242 44 10MB
English Pages [580] Year 2014
Leg over Leg Volume Four
Library of Arabic Literature Editorial Board General Editor Philip F. Kennedy, New York University Executive Editors James E. Montgomery, University of Cambridge Shawkat M. Toorawa, Cornell University Editors Julia Bray, University of Oxford Michael Cooperson, University of California, Los Angeles Joseph E. Lowry, University of Pennsylvania Tahera Qutbuddin, University of Chicago Devin J. Stewart, Emory University Managing Editor Chip Rossetti Volume Editor Michael Cooperson
Letter from the General Editor
The Library of Arabic Literature is a new series offering Arabic editions and English translations of key works of classical and pre-modern Arabic literature, as well as anthologies and thematic readers. Books in the series are edited and translated by distinguished scholars of Arabic and Islamic studies, and are published in parallel-text format with Arabic and English on facing pages. The Library of Arabic Literature includes texts from the pre-Islamic era to the cusp of the modern period, and encompasses a wide range of genres, including poetry, poetics, fiction, religion, philosophy, law, science, history, and historiography. Supported by a grant from the New York University Abu Dhabi Institute, and established in partnership with NYU Press, the Library of Arabic Literature produces authoritative Arabic editions and modern, lucid English translations, with the goal of introducing the Arabic literary heritage to scholars and students, as well as to a general audience of readers. Philip F. Kennedy General Editor, Library of Arabic Literature
����ت�ا � ك� ب
�� � ا ��ل�� �ا �ق ا ��ل�� �ا �ق س � ع�ل�ى س � ��ف ا � ا �� � ا � ا �ق �ى ��م� ه�و ل��ف� ري� � ف ا �� ا �� ش � ا �ق �� ر س ل����دي� �
ل� � �� � م � � ا ا� �ج�ل�د ل ارب�� ع
Leg over Leg or
The Turtle in the Tree concerning
The Fāriyāq What Manner of Creature Might He Be by
Fāris al-Shidyāq Volume Four Edited and translated by Humphrey Davies
NEW YORK UNIVERSITY PRESS New York and London
NEW YORK UNIVERSITY PRESS New York and London Copyright © 2014 by New York University All rights reserved Library of Congress Cataloging-in-Publication Data Shidyaq, Ahmad Faris, 1804?-1887. Leg over leg or, : The turtle in the tree / Faris al-Shidyaq ; edited and translated by Humphrey Davies. volumes cm Bilingual edition In English and Arabic on facing pages. Includes bibliographical references and index. ISBN 978-1-4798-7575-7 (cl : alk. paper) -- ISBN 978-1-4798-8392-9 (e-book) -- ISBN 978-1-4798-7920-5 (e-book) 1. Shidyaq, Ahmad Faris, 1804?-1887. 2. Shidyaq, Ahmad Faris, 1804?-1887--Travel--Middle East. 3. Arabic language--Lexicography. 4. Middle East--Description and travel. I. Davies, Humphrey T. (Humphrey Taman) translator, editor. II. Shidyaq, Ahmad Faris, 1804?-1887. Saq ‘ala al-saq. III. Shidyaq, Ahmad Faris, 1804?-1887. Saq ‘ala al-saq. English. IV. Title. V. Title: Turtle in the tree. PJ7862.H48S213 2013 892.7’8503--dc23 2013007540 CIP New York University Press books are printed on acid-free paper, and their binding materials are chosen for strength and durability. Series design by Titus Nemeth. Typeset in Tasmeem, using DecoType Naskh and Emiri. Typesetting and digitization by Stuart Brown. Manufactured in the United States of America c 10 9 8 7 6 5 4 3 2 1
Table of Contents
Letter from the General Editor
iii
Book Four
1 4
Contents of the Book Chapter 1: Unleashing a Sea
10
Chapter 2: A Farewell
28
Chapter 3: Assorted Pleas for Mercy
50
Chapter 4: The Rules for Retelling
62
Chapter 5: The Superiority of Women
72
Chapter 6: A Discussion
84
Chapter 7: Compare and Contrast
96
Chapter 8: A Voyage Festinate and Language Incomprehensibly and 112
Inscrutably Intricate Chapter 9: Form and Shapes
126
Chapter 10: A Passage and an Explanation
142
Chapter 11: A Translation and Some Advice
154
Chapter 12: Philosophical Reflections
172
Chapter 13: A Maqāmah to Make You Walk
190
Chapter 14: Elegy for a Son
202
Chapter 15: Mourning
218
Chapter 16: The Tyrannical Behavior of the English
230
Chapter 17: A Description of Paris
248
Chapter 18: A Complaint and Complaints
270
Chapter 19: A Metropolitan Theft and Miscellaneous Events
300
Chapter 20: Selection of Poems and Verses Written by the Fāriyāq in 308
Paris as Previously Alluded To
406
Conclusion
Letter to “Sīdi Shaykh Muḥammad, Sayyidna Metropolitan Buṭrus,” etc. 408 List of the Synonymous and Lexically Associated Words in This Book 412
vii
Table of Contents
Appendix to the Book In Which Are Strung Together the Pearl-like Errors Made by the Great Masters among the Teachers of Arabic Languages in the Schools of Paris
428
List of Misspelled Arabic Words that I Discovered in the Transcriptions of Letters in Persian in the Book by “the Sandy 446
Shaykh,” Alexandre Chodźko Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī which appeared in a second edition, with corrections by the two eminent shaykhs Reinaud and Derenbourg, in 1847 following the death of de Sacy; the mistakes in the commentary itself are too numerous to count
448
Notice
482
Translator’s Afterword
485
Chronology: al-Shidyāq, the Fāriyāq, and Leg over Leg
495
Notes
503
Glossary
546
Bibliography
550
Further Reading
555
Index
559
About the NYU Abu Dhabi Institute
572
About the Typefaces
573
About the Editor-Translator
574
viii
ت �ت ف � ���هر��س� ا � ك�� ل��ا ب�
�ا � �ف ا � �ل���ص�ل ا �ل� �و�ل � ث ا �ن �ف ا � �ل���ص�ل ا �ل�� ��ى � � �ف ث ا � �ل���ص�ل ا �لث��ا �ل� � � ا � ف�ل���ص�ل ا �ل ار ��� ب �ع � �خل ا ا � ف� ل���ص�ل ا�� �م��س �ف � ا ا � �ل���ص�ل ا �ل��س� د ��س � � ا � ف�ل���ص�ل ا �ل��س�ا ب��� � ع �ف ا � �ل���ص�ل ا �لث��ا �م�ن � � ا � ف�ل���ص� ا �لت��ا ��س� �ف ل � ع اش ا � �ل���ص�ل ا �ل�ع� ���ر � �ا � ش ا � ف�ل���ص� ا ��ل ل ح� د ى �ع���ر �ف � ث ا ��ن ش ا � �ل���ص�ل ا �ل�� �ى �ع���ر �ف �ث ا � ث ش ا � �ل���ص�ل ا �ل�� �ل� �ع���ر ا �� ف�ل���ص� ا ��ل ا ��� ش ع �ع���ر ل رب �ف ش ��خل ا ا � �ل���ص�ل ا�� �م��س �ع���ر �ف ش � ا ا � �ل���ص�ل ا �ل��س� د ��س �ع���ر ا �� ف�ل���ص� ا ��ل��س�ا ��� ش ب ل ع �ع���ر � �ف ش ا �ن ث � � � ا ل م ا � �ل���ص�ل �� ع���ر ا �� ف�ل���ص� ا ��لت��ا ��س� ش ل ع �ع���ر ا �� ف�ل���ص� ا ��ل� ش ع���ر�و�ن ل � � �خ ن �ق�� �د�ة ا ��ل��س��ل���ط�ا ن� �عب��د الجم �ي��د ��ا � �ص�ي ة � ف� �ة ��ف �ق ا � � ا � �ل�� �ص�ي �د� ا ل�هر ي�� �ى �م�دح �ب� ري���س
�ت � � ل��ا ب� ا �ل ارب��� ا � ك�� ع �ف ��ى ا ���ط�ل�ا �ق� ب� حر * �ف ��ى �ود ا * ع ��ف ا �� ��ت ��ا �م�ا ت �ش�� ت �ى * �ى س رح � � ��ف ش � �� �ة �ى ���ر�و ��ط ا لر� ا و �ي� * �ف ف ض � ن آ ف �ف ��ل ن ن �ع�ن ا �� �ف ا � ا �ق ل�� ر� � * ��ى ������ل ا �ل����س�� �و�ي��ه �و�ص� ��د � ي ��ف ��م ة ح�ا �ور� * �ى ��ف ا �� �� ا �ق � ت ن �ظ �� � ط�� � � ا و �ل����ي ر * �ى ل� ب �ف �ف �م� ّ ق ن � � ع � � ع���م ر�هب���ل * �ى ��س ر ج���ل �و�يه� ��وم � ى ��ف � ئ �ة � ا ش � � �ى ا �ل�ه�ي�� � او �ل� ��� ك� ��ا �ل * ��ف �� �فس� � ��ت�ف و � ��س�ي�ر * �ى ر ��ف �ت � �ة �ن���ص�� �ة �ى ر ج �م� �و يح� * ��ف خ� �� ف �ف �ة �وا � طر���ل��س� ي�� * �ى � ��ف ق ا �ة �م ش �ة �ى �م��� �م� �م����ي � * �ف ثآ � ��ى ر��� ء �و�ل��د * ���فى ا ��ل � ح��دا د * ِ � �ف � ي�ز �ور ا �ل�ا �ن ك� ���ل�� * ��ى ج�� �ف ف ��ى �و�ص�� �ب�ا ر��� * يس �ف � ة ش� ��ى �ش�� ك� ��ا � �و�����ك�و�ى * �ف �ق �ة � �� �ن �ة �ق ا �ئ ��مخ ف �ة ��ى ��سر� م�ط ار �ي�� �و �و � �� �ت���ل��� * �ف �ن �ذ ة ن ظ � � ف ع ق �ا �ق ��ى � ب�� � �م�م�ا �� �����م�ه ا � �ل��ا ر�ي�ا �� �م�ن ا � �ل��ص�ا �ئ��د � او �ل� ب��ي��ا ت� ا �ق ت � ا ش ة � �ع��ل� �م� � ب � �س� � ا �ل� ����ا ر� ا �لي��ه * ى
دا� � ع�زه * م �ذ �ف � �ة ف ة �ق ح ��� �� �مه�ا �ص�ي �د� ا �ل � او � �ل�� �ري ى �
4
4
*
8 10 28 50 62 72 84 96 112 126 142 154 172 190 202 218 230 248 270 �ف ��ى
ا �ب� ري���س
300 308 213 326
Contents of the Book
Book Four
9
Chapter 1: Unleashing a Sea
11
Chapter 2: A Farewell
29
Chapter 3: Assorted Pleas for Mercy
51
Chapter 4: The Rules for Retelling
63
Chapter 5: The Superiority of Women, including a Description of London on the Authority of the Fāriyāq
73
Chapter 6: A Discussion
85
Chapter 7: Compare and Contrast
97
Chapter 8: A Voyage Festinate and Language Incomprehensibly and Inscrutably Intricate
113
Chapter 9: Form and Shapes
127
Chapter 10: A Passage and an Explanation
143
Chapter 11: A Translation and Some Advice
155
Chapter 12: Philosophical Reflections
173
Chapter 13: A Maqāmah to Make You Walk
191
Chapter 14: Elegy for a Son
203
Chapter 15: Mourning
219
Chapter 16: The Tyrannical Behavior of the English
231
Chapter 17: A Description of Paris
249
Chapter 18: A Complaint and Complaints
271
Chapter 19: A Metropolitan Theft and Miscellaneous Events
301
Chapter 20: A Selection of Poems and Verses Written by the Fāriyāq in Paris as Previously Alluded To:
309
The Poem for Sultan ʿAbd al-Majīd Khān, may God preserve his might 313 The Presumptive Poem in Praise of Paris and the Prescriptive Poem in Dispraise of It
327
5
5
ت �ت ف � �هر��س� ا � ك�� ل��ا ب� ��
� � � � �ق �ص�ي �د�ة ا �ل ��تى ا �مت��د � �ب��ه�ا ج� �� � ن��ا ب� ا �ل�ا �م�ي�ر �عب��د ا � �لق��ا د ا�لم�� ا � �ل�� ر كرم ح � �ف � � ا �� �لق�� �د�ة ا �ل�ت ا �مت��د � � ه�ا ا ��ل �� � � ��ر�ة � ب�ص�� � ن��ا ا�لم�� حض� ح�ى ب��ي���ك ��ى ا ��س�ل�ا �مب ��و�ل �ص�ي � �ى ت ح ب�� ج ب� كرم �غ � ئ � ا � ا �� �لق� �د�ة ا �ل�ت � �����ه�ا ا ��ل�ى ا �� �لف��ا ض���� ا ��خل � � ك �ور�ى �ب� را ��ي���ل ج�ب�� ره ا �ل م��ر� * ك � � � �ص�ي ل ى ب م ة ا �� �ق ا �ة �ق �ص�ي �د� ل��م� ر�� * ا � �ل�� ي � ا ت � �غ ف ت ا �ل� ب��ي��ا � ا �ل� ر�ي��ا � * ا �� �لق��ص�ا �ئ��د ا �� �ف�ل ا ق ت ر �ي��ا � * � � ا �ف �ذ � ت ل�ا � �ن � ا � ف ا �ظ � � �ت ف �ة ا�ل�مت� ن �ة � ��ا ���س� * �ج��د �و�ل �م� ��ى �ه� ا ا � ك��� ب� م ا �ل� � �ل�� �� ا�لم� را د �� �و ج �ذ ن � ت �ف � �ف � �ة ل��ا ب� ��ى ��ن �ق��د �م�د ر��س�ى ا �ل�ع بر��ي�� �و�غ��ي�ر��هم ��ى �ب�ا ري���س *1 �� ب� �ل�� ك�� *
ف ذ ت ق ت غ * ل�ا ب� 1ت�� ي�ل���ه�ا �ف�ي ���� :1855ص�ل��ي�� �م�ا و�� �م� ن� الا ��لا ط �ى �ه�� ا ا � ك�� ح ع
6
6
344 *
352 356 364 368 390 412 428
Contents of the Book
The Poem in Which He Eulogized the Honorable and Ennobled Emir
ʿAbd Al-Qādir Ibn Muḥyī Al-Dīn
345
The Poem in Which He Eulogized the Honorable and Ennobled Ṣubḥī Bayk, Of Noble Lineage and Line, in Islāmbūl
353
The Eulogy He Wrote to the Virtuous and Wise Priest Ghubrāʾ īl Jubārah 357 A Poem on Gambling
365
Room Poems
369
Poems of Separation
391
A List of the Synonymous and Lexically Associated Words in This Book
413
Appendix
429
7
7
� � � ا� ك ل����ت�ا ب� ا �ل ارب��� ع
Book Four
�� �ا ا � �ل�ف��ص�لا �ل� �و�ل � �ڡ ا ����ط�ل�ا �ق� ب� ي ��حر ق ا �� ف� ه � ا �ن آ � ا � � ف �ا � �ق �ت ف ه ا �ل� � ش �ة ��ف � �م�ن �ل�� ���س�ا �ف ���ف ا �ب�ل�� ا � � ل ح� ر � �و�ي��� ِس ي�� ا �ل� �� �و � او �ل� م� او �ج ��ل �ي��د ر ر�� معي������ �ى ا �ب ر مي رى �ز �آ ّ � �ف ّ ف ن � ن ت � � ����ل�م�ا ا �ع� ك ا�لم�� حق ق��د ر�ه�ا * �ي���ب���غ� �ل��ك ا �ي��ه�ا ا � �لق��ا ر�ى ا �لب��ر�ى ا � ��ت��ص�ور ��ى ��ا �ل��ك ك� � و ب �� ى �خَ ض���� �ة � ا ��خل �ز � ّ ن خ ا �� �ل�ق ا � � ا ��ل���ل � غ � ف ا�� �ة � � ئ �ة � ق � ��ل �ب�� ا �ل��ل�ي��ن ا � ا �� �وا �ن��ك ح� ا �ل�� ض� ��ي���ض� � او � �ل�� �ك�ه� ا �ل��ط ��ير�� � او �لب �� ��و�ل ا � ِ� ل� و و رح م � ت �ذ � ن ت �ف ن ن ا ت ����ل�ه * � ا � ��س� ���ت ح ��م ���ا ب� ا �ب�ل�� ح �و�م�و� �م�ن �ه� ا ك� رك� �ه� �ل� �ت�ز ا �ل ��مي��د �ب��ه� � �و�ت ��ق���ل ب� � �و��ص�ع�د و � ي ر ر م م �ت � �ف �� ق ة ق ن غ �ة �� �� �ق �ة �ت �� ن غ �ة ف ن ه� ��ط * ��د �و� �ك��ل ل��م� ي���س� ر� ط�و���ه�ا ���ص� * �و��ى �ك��ل ر��د� �ير��د �و���ه�ا �م���ص� * �و�� ب ّ � � �ن ا �� �� ا � ف �ا �ت ف � ا ف � ن ق ن �غ ت �� ��� �ب��ي�ن �ي��د �ي��ك �ل�و� � او � ح�د م ل��ط�ع� م ��ل � �� ك �را �ل� �ي��ه * � او �عت����د ا � ��ي�رك � او �ن�ه �م��ى �و ض� ع قّ �غ �ذ �ف �ت � �ة ف �ذ � ح � � ا �� ت ا � ّ�س ا � ت ي��� ت�� �ى ب��مث���ل�ه ��ى ���ل�ك ا �ل��س�ا �ع� ب���ل �ب�ا ���ل �م ن��ه * �ب�� �ل��ك ي� ��ص�ل �ل�ك ل�� �ى � و �ل����س��ل� * ى �ا آ ف� ت ف ف �ذ ن �ظ � � ق � � �ز ��� ن �صر�و� ا �ل�و را ء �و� ك ��ا �م�ا ا ا �� �� ر ت� ا �ل�ى ��� �صور ا�لم��ل�وك � او �ل� �م �ر �و� ��ر� ي��م�ا �ي�ا ك��ل�و� ح �� ت �أ ن ا � � ّت ق �ة ة ش ن فا ن� � ا �تت �ن �ف � ت نّ ا � غ ف ا ئ ك�ن � س� � �لمع ���� �وي���� �بر��و� �� ��ك �ل� ر��ي ب� � ��ع ب� � � ��س�ك �و���ع�ي��ه� �ل���ي�ر �� ���د� * �و�ل�� ا ح�� ب ا � �ة �� �ن � � ا ف ا � ا � ا �ل� � ا ��ش ا ��ل�ت � ش��� ��ه�ا ا ��ل�ا �م�� ا ��ل���ذّ �م�ن ا �ل�م��آ ا ��ل���ذ �ى �تش��� ��ه ا ن�� ت � � � � � م م � � � � * ع ع � ح ل ك � � � � ك ر ب ور ير �ى ي بر � � و بر � ض �� � ا ا ة �م�ص��ل �ة � � �ت �ف � � �ة ح�ا ��ل��ة ك�� ���ط�ل�ع� �ب� د ا ر� � ح� �ل�ك �� ��و ن� �ز �و ج� ��ك ي���ك � او �ه��ل�ك ا�لم�ٓ �ون� * �و� � او�لم�ع�ا د * م� �ت���ك ت ا ة � غ� ن � غ �� ���ت � �ن � ي�ن � �ش� ا � � ت� � ق ا � ت � ج ��ل��س �ب�� �ل��ك ا �و �ع ي�م� �ك �و �م� �ل�ك * �و �و�ل�د ك ا �ل�ص���ي�ر �ع��ل�ى ركب�� �ك * �� ر� ي����ى � �ذ � �ة � � ة خ ت ش ��ل��ك * � �ت�ا � � ن��ا � �ل��ك ب����ده ا �ل��ل�� �ف ا ا ت ن ����ع�ا ك ط��� �م� ��س� �ل� �ع��ه ا �م�ه * � او ا �ر�ج�� � ي ي و ر �ي و ي �ذ � � �ا ��ف �� ّ �ف� �مت� ك� ا ��ل�ى ا �لب��ا ب� � او ا ق��د �م ت� �ص�ع�د ا �م�ع��ك � او �ج���ل��س�ا ك �ع��ل� ا �ن ظ� �� � �� �ى ا �ل�د ا ر * ى
10
10
١،١،٤
٢،١،٤
Chapter 1
Unleashing a Sea
Only one who has traveled the seas and experienced the misery of their tem-
4.1.1
pests and swells can properly appreciate the ease of life on land. Whenever, then, my dear landlubber of a reader, you feel a need for clean water, tender meat, fresh fruit, succulent greens, or soft bread, you must bear in mind that your seafaring brethren are deprived of all such things, that their vessel never stops moving beneath their feet, tossing them, turning them, and throwing them up and down, that before every mouthful of food they swallow they must first choke, and that before lying down to sleep they must first suffer a bellyache. Likewise, when food of just one kind is placed before you, think only of that and know well that others too are dining at this hour, and perhaps on something more meager still. If you do so, you will find solace and distraction. If, however, you lift your eyes to the palaces of kings and princes and the mansions of ministers and wonder what they are eating and drinking, you will certainly tire and torment yourself to no avail. Do you really imagine that the aged wine drunk by the prince is more delicious than the water you are drinking, so long as you are informed as to the affairs of this world and the next and are proficient in the management of some business of yours that provides for yourself and your family, so long as your wife sits before you or on your right or left while your small child sits on your knee, singing to you one moment, passing you with his sweet hand anything you may have asked your wife to give you the next, and so long as on your departure, they accompany you to the door and on your arrival, take you upstairs and seat you on the best cushion in the house?
