies his beloved, and although She is mortal, like all people, she becomes a deity, for whom he renounces paradise. He glorifies the feast, but it is a feast of high thoughts and noble feelings - Plato's feast. The cup of wine is the magical cup of Jamshid, the cup of the human mind that embraces the whole world. A bunch of drunken revelers turns out to be wherever you throw the chosen sages.
In some quatrains landscapes appear, amazing in their purity and transparency of colors. Khayyam, who spoke so much about the jug, cup and wine, was neither a drunkard nor a reveler. The great sage, the scientist, who worked throughout his long hundred-year period until the last hour, could hardly have dreamed of indulging in revelry.
“Hell and heaven are in heaven,” say the bigots.
I looked into myself and became convinced of the lie:
Hell and heaven are not circles in the courtyard of the universe,
Hell and heaven are two halves of the soul.
In order to face fate, it is useful to suppress the murmur,
To get people in, a flattering whisper is useful,
I tried to be cunning and cunning,
But every time my fate put my skill to shame.
I know the very appearance of pompous asses:
Empty as a drum, and so many loud words!
They are slaves of names. Just make up a name for yourself
And each of them is ready to crawl before you.
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| Omar Khayyam Persian. عُمَر خَیّام نیشابوری |
|
Monument to Omar Khayyam in Bucharest, Romania |
|
| head of the Isfahan observatory 1076 - 1092 |
|
|---|---|
| personal information | |
| Birth name: |
Omar ibn Ibrahim Nishapuri |
| Nickname: |
Giyasaddin |
| Occupation: |
mathematician, astronomer, poet, writer, author, philosopher And musician |
| Date of Birth: | |
| Place of Birth: |
Nishapur |
| Date of death: | |
| A place of death: |
Nishapur |
| A country: |
Seljuk Empire |
| Nationality: |
Persian |
| Religion: |
Islam And Sunnism |
| Father: |
Ibrahim Nishapuri |
| Scientific activity | |
| Area of activity: |
poetry, mathematics And astronomy |
| Place of work: |
Nishapur |
| Students: |
Muzaffar al-Asfizari And Abdurrahman al-Khazini |
| Additional Information | |
| Related projects: |
Wikimedia Commons |
| Editing Wikidata | |
Wikipedia has articles about other people with the laqab Giyasaddin, the kunya Abul-Fath, the name Umar and the nisba Nishapuri.
Giyasaddin Abul-Fath Omar ibn Ibrahim al-Khayyam Nishapuri(Persian. عُمَر خَیّام نیشابوری ; 18 May 1048, Nishapur - December 4, 1131, ibid.) - Persian poet, philosopher, mathematician, astronomer, astrologer.
He contributed to algebra by constructing a classification of cubic equations and solving them using conic sections. In Iran, Omar Khayyam is famous for creating the most accurate calendar actually used. Khayyam's students were such scientists as al-Asfizari and al-Khazini.
Name
- غیاث الدین Ghiyas ad-Din- hitab, “Help of religion.”
- ابوالفتح Abul Fatah- kunya, “father of Fatah.” (But, he did not have a son Fatah. In this manner it means “Conqueror”).
- عمر Lobster- ism (personal name).
- بن ابراهیم ibn Ibrahim- nasab, “son of Ibrahim.”
- خیام Khayyam- tahallus, “tent maker” (presumably an indication of the father’s craft; from the word “khaima” - tent, from the same word presumably comes the Old Russian “khamovnik” - textile worker).
- نیشابورﻯ Nishapuri- nisba, “from Nishapur.”
Biography
A native of the city of Nishapur in Khorasan (now the Iranian province of Razavi Khorasan). Omar was the son of a tent owner, and he also had a younger sister, Aisha. At the age of 8, he was deeply involved in mathematics, astronomy, and philosophy. At the age of 12, Omar became a student at the Nishapur madrasah. He brilliantly completed a course in Islamic law and medicine, receiving the qualification of hakim, that is, a doctor. But medical practice was of little interest to Omar. He studied the works of the famous mathematician and astronomer Thabit ibn Kurra, and the works of Greek mathematicians.
