collections is the lack of linguistic homogeneity and continuity of ideas. Sadegh Hedayat commented that "if a man had lived for a hundred years and had changed his religion, philosophy, and beliefs twice a day, he could scarcely have given expression to such a range of ideas". Hedayat's final verdict was that 14 quatrains could be attributed to Khayyam with certainty. Various tests have been employed to reduce the quatrains attributable to Omar to about 100. Arthur Christensen states that "of more than 1,200 ruba'is known to be ascribed to Omar, only 121 could be regarded as reasonably authentic". Foroughi accepts 178 quatrains as authentic, while Ali Dashti accepts 36 of them. FitzGerald's source was transcripts sent to him in 1856–57, by his friend and teacher Edward B. Cowell, of two manuscripts, a Bodleian manuscript with 158 quatrains and a "Calcutta manuscript". FitzGerald completed his first draft in 1857 and sent it to Fraser's Magazine in January 1858. He made a revised draft in January 1859, of which he privately printed 250 copies. This first edition became extremely sought after by the 1890s, when "more than two million copies ha[d] been sold in two hundred editions". Skepticism vs. Sufism debate The extreme popularity of FitzGerald's work led to a prolonged debate on the correct interpretation of the philosophy behind the poems. FitzGerald emphasized the religious skepticism he found in Omar Khayyam. In his preface to the Rubáiyát, he describes Omar's philosophy as Epicurean and claims that Omar was "hated and dreaded by the Sufis, whose practice he ridiculed and whose faith amounts to little more than his own when stripped of the Mysticism and formal recognition of Islamism under which Omar would not hide". Richard Nelson Frye also emphasizes that Khayyam was despised by a number of prominent contemporary Sufis. These include figures such as Shams Tabrizi, Najm al-Din Daya, Al-Ghazali, and Attar, who "viewed Khayyam not as a fellow-mystic, but a free-thinking scientist". The skeptic interpretation is supported by the medieval historian Al-Qifti (ca. 1172–1248), who in his The History of Learned Men reports that Omar's poems were only outwardly in the Sufi style but were written with an anti-religious agenda. He also mentions that Khayyam was indicted for impiety and went on a pilgrimage to avoid punishment. Critics of FitzGerald, on the other hand, have accused the translator of misrepresenting the mysticism of Sufi poetry by an overly