11
11
4.1.2
ف ��� ا ���ط�ل�ا �ق� ب� حر ي
حت �ف�ا �م�ا ا ن�� ت� ��ا �� �د �ى ا ��لغ��ن�� �ف�ا ��ل�ا �و ��ل� ��ل��ك ا ن� �ت��س�ا �ف �م�ن �م�د ��ن��ت���ك ا ��ل�ع�ا �م �ة � � ى ي ي س�ي ى ر ى ر ت ت ت � � �ف �خ ت � � � ن �ذ �ن ب���عي���ي���ك �م�ا �ل�م �تره ��ى ب���ل��د ك * �و���س�م� �ب�ا �ي���ك �م�ا �ل�م ���س�م�ع�ه * �و��ب� ر ا � حوا �ل ع �ذ ث �� � ت � �خ ا �ق �ق �ت ت ق ت ا ا � � � � � � � � ا � � � � � � �ه� و م� �هب �� و��س�ي � �س��ه� * � �� ب �ل ب ع�د ��و�م��ك �و�ع�ا د ا ���ه�م � او �ط� او ر �ه � �و��د رى ا �ل � م م م م م ت �خ ��ن� ت� ��ا �ه�ل�ا ا ت ن نا � � ح��س�ن �ع ن��د ��ه �و�غ��ي�ر ا ��ل �ذ ��ل��ك ���ي�ن ا ��ل � � � � � ه � � ك ح��س�ن �ع��د �� * �و�م��ى د �ل� ب�ل د �م و �ج ب م ت ت �ا آ نَ ت � �خَ ت �� �ا � ا �ل � �من ح��ل ا �ل� ��س�م�� �م�ن �ه� ا �ّو ��ل�ا * ا �و ����س� ح�ق��� �ع�� ���عل��� ك�� ���ل�غ� ت�ه �ف� �ا � � ح �� � �ى ب � �م ل ر ص ب ك ل�ى م ل م �ى � م � �� � غ �ة ��ف �� �ن ف �خ ث �ذ � غ �ة ن ا ي�ه�ا ا ��ل���ط�� � او ��ل ا ج��� الم��س ّ�مي��ا ت� * �ف�ا ن� �ك� � � ا � ل� � ل ك � � � � � � � �ب�ي��� * ا ا �ل��ل��� ا ��م� ��هى ى ل و ل يب ُ � �ف � ن ن ن ة ف َ ا ف � � ت � ��ا ه * � �م�ع��ل� � ا � �� �ه��ذه �م�ا يح��م��د � �م�ا ا �ع��ا � �ع�ن � ا ا و حرك�� � ا �ل� ���س� � � او ���ع� �ل�ه � او � ك� ر بر و وم ى ُ ّ � � � � ��كو ن� كب� �ي���ذ �ّ * �ف�ا �ج���ل�ك �ع�ن ا ن� �ت�� ����ع��ض� ا�لم��س�ا �فر�ي�ن ا �ل���ذ�ي�ن �ل�ا ��ي ت��ع��ل�م�و ن� �م�ن �لغ���ا ت� �غ��� ��ه م ير م �ا ضآ �ا آ خ � �ف �ة � ا �� ��ن�����غ �� � ���ي�ن �ت�د �خ ت خ � ا ا �ل� ا ���سم�� ���ع�� ا �ل� �ع� � ��س ��� �و�عب�� را � ا �ر�ى � ي��� * �ل� ب �ل ي ب �ى ل�ك ح � ��ل ب �ض � ق � ش � � � ا خ�ز ئ�ن ���ت � ن �ت ق ت �ف �ص�د �ب���ل �ك ���ل ����ى ا�لم�د ا ر��س � او �لم��ط� ب��� �و� ا � ا ك �ب�ل�ا د ��ه ��س�ا �لم�ا ا � � ��� ل��� ب� � او�لم��س�� ش���� ي��ا ت� م آع �ف � � � � � �ف � � ف ن �ف ا � � � ال� خ ت �خ � � ��ا ���ط� * ا �ى ا �ل� �م�ا �ك�ن ا �ل �� ي� ��ط� ��ه�ا ا �ل�ع��ل�م�� �� �ك�� ا � �ل ن�� � � ا �ل�ع��ل� � * �من�ه�ا �م�ا م و و ى ل � ي� و و ى ب ب م � ّ شت �خ � �ة ف ق � � ا�ز �ة � �ذ � �ا � ا� ا �ه�و �م�ع�د �ل���ل ��ط�ا �ب� ���� ��ط �و�من��ه�ا �م�ا ي������م�ل �ع��ل�ى ج��مي�� ا �ل� �ل� ت� � او �ل� د � او ت� ا �ل�ل� �م� �ل�� �ل��ك ع ت ا� � �ت ه�د ��ف ا ن �ت ��ل�ف ا ��ل�عل��� * � ا �ذ ا � ت ح��ل��ة �تش���ه �ه�ا ���ي�ن فا � م و رج ��ع� ب �ح�م��ده ���ع� �ل�ى ا �ل�ى ب���ل��د ك �� ج� �� �ى � ��و � ر �ر ب � ن ق ت � ن تف ا �لت� ّ � �� �ص�د � ك ����س ب� ب��ب��ي��ع�ه�ا * � �وي�ا �ل�ي�ت��ك � ش����ا رك ا ��ه�ل �ب�ل�ا د ك �لي�������ع� او �ب��ه�ا �و�ل��ك�ن �م�ن د �و� ��� � � ا � � �ن ا � ا �غ� �آ ��ف ا ن ش �آ �م ��� � �ة �ت �� � ف �غ �ذ � �ت ا �ل�م��ف ة ب���ع�� ا � ��ص ط�ع� �� ي�ه�ا ��ي�ر �ل��ك �م�ن ا � ك ل��� ب� ي��د� ط� �� ح� �ب�ك م �ل� �ن�ي � �ى ����� ب �ض بع � � �ن آ � � � حت � ��ف ا � � ا ا � ف ن ت �ل��لر�ج��ا �ل � او �ل����س�� � او �ل� �و �ل� د �و� � �ص��� �م�ن ا �ل ن��ا ��س �ع��ل� � ح��د��ه * � ��ع � ا �م� �له ل��ك�ل � ى �ى ي ر و � �م ��ك�ن ��ذ آ ��ا ن ت �ت � � �� ت �ة �ة � ق ي�ه� �م�ن ا ��ل ل�� �� ب� �عر���� ا �و �م�ع ّ�ر� * �و�ل�� ا � ح�ق ��و�� * �� �س �و ك�� ��� ��لك ا ك �و�م�ا �ع��ل� ح� ر بي ب م ف ن � ن � �غ ّآ � � �م�ن ا ن ت خ �خ � ��ا �ل�م�عت��� * ��ا � ا�لم�د � ا �ل� ن��� ���� ث� � ا �ل� ��ص �� ا ��ل���ط�� ��ا ��ل ���ل���ط ���فى ��ن �ق���ل�ك �ع�ن ا �جل�ع ح � � � و ب ي ي ب ل م يب ب ح �لَ آ � �� � ن ن ن �ك��ث ا �� ف�ل� ض ئ �ك��ث ف�� � �ذ ئ �ت �ك��ا �ت�� ر � ���ا ���ل * ���ع� ا � �م�ن �ه�و �ل� ا �ل ن��ا ��س م�ن �ي�اب �ى ا � �ير�ى ي�ه�ا ا �لر ا ���ل �م �� ر م �ذ ض � َْ � ا � �ة ف ا � � ا ا�� �����ط ا ��ل�ى ر ��ؤ � ت��ه �و�ه�و �ع��ل� ��ت��ل�ك ا ��ل ح� �ل� ��ل� �ي��د �ع�وه �ل�� �لو��س ح�دا �و�ه�و �ع��ل�ى ا �ل���ط�ع� �م * � او ا ا � ر �ي ى ش � � �ف � ف ف ق ف � ا �� �ص �س� ����ى ��مم�ا �ب��ي�ن �ي��د �ي�ه * �ل��ك�ن �من��ه� �م�ن �ي��د �ع�وك ا �ل�ى � ح�ه ��ى ا �ل �ر�ي�� �ت���ي�� �ي��ه ا �ل� � ب � و ر م ع م 12
�ت ر�ى �غ ��ي�ر
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As for you, my dear rich gentleman, you would do better to leave your
4.1.3
prosperous city to see with your own eyes what you cannot see in your own country and hear with your own ears what you cannot hear there, to experience how other people live and their customs and ways, to discover their morals and modes of thought and how they govern themselves. After that, you may compare the good things in their land with the bad things in ours. And when you enter their country and are ignorant of their language, don’t insist on learning the dirty words from them first or delight in words for the sake of the things they denote, for every language in the universe has fair and foul given that language expresses the actions, deeds, and thoughts of men, which encompass, as all will agree, both the praiseworthy and the blameworthy. I hold you in too high esteem to imagine that you will be like those travelers who learn of other people’s languages only the names of certain parts of the body and other despicable terms. On the contrary, when you arrive safe and sound in a country you must, before anything else, make for the schools, printing presses, libraries, hospitals, and lecture rooms (by which I mean those places where scholars speak on every art and science; some of these are equipped only for public addresses while others contain every instrument and device required for the science in question). And when you return, by God’s grace, to your own town, exert yourself
4.1.4
to write a book about your travels and publicize it among your countrymen so that they may benefit—but without any intention to make money from the sale of it. Would that you might partner too with some of your fellow rich in establishing a printing press on which to print further books that may be useful to men, women, and children and to each category of person so that they may learn what their rights and duties are, whether those books be written originally in Arabic or translated into it. Be careful, though, that in copying from the non-Arabs, you do not confuse the fair with the foul, the sound with the defective. Great cities are as full of vices as they are of virtues. True, among those people there are some who will refuse to see anyone when they are at table and, if compelled to do so, will not invite him to taste any of what is before them. Others, though, will invite you to their mansions in the countryside, where you may stay for a week, or two weeks, with
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4.1.5
ف ��� ا ���ط�ل�ا �ق� ب� حر ي
�ذ �� � � � ا ��لت�� �ة � ا ��ا � �ع��ي�ن � ا ن�� ت ا ���آ �م ا ��ل ن��ا �ه * � ا ن �من � �ن خ ح�� * � او ا و �ل ب � �س�و و � �ل ر �ى و � � �ه�م �لم ��يب ��ل �ع�لي��ك برد ي � �ف ن �ف �ة �خ �ص�د �ق�ا �ئ�ه �ل�� ���ع �ف�� ك �م�ن ق���� ��م�ا �ص�د ��ق �من �ه� �وك� ���ا � ��ى الم�ج���ل��س ج��م�ا �ع� �م�ن ا � د ���ل ت� د ا � م ي رو بل ر ي�� � م � � � �ذ ح��د �من�ه ��يت�� ح���لح�ل ��ل��ك ���فى ا � �ل�قي��ا � �و �ل�ا ي���عب��ا �ب��ك �و �ل�ا ��ي��لت���ف ت� ا ��لي���ك * ��ل�� �ك�ن �من��ه� �م�ن ا ا ا� م م � �م �ت �غ �ذ ت � �ع �ف��ك ا �هت�� ��ا �م ك ���فى � ح��د ��س�و�ى * � او ا ا ئ��م�ن�ت�ه �ع��ل� ��س ّر ك��م�ه ���ورك �و� ي��ا �ب��ك �ع��ل� � ح ض� مب ر ر ى ى � � � � � � � ن ن ا �ظ ق �ز ق ش ت ح��ا ��ه * � ا � �من ��ل��ك ��ط�و�ل � �ه�م �لم�ن ��ي ن�ب�� ك �ب�ا �ل� � �ل��ا ب� ا �و�ل �م�ا ��ي��� �� �� ره �ع��ل�ى ����ا بر��ي���ك و � ي ع آ ��ذ � �ك�ن � ن � �ن � ت ا ��ف ت �ي�ت �ن �ذ � � �ن ا ت �و ��ل � م م �ه� � �هم� ح� ��ك ا �و �ع��ل�ى�ع�م� �م���ك ا �و ي ج�� �ب��ك �م ��ي�لك �م �ور� * �و�ل� � �ي � � ف ���ا ح��س�ا ن� ا ��ل��ه �و ر�ى ا �ج��ا ر�ت�ه �و� �ع��ل� �م�ع �ف��ة ا �ل�غ� ��� � �و��ترا � ا ��ل�ى ا ��لر��ف�ق �ب�ه � او ��ل�ا � ح�م�ا ��ي ت��ه �ر ض� � ي �ي ى ر ري ب ي ح �ت � �ع��ل��ه ��مت�� ح�تم�ا * � ا ن� �من �ك�ن �من�ه� �م�ن � �م ن���ك ا �ذ ا را ك ����ل �ه� �ل�م�ن ي����خ�س ح�ن ���فى �ل�غ� ت��ه * �و��ل�� و � � ي ر م م ن ت حر��ص �ع��ل� ا ن� ي���ع��ل�م��ك ا �ي�ا �ه�ا �ج�م�ا �ن�ا ا �م�ا ب��ن���ف ��س�ه ا �و ب� �� او ��س ���ط��ة �ز �و ج� ي� �ت��ه � بو�� ن��ا ��ه * �و�ع��ل�ى ا � ى ف � �ف ��ت �غ ش ت فق ي���ع�ي�رك �م�ا ��ي� ي��د ك �م�ن ك�� ب� �و��ي�ر�ه�ا �و ر����د ك ا �ل�ى �م�ا �ي��ه �ص�ل�ا � ا �مرك �و���و�ي�����ك * �ي ح ف � ن �ظ �� ��� ��ف � ح��س���ك �ق�د � او ��ف� ت� ��ل�ا ده �ت��س�ا � ��ق��ه �ع��ل ر �ز �ق�ه �ي� ك� ن ن � �ن � � � � � � ل � ه � � ك و و �ج ى � ي ب ب � �ي ر � او � �م��ه�م �لم ي� ب ى ح ن�ز � �ف � ن�ز � �ة ش �ز �� ن ح��ترا �م�ه ��ي��ف� ي�ج� ب� ا ك� ��را �م�ه � او � �ه� �م�ن �ي�� �ل��ك ��ى ب���ل��ده �م�� �ل� ض� ا �لي���ك ��� را * �ل��ك�ن �م � م َ �لَ ح� ث� ��ل�ا ��ت ف����ص� �ع ن��ه � ���ف �ق��ل���ك ا د ���ن ا �� �م�ن ا �ه��ل�ه * � ا ن� �من � ��ذ ّ ن �ه� �ل�م�ن و � وى ب � او �ل� ب� �ع��ه ب�ي ل ى م م �ّ ن ت �ت � � ه �ت� �ل ه ث� � ا � �ق �� � � � ن ت �� ي����خ�سرك ا � �� ر ج � �ل� ا �و �ع� �م� � �ل� �ي ��ول �ل�ك ا ح��س�� ت� �ي�ا �م��ر ج�� ا �و �ي�ا �م�عل��� * �ل��ك�ن �من�ه � �م م م م م ّ � �ف ض �ف � ّ ن ن ن ة ت � �ف ش �م�ن �ل�ا ي����ست��ح�ل ا � �ي ك� � ��م��ك � � � � ���� �ت�ي ��ك * ���ل�م��ك �م�ن د �و� ا � �ي ��ود �ى ا �لي���ك ا ج�ر� �� و م ث ح � � �ة ا ن � ن � �ن ا �ذ ا ا ض � � ن ����طر ا �ل�ى ا � �ي��د �ع�وك ا �ل�ى ���ط�ع�ا �م�ه �� را ك �ق�د ��س�ع��ل ت� ��س�ع��ل� ا و� � م � �ه� �لم و� � م م �ف �ف ن ف ا ن �غ ن � �ة �ق ا �� ���ز � � ت ه اَ �َ ا ا نّ ض �ف ��م �خ ���ط ت� ��م �خ ���ط��ة ا �و � ن�خ� �ر ت� ��خ�ر � ل ل و ج��� �ل� � � ��ي�� ن��ا �م �ري���ض� * ��ل� �ي���ب���ى ا � ��ث � �� ه � �ن ا �� �� � ا � ف�ت�ق � � �ن ا � ا �ئ ة �مت ض �ت � ��ورا �و��م��ت�نّ �ه�و �ع��لي���ك �ب��ي�ن �م�ع�ا ر�ف�ه �ب�ا �ن�ه �ك� رى ل� م ل��طع� م * � ��وم ع �لم� ��د� �� � ي ���ذ ش ���ذ ن � �� �ة �ف ���ذ ��ف�� �ت � �ة خ �� �ص�� � ���ع�ل ���ل�ك ا �ل��لي���ل� �ت�ا ير��ا * �ل��ك�ن �من��هم� ع �ل��ك �ويل�م� ��ى �ع�ا �م ك�� ا �و����هر ك�� ا �و�ي��و�م ك�� ا ي ج آ �ا ش �ا ش � �م�ن ا �ذ ا � �ف ا �ن � � �ق ��ف ا � �د � �ق � � �ا ده � � ا عر� �ك م�ي�� �ى ح� ى رى ب�ل حي� ث� �ل� ب��ي�� �و �ل� ��� �ر �و �ل� ����ى ��ي ن��ا �ل ع م ّ ف ا �ن � � �ن ا ��ل �ق �� � ا � ا ث� ا �� ث �� � � �ن � ا ق � ئ ق ش ا � � � � � � ه ه ا � ل � � � دا � � ��� � ا ع م � م � ل �كوى * ب�� ل� وح� ��� م� ��س�د � ك م ب���ول و �ل� �م� ر ب�ع� ي��ك
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everyone at your beck and call. True, some will begrudge a response to your greeting, and if you enter the house of one such who is your friend and his salon is full of friends of his who do not already know you, not one of them will bestir himself to stand and greet you or pay you the slightest attention or even turn toward you. On the other hand, there are those who, once they have gotten to know you, will be as solicitous of your welfare when you are absent as they are when you are present, and if you confide a secret to them, will keep it as long as they live. True, there are those who will call you names as soon as they set eyes on your mustaches, beard, or turban and will tug on the skirt of your robe from behind, but there are also those who have a passionate desire to become acquainted with strangers, are happy to be in their company and to do good to them, and think it a duty to aid and protect them. True, there are those who will mock you when they see you making mistakes in their language, but there are also those who will be intent on teaching it to you without charge, either themselves or via their wives or daughters, and on lending you books and other things that may be of use to you and guide you to whatever may serve your interests and success. True, there are those who will reckon that you have turned up in their country to compete with them for their livelihoods and therefore scowl in your face and look at you askance, but there are also those who will regard you as a guest in their country to be honored, respected, and defended so that you depart without harboring the slightest hard feeling against their countrymen. True, there are those who will use you as forced labor, to translate for them or teach them, and never say, “Thank you, translator!” or “Thank you, teacher!” but there are also those who will regard it as sinful to speak to you without sending you payment for opening your mouth and closing your lips. True, there are those who, if they are compelled to invite you to eat with them and then notice you coughing, blowing your nose, or flaring your nostrils, will tell their wives, “He must be sick; you don’t have to give him a lot of food” so that you rise from the table starving while they make a great show of you among their guests, claiming that in the year soand-so and month so-and-so, on such and such a day, they held a great banquet for you, treating that night as though it marked the start of some new historical era. On the other hand, there are also those who, on discovering that you are staying in some village in their country where there is no trade
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4.1.6
ف ��� ا ���ط�ل�ا �ق� ب� حر ي
� � � ا ��ل � ن �ف ت ��ا � ن ح��ي�ن �ق�د ر ا لله �ع�لي��ه �ب� ك ���ا � �م��س��ر د را �م� �ون��د ��ي ب��ع ث� ا �ل�ى ا � �لف��ا ر�ي�ا �ق� � �مك� ك ��س����ى ��ى ب���ع��ض� ت � � � � ئ �ة � � ش � �ك� ا ه �من ��ا ن�� ت� �ش���� ��ت��ل�ك ا � �ل�قر�ى �ف ك� �ود م�� �ه�ا ����سم� �م� د �و�ى ا �لير� * �لي� ت� ����عر�ى ا �لي����س �و ج � � و ح عع ���ذ ���ذ �ق �ة � � ت�غ �ذ ���ذ �� �ة ك��ت� ��ا � ���د ا ك ���ف ا ��ل�ا �ق�� �خ��� ا �م�ن � �ص�� �ل�ل ب��� �وك�� � � ا ا ���ل� * �م� � � �� ا �وك�� ا ا ركي� د ك� ك� � � � � ج ر ر و و ى ي ب و ب ب ل ع ن ث � �ة ت � � �� �ة ��ف ق ث � � �ز � � �ا � �ث ث ا � ��م�ن ا�لمئ�� ك����ا ب� �ل� �ي �� او �ى ��م�ن ���ل� �� ���ط� �م�ن ا �ل��ك�ه �رب�ا * ا �لي����س �و ج � �ود م� ب ط��ع� �ى ع � �آ �ن �ة ا �� ن �ف �ة � ش��� � �ة ��ت � � ا �� �ف� آ ا ��ل��س �ة ��ل�ا د ك ا � ��ل� �م�ن �ه��ذه ا ��ل���ط��ا ��ل�� ا �� ك� � ل � � � ا � ل �ه��ذه �� � �ل� ي�� �ي ��س� ل� م�ي ر�ي� �و لك ر �م�وري� و وى ب ي س �س��ف �م ن ه �ش ا � ا ��ل �ن ه � � ا � �ا ت ح��ل ا �� �لف��ا خ�ر * �ف�ا ن� ا ��لغ�� ن����س�ا ن� ا �ذ ا �ن �ظ� ��� ا ��ل�ى ا ��ل � ا ��ل � ح��ل�ى �ل� ي�� � ي��د �� ���ي � �ل� ب��د � و �ل� ر و �ى � �غ ا �ة ف ح�ه ��ه ا ن��م�ا �ه� ا ��ل ش���ه ا ��ل���ذ � ا �ش����ت ا ه ف���ه �ف�ا �ذ ا �مض� ت � ش و �ر ى ر ي ��� �ع�لي��ه ا ����هر �ل ار ��س�ه * �و�� �ي� �ر� ب ت � ده ��س� �ى ب����ع�ه * �ف�ا �م�ا ن ق � � ت ا ف � ق ن ا ّ �ن ا� � و ي �س�و�ى �ع��ده �و��س�� ��ط ا�لم��ع �ل��م ��يب ��� �م��ه �م� ي���سره �م �و ج��و �ت �ق ��ث � � ن ن �ز � ف � ف � ا � ك�� ل��ا ب� ��ا �ن�ه ك����ل�م�ا �مر ت� �ع��لي��ه ا �ل��س��و� ا د ت� ي��مت��ه �وك���ر ت� �م ن��ا ���ع�ه * ا �و �لي����س ا ��ط�ل�ا �ع��ك � �ز ن �ة � �غ ف �ة �ز �ة � ف �ت ف ق خ �ع��ل ا ��لت��ا ر�خ� � او ج��ل �وا �ن��ك �و�م�ع�ا ر���ك � � ��و�� �ع��ل�ى ��ي �� �� ار �ي�� � او د ا ب� ا �ل ن��ا ��س ��ي ن�� �ل��ك �ب��ي�ن ا �� �ى ي � � �ة �ف ح� �ظ ا ج��ل � ا �ه * ا ��ل���� �ت��ع��ل �� ا �ه��ل�ك �و�ذ � �و��ك �ش�� �ا �م�ن �ذ ��ل��ك �و�م�ن ��ق� ا �ع�د ��ل�ا �ز �م��ة ��ل � ��� ا �ل� ��ص ح� �� و و ي ي �ي ر س ي م ��ث� ة ��تت �� �ق � ��ت �� �� � ض ا ن �ن �ن ن � � � � � � � � � � � ا ا ا ا � ع ل ه ك � م � � � م � ك ط ��� ر ��ي ر طر� � م� � ي�هم� ��س��ك ��د لل ج ر وي��و ��ك �ي �م ك�� ب� ا ل ب ب � ��ت ��ف ا ��ل� �� �ة �ت��ص�� � ن آ ق ف ن ق �ج��ل � �ه��ل�ه� �ب��ه�ا * ��ا � ���ل ت� ا �ن�ه �لي����س �ع ن��د �ن�ا ك�� ب� �ى عر ي�� ل � �ل��ل����س�� * ���ل ت� �ه ب� ب م ح ن �اف ن ��ت ��مخ ت �ة ا � ن �آ � ا � ا �ّف ا � ا � �ك�ن ا ��لي���� �ع��د ا �ل� � ح�ق��ا �و��ل�� �م�ا ق���لت��ه � � �ه� ا �لر�ج�� ل� � � � � ك�� ب� ���ص� �ب� �ل����س� � او �ل� و �ل� د ي ��ول � ر س �ج ف���َ ت ش �ت � �ن � ا �ف ن� �� ا �� �ف ا ض � ن � �ذّ � ن �خ�زّ � ا �ل�مت��ا � ��ل�ا �ت ش�����ت �ى �من�ه� ا ��ل�عل��� ل � � ا ا م � ل * � � ��� � ل�� � � ل ى � و ر و ر � ���ل�و� ا�لم�ه� ب ��و م م م ر�ج ع � �� � � ث �ف �ت���ك �ع�ن ر � �و��ة ا ��ل��د ��ن ��ا �ف��ل�ن ح� �م��ة � او �ل�ا د ا ب� * �� ا �ن��ك �م�ه�م�ا �ب�ا �ل�غ� ت� ��ى ا ن� �تب��ر�ق�� �ز �و ج� � او �ل ك� ي ي م ع � ث � ن ن ة ق �س� ��� ن ت �ف � ف ف �ت� ت �ن � � � ن ن � ت ت ت � � ح��م�ا ك��ا ��� � ك�����م�ا ك��ا ��� ��ه ����� ا �ل��د � ��ا ط�� ا � �خ� � � ي�ه�ا �ع�ن ���لب��ه�ا * ��ا � ا�ل�م ار � ي وي ي ي ىب ع ّ ا خ ت ا ض ّت ا � ا �ت ق � ن � ة �ذ ��ا ن ت ش ة � ا ��� � ا � ت � ا � ص � ل � ا � � � � � ا � ل ل� �ل � ا ا ا ا � � ك ي � �� � � � �ه� و� � او �م�ه� � او � � ك� � ���ر�ير �ل� ح�ه� �� ب� ب �ل ��ر��ه� * �ل� ��ل �ى � �مر ا �� �ة �ف � �ن � �ذ ���ا ن�� ت� �ص� ل ح�ا �ج���ة ا �لي��ه * �ف�ا ��ى ا ��ق�و��ل ا ن� ا�ل�م ار �ة ك� �ي�ز ���د�ه�ا ش��� ّر�ة * � او ا ك� � ح� ��م�ا �ب��ه�ا �م�ن � ���ا ن�� ت� ي ً � � � ق ق � ن ن ن ن ة ا ا � � ت � ��ر ا � ح��د ا �و �ل� ب����ت��ا �ب���ل ا � �ص�ا ر� ا �م ار � * � او � ا �لر ج���ل ك��ا � �م�ن �ب���ل �و�ل��د ا * �و �ل� ��ي ن� ك � �ف � � ف �ذ ّ ��ا ��لن ���ق ��ف ا ��ل �غ ن �ت �� حر * � او �ن��ك ا ا ب�ر�ي�� ت� �و�ل��د ك ��ى ا �ل�عل��� � او�لم�ع�ا ر�� ا � ا �ل��ع��لي��م �ع��ل�ى �ص� ر * ك�� ر �ى �ج م 16
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and nothing to be obtained by way of green vegetables or fruit, will send you, from their own gardens and orchards, enough to stop your mouth against any complaint. Thus it was with Mr. Drummond,1 when the Fāriyāq found himself fated to reside in one such village and his complaints were carried on the wind to people’s ears. How I wish the presence in your home of a hundred books did not count
4.1.7
as less of a witness to good fortune than that of a hundred tobacco pipes or a hundred water pipes, even though the cost of a hundred books is less than that of three pieces of amber!2 Isn’t the presence of a printing press in your country more important than all these cashmere shawls, sables, precious vessels, and expensive pieces of jewelry? If a person looks at a piece of jewelry, he derives no benefit from it either for his body or his brain; his pleasure in it lasts no longer than the month in which he bought it, and after a few months have passed it’s no more to him than scrap metal, the only pleasure to be derived from it being that of selling it. A book, on the other hand, grows more valuable with each passing year, and its benefits multiply. Are not your readings in history, geography, and the literatures of the world an adornment to you among your brethren and acquaintances that surpasses gemstones? If you teach your family and dependents a portion of such things and, from books of medicine, of the principles necessary for the preservation of their health, will you not win reward from God and protection from many an injury that might befall them as a result of their ignorance? If you say, “We have no books in Arabic suitable for women,” I reply, “Supposing you are right, do not the Franks have books written by refined and virtuous men specially for women and children? Why do you buy fabrics and furnishings from the Franks and not knowledge, wisdom, or literature? Then again, no matter what lengths you may go to in order to shield your wife from seeing the world, you will never be able to hide it from her heart. A woman, wherever and however she be, is this world’s daughter and its mother, sister, and co-wife. Do not say to me, ‘A book won’t set an evil woman to rights but will make her yet more wicked, and if she’s righteous, she doesn’t need one,’ for I will reply that a woman was a girl before she became a woman and a man was once a boy. No one can deny that educating the young is like carving on rock and that if you raise your offspring with