Khayyam's childhood occurred during the brutal period of the Seljuk conquest of Central Asia. Many people died, including a significant number of scientists. Later, in the preface to his “Algebra,” Khayyam will write bitter words:
We witnessed the death of scientists, leaving behind a small, long-suffering group of people. The severity of fate in these times prevents them from completely devoting themselves to improving and deepening their science. Most of those who currently look like scientists dress the truth with lies, without going beyond the limits of fakery and hypocrisy in science. 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 renounces boasting and deceit, they make him the subject of their contempt and ridicule.
Painting “On the grave of Omar Khayyam”
At the age of sixteen, Khayyam experienced the first loss in his life: during the epidemic, his father died, and then his mother. Omar sold his father's house and workshop and went to Samarkand. At that time it was a scientific and cultural center recognized in the East. In Samarkand, Khayyam first became a student of one of the madrassas, but after several speeches at debates, he so impressed everyone with his learning that he was immediately made a mentor.
Like other major scientists of that time, Omar did not stay long in any city. Just four years later, he left Samarkand and moved to Bukhara, where he began working in book depositories. During the ten years that the scientist lived in Bukhara, he wrote four fundamental treatises on mathematics.
In 1074, he was invited to Isfahan, the center of the Sanjar state, to the court of the Seljuk Sultan Melik Shah I. On the initiative and with the patronage of the Shah's chief vizier, Nizam al-Mulk, Omar became the Sultan's spiritual mentor. Two years later, Melik Shah appointed him head of the palace observatory, one of the largest in the world. While working in this position, Omar Khayyam not only continued his studies in mathematics, but also became a famous astronomer. With a group of scientists, he developed a solar calendar that was more accurate than the Gregorian calendar. Compiled the Malikshah Astronomical Tables, which included a small star catalogue. Here he wrote “Comments on the difficulties in the introductions of the book of Euclid” (1077) from three books; in the second and third books he explored the theory of relations and the doctrine of number. However, in 1092, with the death of Sultan Melik Shah, who patronized him, and the vizier Nizam al-Mulk, the Isfahan period of his life ends. Accused of godless freethinking, the poet is forced to leave the Seljuk capital.
The last hours of Khayyam’s life are known from the words of his younger contemporary, Beykhaki, who refers to the words of the poet’s son-in-law.
Once, while reading the “Book of Healing,” Abu Ali ibn Sina Khayyam felt the approach of death (and he was already over eighty at that time). He stopped reading at the section devoted to the most difficult metaphysical question and entitled “The One in the Multiple,” placed a gold toothpick, which he held in his hand, between the sheets, and closed the volume. Then he called his relatives and students, made a will, and after that he no longer took food or drink. Having fulfilled the prayer for the coming sleep, he bowed to the ground and, kneeling, said: “God! To the best of my ability, I tried to get to know You. I'm sorry! Since I have come to know You, I have drawn closer to You.” With these words on his lips, Khayyam died.
Testimony about the last years of the poet’s life, left by the author of “Four Conversations”
In the year 1113 in Balkh, on Slaver Street, in the house of Abu Said Jarre, Khoja Imam Omar Khayyam and Khoja Imam Muzaffar Isfizari stayed, and I joined in serving them. During the feast, I heard Proof of Truth Omar say: “My grave will be located in a place where every spring the breeze will shower me with flowers.” These words surprised me, but I knew that such a person would not speak empty words. When I arrived in Nishapur in 1136, four years had already passed since that great one covered his face with a veil of earth, and the low world was orphaned without him. And for me he was a mentor. On Friday I went to bow to his ashes and took one person with me to show me his grave. He led me to Khaire Cemetery, turned left at the foot of the garden wall, and I saw his grave. Pear and apricot trees hung from this garden and, spreading flowering branches over the grave, hid the entire grave under flowers. And those words that I heard from him in Balkh came to my mind, and I burst into tears, for on the entire surface of the earth and in the countries of the Inhabited Quarter I could not have seen a more suitable place for him. May God, the Holy and Most High, prepare for him a place in heaven with his mercy and generosity!