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4.1.8
ف ��� ا ���ط�ل�ا �ق� ب� حر ي
� �ن ق ّ ف �ف ض ح�ا �م�د �ير� �� ن� �ع��ل �م�ا �ّ���ت ���ا �ئ�� � اولم � �ه� �ع��لي��ه * �و�ت��ك�و� ��د ا د ��ي ت� �م�ا �ر ض� ���ه ا لله �ع��لي���ك ر � و � � او � �ل�� ل ب ى بي م ا ��� � � فت ف ا ق � � � ا �� � خ� �م ��� ئ �خ ا � � �ن ت ا �ط�م���ن * �ه�م ب���ع�د لع�مر ا �ل��ط�و�ي��ل �و�� ��طرك ج�م ب ��ور وب� ل�ك ر �ى �ه�م * ����� ر� � �م �� د ��ي ب � ف � � ن ���ذ � �ن ق � � ا ن �ت ق � ن �ل��� ��يب ��ق� �ل��ك ا �ل� ا � � � ��و�ل ا � اب �ى �ل�م ي���ع�ل�م��ى �وك�� ا �ج���د �ى �ل�م ي���عل��� اب �ى � او ��ى �ب��ه�م�ا ا �ت��د �ى م م � �آ �ذ � � � �ف � � ن ن � �ق ف � �ن � ي�ن � حو�م�� �ج���د ك � او ب��ي���ك �ل� �ت��ك�ن �مك�ا ��هى ا �ل� � * ا �ل� * ��ا ��و�ل �ل��ك ا � ا �ل��د �ي��ا ��ى �ع�ه�د ا�ل�مر�� م م ت � � �ك�ن ��ف � ت �ت�ق �ص �ه�م�ا ��س���ف�ن ا ��ل ن��ا ر �ود ر �و ب� ا ��ل � ه��د * ح��د�ي��د ا �ل ��ى � � رب� ا �لب��عي��د * �و ج���دد ا �ل� � عي �ي�� �ى �ع� ر �ذ � � �ق � ت � ا ن ن �ف �ذ � � �ق ن ت �� � �و���ص�ل ا�لم�� ��ط�و * � �و�تب�� �ل ا �لم�م ن��و * �و�ل� �ي��ك�ن ��ي��ل�ز �م ا �ل� ���س�ا � ��ى �ل��ك ا � �لو� ت� ا � ��ي ��عل��� م م ع ع ��� � � � �ق ا �� ف ه ا �ن ه ���ص�� � ا ن �ا ن �� �م�ن � �ق �� خ ��ث� �ة �ف ش ف � �غ ا ت � ا � � � � � � � � �� � �ك � � �و � ك�ل�د ى �ص�� ك�ل�د ى �ي�� ل ي�� � ي ل �ي ��ول � � �ل� � �ل��� � ك���ي ر * ك� � �ل ح �ذ � ��ذ ��ا ن �ت �خ � ن �خ � ��كو ن� �تر ج��م�ا �ن�ا ���فى ��ا ب� �ه�م�ا �ي ��و ن� * �و�ك� �ي�� � � ا ���ل �م�ن ك�� � �ي ك ��� ب� � ��ط�ا د �و� � ��ط�ى �ه� ا ل� ى ب �ذ � ت � ف �ن � ا ا �� ��ذ � ��ت��ق ا ه ا � �آ ن �ف ا ��ن �ٓ �ا بر�ى �م�ن �ه��ذه ا ��ل ��س�ود ت� �ب�ه �ه� ا ا � ك�� حر�و�� * ك���ا � ل�� ب� * �ل� ل� ى ر �ل� � � �ى � ��ا ت � ا � ���ص�� � ا ن �ك� ن �م ن�� ش��� د ��� ا ن * �ف�ا �م�ا ا ��ل��آ ن �ف�ه�ه�ا ت � * ��ي�ق��ا �ل �ع ن��ه ا �ن�ه ك�� �� ب� م� هر ي ل � �ل� � �ي��و� �ى ي و � � � ي� ح � �ذ � �نا ق � � ح��ي�ن �ن��و�ى ا ��ل�� �فس� �م�ن ا ��ل � ر�ة ا ��ل�ى �ب�ل�ا د ا �ل�ا �ن ك� ���ل��ي�ز ك� ���ا ن� ب���ع�� ا �ل�� ��س ��ي� ��ول� �ه� ا ا � �لف��ا ر�ي�ا �ق� � �ض ر �ج�ز�ي ا ئ �� ا � ا �ت �� � � � ش �ا ن � ق � � �ل�ه ا �ن��ك ��س� �ر ا ل�ى �ب�ل� د �ل� ��ط�ل� �ع�ل� ���ه� ��ي���و�ل ا �ل�ى ا ر��ض� �ل� �ي���ب� ت� ي�ه�ا ا �ل���م��س * � بو���ع ض� م ع � ف ا �ن � ا�� � � ا ا ��ل��ل � ف ا �� �لق�� � ا � ق � �ا ق ق ض ا � � � � � � � ا �� � � � ا ا � � � � م �ل د � ل � ي�ه� � �و �ل� ا �لب����و�ل * �و �ل� �ي ��و�ج � � �ي��ه م م� ك�ول �ل� ح� و �ل�� س * بو ع� ���هم� آ م ق � ��نح �خ ا �ف � � ن �ت ف ق ف ا ئ ت � � � ق � ض ا � � � � � � � � � � ا ا � � ل � م ��ي� ��و�ل ا �ى ا �� � �ع�لي��ك ا � � �����د �� ���ه� �ي ��ول ع� ك ي�ه� ر����ك �ع�د م ل�ه�و * بو ع� م ض آ � ف� ا ا � �ش � ا� ي�ه�ا �و�ج���د ا �ل��� �� او � خ�ر �غ��ي�ره * ��ل�م� ��س� ر ا � ل � ���ه� � م�� �ص�د رك ا �و�ع� � �ل�ع�د �م ا �ل� �ك���ل * � بو���ع ض� س م � ا �ن آ ن آ �آ آ � آ آ ش � � � � ا ا � �ة ���م��س�ا � او �ل�ه� �و �ه� �و * � او�لم�� �م�� * � او �لر�ج��ا �ل ر�ج��ا �ل� � او �ل����س�� ���س�� * � او �ل�د �ي� ر �م� �ه�و�ل� � �م ث �ة ض �ة ��ث ة � ُ َ � �خ� ض � �ة �ا � او�لم�د ن� �م�ع�م�ور�ة * � او �ل�ا ر��ض� � �صو�ى � او �ل� �ع�ل�ا � * � ���ل� حر� �و� ا �ري�� ��� * ك���ي�ر� ا �ل� � م �ُ �غ ض �ة � ق � �ق � �ا � �غ �� �ة ا �ل��م �و� * �ز ا �هي���ة ا ��ل ��� ا �لب����و�ل * ح� ��و�ل * �� ا �ل�ي��ا ��ض� � او �ل ُ�بر���ض� � او �ل� �ج��ا �م * �ن�ا ض� ر ر �ج � �ا � �ة �ذ � ف ن �خ ف ن �ت ف �ف ���ل�و ا �ن�ه ���سم� �ل� �و�لئ���ك ا �ل ن��ا ��س � �ل��ا �ت�ه ر ��ؤ �ي� �ل��ك ا ج��م� * ��ا � � ش���ي�� ت� ا � � � �� �وت��ك �ه ن��ا ك ع ع ن ا �ن �� � �ي�ن ق � �ف ا �ع�� ا ن ��� �ة � �� ��ذ ة � �ذ ة � ا � ق ئ �ت � ا ا ا �ت ل ا ع � � � � � � � � ا ا � � � ك � م �ه �� � � ل � �ل�� � ا �ل� ركي���ل� ول� ب�ي����س لر�ج ل� ب��ل لر� د * � � � م� رى �� ك ج � ب� م
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knowledge, general education, virtue, and praiseworthy qualities, they will grow up as you have raised them and you will have performed the duty that God has imposed upon you of making them into decent people, in which case you will leave them (after a long life, God willing) with a clear conscience and a mind at ease and serene.” The only argument left to you is to say, “My father gave me no educa-
4.1.9
tion, just as my grandfather gave my father none, and I have followed in their footsteps,” but I tell you, the world in your late grandfather’s and father’s day was not as it is now. In their day, there were no steamboats or railway tracks to bring close far-off tracts and create new pacts, to connect the disconnected, and make accessible what was once protected. Then, one didn’t have to learn many languages. It could be said of anyone who knew a few words of Turkish—Welcome, my lord! How nice to see you, my lord!—that he’d make a fine interpreter at the imperial court, and of any who could write a hand worse than the hand with which I have penned this book (not the one you’re actually reading now, for whose typeface I take no responsibility3) that he was a skilled calligrapher who would make a fine secretary to a king’s council. Not now! When our friend the Fāriyāq made his decision to leave the island for England, someone told him, “You are going to a land over which the sun never rises”; another, “ . . . to a land where no wheat or green vegetables grow and the only foods to be had are meat and turnips”4; another, “I fear that you may lose your lungs there for lack of air”; another, “or your intestines for lack of food”; and another, “or your chest or some other part of your body.” When he got there, though, he found that the sun was the sun, the air air, water water, men men, and women women, that the land was populated and the cities well inhabited, the earth plowed and pleasing to the eye, well signposted and marked, resplendent with woods, mighty trees, and forests, green with meadows, proud in its fields, succulent in the green vegetables its soil yields; had he listened to those people, he would have missed seeing all of that. Thus, if you’re afraid that you would hanker for the pleasures of the water pipe or of having your legs massaged before going to sleep, know that the marvels you will see there will make you forget all such luxuries and distract you from everything to which, in your noble position in society, you have become accustomed.
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4.1.10
ف ��� ا ���ط�ل�ا �ق� ب� حر ي
ّ � �ف �ف � �� ف ض � �ف � ن � �ذ � ن � ه���ك �ع�م�ا ا � �ل ت��ه ��ى �م�ق��ا �م��ك ا � ك ل��ري�� * ك�ي��� �تر���ى �لن�� ��س��ك �ي�����س�ي �ك �ه� ا ا �ل��عي��م * � �ي�و�ل� ي م �� �� ا �ل�مت ن ق قا � ن �ت ف ا ق � � �ن ا � �ت ا ن ت ق ا �ذ � � �� � ب� ا � � ��� ر�� �ه��ذه ا �ل�د �ي�� �و�ل�م ر�ه� � او ��� �� د ر �ع��ل�ى �ل�ك * �و��د �� �ل ا ب� ��و ا ل�ي ط� ب� � ى � �ل�� ا �َ ���ف �ع �� � ا ��ل��ن�ا �� �ش�� � ا وم ر ى ي و ب س �ي
� ن �ت ك� ����ق���ص ا � �ل��ق�ا د �ر �ي�ن ��ع��ل� ا �ل���م�ا � ى م
� ف �ت�ق �م� ف �ة �� �� غ� �ة � ا �ت���ت ش �ق ا ��ل �ع�� � ا � ف�� ف �غ ف� ���و� �ى ل� م� �ي� ك ا �م ك��ي ��� � � ت�� �صر �ع��ل�ى عر�� بر� ل�� �و �ل� � ��ر �ي��ه ��ي�رك * ��ل��ع�ل م ع ت � ا ��ن � ت� � ت ق � ث ن �ذ ت � �س�� �ع�ت�ه�ا �خ ��طر ب��م�ا � � ح ت� �ب��عت��ه ا �ف ك� ��ا را �و�م�ع� �ى �ل� ح ت� ��ط �ر��و�ش����ك * ب حي�� ا ���ك ا ا ا � و ب � ب م ا � ا � �تش ��ف ت ��م� ف�ت ه � � ن �ت�� دّ ��ل� ا �ن��ك �ع�ا � ت �ص��ع ت� ��ل�ه �م�ا د ���ة ف��ا خ� �ة �ز ��ن��ت�ه�ا ح�ه� و ���ر � ب عر �� و ر ي � �صر� �ص� ب � و و ب ّ � � � �ة �ز � غ � ف �ف ت �ف �ب�� ��ص �غ� �م�ن �ع�مرك ��ث��لث���ي�ن ��س�ن � �و�ل� ���و� �لف� �ش���ي �ا ��ي� ي��د ح�ا �� ا �لر � او �لب��ر���ل * �وك��ي ��� ��تب���ل م ��ف ا ا � � �ي�ن � � � ا ف ا �ت �� ش �آ ف خ خ ر �و� ن��ا د �ي��ق� د ���ل �و�ر� * ا ��ه�ل �ب�ل�ا د ك * �م� رى ب� ي��د �ي�ك ا �ل� د �� ر ب ي�� �و��� �ج ع آ �ف ا ئ ف ا ة � ا �ن ����ة � ا � ف ا �ظ � �ت ن �ظ � ف ��� �ص��ا � � �م��س�� * ف��ا �م�ا ا �ه� ��ى �ك�ل � ب ح و �ور��س� ���ل �� ��س�د� ا�لم�ع� ��ى رك�ي���ك�� ا �ل� � �ل�� �� � � �� ر �ي� � ا �ذ ا �ق�� ت ا ��ل �ف� لم ���ل�� �ز ا رك ف�ي��ه ا � ��ص � �ت ف ا خ ف� �ق �� ا ن ��ت�ق �� � ث �ا ��ف �م � ح�ا �ب��ك �ص�د � ��س ر �ج رد ا �ل ���� �ر ���ط �ب� � ��ول م��ل �ى ج س �� آ �ة ���ذ � ظ� ا ا �� ن ظ �� ف �ة ق ق �� او ر�ع�ه� ل���ي ���� ا� ك ل��ر�م�� * � او � ار �ن��ك ا �ل�ع �����م�ا * ��د را ��ي ت� �م�د ��ي ن�� ك�� ا �و�ش���ا �ه�د ت� �ش � � � ا ا �ل� �� �ة � س�ن �ة ا ا �ق ا ا ��ل��ه� �ة خ ا ��ل� ا ��س�ع��ة � د ��ا �ه�ا ا ��ل � �ة �� �ه�ا ا ��ل طه�م� له� م� � �� �و�ي�� � ح�� � �و ��س�و � ح�بي�� �و�م ار كب� � �ه� ب � ي ج وير ر و ا� � ��� ت ف ا ��ف � ���ذ ش ت ��ف � � �ة �� ا ا �ل ة ن ا ا ئ ا �ه� �ى ا �لي ��و�م ا �ل� �و�ل ك�� ا �و���رب��� �ى � ار ر� * � او ك��ل� �ي� �و���س� �ه� ا �ل ار ���ع� �و�ع��س� ك�ر�ه� �ج � � ا� ث � � ث ا �ن ���ذ ث �ذ �ن ا �ذ � � � ح��د � ا �ل�م��له��ا ت � * ا �لي ��و�م ا �ل�� ��ى ك�� ا * ��م � به� � ب���ع�د �ل�ك ا �ل�ى ب���ع��ض� ا�لم�ل� �هى ��م ا �ل�ى ا � ى � ي ��ا ن ق ا � �ة � � آ ة �� ة ��ف � � � �ف ش ف ش � �� ت� �م� ا � عه� �ع��ل�ى � ار ��� �و ��ط�ى * �وك�� � �ب�� �ل� ا �ل��سر�ير �م �ر � كب���ي�ر� �ى ��ط�و�ل ا � �ل ار ��� وب ن �ق � ن � ث �ن �ف �ف �ف �ف ش �� ت� ا �ى � � ��س ف� ا���� ت � ت �ص��ا � � ��ا ��ت ن��ا �� ���ه �ف ك �و�عر ض� ر �ه� �مك�ا ك��� ��ى ا � �ل ار ��� * ��م �م� ��ى ا �ل� ب ح و�ج �ى ي� ت �� �م �ف � ت ف ف ا ن ا ن ت�ظ � �ن ث ف �ص���� �ة �ة �ص�و� ا �و �� ���ط�ور * �� �ع�د � ا ل�ى � �خ��ا د �م� � ب ح� �ب� � � ي ح��ل�ى ��و�ج��د � �ي��ه ��ل� �� �ي���� �� ر��ى ب ح م ��ا ن �ذ � � ن� � ا �ة �ل� ق �� ظ �� �ة ا �ة ف ت � ن ا � � ا �ل� ة ش ا حو ا �ل��س� �ع� ا � �وك�� � �ل�ك � �هر ب���س� �ع� * ���و�ج �ه�� مع� ا �ى ح� د �ي� �ع���ر� ا �ى �ب���ل ا ل� � ن � � ت ن � � �ن � م�� ف ه ��ن ن �ظ �� ��ل ا ��ل��ش��� � ا ق �ة � �����ن ا ن� ن ش ح�ن �� ��ى �ي�� �و�� ر ا �ى �ج را �لب�� ��س��� ا �لب����س�ت�ا � الم���س�مى �ب�ا �لب�����س�ا � ا �ل��س��ل��ط�ا ��ى * بو يم�
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Unleashing a Sea
How can you allow yourself to leave this world without ever having seen
4.1.11
it when you have the means to do so? Abū l-Ṭayyib al-Mutanabbī has said And no failing have I seen among men To equal the falling short of those who have means. How can you limit yourself to knowing a quarter of a language5 and not yearn to know what others think? Under their hats may be ideas and thoughts that have never occurred to what’s under your tarbush—so much so that, did you but comprehend them, you’d wish you could have been their thinker’s contemporary, had the honor of his acquaintance, and held a splendid feast for him, decorated with sheaves of rice and wheat. How can you have reached the thirtieth year of your life without composing something of benefit to the people of your country? All I see before you are ledgers of sale and purchase, pages of outgoings and incomings, and letters full of corrupt phrases and lame expressions over which you pore morning and evening. If, on the other hand, your intention in traveling is simply to be able to boast and say, for example, during some gathering when your noble friends and mighty peers are visiting, “I saw such and such a city and beheld its wide clean streets, spacious homes, fine ships, magnificent markets, beautiful horses, wonderful women, and hosts of soldiers, and ate such and such there on the first day and drank such and such on the second, after which we went to a place of entertainment and from there to a lady who entertains and I spent the night with her on a soft bed, and in front of the bed there was a large mirror as long and wide as the bed itself, so I could see myself in it just as I was in the bed, and then I got up in the morning and a bonny maid brought us breakfast (liquid or otherwise) and then I went back to my lodgings and found so-and-so waiting for me, the time being then eleven o’clock, or about an hour before noon, and we set off together for the park known as the Royal Park and while we were walking there, looking at the towering trees and ornamental flowers, I suddenly caught sight of the girl I’d spent the night with walking with a man who was paying court to her and when she saw me, she smiled and said hello, and her greeting didn’t seem to upset the man, for he doffed his hat to me, and I was very much surprised at his lack of jealousy, as, had the girl been mine, I’d have hidden her from the light,” then it all amounts to nothing but what’s called in chaste Arabic hadhar (“prating”), hurāʾ (“prattling”), haft (“nonsense”), harj (“confusion”), halj
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4.1.12
ف ��� ا ���ط�ل�ا �ق� ب� حر ي
ن ت ت ش � غ �ز � ف � �ة �ذ � �ف ة � ت � او �ل�ز �ه�ور ا�لم�د ب ج�� ا ا �ب�ا � �ل ت��ا � ا �ل��ى ب�� ت� �ع ن��د�ه�ا ��م�ا ����ى ر�ج��ل�ا ي�����ا �ل�ه�ا * ���ل�م�ا را �ت ��ى ��ب����س�م ت� ّ ف ّ ���ا ن� ��س�ل�ا �م�ه�ا �ل�� ���س��ؤ ا ��ل ج��� �ف�ا �ن�ه �ن�ز ��ل�ى ق�ب��عت��ه ���ج�ع �و��س��ل�م ت� �ع��ل� ّ * �وك� �ب� ت� �ج���دا �م�ن �ع�د � ر ي ل ى م م ع �� � � �ذ ��� ه ��� ��ف ا ��� �ة � ف ل ة �ف � � ن ت ت � �غ��ي�ر�ت�ه * ا �ذ ��ل�و ك��ا ��� ا � �ل ت��ا � �ع ن��د �ى �ج� حب���ه�ا �ع�ن ا �ل ن��ور * �� �ل��ك ك��ل� ي �س�مى �ى لعر��ي�� ب هَ ْ هَ �ذَ ُ آ هَ �فْ ا ْ ا � ا َ قَ � ا هَ ْ ش ا َتَغ ا �خَ َ � ا �خ �آ َ�خ � � طَ ��� �ف��ا �ن��ي�ن � � را �و�ه �ر ء �و� � ت�� �و�هر�ج�� �و� ج��ل� �و��س�� ��ط� �و� ي������ �و �و����� �و� ��ط�ل� � ِاو ��ل� �و �ل�ى و هَ �ذَ ا ن ا �ث �ث ة �ف �ف ة ��ذ �ة � �ة �ث �ة خ�ز �ة �خ� �� � �ة �غ� �ذ ة �ش� �ة �و� � �ي� �� �و ر ر� �و ر ر� �و� ح� ر�م� �و�هب� ر�م� �و�ه� ر�م� �و� ر�ب� �و �ط�لب�� �و ي�� ر� �و ��مر�ج�� ��ن �ف� �ة �ه �ة �ث��غ� ث غ �ة ف� �ق ف ق �ة �� �ق � �ق � �ة ��ق �ق �ة �ه�ت ن �ة ��ف ا �ل� ت ا �ف � ن �� ا �ة �و ر�ج�� �و �مر�ج�� �و ���� �و������� �ول��ل��ل� �و �و �و� �و �م�� �و�ى م��ع� ر� ع��د ا ل�ع� �م� ف � �ذ � �ذ ق � � خ اف ن � ��ف ش����ا را �و�ع�� ك� ل��ا * ا �ل�ا �ف�ا �ئ��د�ة �ي��ه �ل�ا � ١٣،١،٤ ح��د �م�ن ا �ل ن��ا ��س * ب��ل� �� �م�ا ا ا ���ل ت� �ل�ه�م ا � ا ��لغ� ا ��ن �م�ن ا �� � ا �� �ه ن ا ا �ذ ا � ض ��م � ا ف� ه �ن �آ � ا ��غ�م�ز ا � �دا �ه�ن ���ي�ن ه � � ا ��ر ج �ل��س� ي�� ��س� �ل� ي � ح� ب ع� � و �ل� لر�ج � ل �� ك ح� �ي����س� �ى آ � ��ت�� �ظ� ��� � � ��ا ����ت�ه (�� � * )1ا � �ق� �� �� ه�ا ا �ن�ه �ي�ز � �ص�ن ا ت � ن � الم ت� ظ ا ذ ا ن و �ل �ي �ول ل� كا � ا ح�م ق� وع� ي�ل��ه ي ب رم و �ل يب � ر �ور ا �ل����س� ح� � � ( )1ب����ر � � ف م ف ت خ ت ش � � � ��ا � � �� ك� �ف ���ل و�ي�����ير ب��ه ى و ج وه ث خ ا�� ن ه�ن ش غ � � � �ت م �ي م �ع ذ ق ب��عل��م ب���ع�و�ل��ه�ن � بو�����ي�ر �ع�ل�م�ه�م � �وي� �ك��ل �ع��د � �وي����رب� * ��م ي���ل�و �ب��ه�ن ��ى ا � ن�ل��ا ��س وا ب�ت���هر ا د ى ك ��� ب�ا و��ا ل ف � ّ � �ف � ض ا � � ه�ن � � � ت ة � � ول �ي�� �� ج�ر * �� ا �ل�ى �م��ن�ز �ل�ه �م��سر�ورا * �وك ���ا �ٍى �م�ن �مر� �و ض� م� ��� �ي��ده ج ر م ��� ج�ع �و ر ج � �ي ع ع � �ف � ف �ة ��ا �غ � � �ة ن �ف ف �� �ص�ي �ا ر�� * ��ى �ج��بي��ه ��و�ج���د �ي��ه ك�ي����س�ا �م�ل�ا � �م�ن ا �ل��د �ن�ا �ن�ي�ر ا �و ك�� ��د � حوا �ل� �ع��ل�ى ب���ع��ض� ا �ل� � � � ا �ن ه ا �ذ ا ّ ��ف ا � ا ا �ق ��تت �ف � ش و� �ه�ا � ت� �ع��ل�ى ر � ��يو ت��ه ا �لب��ن �ا ت� �م�ن ا �لر� او ����ن � او �ل ش���ب��ا ب��ي���ك �مر �ى �ل� ��س�و � � آ َ ُ �ف ْ ��َ �ن ت ش � ا بر ��سه�ا * � �من�ه�ن �م�ن � � � ا �آ � ن �ه�ن �م �����ي�ر ا �لي��ه ب��ي��د�ه� ا �و � ا � و � � او �ل���كو�ى � او �ل ِ��س�ه� ء � او �ل� �ج��ل� * �م � خ � ا �ق �ة ة ت� ه � ن ا ث ت ض ��� ���د�ه�ا �ع�� �ق��ل ا ن �ه�ن �م�ن �تر�مي��ه ب� ��ورد� * � او �رى ب��ب�� � ل�ى ب � �ه� * �و�م � � ج��ل�ه ب���يع���ه� ��م ���ع ي ّ ّ ض ت ق ن ق �ة ف �ت �ن ح��لّ ت� �ت �م�ن ا �ل� ن ح�� �� ي�ه�ا �ش���ع * ا �و ا �ن�ه ��ي�ق ��و��ل ب� � � ك ك ا �� �ر��ه�ن ��د ا � � � م�ث��ور ا �و �بر���ع� �� ح� � � و ى ى ر �ت � � � ا �غ � �ظ �� ا �ك�و ن� � ر�ف���غ� ��ل�� � � س�ت ه حش � ���و ��س ار �و �ي���ل�ى ��لي��� * ا �و يح�ك ّا �� � ا �و �ير ���ط�ل عي�� ره * ا �و �ي �م ��ط�ى ى �ت�متّ �ت ّ �� �� �ت ّ ت ّ � �ت ت �أ �ت تّ ت �ت �أ � ت نَ ّ �� �� �ت � �� �ت غ� �� � ت �� � �يو ��ى � �يو�م�ط�ط � �يو�م�د د � �يو��م���ط�ل � �يو�م�� � �يوم�� � �يوم� ى � �وي�����ط�ط � �يومع�ط � �يوم��ط � �يو�ب����س�ط ّ � ّ � � ��ل ه�ن ت ا ا ��م ت ش ا� ن � ت �أ �� ا � � � � ح�����م�ا �غ��ا ��ض� ا �ل��طر�ف� �خ��ا �ف��� ا �ل�ص�و ت� * �و���س� ل� � ا � � م ك � �وي���ب�� �ط * ب �ل �م� �ي �م� �� د ب� �ض ي � � ا �ذ �ن � ا خ � �� ت ه�ن � ا � ا � ت ���ا ر � او ��ل ح��ا �ي�ا ت� � او �ل ن�� او د ر ا �ل�ا د ب��ي���ة * � او �ن�ه � ك� كب���ي�ر��� ع�م� ��ط� �ل�ع� �ي ��و�م�ه� ا ك �م ا �ل� � ب �ذ �� ا �ث ا ا � ا �ق � �ي�ن � ا خ ���ا �ه� * ث�� ��� �ل�ق ش��� ���ف �ت�ا ��ل��ف� ك��ت� � ��ا ب� �م��ف ي��د ي� ش����ت�م�ل �ع��ل� ك� �د � م � � � ل ر و ر رع ى ي � ب ر �ي م ى ى م 22
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Unleashing a Sea
(“making incredible claims”), saqaṭ (“false reporting”), haysh (“talking too much”), watagh (“mindless verbiage”), khaṭal (“excessive nonsense”), ikhlāʾ (“vacancy”), lakhā (“much ado about nothing”), ṭafānīn (“idle talk”), hadhayān (“senseless jabber”), thartharah (“chattering”), farfarah (“chittering”), ḥadhramah (“loquacity”), habramah (“garrulousness”), hathramah (“garrulity”), khazrabah (“rambling”), khaṭlabah (“ranting”), ghaydharah (“raving”), shamrajah (“blathering”), nafrajah (“blethering”), hamrajah (“blabbering”), thaghthaghah (“gabbling”), faqfaqah (“burbling”), laqlaqah (“clattering”), waqwaqah (“barking”), and hatmanah (“bombast”)—and in the ordinary speech of the common people, since it’s of no use to anyone, fashār (“bragging”) and ʿalk (“yakkety-yak”). It would be different were you to tell them that if a handsome young man
4.1.13
there attends a gathering where there are women, he doesn’t wink at one of them or flash his costly ring about foolishly in her face as he talks or make false boast of his conquests.(1) He doesn’t tell her that he visits women of unblemished reputation with and without the permission of their husbands and eats and drinks in their homes, then stays alone with them in their bedchambers and returns home in good cheer, and that many a time he has put his hand into his pocket and
(1) One says of a man that he tabaẓrama [“flashed his ring about foolishly”] “if he is stupid and is wearing a signet ring and he talks and waves it about in people’s faces” and that he ibtahara [“made false boast of his conquests”] if he “makes false claims and says ‘I committed adultery’ when he did not.”
found there a purse full of gold coins or a draft drawn on a moneylender, or that when he walks through the markets, the girls crowd the casements, windows, apertures, peepholes, and skylights to catch sight of him, some making signs to him with their hands or their heads, others making sheep’s eyes and putting their hands on their hearts, one throwing him a flower and another a posy of stocks or a scrap of paper bearing a verse. He doesn’t say in their presence “My drawstring came undone” or “I’ve got jock itch because my package is so big” or scratch his anus or weigh his “yardarm” in his hand, or stretch, loll, sprawl, extend his body, lie at full length, elongate himself, protract himself, lounge, drape himself, lie flat on his face, extend his arms to their full length, spread himself out, or flop vacantly around. On the contrary, he speaks to them politely and respectfully, averting his gaze and lowering his voice, and he asks the eldest among them what news, stories, and edifying anecdotes have come her way that day, or he mentions that he has commenced that very day the composition of a beneficial book that
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ف ��� ا ���ط�ل�ا �ق� ب� حر ي
� �ة ا د �� �ة ��ل���ل ا � ا � ��مث�� �ذ �� � ��د خ � �م�ا � �خ� � ��م �ع��ل� �صغ���ي�ر�ت��ه�ن ا �� � ح�م�ود ا � � ح �� �� ه�ه� �ه� � � � م� ك � و ى ج ي ب ي ي � ي� ب � بو �ل ل ك ي ل ر ي ر�ج نا � ا ت خ ا �ف ا �ذ �ق � ت � ض ا ن ت ا� �� �� ت خ� ت ا� ث �خ � بو��ل� � �م� ا ا �ل� �ل�ه� ا �ي�� ��� ا � ا �ل�� ج�ر ا�لم� ر�ى �ه�� ك �ل� ��ي �� ب � �وا ��م ا�لم� ��س م م � ��ذ � ا � ��ق�ت ن ا �� ن ا � �ن ا � ا ث ا ث � ا � ن ا � او ��ل�ز �م ّ�ذ * �و ��ل�ا ��يت�� ح��ل�ى ب���س�ل� ���س�ل ا �ل� �ه ب� * �و �ل� �ي �ى ل�� د ر م �ل� �� � � او�لم� ع�و� ر � �غ اث �ة �� �ف ن � � ف ا � �ف ش ف ق ي�ن �ا ن � � او � �ل ر��� * ب���ل ا �م� ��ي ����� ا �م� او �ل�ه �ى ��سب��ي���ل ا �لب��ر � او �� �� ا�لم�ل�ه�و��� � او �م�د ا د ا �ل� را ��م�ل �ف ن آ � ��ف �ت��ص���ل ا �� �� �ق ت� ي�ن � ن �ة � � ت �ف � ل�طر� �وح��س�� ا�لم�د ��ي �� � او �ل�ي�ت�ا �م�ى * �و��ى ا � ش����� ا�لم�د ا ر��س � او�لم��س�� ش���� ي��ا ت� * �و�ى ي � �ح � �ف ن ا � ا ��ل�عل�� � ا �� ف ئ ض ا � ا �ز ا ��ل��ة ا ��ل�ا � ��س�ا�خ� � ا ��ل� ف� ن ا ت ن � � � ��� �ل * �ه�ا * �و��ى ا � �يرب �ى �و�ل��ده �ب�ا �ل� د ب� و � و ل�� و و و ع�� �و� � �م � م ّ ّ � � �ف��ت �ى �من�ه� �م�ن ��س�نّ�ه ا �ث�ن��ت��ا � ش ���ل�م��ك ��ه �م�ن ��س�نّ�ه �م ن��ا ا �ث�ن��ت��ا ع���ر�ة ��س�ن ��ة �ي ك� ���ل�م��ك ب��م�ا �ي ك� ر ب �م � �ذ � ش ة �ة خ ف � ن ن �ذ �ت ف ��ره ف���ق���ل ت� ا ن� �� � ����ل ت� �ب�� ك� ع���ر� ��س�ن � ب���ع�د ا �ل�ع ش���ر�ي�ن * � بو��ل�ا �� �م�ا ا ا � �� ض� ل��ك�ل ا ���س�ا � ن � �م �ن � ا � ّ � �ن � ا �غ �آ �� ف� ��ق آ خ�ز ن �ة��ت �ن ف �ة �ف ��� ��ف�ن � �عل��� * � �م�ا �م�ن �ع��د ه� �م �ل� ي��ع�د م ا �ل� � �ن�ي � � او ل � �ر � ا �� ك�� ب� � ��ي����س� ��ى �ك�ل و م و م � � � � �ة ف ن ة ا ا ف �خ ا ت ا ن � ن����� �م�ن ض��ا ر� �م�ن �� ��ص � ح� * � او � ا �لر ج���ل �م��ه�م ا �ب��ر �ب� �لب��ل� د ا �ل� ج� ب ي ب��ي��� ا �ل� �و�ي��ه ا ��ب ن ث � � ن � ق ئ � �ة �ف ن � ��ق ا ن �ت ن ���ر �ف�ل�ا � ا �ه��ل�ه�ا * � او � ا ك�� ي�ه� �ي ر �و� �و�ي ك ح� �� ب� ��و� � �وي� ��ط�ا �ل�ع�و� ا � �لو��ا ��� ا �لي ��و�مي�� �و�ي��عر��و� م ع � � � ن �� ت �� � اولم ح�ا ك�� ا ��ل ح�ق��و�ق� ا ��ل ار �ب� ���ط��ة �ب��ي�ن ا �ل�م�ا ��ل��ك � او �لم�م�و��ل��ك � او ��ل � � ح��ك�و�م � �وب��ي�ن ا �لر ج���ل � او �م ار ��ه * � او � ن م �ف � �م�ن �ه��ذه ا �� �ق�ا �ئ�� ا �ل�م��� �ة ا �ت �غ ة � خ ��ه ا ���ع��ة � ش ع���ر�م��لي �� �ون�ا ��ى ا �ل�ع�ا � * �و�م�ا �ي��د �ف�� ب� ل� ط�و�ع� �م� � ب���ل� �ع�د� ���س بر م ع وع ث خ ن � �ف � ة �خ�ز �ن �ة ا �� � � �� �ة � ��� � ا � ا �ز �ت ا � ��� � ي�ه�ا ��ل ط� �ج � ��ه� �ي ب ل �ع��ل� �غ� ا ك����ر �م�ن ��م��س��ي�ن ا �ل�� �ل�ي�ر� * � او ���ه�ا � �لو�ع ّرب�� ت� � � ل�د ول� ع��ل ب � ى ع ف � ة ن ا �� ا ت ث �س �ة �ن�� خ ح��ة * � ا ن� �ص�ا ح� ا ��ل�ع�ا �ئ��ل��ة �من ���ر �م�ن �م�ا ئ� ��ت �ص� �ه� ا �ذ ا �ج��� �ه� جل � � � � � � ا ا � � م د� ح� � � � ك ل�� � و و � � ى ب س م ّ ّ � �ق ا � ا � �ت �ت��ه � او �و ��ل� ده ��ي� ب��� ك��ل� �من��ه� �و���س�ا �ل�ه� �ع�ن � ��ص ح�ا �ع��ل� ا �ل�م�ا �ئ��د�ة �م� �ز �و ج� �ص��ا � ح��ه� * ل �ب م ي ى م م ع ئ � �ك�و ن� ��ل�ه� ِا �م�ا �م�ا ���فى �ذ ��ل��ك ا ��لي ��و� * � او �ن��ه� �ي ك� � �و ��ف ي��د ��ه ب���ع�� �ن��ص�ا � � �وت� ن��ب���ه�ا ت� �ت�� ���ل�م� �ون�ه ح ي �ي م �ض م م م ن � � ا �� ف� ن ه� ف ف ن ن ا خ ض ن �و��ه � بم�ت�� جه حو� �و ر �و� � � �و ن� �ر� ي�ه� ��س��ل� او ��ا * � او ���ه� �ل� ي � ل��و� �ل� ا �مرا ��وره �� ح� � � � �ي م م م � ت ن ��ل �ف ا � �ه � � �ذ � � �ُ ��ّ ن � �ل ه � ا �� ن ّ ة � � ا � �ن ه �� �ا � ّ ة ا ق � ث �و �ل� ي���س�� �����ل�و� �م ن��ه �ت ك��ي��� * و � م �و� و��ه� ب ��و� ل�ل ب ��و� * ع �ل�ك ي��د �لو� ع�ي�� ب� لب� � ي م ّ �ف � ا � �� �ا� * � ح��ك ا لله �ي�ن��ب���غ� ا ن� �تش���ن��ف� �ب�ه �م��س�ا �م� ا � ��ص ع �ه��ذ ا � او �مث��ا ��ل�ه ا �ص���ل �� � � س ا � ح ل� ك � ك � � ى ب ى رم ع آ � ا ن� �� ن�� ش��� ���ط� ا ا ��ل� ا �ن ش����� �م�د ��س��ة ا � �ت ج��م��ة ك��ت� ��ا ب� ا �و �ل�ا ر��س�ا ��ل �و��ل��د �ه� ا ��ل�ى ب���ل��د ��ي ت��ا د ب� ��و ن� ف�ي��ه ر و ر ي و ى م 24
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Unleashing a Sea
will make comprehensive mention of the antiquities left by the ancients and their histories, and then puts some literary puzzle to the youngest of them to keep her entertained. Such things ensure that he is honored on his arrival and praised on his departure. It would be different too if you were to tell them that the rich merchant
4.1.14
there doesn’t wear diamond or emerald rings or adorn himself with gold chains or collect rare furniture, vessels, and carpets but spends his wealth instead on charity, assistance to the hard-pressed, and provision for widows and orphans, on building schools and hospitals, mending roads, and cleaning the city and clearing it of refuse and filth, as well as on educating his children in literature, science, and the virtues, as a result of which you find that from the age of twelve they can talk to you of matters that one of ours would not be able to talk to you about were he twelve plus twenty years of age. And it would be different too if you were to be so good as to mention that any person among them of a middling condition has a case of valuable books on every art and science and that there isn’t a house that doesn’t have a folder full of newspapers; that any man among them is better informed as to the conditions of foreign countries than are those countries’ own inhabitants; that most of their peasants can read and write and peruse the daily newspapers and are aware of the rights and obligations that govern the relationships between owner and owned, ruler and ruled, man and wife; that some of their printed newspapers run to fourteen million copies a year, that the sum paid to the state treasury for the printing of their licenses comes to more than fifty thousand lira, and that if a single issue of such a newspaper were translated into Arabic, it would come to two hundred pages; and that when a head of family there sits down to table in the morning with his wife and children, he kisses each, asks after his health, and provides him with profitable pieces of advice and caution to guide him through the coming day and they talk to him and are full of delight and joy, viewing his presence among them as a comfort, never disobeying his orders or thinking his demands upon them a burden yet acknowledging their status as his children and honoring him as children should a father. It is with this and its like that you, God set you to rights, should be beguiling the ears of your noble friends in the hope that they may bestir themselves to build a school, translate a book, or send their children to a country where they can learn praiseworthy manners and noble traits. But beware,
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4.1.15
ف ��� ا ���ط�ل�ا �ق� ب� حر ي
� �ن ن ت� ق ح ة ا � ن ا ��ق �� �ة �ذ �� � ��ا ��ل�ا د ا � الم ا ا ��م�ود� �و�لم�� ب� ا � ك ل��ير��م� * � او �ي� ك �ي� ��س�ي �د ��ي �م ا � �مي���ل �ب���ل �ه� ا ك���ل�ه ا �ل�ى ب ب � �ذ � � � � � �ذ � �ة � � ن ق �ف � خ ن�ز �خ �خ � ض ت ق ش � ���ه� ا �ل � �ص�ا �ل ا �ل�� �يم�م� ك��ا �ل��طي����� � او �ل�� �� � او ب�ل����ل � او � �ل ��س�� � او �ل��كب��ر �و�م�د ا � ��ا ��� �ع�ن ب���ع� م ف ق �ذ� � آ�ن ف ن � � �ف �ت �ك��ث ف��ه�ا ا �� ف�ل� ض ئ ا �لر�ج���ل��ي�ن ��ى �و�ج��ه �ج���لي����س��ك * �����د ك��ر ت� �ل��ك � � ���ا ا � ا �لب��ل�ا د ا �ل��ى �ت�� ر ي� � ���ا ��ل� ن ه � � �ن ن ا ن � ا ف �ك��ث ف�� � �ذ ئ ��ً�ا �ت ه ع� ب� ب���ل �عي ��و ب� * �غ��ي�ر ا �ن�ه � � ا ا ا � � � م � � � � � � * �� � �� س ل �� � ي�ه�ا ا �لر ا ���ل ا �ي� ض� ل � و �� ر و ي ي ي س ��ف �� ق ��� � �ف ت �ذ ن � ا �ي�ز � �خ ق � �ي�ن��ب���غ� �� � حوا ��س�ه ل�ك�ا �ل �و��ى ���ه� ��ي ب� ا ��ل�ا ��ه �و�� ل��ك�ل �م ن��ا ا � �ل� ا �ل ي ج���د �وي���س��عى �ى �طر�ي��� ا �م ى � �ظ � ا ة ��ا ن � ��ذ ة �ل� �ل� �ة � ا �� � ا � ش � � ا ا � ا ن ا ن � ا ��ل��ا ��� ن ط�� ب� � حوا ��س�ه ا �ل��� �هر� * �و �مك� ا � �ل� � ا � ��ك�ل �م�ا ��ي ب��د �و �� حو س �ل� ي���عر ب��ه� �ل� ���س� � ب َ ّ ن � ن �نا � ق � ا ��ف ق �ج��� � �ذ � �ن ��ل ���ذ � � ن �غ �� � خ � ا �ل� �ى �م���د �م س�م�ه د �و� �م�و�ره ك� �ل�ك �ي���ب���ى ل��ك�ل �ى �ج ��س�م �م ا حي �� او � ا �ل�� ��ط�� � ��ن ّ � ن � �غ ا ن� ي���ع�ت�م�د �ع��ل� ا ��لت��ق��د � ���فى ا �ل�م�ع�ا ر�ف� � او ��ل��د را �ي�ه * � اولم � ح�ا �م�د ا �ل�ى ا �ل���ا �ي�ه * �وك�� ت� ا �ود �ل�و ا � ى م ا � �دا �م�ن ا � � �ا �ن ا ��ن �ق �ف� �� �ة ا � � ا �ث �ة �ع�ن � � �آ ا ��ل ن ا �� ا ��ل ا خ� ا �ن ه � � � ا � هف �ك�ا� �� ح� �ه�ل ب�ل د � ���ل � ه�و �ل� �� س �ى � �و � و مع� ر � �م ض�ي ل� و م� ر ت ت ف � � �ذ � �ق �ت ن ق � ا خ ���ا ر � او ��ل � او ��ا ت� * �و� �� د �ى ��ل� ����س�� �ص�ن �ا �� ا�لم�ا ��س � او �ل�ز �مر � او �لي��ا ��و ت� حي���ل ا � � �����ل ا �ل� � ب بو و ر ي �� ن � � � � ا ا � �ة � قن �� �ن�ه�ا � � او �لث��عث�� � او ��ل��د ر � او �ل�ع��قي��ا ن� � او ��ل�� �ك�ه �ر�ا � او�لم�ه�ا �و���ل����س�و�ة ا �ل ار �ه ب� م�ع�ه� � � او �ل�د ��ه� ح� �ل� �ك�و � ب ع �ج ��لت ف � ��ت ة �ن �� �ا ت � �� ا ل � � ا � � � � ا � � � � ل � �� � � ا ا � � � � � � ا م م� م ك �� د� �و هر و ح� �ى � ب� و م�د ر س و ك� ب� و م� ط� ب� * ج� � ع�د و ع
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my dear sir, before anything else, of taking over from some of them their ignoble qualities, such as frivolity, impetuosity, stinginess, depravity, and arrogance, or showing the soles of your feet to someone sitting with you, for, as I pointed out to you above, countries with many virtues also have many vices and everyone has some fault, or indeed faults. Each of us, however, must seriously strive to follow the path of perfection and to refine his morals and his inner senses by making the best use of everything that appears to his outer senses. Likewise, given that one experiences sensual pleasure through the front of the body rather than its rear, every rational animal that possesses a body should determine to move in a forward direction in pursuit of knowledge, understanding, and praiseworthy qualities till he can go no farther. I would also wish that even one of our countrymen might pass on to his brethren and acquaintances some virtue or memorable deed taken from those people in the same way that news or accounts of events are passed on, and I wish that all kinds of diamonds, emeralds, rubies, jasper, mother-of-pearl, pearls, gold, amber, and crystal (and monk’s hoods too, since they’re considered to belong to the category of jewels and treasures) might be turned into books, upper schools, elementary schools, and printing presses.