Scientific activity
Tomb of Omar Khayyam in Nishapur, Iran
Mathematics
Khayyam owns a “Treatise on the proofs of problems of algebra and almukabala,” which gives a classification of equations and sets out the solution to equations of the 1st, 2nd and 3rd degrees. In the first chapters of the treatise, Khayyam sets out the algebraic method for solving quadratic equations, described by al-Khorezmi. In the following chapters, he develops a geometric method for solving cubic equations, dating back to Archimedes: the roots of given equations in this method were defined as the common points of intersection of two suitable conic sections. Khayyam gave a rationale for this method, a classification of types of equations, an algorithm for choosing the type of conic section, an estimate of the number of (positive) roots and their magnitude. Unfortunately, Khayyam did not notice that a cubic equation can have three positive real roots. Khayyam was unable to reach Cardano’s explicit algebraic formulas, but he expressed the hope that an explicit solution would be found in the future.
In the introduction to this treatise, Omar Khayyam gives the first definition of algebra as a science that has come down to us, stating: algebra is the science of determining unknown quantities that are in some relationships with known quantities, and such a determination is carried out by composing and solving equations.
In 1077, Khayyam completed work on an important mathematical work - “Comments on the difficulties in the introductions of the book of Euclid.” The treatise consisted of three books; the first contained the original theory of parallel lines, the second and third were devoted to improving the theory of relations and proportions. In the first book, Khayyam tries to prove Euclid’s V postulate and replaces it with a simpler and more obvious equivalent: Two converging lines must intersect; in fact, during these attempts, Omar Khayyam proved the first theorems of the geometries of Lobachevsky and Riemann.
Further, Khayyam considers irrational numbers in his treatise as completely legal, defining the equality of two ratios as the sequential equality of all suitable quotients in the Euclid algorithm. He replaced the Euclidean theory of proportions with a numerical theory.
Moreover, in the third book of the Commentaries, dedicated to compilation(that is, multiplication) of relations, Khayyam interprets the connection of concepts in a new way relationship And numbers. Considering the ratio of two continuous geometric quantities A And B, he reasons like this: “Let’s choose a unit and make its ratio to the quantity G equal to the ratio A To B, and we will look at the value G as to a line, surface, body or time; but let us look at it as a quantity abstracted by reason from all this and belonging to numbers, but not to absolute and real numbers, since the ratio A To B often may not be numerical... It should be that you know that this unit is divisible and the value G, which is an arbitrary quantity, is considered as a number in the above sense.” Having spoken out for the introduction of a divisible unit and a new kind of numbers into mathematics, Khayyam theoretically substantiated the expansion of the concept of number to a positive real number.
Another mathematical work of Khayyam - “On the art of determining the amount of gold and silver in a body consisting of them” - is devoted to the classical mixing problem, first solved by Archimedes.
Astronomy
Khayyam led a group of astronomers in Isfahan, which, during the reign of the Seljuk Sultan Jalal ad-Din Malik Shah, developed a fundamentally new solar calendar. It was officially adopted in 1079. The main purpose of this calendar was to link Novruz (that is, the beginning of the year) as strictly as possible to the spring equinox, understood as the entry of the sun into the zodiac constellation Aries. Thus, 1 Farvardin (Novruz) of the 468 solar year of the Hijri, in which the calendar was adopted, corresponded to Friday, 9 of Ramadan of the 417 lunar year of the Hijri, and 19 Farvardin of the 448 year of the Yazdegerd era (March 15, 1079). To distinguish it from the Zoroastrian solar year, which was called “ancient” or “Persian”, the new calendar began to be called by the name of the Sultan - “Jalali” or “Maleki”. The number of days in the months of the Jalali calendar varied depending on the timing of the entry of the sun into a particular zodiac sign and could range from 29 to 32 days. New names for the months, as well as the days of each month, were proposed, modeled on the Zoroastrian calendar. However, they did not take root, and the months began to be called, in general, by the name of the corresponding zodiac sign.
From a purely astronomical point of view, the Jalali calendar was more accurate than the ancient Roman Julian calendar used in Khayyam's contemporary Europe, and more accurate than the later European Gregorian calendar. Instead of the cycle “1 leap year for 4 years” (Julian calendar) or “97 leap years for 400 years” (Gregorian calendar), Khayyam adopted the ratio “8 leap years for 33 years”. In other words, out of every 33 years, 8 were leap years and 25 were ordinary years. This calendar corresponds more accurately than all other known ones to the year of the spring equinoxes. Omar Khayyam’s project was approved and formed the basis of the Iranian calendar, which has been in effect in Iran as official since 1079 to this day.
Rubaiyat
During his lifetime, Khayyam was known exclusively as an outstanding scientist. Throughout his life, he wrote poetic aphorisms (rubai), in which he expressed his innermost thoughts about life, about man, about his knowledge. Over the years, the number of quatrains attributed to Khayyam grew exponentially and by the 20th century exceeded 5,000. Obviously, all those who feared persecution for freethinking and blasphemy attributed their writings to Khayyam. It is almost impossible to establish exactly which of them really belong to Khayyam (if he wrote poetry at all). Some researchers consider Khayyam’s authorship of 300-500 rubai possible.
For a long time, Omar Khayyam was forgotten. By a lucky chance, a notebook with his poems fell into the hands of the English poet Edward Fitzgerald in the Victorian era, who translated many of the rubai first into Latin and then into English. At the beginning of the 20th century, the rubaiyat, in a very free and original arrangement by Fitzgerald, became perhaps the most popular work of Victorian poetry. The worldwide fame of Omar Khayyam as a herald of hedonism, which denies posthumous retribution, aroused interest in his scientific achievements, which were rediscovered and re-understood.
Memory of Khayyam
Although no lifetime images of Omar Khayyam have survived and his appearance is unknown, monuments to the poet were erected in many Persian-speaking countries and beyond (for example, in Dushanbe, Ashgabat, Bucharest). In 1935, the Azerbaijani writer Huseyn Javid wrote the play “Khayyam”, dedicated to Omar Khayyam.
Rubai editions
V. L. Velichko (1891) was the first to translate Omar Khayyam into Russian. The textbook translation of the rubai into Russian (1910) was carried out by Konstantin Balmont. Some Russian-language editions of rubai:
- Omar Khayyam. Rubaiyat. Translated from Tajik-Farsi: Vladimir Derzhavin. Publishing house "IRFON", Dushanbe, 1965
- Omar Khayyam. Rubai. - Tashkent, ed. Central Committee of the Communist Party of Uzbekistan, 1978. - 104 pp., 200,000 copies.
- Omar Khayyam. Rubaiyat: Transl. from Persian-Taj. / Intro. Art. Z. N. Vorozheikina and A. Sh. Shakhverdov; Comp. and note. A. Sh. Shakhverdova. - L.: Sov. writer, 1986. - 320 p. Circulation 100,000 copies. (Poet's Library. Large series. Third edition).
- Omar Khayyam. Rubai. Translation by S. Severtsev - in: The Great Tree. Poets of the East. M., 1984, p. 282-284.
- Omar Khayyam: Rubaiyat. Comparison of translations. / Malkovich R.Sh.. - St. Petersburg. : Publishing house RKhGA, 2012. - 696 p. - 500 copies. - ISBN 978-5-88812-542-7.