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� ا �ن �ف ا � �ل�� ���ص�ل ا �ل��ث� ��ى � �ڡ �و د ا ي ع � ا �ش �ن �ف � ن �قا ح�ا ن� �� �فس� ا �� �لف��ا ��ا �ق� ا �خ����ذ ��� د �ز � ج� ت �لم�ا � ي وع و ���ه ب���ع�د ا � ا �و�ع�ى ا � �ل�� �م�و��س � او �ل� ��م�و��ى ��ى ر ري ق ق � � �ز ت ّ �ة � �ة ق� �ذ� � �ص�ن �د �و��ه � �و�ي���و�ل * ا ك��ر�ى �ي�ا �و�ج��ى ا �ن�ا �ع ش����ن �ا �م�ع�ا �بر�ه� ��ط� �ي�و��ل� �م�ن ا �ل��د �هر * ��ا �ل ت� ْ �ذ�� � ا �ذ �ذ ن ف �� ق � ن ف ق � ف ق َ�ذ��ُ �� �م�ا ا ك�ر ا �ل� �ه� ا * ��ا �ل ������ل ت� ا ِ ك�ر �ن�ا كٍ�ر ا �م �ش���ا كٍ�ر * ��ا �ل ت� ���ص�� �م�ن �ه� ا � �و�� �ص� � � حت �� ا ��ل�ا �و��ل ا ��ل�ى ا ��لن�� ��ع ن��ا ا ��لن� �م�ن �ذ ا ك * ق���ل ت� �ير ج� � ح ت� ا ��ل�ى ا �ل�ا �و�ل * ق��ا ��ل ت� ا �و �ير ج� � * ع � ق ح��س� ا ن �تُ���ّ ن ق � ت � ّ ّ � ض� ت ت � ق ا � ت ا � � � ت ا الم ض� � � * �� �ل� �م� �ل�ك �و�ل�� �و�ي��ل ��مر * ��ل� ب�ى � ب �ي�ى ��ل� ا ى ا �و�ل ا ��مر ِ � ح��ق ��ق���ة �ذ �� � * ق��ا ��ل ت ا �ذ ا �ف� ت ��ف ن � � � غ � � �ن ت �ن � ن ا �� �ي�ن � او ��ل�ا ��ف�م�ن ك � �ل�ى � ي ل�ك ��ر� �ى ا ��ك �ل�ى �و�ل���ي�رى ك��� �م ا �ل�� ك�ر � �ن� ت �ن�ه�ت�� ن� �ع�ن ا �ل�م�ع�ا �م��ل��ة ��ا �� �ل�قَ ��ْس � �ه�ا ا ن�� ت � �آ ن ت � �� ق ت � ا �ل� � �ت�ا ��ي�� ن��ه * ا �ل ش����ا ك�ر�ي�ن * ���ل� ا �ن��ك ك� � � يِ � ب � و ى م ق � ت َ ا ��ف ف � � ف �ظ � �ة � ا ق ا � ت ن � ��ا ن ت �نَ�َ � � ف ظ ا ت ق��ا �ل ت� ب���ل �ه�و �ي�ا �ت�ي��ن��ى * ��ل� ا �م� �ى �ي��ك � �ل� ��� �ل� * �� �ل� ا � � �ل� ��� �ه� ك�� ��� � �ع * � م � ً � �ذ قا � ت ق���ل ت� ا ن� �ل�ا �م�ن ا�ل�م ار �ة ِا ��ل�ى * ق��ا ��ل ت� � او ن� �ن��ع� �ن��ع� * ق���ل ت� ا ج� ��ع��ل ت� �ه� ا د ا �ب��ك * �� �ل� م م ت �ف �ذ ��جَ ق � ت �ذ � ا � ق �ذ ت � ق ا �� ت � ا ��ت � � �م�ن � ا � �ود ا ب��� ��ى �ه� ا ا ل � ���ع�ل * ��ل� �ه� ا �ل� ��ي�لي ��� �ب�� ا � �و�ل�د * �� ل� �و �ل� �ل�د �ل� �ة � ة �غ �ز ة ح��د�ة * ق��ا ��ل ت� ا ن� ك� ��ت��لي ��ق� * ق���ل ت� �م�ن �م�ا د�ة � او � حو�ج� ت� ���ا ن�� ت� ا�لم�ا د� ��ي�ر �ي�ا د� �مت��ص��ل� ا �� �� خ ف � � �� �ف ��ت �ق �مت � �ة �� ق� ا خ � ا ل�ى ا � �ت��ل�ا �ف� ا �ل�ا �ش�� ك� �ت��ل�ا �� ا �ل� �صور * ق���ل ت� �وك�ي�� ب ���ى ��ص� � � � ع ل ��ا �ل * ��ا �ل ت� � ل � ى � � � �� ن ��ا �� ��ف ك�� ح��دا �من�ه�ا ��غ�� ن� �ع�ن ا ج �ل � � ��مي�� * � او ن��م�ا ا �� ك� �ي ���ف ي���ة ا �ل�ا �ش�� ك� �ل�ا ا �ش�� ك� ل��ل�ا � ��ا �ل ف��ا � � او � � ل � ي ى � ى م ع
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Chapter 2
A Farewell
When the time for the Fāriyāq to travel was close, and as soon as he had put
4.2.1
his copies of the Qāmūs and al-Ashmūnī into his trunk, he set about bidding his wife farewell.6 He said, “Just think, wife—we’ve lived together a goodly span of time.” “That’s all I think of,” she replied. The Fāriyāq resumed his narrative. “I asked her, ‘Hatefully or gratefully?’ and she replied, ‘Half the latter and half the former.’7 ‘Application of naḥt brings us back to the first,’8 I said, to which she responded, ‘or the first brings us back to another meaning of naḥt.’9 ‘Which first did you have in mind?’ I asked.10 ‘You have no business interpreting my intentions,’ she responded. I replied, ‘I’d be content if you’d just explain to me what you did mean,’ and to this she responded, ‘If you think you can belong to both me and others, then it’s “hatefully,” if not, it’s “gratefully.”’ “‘You forbade me before to deal with you on the basis of suspicion,’11 I said, ‘but now you’re the sinner in that regard.’ ‘On the contrary,’ she replied, ‘I’m the one sinned against.’12 I asked her, ‘Does the word “no” have no place in your mouth?’13 She said, ‘It used to be pronounced “yes.”’14 I said, ‘A no from a woman is a boon,’15 to which she replied, ‘And a yes means pleasure.’ I asked, ‘Have you made the latter your habit?’ to which she replied, ‘Indeed—and become habituated to the rewards.’ I said, ‘That’s not fitting for a woman with children,’ to which she countered, ‘If a woman doesn’t fit properly, she’ll never give birth.’16 I said, ‘It’s the same Matter,’ to which she responded, ‘If the Matter isn’t “copious and inseparable,” it must necessarily take different Forms.’17 I said, ‘And how can it remain inseparable if the Forms are different?’ ‘The individual nature of the Forms is not a problem,’ she replied, ‘for one may stand for all. What we are discussing here is how
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4.2.2
ف �� � د ا ي� و ع
س ا �� ك� ل� ��مي���ة * �ق��ل ت� �م�ا ا ��ل ���د ا ��ل�ه�ز ��ل �و���فى ا ��ل�ه�ز ��ل ا ج��ل ح��ّد * �ق�ا ��ل ت� ���فى ا ج��ل � ���د �ع��ل�ى ر�� � م فض � ت� � �ق�ا ��ل ت� �ع�� �م�ا �ق��ل ت� ا را � ت���ك ��ل� ا ��ق�م ت� �ن�ا ئ����ا �عن�� ���فى �ذ ا ك �م�د�ة �غ� ��اب �ى * ��� ح�� ���� ك ل و ي و � ب ى �ي ى ت ت ا� ّ �ق ا �� ت � ا �ض ق ن ن ت ت ت ي�ن ا � ا �ن�ا ا � �ع��ل� �م�ا � ح ب� ا ��� * ���ل� ب���ل �ع��ل�ى �م� � ب ح��� ا ��� * � ل� �ل� �ير ��ى حب م ى � � �ذ � �ذ �ذ � �ذ ���ا ن� �غ��ي�ر �ذ �ى �غ��ي�ر�ة �و �ل�ا �ي�� ا �لر ج���ل �ب�� ��ل��ك ا �ل�ا ا ا ك� ��ره ا �م ار �ت�ه �ك�و ن� �غ��ي�ر �ى �غ��ي�ر�ة ا �ل�ا ا ا ك� ً َ َ � �َ� � �ك�ن ����ل�ف� ب��غ���ي�ر�ه�ا �ف�ا ن�� ت� ا �ذ ا ك� �وك� ���ِ�ل�ف� ب��غ���ي�ر�ى * �ق��ل ت� �م�ا ا �ن�ا �ب�ا �� ك� ل��ِ�ل�ف� �و �ل�ا �ب�ا �ل��طر�ف� * ��ل�� ِ ��ل ّ � ا ت ّ � ن ض ا ��ف � ش � �ذ ا ن ا �� غ� � ة ���ا ن� �ش���د �ي��د ا � ا �لر ج���ل ا ا ك� ��ي��ه� �ى �ك ���ل ����ى * �ع��ل� � ل��ي ر� ح ب� �ل� �م ار ��ه �ود �ل�و ا ��ه �ير� ى آ � ا �ت� ن ئ� ا �ن ال�م �ة�� ن ّ �ص ا �ع��ل��ه * �ف�ا ن� ���ع�� ا ��ل ن����س�� ���غ� ن� �ع��ل ا �ز � ا �ج� ه�ن �ع�ن ح�� �مك�ا ��� � ي ر �ى و � �ل� ���كو� د ا �م� �ع � ب ي و ب �ض ن � ��را �هي���ة ��ل�ه� � او �ع ن��ا ت� * �مث��ا ��ل �ذ ��ل��ك ا �ذ ا �من��ع ت� ا �ل��م ا �ة �ز �و�ج� �ه�ا �ع�ن ا ���خل ك� �� � ا �ل�ى ب���س�ت�ا � ر رو�ج م �ّ ة �ه �ت��عل�� ا �ن ��ف �ه��ذه ا �ل� ا ض � � ا � ت�ز �� �ل� م�و � ح�م�ا �م �م� �ع�د� ر�ج��ا �ل �م�� �و�ج���ي�ن * �ى � ��ه� � ا �و �م��ل�ه�ى ا �و ى م م ع ع ن �ت ف �ذ � ت �ذ � آ ��ن � ا � ت �ن آ ف ��ا �ع��لي��ه �و�من��ع�ا ��ل�ه �م�ن ك� ��ر ا �ل ن����س�� �م� ي ك ح�ك �م����ه�م ا �ل� ج �م�ا �ب�ا �ل����س�� ���ه�ى ا ��م�ا � ����ع�ل �ل��ك � �م ع ع � �ذ � �ذ�ذ � ا ��ه ا ��ل� �ش���ا ا� ��ص �� ا ا �ذ ا �خ� �ظ ��� �ت�ه �ع�ن ا �لن �ظ� ��� �م�ن �ش��ب��ا ك��� ���ي�ر�ه�ا * �وك�� � ح�ا �ب�ه � او �لت���ل�� ب��م�ا �ل� �ي� ض� ر ى ر ر ع آ � � ض �ة � ث ث �ذ ���ذ ا ا ��ل �ك��ر �تردّ د ا ��ل ن����س�� * �وك�� ��� حي�� �ي�� � ك�� � �ع��ل� ا �لر ج���ل �ل�و �ف���ع�ل ��ل��ك �ب�ا �م ا ر �ت�ه * ح� ا �و ر �و� م ى ّ �ف �ذ � � � ن آ خ �غ ة � �ن ه ��ف �� �ق � غ� ض �ة �ه� ا �ع ن��د ا �ل ن��ا ��س ي���ع�د �غ��ي�ر�ة � ك ل���� �ى ا ل� او �� ب��� ��� * ا �و رب��م�ا ك���ا � � �ر ا �ل���ي�ر� ا �و�ل � ع آ � ض � �� ف � ن ف ن � � �ا � ن �غ � �ك��ا ا ن� ا �ف ار ���ط ا �ل� ���� ح��ك �ه�و ا �و�ل ا �لب� ك� ��� ء * �وك�ي��� ك���ا � ��ا � ا �لر ج���ل �ل� ي��م��ك�ن ا � ا �لب�����ض� �م �ز ت � ا �ذ ا � � ا � ت � ��ذ�ذ � ا ش �آ ت � �ن ّ ق� ف �ذ � ���ه ا �ل� ا ا ا �ب� �ل�ه� ا �ل��ل� ب�م� ���� � �و�م ا � ي� ح ب� �و ج� حب� ت� * ��ا �ل ت� ا ��ي����ع�ل �ل��ك ب ح � ��ف � � �ن ا ق � ت �ن � ف� � ث �ك�ن ح�د �ى ا �ل�د �ي�� * ��ل� ��ع� �ي��ع�ل�ه ك� ����ي�ر ���فى �ب�ل�ا د �غ��ي�ر ب���عي��د�ة �ع ن��ا * �ق�ا ��ل ت� �ب�اب �ى ��ه �و��ل�� ا� م م � � ي�ز ن �م�ا �ش �ا ن ا ��ل ن���� ��آ ا � ف���ع��ل�ن �ذ �� � ا �� ض���ا ��ا �ز � ا � ه�ن * �ق��ل ت ��ا �� ّ�د � ت ح�ى ي���عت��د �ل ا�لم�� ا � * �� � س �ي ل�ك ي � �ل و �ج � � �ل ب � ق � ت ���ذ �ق�ا ��ل ت� ا �م�ا ا �ن�ا �ف�ل�ا ا ر ض��� ���ه��ذ ا ا ��ل�ا �عت��د ا ��ل �ف�ا �لم��� �ع ن��د �ى ا � �ن ى ب ح��س * ��ل� �وك�� ا �ه�و يل قا � ت � ا � � ق ت ف � ن � � �ف �ن �ف � ا� � حوا �ل * �� �ل� �و �ل� �� �ع ن��د �ى ��ى ب���ع��ض� ا �ل� � حوا �ل ا �لب��ع��ض� * ���ل� ��ل��ع�د ا �ل�ى ا �ل��س� ر ا ��ى ا �ف � �ق ا � ت �ن� ��ل �ا ف � ن �ق �ل ت ا �ت�� ن ا � �ت�� ن ّ ي�ه�ا ا ��ل���� ا ��ل � ح��س�ا � * � ع�ي��ه�ن * ع��ه ا ��س� ر ا لي ��و�م * � �ل� �ع�م ا �ى �ب�ل د �� ب ي �ض � ي � �م م
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٤،٢،٤
A Farewell
to define “quantity.”’ ‘And what are the terms of the argument?’ I asked. She said, ‘That in seriousness is humor and in humor seriousness.’ “‘What would you think,’ I asked her, ‘if I got someone to deputize for me
4.2.3
in that matter while I’m away?’ She laughed and said, ‘According to my taste or yours?’ ‘To yours, naturally,’ I replied. She said, ‘No man would agree to such a thing unless he was devoid of jealousy, and a man can be devoid of jealousy only if he hates his wife and is enamored of someone else, so you must be enamored of someone else.’ I said, ‘I am neither enamored nor inconstant, but when a man is deeply in love with his wife he hopes to please her in everything, though we must not overlook the fact that jealousy is not always, as people would have it, a product of love: some women’s jealousy regarding their husbands comes from hatred of them and a desire to hurt them. An example would be if a woman were to prevent her husband from going out to a park, a place of entertainment, or a bathhouse along with a number of other married men; she knows that they cannot meet up with women in such places and she only does this to exercise control over him and to stop him from talking about women with his friends and enjoying himself in ways that can do her no harm. It’s the same if she forbids him to look out of his window at a street or a garden frequented by many women, and the same judgment applies to a man if he behaves the same way with his wife. People call such things “jealousy” but in reality they are a form of hatred, or it may be that hatred begins where jealousy leaves off, just as excessive laughter is the first stage of tears. However that may be, a man cannot truly love his wife if he doesn’t allow her to enjoy herself in the way she wants and with whom she wants.’ ‘Does anyone in the world behave that way?’ she asked. ‘Indeed,’ I responded. ‘Many behave so in countries not far from us.’ ‘Good for them,’ she replied, ‘but what about their women? Do they behave the same way with their husbands?’ ‘They have to,’ I answered, ‘to keep things in balance.’ ‘Personally,’ she said, ‘I wouldn’t put up with such evenhandedness. As far as I’m concerned, a tilt is better.’ ‘That’s my opinion too, in certain circumstances,’ I said. ‘And where the circumstances of certain people are concerned,’ she riposted.18 “‘Let’s get back to traveling,’ I said. ‘I leave today.’ ‘Indeed,’ she said, ‘—for the lands of the white-skinned beauties.’ ‘Do you talk of men or women?’ I enquired. ‘I talk of one sex,’ she replied, ‘but what worries me is the other.’ ‘And why should that sex be a concern,’ I asked, ‘when it’s you women who,
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4.2.4
ف �� � د ا ي� و ع
آ َ � �ق�ا ��ل ت� ا �عن�� �ن��و�ع�ا � �و��ع ن�ي��ن�� � خ�ر * �ق��ل ت� �و �ل�� ���ع� ��ك � او �ن��ت�ن ا �ل�م���ط��ل� �و�ا ت� ���فى �ك� ���ل � ح�ا �ل ي ى ي ى م ن�ي ب � غ ا �ن �ة � ة � ت ت � َ � � �ف � � �ة � ا �ت � �� � �ذ � �غ ة ق �ن ق �و�ل�� �ل��ك ��ي�ق��ا �ل �ل��ل�م ار � ��ا �ي�� * ��ا �ل ��ى ا � �ل��ا �م�و��س ا �ل��� �ي�� ا�ل�م ار � ا �ل ��ى �� ��ط��ل ب� �و �ل� �� ط�ل ب� * آ َ ��ل�ا �م�ه �ه ن��ا �� �ل ��ل�ا ا �ن�ه �ق�ا ��ل ق���� �ذ ��ل��ك ا ��ل� �ع ا ���نى ا ��ل ن����س�� ��ل�ا �ن��ه�ن �يُ�ظ� �����ل�م�ن �ق�ا ��ل ت� �م�ا ا � ح��س�ن ك�� و و بل �ق � ت � � � ن �ق � �ف �ا � ن��ت ن �غ ن � ن ق � �ة ش ف ت �ف �ت �ل ي� �� ح���ك�ن ا �لت� �� ي� ��ط د ا ب� �صر� * ��ي�ر ا � �ه��ذه ا �ل��� ��ط� ������ع� ��ى ���ل�ك * �ل� ب ق �ق ا ��ل ت �مث�� د ا ا ��ل � ا �� ��ف ا ��لت�� ف �� ف ��ا ن ف ا ن � ّت�ن ا ح �ر�ي�� * �وك�ي ��� ك�� � �� � �م ��ط��ل� ب�و�ي��� � ��هى ��دي��م * � � �ل ب� ر�ج � ل �ى � ن ا � ا �ذ ا ت ا ��� �� ا � ا � ن �ف � ن � آ ف ن � � �ة � ا ا ��ص�ل ا �ل�ع ن��� * ��ا � ا �لم��ط��ل� �وب� �ل� �ت��ك�و� �ل� � لعر �ض �و �ل� ح�ص�ا � * ��و�ي��ل �ل�ه�ا ا � � � � � �ة ش غ � �ة � � ت �ت ح� ن �خ��ا ن�� ت� ��م �ص��ه�ا * �و �و���ل �ل�ه�ا ا ن� � حر�م ت� ��ط�ا �لب��ه�ا � �وب�ا �� ت� ���ل�ك ا �ل��لي���ل� �م���� ��و�ل� ا �لب��ا �ل ي � ان خ � � � �ة ت �ك�و�ن��ه�ا �ص�ا ر ت� ��س��ب��ا ���فى ا ر�ق�ه �و�ج�ز �ع�ه �و� � �ي���ت��ه �و��� ح��س �تر�ه * � او �ل��ط�ا �لب�� ��� �عود ب حر�م� ��ه �و ب ب ب آ ن � � ق� ن �غ � � �� � � �ة �ق � ت �� ت �خ ق � � �ف �ذ � ��ي ر م�ط�ل�وب� * �ل� لي���� س� ا ��ل�ا �� ا �لر�ج��ا �ل ��ى �ل��ك �� �س �و * ��ا �ل ت� ا ��م�ا ا �ع��ى ا �لر�ج��ا �ل � ف � �َ� � � ح��ي�ن ا ��ل���ذ�ي�ن ا ��ل���ذ�ي�ن �ي� ���ط��لب ��و ن� �و ك� ��� فل� ��و ن� ب��م�ن �ي� ���ط��لب �� �ون�ه �ل�ا ا �و��لئ���ك ا �ل��طر�ف��ي�ن ا �ل ش���ن��ق���ي�ن ا�لم��س�ا �� �ي ِ � آ � � �ذ � ن ق � ن ف ة ق �ن خ �ف �ن �ن ف ف ت د ا �ب��ه� ا �لت�� �ّو�ق� � او �ل������ل �م�ن �م ��ط��ل�و ب� ا �ل�ى � �ر � �و ��� ا � � ��س�ه� ���� ��ط د �و� �م ار �ع�ا � � ��� م م ع ع � � � �ف � � ا � � ق � ت ��س� او ��ه * �و�ل��ك�ن �ه� ا ��ه � ا � � ا � �م�ن � � � �ع��ل� ا �ل�ود ا د �و �ل� ي��مي���ل �ع ن��ه �ك��ل �ي ��و� * ي�ه� � �ل �ى لر�ج � ل �ي�ي�م ى م م ��ل�ع � ��ا ن ت �� ن �آ �ت �� � ا �� ا �� �� � ا �� ا �� ���� ن �آ � ا ا ت ف �غ � � ��ف ت ن ي�ه� ��ي ر م ��و� * �مر�ى �ل�وك�� ��� ا ل����س� ��ط�ل ب� لر�ج�� ل �ط�ل ب� لر�ج�� ل لل����س� �لم� ر ��ي� �� م � ة �ق � ت ��ه ��ف ا �� ن�� �آ �م�ن ��ت�ق � ا �� ا � � ا ت�ج� ن � �ع ن��ه �ك� ���ل �ي ��و� ا �ل�ف� �مر� * �ه��ذه �ل� �ل �ى ل ��س� �ي�� ع��ل�ى ل�ود د و �ل� �� م م ح آ آ �ة ق ا � ت َ�ن ��ت � �خ ح��ا ��ل ��ا ��ل� �ف�� �و�ع��ل ا ��ل ن����س�� ��ا ��ل �ت � ل�� ��� ا �تش �� � � ا� ك �ي��د �عي�� * �� �ل� �م ك�� ب� �ه��ذه ب � ب� ك�ل�ه� ����ه�د ل�لر ي ب و �ى �ّ ت �� ت � � � ّ� ا ��لت� �ة ق � �ك�ن �م�ن ب���ع�د ا ��ل� �ق ��و�ه�ا * �ق��ل ت� �و��ل�� ل�� �� ب� ا ��لي���� ا �لر�ج��ا �ل ��ه ا ��ل���ذ�ي�ن � ف�ل � ا ك � �بر� * ��ا �ل ت� حرى �و �ج س م ت � كَ ف �ذ � ق ���ف ��م�ا � د �ع�ن �مَ�ن ��ا � ا �ل � حَ �� � �و� � ح��ده ��ي����ل � * ���ل ت� ب���ل ا �ورد � او �ع��ل�ى �ل��ك �ش � �� او �ه�د �و ��ك�ى ب ور ي م �ج � � � � � � ق ف ف ف ق ن � ت ن ن ا ي�ن ح�ا ��ا �م�ا ��س�ي �د ��ا ��س�يل��م�ن �بر�ه�ا ��ا �ود �لي��ل� * ��ا ��ه ��ا �ل ��د �و�ج���د � �ب�� ا �ل�� �م�ن ا �لر�ج��ا �ل �ص�ا �ل � آف �ك�ن �ق�د ا � ���ت �م�ن ا ��ل �م��ة �م�ا � ك�� �ب��ي�ن ا ��ل ن����س�� �ل��� ا �ج���د �ص�ا ��ل ح� ح��ة * �ق�ا ��ل ت� ا ن� ��س�ي �د �ن�ا ��س��يل��م�ن � او ن� �ي�� � وى م � تَ �غ � �غ � ن �ف � ��ف � ن �آ ش ش � �� ا ��ل �ة ن ه�ن � �ن �غ � �� ا �ل� � �ة ��و��� �ع�لي��ه ا ل�ص� � � م ��ي ر ا ل�ص� ح� * �ل�م �ي �� �و�ه ��ي ره ��ي ر ا � ا ار ��ط�ه �ى ا �ل����س� � � ح� �م �
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A Farewell
in any circumstances, are the ones pursued, which is why they call a beautiful woman a ghāniyah19?; as the author of the Qāmūs says, “the ghāniyah is a woman who is pursued and does not herself need to pursue.”’ She said, ‘Excellent words, but earlier he says, “ʿawānī20 is a word for women, because they are mistreated and no one takes their side,” though the dot on the one ought to put in a good word for the other.’21 ‘Love of “dotting,”’ I said, ‘is an ancient habit among you women.’22 ‘As “scripting” is among men,’23 she retorted, ‘but be that as it may; our being desired is the root of our worries, for the woman who is desired is by definition a woman whose honor is valued and guarded. Woe betide her then if she betrays her guardian and woe betide her if she denies the one who desires her, for then she will spend the night worrying over having denied him and over his disappointment and the fact that she has become a cause of his sleeplessness, anguish, and sorrow, and the woman who chases men ends up unchased.’24 I said, ‘Men’s morals are not all the same where that’s concerned,’ to which she returned, ‘I mean the men who desire, and fall in love with the ones they desire, not those fornicating omnivorous fickle-hearted ones whose custom is to take a nibble here and a nibble there and move from one object of desire to another, taking only what is of use to them without caring about what may be of use to others. How few, though, are the former! Is there a single man who can maintain an affection and not deviate from it every day? I swear, were women to desire men as much as men desire women, you wouldn’t find a single man unbewitched.’ “‘Is there a single woman who can maintain affection and not deviate from it each day a thousand times?’ I asked her. ‘All books bear witness to the trustworthiness of men and the treachery of women.’ ‘Weren’t the ones who wrote those books men?’ she countered. ‘They’re the ones who made up those stories.’ ‘But only after investigation and experience,’ I answered. ‘If you go to the arbitrator alone, you win,’ she said. ‘Quite the reverse,’ I said. ‘They have provided testimonies. The words of Our Master Sulaymān, who said, “I have found one righteous man among a thousand but I have not found a single righteous woman” may serve as sufficient proof and evidence.’ ‘Even if Our Master Sulaymān was granted wisdom given to none other,’ she said, ‘his excessive indulgence in women rendered him incapable of distinguishing the righteous among them from the unrighteous. Have you not observed how the musk-seller’s sense of smell weakens from length of