Omar Khayyam (Giyas ad-Din Abu-l-Fath Omar ibn Ibrahim) (1048-1131)
Persian and Tajik poet, mathematician and philosopher. He received his primary education in his hometown, then in the largest centers of science of that time: Balkh, Samarkand, etc.
Around 1069, in Samarkand, Khayyam wrote a treatise “On the proofs of problems in 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.” After two years, the calendar comes into effect. In the last years of the 11th century. The ruler of Isfahan changes and the observatory closes.
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 solitude in Nishapur, communicating little 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, stood up, prayed and died.
Khayyam's creativity is an amazing phenomenon in the cultural history of the peoples of Central Asia and Iran, and of all mankind. His discoveries in the field of physics, mathematics, and astronomy have been translated into many languages of the world. His poems, “stinging like a snake,” still captivate with their extreme capacity, brevity, imagery, simplicity of 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 we”). He denounced the existing orders, religious dogmas and vices that reigned in society, considering this world temporary and transitory.
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 poet’s work. However, he also loved real life, protested against its imperfections and called 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, established the internal laws of the rubai, and in this area Khayyam has no equal.
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Giyasaddin Abu-l-Fath Omar ibn Ibrahim al-Khayyam Nishapuri (Persian. غیاث الدین ابوالفتح عمر بن ابراهیم خیام نیشابورﻯ ; 18 May 1048 , Nishapur - December 4, 1131, ibid.) - an outstanding Persian poet, mathematician, astronomer, astrologer, philosopher.
Omar Khayyam is famous all over the world for his rubaiyat quatrains. In algebra, he constructed a classification of cubic equations and gave their solutions using conic sections. In Iran, Omar Khayyam is also known for creating a more accurate calendar than the European one, which has been officially used since the 11th century.
Name
The name reflects information about the poet’s life.
- غیاث الدین Giyas Oddin - "Shoulder of Faith", means knowledge Koran .
- ابوالفتح عمر بن ابراهیم Abulfath Omar ibn Ibrahim - kunya. “Abu” is the father, “Fath” is the conqueror, “Omar” is life, Ibrahim is the name of the father.
- خیام Khayyam is a nickname, laqab is “tent maker”, a reference to his father’s craft. From the word “khaima” - tent, from the same word comes the Old Russian “khamovnik” - textile worker.
- نیشابورﻯ Nishapuri - a reference to Khayyam's hometown - Nishapur .
Biography
City native Nishapura V Khorasan(now Iranian provinces Razavi Khorasan).
Omar was the son of a tent owner, and he also had a younger sister, Aisha. At the age of 8 I knew Koran From memory, he was deeply involved in mathematics, astronomy, and philosophy. At the age of 12, Omar became a student of Nishapursky madrasah. He brilliantly completed a course in Islamic law and medicine, receiving the qualification of hakim, that is, a doctor. But medical practice was of little interest to Omar. He studied the works of the famous mathematician and astronomer Thabita ibn Qurra, works of Greek mathematicians.
Khayyam's childhood fell on a cruel period Seljuk conquest Central Asia. Many people died, including a significant number of scientists. Later, in the preface to his “Algebra,” Khayyam will write bitter words:
We witnessed the death of scientists, leaving behind a small, long-suffering group of people. The severity of fate in these times prevents them from completely devoting themselves to improving and deepening their science. Most of those who currently look like scientists dress the truth with lies, without going beyond the limits of fakery and hypocrisy in science. 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 renounces boasting and deceit, they make him the subject of their contempt and ridicule.
Painting “On the grave of Omar Khayyam”
At the age of sixteen, Khayyam experienced the first loss in his life: during the epidemic, his father died, and then his mother. Omar sold his father's house and workshop and went to Samarkand. At that time it was a scientific and cultural center recognized in the East. In Samarkand, Khayyam first became a student of one of the madrassas, but after several speeches at debates, he so impressed everyone with his learning that he was immediately made a mentor.
Like other major scientists of that time, Omar did not stay long in any city. Just four years later he left Samarkand and moved to Bukhara, where he began working in book storage facilities. During the ten years that the scientist lived in Bukhara, he wrote four fundamental treatises on mathematics.
IN 1074 he was invited to Esfahan, center of the Sanjar state, to the court of the Seljuk Sultan Melik Shah I. On the initiative of the Shah's chief vizier Nizam al-Mulk Omar becomes the Sultan's spiritual mentor. In addition, Malik Shah appointed him head of the palace observatory, one of the largest. He not only continued his studies in mathematics, but also became a famous astronomer. With a group of scientists, he developed a solar calendar that is more accurate than Gregorian. Compiled the Malikshah Astronomical Tables, which included a small star catalog . However, in 1092, with the death of Sultan Melik Shah and the vizier Nizam al-Mulk who patronized him, the Isfahan period of his life ends. Accused of godless freethinking, the poet is forced to leave the Seljuk capital.
The last hours of Khayyam’s life are known from the words of his younger contemporary, Bekhaki, who refers to the words of the poet’s son-in-law.
One day while reading “The Book of Healing” Abu Ali ibn Sina Khayyam felt the approach of death (and at that time he was already over eighty). He stopped reading at the section devoted to the most difficult metaphysical question and entitled “The One in the Multiple,” placed a gold toothpick, which he held in his hand, between the sheets, and closed the volume. Then he called his relatives and students, made a will, and after that he no longer took food or drink. Having fulfilled the prayer for the coming sleep, he bowed to the ground and, kneeling, said: “God! To the best of my ability, I tried to get to know You. I'm sorry! Since I have come to know You, I have drawn closer to You.” With these words on his lips, Khayyam died.
There is also evidence of the last years of the poet’s life left by the author of “Four Conversations”:
In the year 1113 in Balkh, on Slaver Street, in the house of Abu Said Jarre, Khoja Imam Omar Khayyam and Khoja Imam Muzaffar Isfizari stayed, and I joined in serving them. During the feast, I heard Proof of Truth Omar say: “My grave will be located in a place where every spring the breeze will shower me with flowers.” These words surprised me, but I knew that such a person would not speak empty words. When I arrived in Nishapur in 1136, four years had already passed since that great one covered his face with a veil of earth, and the low world was orphaned without him. And for me he was a mentor. On Friday I went to bow to his ashes and took one person with me to show me his grave. He led me to Khaire Cemetery, turned left at the foot of the garden wall, and I saw his grave. Pear and apricot trees hung from this garden and, spreading flowering branches over the grave, hid the entire grave under flowers. And those words that I heard from him in Balkh came to my mind, and I burst into tears, for on the entire surface of the earth and in the countries of the Inhabited Quarter I could not have seen a more suitable place for him. May God, the Holy and Most High, prepare for him a place in heaven with his mercy and generosity!
Rubaiyat
Khayyam is known for his quatrains - wise, full of humor, guile and audacity rubai. For a long time he was forgotten, but his work became known to Europeans in modern times thanks to translations Edward Fitzgerald .
Do not ask the ball for consent to throw.
It rushes across the field, driven by the Player.
Only the One who once threw you here -
He knows everything, He knows everything.
Scientific activity
Tomb Omar Khayyam in Nishapur, Iran
Khayyam owns the “Treatise on the Evidence of the Problems of Al-Jebra and Al-Muqabala.” In his first chapters, Khayyam sets out an algebraic method for solving quadratic equations, described also al-Khwarizmi. In the following chapters he develops a geometric method for solving cubic equations, going back to Archimedes: the unknown in this method was constructed as the point of intersection of two suitable conic sections. Khayyam gave a rationale for this method, a classification of types of equations, an algorithm for choosing the type of conic section, an estimate of the number of (positive) roots and their magnitude. Unfortunately, Khayyam did not notice that a cubic equation can have three positive real roots. Before explicit algebraic Cardano formulas Khayyam failed to reach it, but he expressed the hope that a clear solution would be found in the future.