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4.2.5
ف �� � د ا ي� و ع
اَ �َ ا �ت � ا ن � ا �ئ� ا �ل� � �� �� �� ا ئ��ت �ا �ف ه � ا �� ا ئ� �ة �ق �ة ت عف �م ن��ه � �ة � ش �ل� رى � ب� � ح� ا � �ل �� �و� ��ض� ��� �� ح�ا ��س� ا �ل���� ع م��س�ك ل�ط�ول ��ل � ب� لر ي آ م � � � ا � �ة � ث � ا �� ش �� ئ� �ة �� � �� �ة ن �ن ط��ف�� * � او �م�ا ا ا �ير د ا �ل� د �ل� �م�ن ا �لر�ج��ا �ل �ع��ل�ى ا �ل����س�� د �و� بحي�� �ل� ي�ع�ود ي��� � �م ا ل ار ح� ا ل�ل� ي �ف �َ َ آ � � �ة �ذ �ير د ا د ��ل��ة ا ��ل ن����س�� �ع��ل ا ��لر�ج��ا ��ل ��م � ح�� �ظ ��ل��� � �و� ��طر * �ق��ل ت� �ن��ع� ك� ا ا ���ا ن� ا �ل�ا �ْو ��ل�ى �م ن��ا �ص�ف�� �ه� ا � �ض م ب ى م � � ا � �ف � ق� ن ت�ن �تت �ك�ن ���س�� ا ن �� �ش�� ث� ��تت ف ا �ل�ا ا �ه�ا ���ت�ن �ع��ل� ي�ه� * ��ا �ل ت� �ير د �و�ل�� ب ح� � ا لله ا ��� � � �ه�م�ن ا �لر�ج�� �ل ��ى �ك��ل �ى �م � م فض ّ �� � ا ا ض � � ا ح ا ��ل * �ل�م�ا �ش��غ����ل�ن ����ذ ��ل��ك ا ��ل�ا ب� �� ا ��ل * �ق�ا ��ل ��� ح�� � ت� �و�ق��ل ت� ا �ى ج��م� ���� ك ل�و �ل� � ����ط ار ر ا �ل� �� و و ب ع �ذ � � ق � �ق ق� �غ ق ت �س�و�ى ا�لم�ق�ي����س �ب�ا �لم�ق�ي����س �ع��لي��ه * ��ا �ل ت� �ه� ا * ��ا �ل ت� ���س�ت�ه �ع��ل�ى ��ي�ره * ���ل ت� �و��ه�ل ا � � � ����ل�ه �ف �ق� �ف�ا ن� ا ��ل��لغ����ة ��ل�ا �ت�� �خ����ذ ��ا �� �ل�ق ��ا �� * �و��ل� � �ك�ن ��ص ��ل�ا �ف �ق� * �ق��ل ت� ب��� ك� � �ذ ��ل��ك �ل� �ت�� س ي و و ل ب ر ر م ح � � � � ا ي�ن ت �ذ��� � �ق ق �ة ت ا� �ذ �ذ � � �ة ا ا ا � � ن ث � � �ث �ن ن ث ي�ن ي�ن نا �س�� �ب�� ا �ل�� ك�ر � او �ل� ��ى �و �ل� �ب�� ا �ل� ��ى � او �ل�� ك�ر * �و �ل� �ب�� ��� ك��ي ر � ح ي���� ا �ل�� ��ي��� �م�� � ب �ذ � � � ت ق� �غ ��� � ش���ه � �وت�ا �ن�ي�� ث� �م�ا �ه�و ��ي�ر �م�ق��ا ب���ل ب��مث���ل�ه * ��ا �ل ت� �و�ه� ا ا �ي� ض� ���ا �م�ن �� ��ط ا �ل ��ا � � � ش � ب ر ر�ج ل و وي � �م تق � � � � � ��ا د �و ن� �ي�ا �ت��و ن� ا �م ار �م��س��ي��م�ا * �ق��ل ت� �ق�د ر ج� �ف�ل�ا �ي ك� ��ع ت� ا �ل�ى �ل�و�م�ه� * �ق�ا �ل ت� � او لله � �لق��د م ُت �ف � ن آ � �ن �� ف � ن � � �ف � � � حر ت� ��ى ا �لر�ج��ا �ل * �ق��ل ت� � او لله � �لق��د � � حر� ��ى ا �ل����س� * �و�ل��ك�ن ��ل��ع�د ا �ل�ى ا �ل�وداع ا ��ى ت ن �ا خ � �ن ن�� �ع��ل �عه�د * �ق��ل ت� �م�ا ي �ح�م��ل� � �ون��ك * �ق�ا ��ل ت� ب���ل خ� � � ع ك � ا �ع�ا �ه�د ك �ع��ل�ى ا � �ل� ا �� � ل � و � � ى �ي ى ق � �ن � � �ذ ��ا �ن ��ف �ا � �ُ� ��ف ا �ف� ش �غ ا �ة � � ��� او �� �ي� ��س�وء ا �ل��� ظ�ن ب �ى * ��ا �ل ت� ا ��ى ا ر�ى ا �لر�ج��ا �ل ا ا ك�� �� او �ى �ب�ل د �ل�م ي�عر � او �ب��ه� ا ح � ََ آ آ � ا �ف �� �ف � ت� ت� ن � ة ح�ا ��ش� * ا ��ل�ا �تر�ى ا ��ل�ى �ه�و ��ل�� ا ��ل�غ� ��� ا ��ل���ذ�ي�ن ��ا �ت��و ن� ا ��ل�ى �ه��ذه ا ��ل � ا �ل� �ج�ز�ير� ك�ي�� �ي � ه���ك�و� ي بر �ف � �ا �ف ا � �� � ا ��ض � ا � ق � خ ���فى ا ��ل�ع�هر � او �جل� �� �ور * �ور * � ول م� ي � ح��د ��ه ��د �م�ه �ع��ل�ى ا �ل� ر��ض� ي���س�ا �ل �ع�ن ا�لم�ا �� �� م ع � ا ��س ا � �آ � ش ا ي�ن � ا ��س ا � � ا ��س ا � ��ذ�ي�ن � ّ ����� ��ش ا ن ن ع � � � � ا � � ل ا ا � � م �ل ا ل �و �ل� ي�م� �ه�و �ل� ا �ل���� �مي��� �و �ل� يم� ��ص� رى ��ه� و �ل� يم� ل� � مو ب �م �ى م � �ة � � � � ح ا �� ا ��ل�ا �ف ن� � ��لغ���ا �ت�ه �ف�ا �ن�ه �خ ن ا �ز � � ن� �م�ن ا �ل��م ا ك�� ك��ا �ل ��ا ��� ا �ل�ل� ��س�ع� �م�ن �ه ن��ا � �م�ن ا � � � ب ير و ر ب �و ل ر�ج و � �م � �م ي رج �ف � �ش ���ذ ��ل��ك * �ق�ا ��ل ت� ��ل���� �ع ن��د �ه� ا ��س��ا ب� ا �ل� ���ا �ن�� او ���فى �ب�ل�ا د ��ه ك�� �و�ه ن��ا ك * �ق��ل ت� �ل�ع��ل�ه� ك� ح�� م ب � ي س م م � � ف � � �ق ��ف ا � ف ق� ن �ه ن��ا ك * �ق��ل ت� ا �و ك� ���ا �ن�� او �ف�ا ��س�د �ي�ن �ب�ا �ل�� ���ا �م�ن �� ط�� * ��ا �ل ت� ���ع� �ه�و عر� ��س� د ك ي�ه�م ��ا �و�ل ب ن ع م � ت �ل �ظ � ن �ذ ا � س�ت ن ش �ق ن ئ� �ة ف �اف �� ��ذ � ن �� �ت � � � � � � ه � � ا ا ا �م� ي�� �������و� را � � � � ح� �ب�ل�ا د ا �ل� �ر� �ي���ب���ض� � ي�ه�م * ول� ل�ك ر �م ب��د �ي �م �و� ب�� كر �ج
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٦،٢،٤
٧،٢،٤
A Farewell
exposure to its strong odor until he can no longer distinguish any more delicate scent? As far as providing the testimony of men against women without providing that of women against men is concerned, it is patent injustice and high-handedness.’ “‘Indeed,’ I said, ‘evenhandedness in such citations would be preferable
4.2.6
but, glory be, you women level every possible charge against men and then fall over one another to make a fuss over them!’ She responded, ‘Were it not that society works to make them martyrs, women wouldn’t allow such ideas anywhere near their medulla oblongarters.’”25 “I laughed,” continued the Fāriyāq, “and said, ‘What kind of a plural is that?’ to which she replied, ‘I made it by analogy.’ ‘Are the original word and that formed by analogy to it equal?’ I asked. ‘There’s no difference,’ she replied. ‘On the contrary,’ I said, ‘they’re entirely different, because lexicon cannot be derived by analogy. If it could, there’d be no conformity between male and female or between female and male,26 or between the masculinization of the true feminine27 and the feminization of words that have no equivalent.’28 ‘Another example of men’s high-handedness and confusion of the issue!’ she said. ‘They are virtually incapable of dealing with anything straightforwardly.’ ‘And there you go again!’ I retorted. “She said, ‘I swear I don’t know what to do about men’ and I said, ‘And I swear I don’t know what to do about women, but let’s get back to saying farewell. I give you my word that I will never be unfaithful to you.’ ‘On the contrary, you will ever be unfaithful to me,’ she said. I said, ‘What reason do you have to be suspicious of me?’ She replied, ‘I observe that men who are in a country where they’re unknown perform the worst abominations. Just look at how the foreigners who come to this island give themselves over to whoring and depravity. The moment one of them sets foot on land, he asks where the brothel is, especially the Syrians,29 and amongst them especially the Christians, and amongst those especially the ones who have acquired a little knowledge of the ways of the Franks and their languages; they come off the ships like hornets, plunging their stingers here, there, and everywhere.’ ‘Perhaps they were like that in their home countries,’ I said. ‘They don’t have the means to behave abominably there,’ she returned. ‘Or perhaps they’re corrupt by nature,’ I said. ‘You’re right,’ she said. ‘They have a latent disposition to corruption and the moment they smell the Frankish air, it comes to life, which is why you will find that they always drool as they talk of the lands
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4.2.7
ف �� � د ا ي� و ع
�اف ن � ق� ت ح ا ��له� * �م� ا �ن��ك ا �ذ ا ��س�ا ��ل ت� ا � � ن �ب�ل�ا د ا �ل� �ر� �و�ع�ا د ا ���ه� � او �� �ه�م �ع�ن ���ط�ع�ا �م�ه�م ��ا �ل ح�دا �م � � و م �ج م ع � � � � � � ت ا � ق ق ئ ن ��ا �� ت � ت ح�ا ��ه� ��ا �ل �ل� �� ��ط ��ه * ا � �ع�ن ك� �م�ا ��ه� ��ا �ل �ل� ��ا د ��ه * ا � �ع�ن �س� ���ط�ي��ه * ا � �ع�ن � ل � ا و و �ل ي م ب ب بر و ر �م �م ت ق� � ق� � ئ � ح ّ�م�ا �م�ا �ت��ه� �ق�ا ��ل �ل�� ��ج�ع � �غ� �ب��ه * ا �و �ع�ن �ه� او �ئ��ه� ��ا �ل �ل� �ي�ل�ا ��م�ه * ا �و �ع�ن �م�ا �ئ��ه� ��ا �ل �ل� ي���س م م م م م م � � �ذ �ا ن �س�ه�ا ا ن��م�ا ��س����ه ا �لف� ش ح�� * � ا ن�� ت� �م�ن �ك�و ن� �ل��جه ��ر �ب�ل�ا د �ه� � �و�ت ن�� �و��ه�ه� ب��م ��ل�ه * ف�ي��� � �ه� �ب�� ك� � � و ح� � � بب م ي م م تُ ْ �ذ ض � � �� �� ا �ة �� ض ض �ة ق � �ف � �ي����م�ن �ل�ى �� ��� �� ار � ط��ع��ك �ع�ن ا � �ل ��س�ا د �و��د ا ���سم�ع��ك �ك���ل �ي ��و�م ���هَ�ي ن�� �ب�� ك�ر ا لر�ج�� ر�ج�� � او لر� ب م � ا ض �ة � ف ض ف ا ض �ة � َ� �ة � ا ��� �� � �ه ��ل�ع � �� ف ا �ظ �� � � ا � ط�ول * و �ى �مرى ل�� � ����� � ض�� � ��� � او � �ل�� ح��ل� � او �لر�عب ��و ب� �و لع� ب � ��� � او �لِ بر � او �لب���ب � �ت��س��� ��ل�ع�ا � ا ��ل ��ل�ا � * �ق�ا ��ل ت� ا �و��ل ا ��ل � ح�ص�ور �و�تش����ّه� ا ��ل ن��ا ��س��ك * �ق��ل ت� ا ن� �ه�وا �ل�ا ك�� � حرب� يل ب ى م � ّ � ف �ة � ئ ق �ة ق � ن �� �ا � �ق��ل ت ا �ت �ي�ن ا �ع�د � �ع�ن �ه��ذه ا �ل� ن �ص��ع��ة ا ��ل ش����ا �ئ��ق���ة * � او ��ل ى حر�� ا �ل�ع�ا � ���� * ��ا �ل ت� ا � ك��ل م * � ر �ذ ت ا � �خ � ا � � �تت ق ت ن � ت �ذ ت ا ن ا ن � ف ف ا ا �ل�م � ��ص�ور ا �� ب���يع���ه� �ع��د ا � �لو� �ص� ��ل� �ب� ��س * ���ل� ا � �ل�م ا ���ص�ور ا �� �ل�م ي� ��طر ب��ب�� �ل�ى �فّ ش � �ذ � ا �غ ق� ت ق ق ����ى * �ق�ا �ل ت� ا ن� �ه�و� ح ار �م * ���ل ت� �م�ا ��ك���ا ر�ت�ه * ��ا �ل ت� ��� �صورك ا �ي�ا �ى �ل� ��ي�ر * ���ل ت� � ف ت �ت � ا ّ ق � ت �ذ �� ن � �� ن ت �خ � �ة �ذ�� �و�ل��ك�ن ا ��� ��ا �لي�� �ع�ن ب���ع��ض� ا �ل�ص���ا � ا �ل��ى �ل� �ب��د �م�ن ك�ر�ه�ا * ��ا �ل� ا ا ك��ا � ا �لر ج��ل� ة � �ة ف � ��� ن �ظ � �ن �� ش ة ن ي�ه�ا ا ��ل ي� �ك��ا ا �ن�ه ح ب� ا �م ار �ت�ه را �ى �� �ه�ا ا �م ار � ج �مي���ل� * �م ح��س�ن ك��ل�ه � �و� �� ر�م �ك��ل ����عر� �م � آ آ � ن �ق ا �ذ ا ا � ا � ا �ة �غ � ا ا � ّ � ا ت ح ب� مر ��ي ر�ه� ح ب� �ل� �ج���ل�ه�ا �ب�ل�ا د�ه�ا �و�ه� �و �ه�ا �و�م�� �ه�ا �و�ل��س�ا � ��و�م�ه�ا �و�ع�ا د ا ���هم� آ ث � � ق � ت َ �ذ �ف ���ر ��ل�ا �ن��ه�ن �� ��ل��ك ا �ل��م ار �ة ا �ذ ا ا � � او ��ط� او ر �ه * ��ل� ا �و ك�� حب� ت� ر�ج��ل�ا * �ق�ا ��ل ت� �ه�و ��ى ا ��ل ن����س�� ا ك�� م �ق ا � ت � ا ن ا �� ا �� � ت ش ا �غ � ن � ا � �ذ �� ق ت ا ا � �ف � ا � �� ور ب ح�� �و �و�ج��دا * �ل� �م� ��سب�� ب� �ل�ك * � �ل� �ل� � لر�ج�� ل ي������� ��ل�و� ب�م� �لي����س آ آ � �ف �ت � ا �دا � ن � �� � ا �� � ا � �ة � خ �� ا ة � خ ا �ل�� �ف � ا ن ي��� نع�ي��ه� * � رى �و � �ه�م ي��ط�ل ب� ل�و �ل� ي� �و �ر ا ل��س�ي � د� �و �ر ب ح ث� ��ى ا �ل� د �ي�ا � ح� م � م �غ � � �ف �� ن �آ � ا �ش�� � ش غ� � ه�ن � �ن �ذ �� ف ت ت �و��ى �م�ا ��م��ض� �م�ن ا �ل��س����لي��ا � � او �ل�ع��ل� �و�ا � * � ا و ل����س� �ل� �ى ي�����ل� م �ل�ك * ي �ق��ل ت� ��ل�ي�ت��ك �ت ش����ا �غ���ل ت� �مث���له� * �ق�ا ��ل ت� ��ل� ت� ��ل� �ق��ل���ي�ن ���ف �ش��غ����ل ن��ا * �ق��ل ت� ا ��فت�ن �ظ� ��� �ي�ن ي ى ب ى ر �م ُ � �ظ � ف �ق � ت ف���لن�� ا ��ل ا �� ا � ا ��ف ّ � �� ى ا ��ل �ك��ا �ز�ع�م ت� * �ق�ا ��ل ت� ا ْ� حِ��س�ن �ي���ك ا �لن� �� ر * �ل� ع�د �ى ل�ود �ل� � ح��س�ن ك���ل�ه �م ع ��� ف���لن��ع�د ا ��ل� ا ��ل��ت ش����ا غ��� * �ف�ا ���ن ا ���د ا ن� ا �ن�ه �ه��ذه ا �ل�م��س�ا ��ل��ة ق���� ا ن� ا �ف���ص� �م�ن �ه ن��ا ى ل بل ل بل � �ى ى ري
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٨،٢،٤
A Farewell
of the Franks and their customs and conditions. If you were to ask one of them about their food, though, he’d say he didn’t like it, or about their music, that it didn’t move him, or about their nobility, that they didn’t invite him to their banquets, or about their bathhouses, that they didn’t appeal to him, or about their weather, that it hadn’t suited him, or about their water, that he’d found it hard to swallow. The sole reason for their constant praise of those lands and for their lauding of the good things in them is abomination. “‘And you—who can guarantee me that your nature is not corrupt, when every day I hear you muttering about women with quivering flesh, women with firm and swelling flesh, women with fleshy flesh, women with masses of plump flesh, women with pretty white flesh, and tall, full-fleshed women with long necks, all of them phrases that would, I swear, make the Baptist salivate and excite a hermit?’ I said, ‘They’re just words,’ to which she replied, ‘Every war begins with words.’ ‘Would you have me abandon this craft and its obsession, this all-consuming profession?’ I asked. ‘So long as you don’t visualize, while describing, a specific person, I have no objection,’ she answered. I responded, ‘If I don’t visualize a person, my mind will remain a blank.’ ‘In that case,’ she said, ‘it’s a sin.’ ‘And how,’ I asked, ‘may I expiate it?’ ‘By visualizing only me and no one else,’ she replied. ‘But you,’ I responded, ‘are devoid of some of the characteristics that have to be mentioned,’ to which she responded, ‘If a man truly loves his wife, he will find in her everything that is fair and see in each hair of hers a beautiful woman. By the same token, if he loves some other woman, he will, for her sake, love her country, its weather, its water, and the language, customs, and manners of its people.’ ‘Aren’t women the same,’ I asked, ‘when they love a man?’ ‘They’re worse,’ she answered, ‘because they have larger reserves of love and passion.’ ‘And why is that?’ I asked. ‘Because,’ she said, ‘men spend time on things that do not concern them. Thus you’ll find this one seeking position, that one power, and a third delving into religions and all that is obscure, be it profane or divine. Women pay no attention to any of that.’ ‘Would that you might busy yourself with the same concerns as men!’ I said. ‘Would that I had,’ she rejoined, ‘two hearts to devote to these concerns of ours.’30 ‘Do you, then,’ I asked, ‘see in me everything that is good, as you claim?’ ‘I hold you in high regard,’ she said. ‘In that case,’ said I, ‘let’s get back to saying good-bye— or maybe not: let us, in fact, get back to the matter at hand, for I’d like to settle it before I depart; otherwise, it will preoccupy me throughout my
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4.2.8
ف �� � د ا ي� و ع
� ن ��ل ش ا غ ا �� ��� � ق � ا ��ف ت ش غ� � ن ا �� �ق �ف ا � � �ّ ا ف ت �� �ب�ا �ل��ل�و�م �ع��لي���ك � او �ل� ����ك�و� �ى ���� ���ل لطري��� �ورب�م� ا ��س�د � ������ل�ى ع��د ل ��و�م � ر ج ع ا ئ � ن �آ ق ا � ت ��� ن � ة �ت��ع�� �ن �ن �ف ا ن ا �ز ن �ة �ذ �� �ن �ك��ا � ا ل� �و�ع��ل�ى ��س� �ر ا �ل����س� ء * �� �ل� ا عل�م ا � ا�ل�م ار � ل�م �م � � ��س�ه� ا ���ه� ��ي �� �ه� ا ك�و� * �م ا ف ن� ا �خ � ق ��ز ن ت ا � ا ��ز ن �ة � ن ت ��س��غ� � �ا �عن ا �ذ ت � ا �� ن ا � ج��مي�� �ه� �ب�� ا ��ه ا �و �ه� �ل� �ل ��ي �� ا �لر ج���ل * �ل� �ل��ك� �و�ه �م ن�ي � ع �م� �ي��ه ا �م� �� �ل� �ل �ي��� � � � �ن ا �ه �م��ف ت���ق ة ا ��ل ا ��لت�� � � ا ��ف �ي�ن ا ��ل ن ا �ظ ��� � ا �ذ ن ا �� ا � � � ��ل� � � �دا ة ي�ه� ح�ل�و ب��ه� �ى �ع� �� ر و � ل��س� م * ب��ل ع�د �ج � ر� ر� � �ل��ك�و��ه� � ى م ع � ��ز ا ة � � � � ا �خ �ذ � ّ � ا ت ف ن � �ة ن � حوا ل� ا ه ا � � � د� ا �لر ج���ل �ب��ه�ا * ��ا � ا �ل�ز��ي ن�� � ��و �م�ن ا �ل� ��� � او �لت�����ل�قى � او �ل� ��س��ي��ع�ا ب� و ل ي� و �ى � � ع آ ن � ا ��ف �� �ذ �ك� ن� ُ�خ��� �لق ��له�ا ا �ن�� ُ ا ة ن � � ا � ا ا ا � ل� �م ء ج �ه�ا �ب�ا �لر ج���ل * � بو�� ن��� �ع��ل�ى �ه� ى �ع��ل�ى � ي� ع م� �ى و ِ � � س� �ب� �م ار � �م � ب ت � � � ف ا ��ا ن �م�ن �� ا �عت�ق ا ا ا ن �ن �خ ض ت ���ه �ب�ا �ل����� �ص���ص � بو���ع� ب���ع ض� ب�ع��ض� ��� د�ه� � �� ���ه �ب�ا �ل�� � ض���ل � او �ل� ��ي ث��ا ر * ك�� � ي و ي ع � � � � ا � �ف ا ن �ذ � � �م � ا ��ل �� ا �� ض���ا � خ �م��ل�و�ق� ��ل�ه�ا * �ل�ا ب��م�عن��ى ا �ن��ه�ا �ت�� �ك�و ن� �ز �و�ج���ة ج �ل�مي�� ا �لر�ج�� �ل � � �ل�ك � ر ج �ل ي � ح�ا �ل ع � �ه ا ن ا � ا ت � ق �ذ � � ا ن ّ �ة �ذ � � ا �ذ�� �م�ن �و�ج� �ه��ي�ن * ا � ح�د �م� ا ���ه� �ل� �� ��ي � ط�� �ل��ك �ل� � ��س �ري� �ل��ك ا �لي� �ه�ود �ى (�ع��ل�ى �م� ك�ر � � � ة � � �ة ق �ة ع��� �م�ن �� �فس� ا �� �لق� ض ���ف ا �� ف�ل���ص� ا ��لت��ا ��س� � ش ح�د� ( �هى ج�ب�� ���ا �ة) �ل� �ت� ��ط�ق� ا ��ه�ل � �ر� � او � � � � ) ع ع � � ل ى � ر ل ع ر ى م ي � �ا �ة �ة ح��د�ة * ب��� �م�ا ��ت ت� ���فى ا ��ل� ا � ح��س��ه�ا �ن�ا ئ��م��ة * �و�ه��ذه ا ��ل ا� � ح ك� �ق��لت��ه� �لي���ل� � او � �� �ي� ل ب �ص��ح �و��س�ي �د�ه� ي ب م �ذُ�� ت َ ْ ً � ن آ � � � �ن �ف �ذ � � ة ا ا � ن ث ت ق س�ت � ك� ح��ر ا �لر�ج��ا �ل � او �ل� �� �د �ب�ا د ح� ��ى � ك ِر� رد �ع�ا �ل��ل����س� * � او �لث��ا ��ى ا ��ه ا ا ��ب��� �ل� �م ار � �� ث ت � �ق � ا ��ق � �ك�ن ب��م�عن�� ا �ن�ه�ا ا ��ه� ��ل�ا ن� �ت��ع�ا ش��� ج��م�� ا ��ل ��ا ��ل � ��تت��ع �ف� �م�ا �ب��ه�م ��ب��� ا �ل� ح� ا �لب�� �ى * �و�ل�� ى � ل ر يع ر�ج و ر �ع ن�د �ه ��فت�ت � َّ �م�ن � ا � � � ت � ق �ة �ن آ خ ا � آ ة �ن �غ � غ ا �ز � �ة �ن آ خ و � �م * � �ل� � ح�د ب �م�لي ���� �و�م � �ر �ب� ��ط �ر ء � �و�م ��ي�ره ب�م��� �ل� �و�م � �ر هى �ا �ف � ا � ا � ن ا �ن � ب��م���ط�ا ر� �ة ا ش �ذ � � ح���ة �ز �و�ج� �ه�ا � او �� ك� ل���ل�� �ب�ه * �ل� ب���ل – ح� �و�م� ا ���ب��ه �ل�ك * �مم� �ل� ي�م��ع�ه� �م �م ب آ �ق�ا ��ل ف���ق���ل ت� ا ت��مّ �ه��ذه ا ��ل�ل�ا ���ل ّ���ة �ف�ا ���ن ا ا �ه�ا �ت ج��م��ة ��ل��د ا �ه���ة �م�ن د � ا ��ه ا ��ل ن����س�� � �ع ن�� ا �ن�ا � � ع � ل بي ى ر ر و و ى ي و � �ى ى ف ّ ض ّ � � ظ � ن ن �غ �ن ا � � ة �ن � � ت قا � ت م��ا ���د �ه�ن * ��� �ك ���� ك ح��� �و�� �ل� رب��م� د �ل��ك �ع��ل�ى ا �ل ار �ى ا �ل��� ��و� * ��ي�ر ا ��ى م��ي��د� �م � ك� ي ش �ف ف �ة �ذ � ا ا ن �ت �� ن ن � �ف ة �فت�ت خ �خ ش ا �����ى �م�ن ا � �ت�ا �خ��� ك �لب��ي �ا �ن��ه�ا ���� ش������ �ور�ع�د� �� �ا �ر�ع�ن ا �ل��س� ر * �و � ��� ظ�ن ا � ��ن � خُ �ذ �ذ � نْ���ك �ب ِ� ض�� ْ�م�د�� � 1ل�ا ��غ���� ه * � ا ن��م�ا �ع��ل�م ت� �م�ا � �ه� ا د اب �ى �م�ع��ك * �م�ع�ا ا لله * ا �ى �ل� ا و ب ير و م َْ :1855 1ب����ض �� ���م�د.
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38
٩،٢،٤
١٠،٢،٤
A Farewell
journey and may spoil my work for those I go to serve. If that happens, I shall pin the blame on you and on women in general.’ “‘You should know,’ she said, ‘that women are aware without having to be
4.2.9
told that they are the adornment of this universe, and similarly that everything in it was created to be an adornment for women, not men; not because men are innately in no need of such adornment or because women are in need of it in order to look and sound attractive to the eyes of the beholder and the ears of the listener, but because men are not suited to it. Adornment is something one takes, receives, and assimilates and which then becomes an embellishment—modes more appropriate to women than to men. Based on this—which is to say, on the fact that everything in the universe was created for women, in part by design and in part through preference and predilection31—one of her beliefs is that the male sex too was created for her, albeit not in the sense that she should be wife to all men, for that would be an impossibility, from two perspectives. One is that no woman could survive such a thing, for the concubine of that certain Jew mentioned in Judges, chapter 1932 could not survive the men of a single village (Gibeah), few though they were, for a single night; on the contrary, she died the next morning and her master believed she was asleep; the story is mentioned there as a caution to women. The other is that, if women’s right to the exclusive possession and arbitrary disposal of men is admitted, then their right to everything else must be admitted too—though only in the sense that they’re qualified to keep company with all men and be acquainted with what they are up to. Thus they may entertain from one a word of flattery, from another a word of praise, from some other courtship, from yet another conversation, and so on, none of which need stand in the way of her feeling love and affection for her husband. Nay, on the contrary . . .’” The Fāriyāq continued, “At this I said, ‘Go straight to the end of this “nayon-the-contrary”—as far as I can see it’s just the preface to another example of the cunning ways of women and the introduction to another of their wiles.’ She laughed and said, ‘Likely your misgivings about women make you say so. Nevertheless, I’m afraid that fear and trembling will overtake you as you try to understand it and you’ll find yourself unable to leave on time, or will suppose that that’s how I conduct myself where you are concerned. God forbid! Never have I betrayed you, with friend or with foe. Everything I know I have learned from other women, for women hide nothing from one another
39
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4.2.10
ف �� � د ا ي� و ع
ا ��� ش ق � � �ع��ل ت �م�ن ا �� ن �آ � ا ن ا �� ن �آ � ا � ت ل����س� �ل� � ل����س� �ل� ك �م� ���� � او � �� �� ب���ع ض� حوا �ل ���ه�ن �ع�ن ب���ع��ض� �ش���ي �ا �م�ن ا �م�ور لع � �ي م آ َ � � �ق ف �ق �ق ا �� ت ا �عل�� ا ن �� ا �� ن � � ا ق �ز ف ق �ق ا �لر�ج��ا �ل * ���ل ت� ا �ْوجِ� �ى ���ق��د ���ل� ت� �و �ر� ت� �و�عر� ت� * � ل� � � ب�ع��ض� ل����س� �ل� م � � ا � �غ � �ت � ��يت�� ّ�ج�ن �ن ��ت��ف��ا �ئ��ه�ن ��ا �� �لق��د ر ا �ل��م ��ت� ��ل�ه�ن �ه�ن �ل��سب��ب���ي�ن * ا �ل�ا �و��ل �ل�ع�د � ا ك� حر� �م �و�ص� �ل ��ي�ر ب��ع�و�ل � ب رب م � ا خ��ف ن �ج�ز � ن �ع�ن ا ا �ئ ه ا ��ل آ خ �من �ه� * �ف�ا �ن��ه� ي���ع�ود �و�ن��ه�ن ا �ّو ��ل�ا �ع��ل� �م�ا �ي��ع ي�ه�ن � � ار * �و �ل� ي �� د� � �ى ا � � و� ى م �م �ن � ن �آ �ُ ��ق � ا �� ت �ت � ت �� �ش � � � ق ن �ة �ش ف ة ن �ه�ن ا �ل������ي�ر� �و��هى ا � �ل��ا ���ع� �م�ن ا �لب��ع�ا �ل �م ا �ل����س� ا�لم�دِ�م �و �هى ل��ى ��ل � �ه�م �ك��ل ���ى * �و�م � � ُ� ن � ْ� � � ن ه�ن ا �� ض ا � � �ه ا ��ل ت ��ت ت خ� �ذ �خ ا �ه�ن ا �لِم���ط�م�ا �و��هى ا �ل��تى �ت� ���ط�م� ��� ���لي���ل��ي�ن * �و�م � ل� � �ب� ي���سره * و م � ��� م�د و �ى ��ى تع ع �ات ّ � ت ف �مَ يَ ق� ُ�خ ح��د��ي ث� ا ��لر�ج��ا ��ل �و ��ل�ا ��ج�� ��ن * �و�من��ه�ن ا�ل� ْر�� �و��هى ا �ل��تى � �م�� ح ب� � �و �ل� � ك �ر �و�ه�و�����ل�قى * ��ا �ل م �ات � ث ا �ن � � � �ة ق� � ت ت غ �ز � فق � ������ل ت� ا �ل��ل�ه� ا �م��ي�ن * ��ا �ل ت� � او �ل�ل�ا �ع� �و��هى ا �ل ��ى �����ا �ل��ك �و �ل� � ك��ن �م���ك * � او �ل��سب�� ب� ا �ل�� ��ى م �ا ت � ا ح ا ��ل ا ��ل ��ا ��ل � ا �خ��ت��ا ا ��ل�ا ��ت�� �من�ه� � �غ��� ا ��ل�ا ��ت�� ل�م ��� � � ��ل�ا � ف� �� �ت��ه�ن �ل� ��س� ��ط�ل�ع ا ��و ر�ج و ب ر بع � م و ي ر بع �ج �رد ا لعل��م كي�� �ي و ا � � �ن � � �� �ف �ة �ت���سن � ت ق ن �ز خ ن � � �ل�ه * �و�ن��ه�ا �ع ن��د �ك��ل ر�ص� � �ه�ن �مَ�ن ���عت����د ا � �و�ج� �ه�ا ي�� ح� �ل م ا � حوا �ل�ه�م * �و�م � �غ ح � ا ��ت��ق ��ف ق � � ن �آ ن � ا � � ا ش غ � � ا � غ� ا �ز ��ت ه�ن � ا � ت ه�ن �ف �لم� رر �ى �ع���و�ل ا �ل����س� ا � ا �لر�ج�� �ل �ل� ������ � ا � ل �م م م * � � � � � ه � � ل � � ل � ه و � � � � � ب ى �ل م ا � � ش � � ا �ت�ز ف ّ �ذ � ا ت � ف���ه * ا �عت��ق��ا د ا �ن�ه�ا ا �خ����ذ ت� ��ث��ا �ه�ا �جَ�زْ�م�ا �ع��ل�ى �ه� ا �ل� ج���د ��سب��ي��ل� �ل�ل��� ��� ب ر � ط ا �ل� �و � ي ح�ذ � � �ف ا � �ن � �ن ��م �ة � � � ��ا ن �ذ � ا ت � ه�ن � � ا �ى ق�ب���ل �وق�ت��ه ا�لم�و��ق�و ت� * �و�م� �ل�ك �ل� ي� � ل � � � * ب �ل رب�م� ك� � ل�ك ح�� ب��ع�و� � ح�ل ع ب ع ا ��ل ش��� �� � ��ز ا ة � ّ ه�ن � �ق � ت � ا �متّ��ع ن ا ه � �ن ا �ش�� �ع�ن � ��ق�م ّ �ة � � ا ح�� � � ح ل � * لل م�د ي�� و �ل� � ه ل ب � � ل �� � � � � �ى � ط ا د ع�ى �ل �ي� د� ب ى بٍ م ضح � ن �ذ ا ��لت خ� � � � �� �ز ا ة �� �� � ّ � ا �ل� ا ة ا �ذ ا �ذ ا ��ق � � ف � ت ك�ن ل � � � � ا � � ل ع ك ا ا � � � ا ل ل� � د� ���م�د * و ي�� �ي ك�و� �ه� � �ي��ط د �ى �ى ي� ح ب� و�مر �ُ �ُ � � �ز ل�ا �� �ل�� ��ت��ق تن � ��� �ذ � � ��ز � � ا � ا � �ة�� ن � ا � ح ��ل �ع�ن ���ك � او �لج�ع ا �لب� بك� �� ب ع�د �ل�ك ب و�ج �ه� �� ��ا ر�م � او � �لق��ا � � او � بك�� � س ح� �ل� ك�� �و�ه �ل� ي��و ح م ع �ذ � ف �ة � ت فُ � � � � �ذ �ذ �ل�ز� ف ف ق � �ن � ش ض ��و�� � او �لر�ص�و�� � او � ا �ل�ص��� ا �ل��ى �� ��طر�ع��ل� ي�ه�ا * �وك�� ا ا �لر ج���ل ا �ي�� ���ا ا ا ا �� ا �لر� � ح � ب��ل� فض � عَ ضُ �� ت ق ا � ت � �ز � ا�� ف ا ن �ت��ه ���ع�د �ذ ��ل��ك �ن�ا �ق��ص��ة * ��� ��� ك � او �ل� � ���و��ض� � او �ل� كب�����س �� ��ه �ير�ى �و ج� ب ح��� �و�� �ل� �ل�و � ا ف ا �ن ق ا � ا��ن ت �ت ا �ف ا �� �ف ا ت � ا �ز � �ة �� �ل ا ة � ن ك� �ود�ه� �� ���ا ن�� ت� �ه��ذه ل�ص�� � �ل� م� ل� �مر � �وك ���ا � �ع�د �م �و ج � ي�ه� � ���ص� �لم� ك��� ار �ه� ��ى
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١١،٢،٤
١٢،٢،٤
١٣،٢،٤
A Farewell
where love and the ways of men are concerned.’ ‘Be brief, then,’ said I, ‘for I’m disquieted and frightened, and my perspiration level’s heightened.’ “‘Know then,’ she said, ‘that there are two reasons why some women feel
4.2.11
no qualms about making love to men other than their husbands. The first is their failure to get from the latter their established due, for men accustom them at the beginning to what they are incapable of giving them at the end, and it’s no secret that there are, among women,33 the nymphomaniac, who “devours everything,” the sworn virgin, who “abstains completely from intercourse,”34 the two-timer, who “takes two lovers,” the prick teaser, who “incites without making herself available,” and the bluestocking, who “loves the conversation of men but does not fornicate” (which is the way I am) . . .’” The Fāriyāq continued, saying, “‘Thank God for that!’ said I, and she said, ‘ . . . and the ball-breaker, “who flirts with you but doesn’t avail you of herself.” “‘The second reason is her desire to find out what men are about and to
4.2.12
put them all, sturdy and weak alike, to the test, simply in order to know, so that nothing about them may escape her. There are those too who suppose, given women’s firmly established belief that men have no interest in anything but flirting with and sweet-talking women, that their husbands will betray them at the first opportunity. Thinking so, any time she finds a means of leaving the strait and narrow, she hurries to seize it, imagining that she is taking revenge preemptively, which is to say before the time otherwise allotted for it—despite which women never lose their love for their husbands. On the contrary, any such straying may be conducive to an increase in love for them on their part.’ “‘May God not send me a love that springs from nymphomania or infidelity!’ I said. ‘How, though, can this promiscuity be conducive to an increase in love35 when the woman, once she has sampled the thrusting prick, the strong prick, the hard prick, and the huge, mighty-headed prick, will never thereafter be able to limit herself to her husband, given that he can never escape the particular attribute with which he was created? And the man likewise, having once sampled women who are sweet-mouthed and dry-cunted, narrow-quimmed, high-twatted, tight-tunneled, and bulgybeavered will find his wife ever after diminished.’ She laughed and said, ‘Were these attributes essential in order for a woman to be a woman and their diminution a defect, they wouldn’t be found only in a small number of individuals, for most women are not like that. The reason why affection
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4.2.13
ف �� � د ا ي� و ع
�ن آ �ز ا ة ل� � �ة � فا ا ا ف ق � � �ة �ن �خ ا ف �ذ � � ف ا ن ظ � ه�ن ح�� ا � ار د ��لي��ل� �م ا �ل����س� ء * �� � �م�ع �����م� �ع��ل�ى ��ل� �� �ل�ك * �� �م� ��سب�� ب� �ي� د� م ب �� � � �ف ن ���ز � �� �� �� ا �� ��ف ت ه ��ز � ت ه ض ت ه � ا ا � �ة ف �ز �تخ ي�ه� �و� ح� �ل� �� ار � �و� �ع�ل� �ي�م�ا �ع�م�ن �م� ا �ل �لي� ��ط �ه�و ا � ا ل �و ل�ط�ول ل �� ب �و ج��� �و� � �ج ع �ا ّ � �ف �� ه�ز ة � ا ش �ة �� ن � ّ ا � �د �ه ا ا � ا خ� � ا ث � � � ا �ل � �� � � ا � � م� �ل د � و �ل� رع���� ك��و� م��س ح� �م� �ل� ر �ل� يح� � �ى �ج ��س�م م� س و م��س�و س � � � � ّ �ة � �ة � ا ن � �ق ف ��ا � خ خ ��ل�ا �ف� ا �ل�غ� ر�� ب� �ف�ا �ن�ه �ي�� * ي��م��ك�ن �ل�ه �م�ع�ه�ا ا �لم�م�ا ��ت ن�� � او �ل� �م�ع�ا � � او �ل�و��و�� * ب و �ل� رب ��و ي � � � � � � ا� � ا �ك�و ن� ا ��ل ح��ة ا�ل�م ار �ة ا �ي�ا ه �ع��ل� ا �ل�ع��م�ل * ا �و ��ل�� �ل ش����د�ة �ن��ه�م�ه �ود�ه ش����ت�ه ا �و � �ف�ل ر ��ط �م ار �و� حر �ل� ى م �غ ئ� ا ا�غ ��ل ا � �ت ف ت � �ف ا ن � �ذ �� �ت�ا ن� * �ف�ا ��ل��ل���ذ �ة �م�ع�ه �ج���ّله�ا �ن�ا �ش��� �ع�ن ي���س�و د ا �م� �م��س� ا � ح�ل� �ل � � �� �و�ه ا �ل�ص� ت�� � ا�لم� ك��ور � ى ّ � �� �غ �ز ت � ن نغ �ص�ه�ا �م� �ز �و�ج� �ه�ا �ج���ل�ه ا �لت��ص�ور * ا �ى �ع�ن ���ص�ور ك�� �ون�ه ��ي�ر �و�ج� �ه�ا * �مك��ا ا � ����� ع ّ ش � �ا �� ا ��ق � �غ � ا ن �� �ون�ه �غ��ي�ر �غ� ��� * � او ��ل�ا �ف�ا ��ل� او �ق�� ا ن� ا ��ل��ل���ذ �ة ���فى ا ��ل �ن�ا ����ى �ع�ن �ت��ص�ور ك�� ح�ل ل �وى * ��ي ر � ر ب ي ع � � � ا �لت��ص�ور ��ل�ه �م�و�ق�� ��ي��قرب� �م�ن ا � ف�ل���ع�ل * �و��ي��ا �ن�ه � �لو ا �عت��ق��د ر ج���ل �مث��ل�ا ا ن� ا �م ار �ة �غ��ي�ر ا �م ار �ت�ه ب ع � ث � ا ���ع�� �ذ � �ن ا �� �ق �عٓ � ت ت ت ن � ا � ا � ه ه � � � � � � ا ا � ل � � � � م ل � � �و ب� � * �ت�ب��ي� ت� �م�ع�ه �� �ب�ا ��� ع� مر � ب يع���ه� و ه�و �ل� ي � ل�ك �مك� ج رى ��س�ي �د � ي ع � م م م � ف �ة ت �ت � �ة ���ذ ش ن �ف �غ � ف ت �ت ت �ل�و�ج���د ا �م ار ��ه ���ل�ك ا �ل��لي���ل� �مت��ص��� ب ج��مي�� ا �ل�ص���ا � ا �ل ��ى ���ص�ور�ه�ا ��ى ��ي�ر�ه�ا * �وك�� ا ����ا � ع � ة �ف آ �ن ت ق ا � ة ا ن � ا ��ف �� � ن �ن �� � �ن ���ز ن �ة ل � � ا � ا ا ا �ل � ا � � � ل� �م م � ج ا�ل�م ار � * �ب��ن �� �ع��ل�ى �م�ا ��ت�ق��د � �م ا �ع ���� د �مر ب� � ي� م� �ى ك ح��س و ل �� � � و �ي م ع � ا ف ا ت �ل� ح��س�ن � �ت ش����ا �غ���له�ا ��ه �م ���ط��ل�ق��ا �ع�ا �م�ا * �غ��� ا ��هن ��ه � ن��ا � او �بل�� جه �س��ه�ا ك� ���ا ن� �ت�� �صور�ه� �ص��� � ا � � ير و �ي � ب ب ّ ّ � ت ن ��ث � �ذ �ذ � � � ق � خ �خ ت�ن ت �ت ���ا ن� ��ل�ه�ا ��ا ��ص � � ب��ا �من��ه�ا � ن��ا �و�ل� �ل��ك ا �ل ا ا ك� ��ا ��ص �م� �ا �و�ل ا �ل�ع�ا � * ح�ى ا ��ه ك���ي�را �ير م �ف � �� �ف �ُ ح��دا �من �خ ح�ت �ت���ذ ��ه� �ع�ن � �ص� �ص�ه * � �ي�ت���ا �ذ ��ه ا ��ث ن��ا ن� ا �و ��ث��لث���ة � �ر�ه�ا � او � � �م�ا ي�خ �ط�ى ك � ج �ه�م ب و ب ل ى � غ ��ف ا �� �ق ت� ف ���ن � ن � �ذ ة �اش �ث حّو�� �م�ن ا �ل��ل�� � ك��م �يري��د ا � ي� ش���رب� �م�ن ���ل ث� ا �ل ش����ا ���ل � او �ل� ���غ����ل * �و�ه�و �ى ل� او �� � ع �ذ � ن �ظ �� �� ��ق � � ق��� ��ض��� ا � ف� ه ��ف � ��ق ت � ا � �د � �ق � ا ت � ش ا � � � � ل � � � ا � ا � � ا ل ل�ل ي � ع�ه� ع��ل�ى ي�� �ى و � و ح� * و�ل� ك�ل م�ك �ه� �ي ر �ى �ول ���� عر �ذ ّ � �ف ا ا ب�� ت� �م ش���غ� ��و�ل ا � �ل�� او د ب���م�ا ����تر�ى ّ�� ��ف ��م ّ ا ش � ���و�قن��ى ح�ي� ي� � ا رك� ب� �ى �و���ه��مى �
42
� �ن ا �� �غ� �ع ن ا ��ل � م ل ي��د �ي�ى �و ج ���م�ا �ل ث �ة � ��ع��ل�ى ق��ا ��م� ا �و�ل�ى ���ب�ه �� م
42
�ف ّ ق �م� ر �� ا �ش ق ب �� ���
١٤،٢،٤
A Farewell
increases, as women claim, with promiscuity is that the husband, given his long familiarity with and lascivious interest in his wife, and the fact that the touching of one of them by the other no longer produces in the body of either the toucher or the touched any shaking, trembling, or tendency to faint, is able to keep going longer, penetrate more deeply, and maintain a harder erection than the stranger. The two last characteristic abilities36 will elude the latter, either because of his voracity and discombobulation, or because the woman keeps going back to him after short breaks for more, or because what is forbidden is not always as appealing as what is permitted. “‘The pleasure she gets from him derives largely from her conceptualization37 (meaning her conceptualization of him as other than her husband) just as her boredom with her husband derives largely from her conceptualization of him as something familiar. This aside, it is a fact that licit pleasure is more powerful. Conceptualization, however, is almost as important as performance. The proof of this is that if a man believes that a woman other than his wife is going to spend the night with him and then his own wife does so without his knowing, as happened with Our Master Yaʿqūb,38 peace be upon him, he’ll find that his wife, that night, possesses all the characteristics that he conceives of as being possessed by other women, and the same is true for a woman. Based then on what has been said above about the woman believing that every kind of beauty, adornment, and delight in the universe is most appropriately hers, she will conceptualize, and preoccupy herself with, the attributes of beauty as though they were a universal absolute. Should there, therefore, be a particular example close by, she will deal with it as she would with the universal, to the degree that her thoughts will often go on beyond any one man in his particularity, two or three men pulling them this way and that until she is reduced to a tizzy in her attempts to decide between the beguiling and the yet more beguiling, which amounts in reality to her being surrounded on all sides by sensual pleasure, like someone who wants to drink from three water pitchers and puts them all to his mouth at the same time.’ ‘Your words,’ I said, ‘put one in mind of the lines of the poet that go If my heart’s distracted by the young ladies My eye beholds, and whose beauty’s divided, a little to each, I mount in my fancy a face that attracts me On a body that suits it and then feel the itch.