In the “Treatise on the Interpretation of Obscure Propositions in Euclid,” written around 1077, Khayyam is considering irrational numbers as completely legal, defining the equality of two relations as the sequential equality of all suitable quotients in Euclid's algorithm. In the same book, Khayyam tries to prove fifth postulate Euclid, based on its more obvious equivalent: two converging lines must intersect.
Khayyam also proposed a new calendar- more accurate than Julian and even Gregorian. Instead of the cycle “1 leap year for 4 years” (Julian) or “97 leap years for 400 years” (Gregorian), he chose the ratio “8 leap years for 33 years”. In other words, in a period of 33 years there will be 8 leap years and 25 common years. This calendar corresponds more accurately than all other known ones year of the spring equinoxes. Omar Khayyam's project was approved and formed the basis Iranian calendar, which operates in Iran as an official 1079 .
Khayyam's students were such scientists as al-Asfizari And al-Khazini .
The name of Omar Khayyam is known throughout the world thanks to the rubai quatrains he wrote. However, his role in history is not limited to this. In algebra, he constructed a classification of cubic equations and gave their solutions using conic sections. And in Iran, Omar Khayyam is known for creating a more accurate calendar, compared to the European one, which has been officially used since the 11th century.
Omar Khayyam(Giyasaddin Abu-l-Fath Omar ibn Ibrahim al-Khayyam Nishapuri) was born on May 18, 1048 in Nishapur, in the family of a tent owner.
Already at the age of 8, Omar knew the Koran from memory and studied mathematics, astronomy and philosophy. At the age of 12 he became a student at the Nishapur madrasah. Khayim brilliantly completed a course in Islamic law and medicine, receiving the qualification of a hakim (doctor). He was of little interest in medicine; he devoted his time to studying the works of the famous mathematician and astronomer Thabit ibn Kurra, as well as the works of Greek mathematicians.
When he turned 16, his parents died from an epidemic. Omar sells his father's house and workshop and goes to Samarkand - at that time a scientific and cultural center recognized in the East.
In Samarkand, Khayyam first became a student of one of the madrassas, but after several speeches at debates, he so impressed everyone with his learning that he was immediately made a mentor.
Like other major scientists of that time, Omar did not stay long in any city. Just four years later, he left Samarkand and moved to Bukhara, where he began working in book depositories. During the ten years that the scientist lived in Bukhara, he wrote four fundamental treatises on mathematics.
In 1074, he was invited to Isfahan, the center of the Sanjar state, to the court of the Seljuk Sultan Melik Shah I. He became the Sultan's spiritual mentor. However, in 1092, with the death of Sultan Melik Shah, who patronized him, and the vizier Nizam al-Mulk, the Isfahan period of his life ends.
In these years, Khayyam’s fame as an outstanding mathematician and astronomer was supplemented by the seditious fame of an apostate. His philosophical views aroused fierce discontent among the zealots of Islam, and his relations with the higher clergy deteriorated sharply. They assumed such a dangerous character for Omar that, accused of godless freethinking, the poet was forced to leave the Seljuk capital.
Very little is known about the later period of Khayyam’s life. Historians indicate that he stayed in Merv for some time, and at some point returned to his native Nishapur, where he lived until the last days of his life, only occasionally leaving it to visit Bukhara or Balkh.
During these years, Omar taught at the Nishapur madrasah, had a small circle of close students, occasionally received scientists and philosophers who sought to meet with him, and participated in scientific debates.
The outstanding poet, philosopher and scientist Omar Khayyam died on December 4, 1131 in Nishapur. He has remained for centuries thanks to his quatrains - wise, full of humor, guile and audacity of the rubaiyat. He was forgotten for a long time, but his work became known to Europeans in modern times thanks to the translations of Edward Fitzgerald.
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