43
43
4.2.14
ف �� � د ا ي� و ع
�ك�ن �ق�د �ن� ت ن آ�ن ف ا ��ف �ت �غ�ز � �ن ت ّ �ذ ت �خ � �ص� � ا ق ت ن ح ا � �ف�ه� ّل�ا �و��ل�� �ي �ص�ه� �و���ل� ا ��ه �ر م � ه�����ى � � ��� �ى ا �ل�� �ل �ع ���ص�ور ا � ب و ّ �ة �ذ �ف ّ �ة �ذ �� � �ذ � ن �ا �ك� �ون�ه ا �هب��ا ��ى ا �� ك� �ق��ل ت� ب� ���ا * �ق�ا �ل ت� ا ��م�ا � حر�مي�� ا ك ل� حر�مي�� �ه� ا ا �ي� ض� ل��ل� �م ��س�د �ى ���ا ن� ��ل�ا �خ��� ف���ه � ��ل�ا ���د � �ى * �ف�ا �م�ا ���ف ا �� ف�ل���ع� �م�ن �و��س �ف�ا * �ع��ل� ا ن� ا ��ل��غ�ز ��ل ك� ����ل�ه ك� ��ي ��ف��م�ا ك� ي ر ي و �ج و ى ل ر ى ق �ن آ � � �ذ � �ة ��ا ��ن �ف �ز � ن ا ا ف �ن ف �ت ض ن ش � ا ا ن �ص��ا � ���ه� ك�� � �ي��د ح� ا �ل� �و �ل� د * �و�ل�� �ل��ك ر�ى ا � �� ب���ع� �ب���ل ا �ل����س� �� ��ه �ي������� �ع��ه � ب م ن آ ��ف �ف �� ن � * � �ه� ا �� ض � ا � �ل�م�ن �ق�ا ��ل ا ن� ���ف ��ؤ ���ة ا ��ل ��� ���س�� ���ا ��� �ع�م �و �و�عي�ن����ه ك�� � � � � � ك � � � ج ج ر و ى ع�ي ي ي ب ر و و ل ىبر �و�م�ه �كم ر ي ��ث� ة �م�ص���ل �ة ت �ا ت �ا خ ����ت��س�ا ��ه �من�ه�ن ا ��ل�ت ش ��ل�ا �ف� خ� �و� ك���ي ر� م����ي�ر �ع ن��د ا �ل� �ي�ا ب� * ب ح� ���ع�ود �ع��ل�ى ا �م ار ��ه �ل� ك� ب � ر �ج � �ق ��ز ن ن ت ّ � �ث �ف ا�ز � ا ف ا ا � �آ ا ��ل � ة ف ا ن �� ت ش ا�ل�م ار � �� � ا ل�م����ي�ر �م�ل� �م �ل�ه� * �� �م� �ه�و �ل� ح� ��مى ا �ل ا �ع�م�و� ا � ���ص�ور ا �لر ج���ل �م�ور ��ى ة ن �ا ا �غ ن �آئ ت �ز�غ � � � ف �ز ����له�ا � ئ ا ت ا �ت �ذ ت � ��و �ي�� ا �ل�و�ل�د �ي���ل �م�ه�م ا � �ل� �ير � او ا �م ار � ا �ص�ل� ��ي�ر ���س� ���ه�م * �ل��ل� �� ��ى �ر�ي � �ه�م ك� � َ �َ ا نّ ا �ن ا �ث ا ا � ��ف ا � ا �ق خ �ا ق �ا �ذ � � ف �ة � ّ � ث � ن��ا ��ا * �و �ل��ك �لم ن��ا �ع��� ا �لت��ص�ور �ي�ن �م�ن �ب���ل ا �ل� ب� � او �ل� �م * ا �ل� � او � � � و �ى �ل� ��ل ِ ة � ا ت ت �� �ز � ا � ا ا � ف� ا ��لت��خ ّ ��ل � ة ا ن �ت� ن ق ْ � �ة ��� �م ��� ئ طر�� * ا �م ار � �ل� ���س��ب��د ل �و�ج �ه� ا �ل� �ب� � �ل� ك ��د �ير� �ب� � ��ك�و� ِ�ب��ل� �ك�ل ��ر �و �ي���ل ج آ �ق ن � ا ف �ز �ا ف ��ل�ا �م��ك ا ن� ا ��ل ن����س�� ا �ل�م�ق��ص� ا ت� �ع�ن ي�ه�ا * �ق��ل ت� � �م ت�ض���ى ك�� �� �ر �و�ج� �ه�ا ا �ل� �� � او � �ل� ��ي�� ك ور � ن �ة � ن �ظ � ة � � ف �خ � �ص� �� * �ق�ا ��ل ت� ا �م�ا ��ا ر ��ؤ ���ة ا �ل�ع�م� � ��ل�ا ��ل���ذ �ة ��له�ن �م� ا ��ل ��س�� ا �ل�ى ��ا � � �� ل � ر� ا �ل�ع�م�و� ��ل�ا * � ص و و ب ب ي م م ف نع ف ن �آ � � �خ ن ا � �� �ف ن ا� �ق � ت ا � �ة � ن � � � او �م�ا ��ا �ل����س�� ا �ل�ى ا �ل�ع�د � ���ع� * ��ا � ا�لم�� ء �م�ه�م�ا �ي��ك�ن ���س ��� ي���� ب ب طى ا �ل�� ر * �ل� � �وب� �ل�ع��ك��س م م ةت �آ � � � �ك�ن ا �� ��� ا �ل� ق � � ن ت ت � � ا �ى ا ن� ا ��ل ن��ا ر �م�ه�م�ا ك��ا ��� ��ا رد� ���س � �خ�ن ا�لم�� * ��ا �ل� �ي�� � ا �ل�ع��ك��س �ل�� لطرد �و�ى * ��ص ب ح � خ �ذ � اق �� ��ق �ت�ق �ة � �ق � ة ا ت ق ت � ا ا �� � ق � ت �� � � ��ل� ا ل�ى ك�م ��س�م � � ��س�م ا �ل�ل� � * �� �ل� ا ل�ى ��م��س� ا ��س� �م * ا �ل� �و�ل ��� �صور�ه� �ب���ل � � � ث ا � ث � � ا �ف ا ا � � ن � �ذ � �ن �ذ ق �����ي�ن ا�لم� ك�� ا �ل�و��ق�و * ا �لث��ا ��ى ك� ��ور �ي�ن * ا �ل ار ��� ��ر�ه�ا �ب���ل�ه * ا �ل�� �ل� ح�ص�و�ل�ه� ��ع�ل� �ب� �لرك ب ع ع �� ن � ��ذ ة � �ذ �� ق� ا �� ��ق ا ��ق ا �� ا �� ��ق ت � خ � ت ا ا ل � � � ا � � � ل � ا � � � � � � ع�ده � � * و �كو� ل� ���ص�ور�ه� ب ع�د ل�و �و * � م��س كر�ه� �ص�ور ب��ل ل�و �و �وى ب ع ع �ق �ٌ �ّ �ان � �ف �ذ ��ا ن �غ �� ا ��ل ا ن ا � ا � ��ل ا ��ق ف ا � � � � � ا � �ل ا �و ب���ع�ده ا �� او �ل * � �ه ب� ب�ع��ض� �ى � �ل� و�ى �وى * �ل� � ل��ع�ل م� ك� � ��ي ر آ � � ��ا ن � ف� ف ه � � ح��ّد * �و �ز �ع� � خ� �و ن� ا ن� ا ��ل �و�ل � او �م��ع�ن �ف�ل�ا ��ي�ق � �ف� �ع��ل� � � ح�ا ��ص�ل ك�� � ا � �ل� ك ��ر �ي�� ا ج � ح�ص�و�ل م ر ى �ة ��ه ّ ئ � � ف� ئ �ة ة �م�ي�ن �ة ���ع�ت � �ل ا ��ف ق� ا �� � ا � �ت ��ق �م�ن ا � ا ا ة �ل� �ع� د� ي�� �م�ع��ل�و�م� �و�ص�ور� ع� � ي �م�د ع� � ��ر�ه� ي � ي��� �ل�ل�� ك ي�ه� �ى ي�� س م� ي� ر ب�
44
44
١٥،٢،٤
١٦،٢،٤
A Farewell
“‘Earlier, however, you forbade me to visualize any particular woman when celebrating women’s bodies in verse and said it was a sin, so wouldn’t you agree that what you’re suggesting is sinful too?’ ‘The former,’ she replied, ‘is sinful because it constitutes a pointless and excessive use of language. Words of dalliance have, in fact, no value and are worthless however used. “‘As far as the act, on the other hand, is concerned, women view it as
4.2.15
determining the comeliness of their children and this explains why you will find a child with a nose like Zayd’s, a mouth like ʿAmr’s, and eyes like Bakr’s;39 this is also a riposte to those who claim that it is in the wife’s interest for her husband to see lots of other women because on his return his libido will have been increased by his contact with them.40 It is different, however, when the woman goes out, for her libido is contained within her. Those idiots who claim that what a man visualizes has an effect on the shaping of the fetus in the womb should look at no women whatsoever other than their wives, lest their offspring turn out to be all females, or at least hermaphrodites, the reason being the discrepancy in the different ways in which the father and the mother visualize.41 Indeed, a woman who exchanges her husband for another in thought and visualization should be nothing less than all men’s object of praise and her husband should think of none but her.’ I said, ‘The necessary implication of your words is that women who are shielded from seeing the generality of men will find no pleasure in one particular man.’ She replied, ‘As for the woman who sees the generality of men, that is so. However, it is not so in the case of the woman who sees none at all, for water, no matter how hot, puts out fire.’ ‘That is true,’ I said, ‘and so it is if read backward, meaning that fire, no matter how cool, heats water.’ ‘It is true,’ she replied, ‘if read backward, but frontward is better.’42 “‘Into how many divisions may pleasure be divided?’ I asked. ‘Into five,’ she responded. ‘The first is visualization of it before its occurrence. The second is discussion of it before the same. The third is its actual realization accompanied by these two essential elements. The fourth is the visualization of it after the act. The fifth is discussion of it afterward. Whether the pleasure of visualizing it is greater before it takes place or afterward is a matter of debate. Some believe the first is greater because when it hasn’t yet happened one’s thoughts about it roam more widely, delve more deeply, and do not stop at any limit. Others claim that the actual occurrence provides one’s thoughts with a known shape and a specific form as a benchmark against
45
45
4.2.16
ف �� � د ا ي� و ع
� � ض ا ف � ��ف � ��ذ�� ��ل�ا �ف� ���فى �و�ق�ت ا ��لت��ص� ر � �ك��ا � ح��ص� ا ��خل � او �لت� ك ح��ص�ل ا ي�� ��ر�ير * �و �م ��� �ي��ه �و�ى ا �ل� ك�ر و ل ى � ة ّة � � � ا �ز ن �ة � ا ف ا � �ذ � ن ف � او �ل�عب��ر� ب� �ص��ف� �ع ن��د ح��د � ا �لت��ص�ّور �و ر ب� ا �ل��ل��س�ا � * ��ا �م�ا ا �ص�ل � ا �ل� �م�� �ل�ه� �� �ل� ي ح آ آ � � �ة ��ف � ن ا ا ��ل ن����س�� � ا ��ل ش����ت�� �ع ن��د ا ��ل ��ا ��ل * �ف�ا �م�ا ا �� ك� ح��د � ن� � �من � ث ن �ة ن �هم� و ر�ج �ه�م ا�لم� �� �وي� �و�م � ل��مي�� �م�ن ا �ل�� ��س ا�لم�و� و و � ق� ف � � �ة � ّ � ن � آ � ا ا ��ه� ا ��ل�ت�ث��ل� ث� * �ق��ل ت� � �من ي�ه� * �ه� ا�لم�ع��ت�ز �ل� � او�لم�عِ ��ط��ل�و� * ��ا �ل ت� �ه�و �ل� �ل� �خ��ي�ر �� ل ي و �م م ّ � ن ن ن ن ق ت�ز ث ث ش ث ا ت ي�ن �و�م�ا �ه� �ج���د �ير �و� �ب�ا � ي���ع�د � او �م� ا �ل ن��ا ��س * ���ل� �م�ا ����ا � �م�ن �ي�� �و� ا ����ت��� � � و�ل� ��ا * �ج م ع ّ �ة � ا ن آ ن � � � � ق ق � ف ق غ � � ن ت ت ت � ح�ن ط�� * ���ل� ك�ي��� �و��د ك��ا ��� ��س�ن � ا �ل� ����ي��� ء * ��ا �ل� ��ه�ل � �ق�ا �ل ت� �ه�و ا �مر�م���ا �ير �ل��ل�� ب ب ع ��ن � ث � ا ن ��ف � ا ا ن ��ن ن � ��ذ � ��� ��ف ا ��ل���ط���ع ا ت ا � ا ت �ت ح �� ا �ن�ا �ت � �� ر �م�ن ا ��ل � ب� � � ك � ا � � ا يو ح� ا �ل� � �ى ا �ل� د �ي� � ا و ل�م �ى ب ي ي�� � * �ل� رى � ل� �كو ن ا ث ��ث ة ُق ّ � ا ض � ق ة ��ف �� � ت ُق ّ � ن ت ا �ل ��ى � ِ�د ر �ل�ه�ا ا � ���عي�� ش��� �م� ا �� � ك���ي�ر� � ِ�د ر �ل�ه� ا �ي�� ���ا ا � �ل��د ر� �ع��ل�ى ��ك��ا ��ي ت��ه�ن ك���ا �ل��د�ي��ك ع � ة �ت � ا��ا ن � �غ � ا ن �غ �ف � ف ث ا ش ا ا � � � � � � ك ا � � � ا ا � � � � � � �ل � د� � � او �ل�ع� �ص��ور �م��ل� * �و��ي ر�ه� �م� ي�عي����� م و ح� و�ي ��ى ب��ه� * وم� ك� � لر ج ��ل ��ي ر ع ُ ُ ف ّ �ا � ا ن � �ز ح ��� ت ا �ل� ا ة � � ق �ف �ة �ث حو �ه�ن * � بو���ع�د ��ل�ا �ى ��سب�� ب� � �ظ ر� �مر � ��ا د ر �ع��ل�ى ��ك���ا �ي� ���ل ث� �ل�م �ي��ك�ن ا �ه�ل �ل� � ي � آ � �ف � ���ث �ة ا ��ل ن�����س ا ��ل�ت ح�� ���ثر�ة ا ��ل ن����س�� ��ل�� � �ع�ن ا ن� �ت��ت�ز �و� ��ث��لث���ة ر�ج��ا �ل * �ق��ل ت� ا ن� ��ى ك�� � ا ا � د � ل � ك � ل � � � � ج ر ر و ل ل ى �ج �ذ � � ف ق ��ف � ن ���ث ة ا �� � ا �� ����ل ا ة ا �� ا � � ة �ن ��ي ت��و�ق��ف� �ع��ل� ا �ع ا ا � � � ا � � � � � د� ل � �� ي�ه� �مر � ل�د ي�� * و ل�ك م���ود �ى ك� ر لر�ج � ل �مر ل�و ح� * �ع��ل�ى ت � ة � � ��س��ع � �ة � ن � ا ��له� ق � ا ��ن �ق ا ت ��ف �� ا ���ت ن �ى ر � �ى ب�ع��ض� ك ل��� ب� ا � �ه��ذه ا �ل�ع�ا د� �ل� �ت�ز �ل �م �م�ل� ع��د ب��ع��ض� � م � * ��ا �ل ت� م �ج � �آ � �ن ت ال�مت ن ن �� ّ �ف �ا �ث � ن � � او �� ��م�د ���و� ا ل�� �كي����س�و ن� * �ف�ا �م�ا د �ع� او ك ب��ت� ك� �م�ه �م�ه ا �ه�و �ل� ��ه ا �ل�ه�م �� ر ا �ل�����س�ل ��ى م �ج م � � � � �ة �تث ق ��ث ة � ن �آ ف ن ن ت ق �ن �ا ا ض ق ��ه�ل � ك� ��س� ��ط� � �و �����ل �ب��هم� �س��ا � ا �ل� ر��ض� ا �ل� � ���لي���ل�و� * ا�ل�م ��� � ك���ر� ا �ل����س� � � ��� �ب��ه�م ا �لب�� ي � �ذ � ا ث � � � �ف � َّ ق ق � � ن �ب� ��ط�و���ه�ا �يو��م�ز �� ا دي��م�ه�ا * ��م�ا ا�لم�و�ج� ب� ا �ل�ى �ه� ا ا �ل� ك����ا ر ��س�و�ى ا �لب� ��طر � او �لن��ه� * ���ل ت� م �ن � � � � � � � ف ف ق ��د �ع�د ت� ا �ل�ى � �لو�م ا �لر�ج��ا �ل ���لن��ع�د ا �ل�ى ا �ل�ود ا * ا ��ى �م��س�ا �ر�ع ن���ك ا �لي ��و�م � �وت�ا رك �ع ن��د ك ع ��ف � � �ذ �ز � ُ� ّ ه �ق ا � �� �ف ت� ّ � � ا �ف ت � � � � ك ا � � ح�تى ا ا ا رك ا � ح�د ا ِح��س �ب� * � ل� ي�� ح��س و م� �و د ك مع�ك * � او د ى � ن ا �خ ّ ح�ز ن� � ا ��ل��س � * �ق��ل ت� ا ن� � �صو ن� ا �� �لق���ل� ��ا ��ل ح��ّ � او ��ل ش����ع�ور * � او ��ل ح � � �� س � او �ل�� ��س ي� � � � ور و ى ر ب ب س � ق � نَ َ �ا بر ��س�ى * �ق�ا ��ل ت� �م�ن ا �ى �ج� �ه��ة * �ق��ل ت� �م�ن ا ج��ل �ا ��ا ن�� ب� ا �ل� �ع��ل�ى �م�ن ا �ل ار ��س * ��ا �ل ت� ����ع م
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١٨،٢،٤
A Farewell
which to measure any replay or repetition. Similarly, there is disagreement over the times of its visualization, as also of its discussion, though the crucial point is the clearness of the visualization and the foulness of the tongue. The best time for it is the summer in women’s opinion and the winter in men’s. As to the number of times, some people are Unitarians, some Dualists, and some Trinitarians.’ ‘And some,’ I said, ‘Muʿtazilites and some Muʿaṭṭilites.’43 ‘The last,’ she said, ‘are without redeeming qualities and are unworthy to be counted among mankind.’44 “‘What are we to think of men who marry two, or three, wives?’ I asked.
4.2.17
‘It’s against nature,’ she replied. ‘How can that be,’ I asked, ‘when it was the custom of the prophets?’ ‘Is this a discussion about religion,’ she responded, ‘or about natural phenomena? Do you not observe that those animals, such as the rooster and the sparrow for example, that have been granted the capacity to live with a multiplicity of females have also been granted the capacity to satisfy them all? The others live with only one and are satisfied with her. Given that a man cannot satisfy three, he is not qualified to possess them. To return to the matter in hand—why is a woman forbidden to marry three men?’ I replied, ‘A multiplicity of women for a single man results in the multiplicity of offspring on which the world depends in order to thrive. This wouldn’t apply in the case of a multiplicity of men for a single woman, though I have read in some book that such a custom continues to be observed among certain savages.’ ‘Gently, gently!’ she said. ‘Are they really the savages while you’re the civilized and sagacious ones? As for your claim concerning the multiplication of offspring when there’s a multiplicity of wives, are the inhabitants of the earth now so few? Is not its surface already too confined to hold them? Do not its innards groan under their weight and is not its skin ripped open? What motive is there then for this increase other than hubris and greed?’ “‘You’ve reverted to heaping blame on men, so let us revert to saying farewell. I shall depart from you today and leave my heart in your keeping, so that if anyone visits you I shall sense his presence.’ ‘How will you sense anything when your heart’s not with you?’ she asked, ‘for people say it is the heart alone that has the capacity to feel and perceive, be joyous and grieve.’ ‘My sense of feeling,’ I said, ‘is in my head.’45 ‘Where in your head?’ she asked. ‘At the tip-top of my head,’ I answered. ‘Naturally!’ she responded. ‘There is sympathy between things that resemble one another. But where
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4.2.18
ف �� � د ا ي� و ع
� ا �خ � � �ة �ش � ن �� ت� ق � ��ط�و�ه�ا ا � ح��د ا �ل����ى ا �ل�ى �ج�����س�ه ا �مي���ل * �و�ل��ك�ن ا �ي�ن �ت��رك����ه * ���ل ت� �ع��ل�ى ا �ل�ع�بت�� كي����ل� ي ق ا � ت ف ا �ذ � �ف �ف ق �ق � ت ف � ف ن � �ف �غ ق �ف � �ف �ه�ا * ���ل ت� ��ى ا � �ل ار ��ش� * �ق�ا �ل ت� ��ا � �ي��ك�ن ��ى ��ي�ره * �ل � �ي���ك * �� �ل� �� ا ��ط� ر ��و� � � ح��س�ن �م��ق ّا * ا ���ن ا �ع�ا �ه�د ك �ع�� �م�ا ك��ن� ��ا �ع��لي��ه �م�ن ا ��ل � �ق�ا ��ل ت� �ذ ��ل��ك ا � ح ب� � او �ل�ود ا د �م�ن ا ��ا � ر ى ل�ى يم � � ش �ن ن ا ا ن � �ت � ت ا ��ل �� � ش � � �ك�ن ي�ن � ّ � � � ن ح�� ا ط ا �ل�ى ا �ل�ا � * �و�ل�� � ط ا �ل��س �� ط �ب�ا �ل��� ��� ح��س � او ����عر �م �ه�� �ب� ��ك � ب��د �ل� ��س�� ح� ح �ظ �� �ق ا � � �ح ف � ث �ف� � � � ��ث� ة ا �� ا � �� �ش � ة ا � غ� � ة ق ت ن ا � � � � � � � � ا � ب�لك �ب �����ع�ل م���ل �ع�لك � ا ا ا ك ل � � �د� � ل و � ب�� د ى � * �ل� �ك ��ي ر ل�و��س� و س ���د ي� ل��ي ر * م �ا � ن � ف ش قا � ت �ك� ن� �ع�ن � ن �ن ���ل��ع�ل ����ع�ورك �ي��ك�و� �ع �و��س� او ��س * �� �ل� ب���ل ا �ل� �و�ل�ى ا � ا �ل�و��س� او ��س �ي��و ْ ً ّ � � � �ك��ه * �ق��ل ت� �ه� �ف �� �ف�ل�ا ح�ا �و��ل ا �ذ ا �ف�� ا �ل ش���� �ق � ت ا � ا �� ن�ن ا ا � � � �ق ا � ت � و ر �ض ع�ور * �ل� د ر م� ب ي��� � ل�د ور * � ل� ِ ق ا � ت �ق ض آ � ا ّ ّ قَ � ق ق� ف ق ���� �ل� �ب��د �م�ن �ر ض� ���ا �ئ�ه * �� �ل� �و�� �ب��د �م�ن �� ض� ���ه * ���ل ت� اي���ع���د �ب�ه ا �ل�ع�ه�د * ��ا �ل ت� �ذ ُ � � �ذ � �ة � ا ا �ع�ه�د �ب�ه ا �ل�ع�ق��د * �ق��ل ت� �ل�ا ا ر ض���ى �ب��ه��ذه ا �ل�ص�ف�� * �ق�ا �ل ت� �و�م�ن ��ل�ى ب� ��و�ص�ف� �ه� ا ق� � ن � ق �ف � � � ض ق ���ا ن ا ��ل ش��� ��� �� �ا � ق ع���د * ا �لر���ى * ���ل ت� ��ه�ل ك���ا � ا �ل�ع���د ��ى ا �ل ش���ر ��ط * ��ا �ل ت� �و��ه�ل ك� � رط ب ل � ق ت ��ث � � ن�� ن� * �ق�ا ��ل ت� ��ل� ��ل�ا ا ج��ل �ق��ل ت� �َم�ثَ��ل ن��ا �مث��� �ذ ��ل��ك الجم � � � ن��و ن� �م�ا ج��م�ع ن��ا ا �ل�ز � ا � * ���ل� ا ك���ر و و و ل �ج ث � ا� �ذ � �� � � � ف � ق ق � ن � ت ت ي�ن ي�ن حلم�د لله ر ب� ا �ل�ع� �لم�� * ا �ل ن��ا ��س �ع��ل�ى �ه� ا * ��ا �ل� ا ك���ر ا �ل ن��ا ��س ج�م�ا ��� * ������ل� ا ��
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A Farewell
will you leave it?’ ‘On the doorstep,’ I replied, ‘so that no one may set foot on the latter.’ ‘And what if he jump over it?’ she enquired. ‘In the bed, then,’ I said. ‘And what if he’s in some other bed?’ she went on. ‘In you, then,’ I said. ‘That,’ she responded, ‘is the best place for it. I promise that I will abide by the love and affection that we have shared from the time of “the roof ” till now. The moment, however, that I sense and feel, from here, that you’ve switched your roofing feelings for a roving eye, I’ll match every deed of yours with one of mine, and “the initiator is the more unjust.”’ I said, ‘You’re much given to suspicion and very jealous; what’s to make sure that anything you sense isn’t generated by suspicion?’ ‘On the contrary,’ she said, ‘any suspicions I may have are more likely to be the result of what I sense.’ I said, ‘We’ve come full circle,’ to which she replied, ‘Try then to break it.’46 ‘It is a duty,’ I said, ‘and must be performed,’ to which she replied, ‘And it is a performance that must be demanded as a duty.’ ‘Will it seal our covenant?’ I asked. ‘If such contracts can ever be sealed,’ she replied. ‘I reject such a characterization,’ 47 I said. ‘I wish,’ she said, ‘that someone would tell me what such a characterization means.’ I said, ‘Was the contract over the condition?’48 and she replied, ‘And was the condition without a contract?’49 I said, ‘We’re as mad as that lunatic,’50 to which she responded, ‘But for madness we would never have married.’ I said, ‘That is true of most people.’ ‘Many a person’s off his head,’ was her response to this, at which ‘Praise be to God, Lord of the Worlds,’ I said.”
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� � �ف ا � �ل�� ���ص�ل ا �ل��ث�ا �ل ث� ��ف ا ���ست ��ا �م�ا ت ����ش�ت �ى �ر ح � �ى � آ � آ � �ف �ذ � � ط��ع�ه ا�لم��ي�ن � او �ل�ا ف���تر� ا �و �م�ن ك� �م�ن ك� ���ا ن� �م�ن �� ���ا ن� �ج��ا �ه�ل�ا �ب�ا �ل ن����س�� ا ر�ت�ا ب� ��ى �ه� ا ا �ل�ود ا ب ع �� �ك�ن � ّ � �ن��س��ه ا ��ل �ت ق��� ش ا ��ل ش����ع �آ � �م��ا ��لغ���ا �ت � ��ع��ل ت� د ا ��ه�ا ن �ن � � � � � ا م م ل� � � � * ع ه � � � ك � � ى ج و ب� و ب �ى ري��� ر ل�ى ر وب � م ُ �أ ن ا ُ � �ت�ه�ا � �فَ��ع��لت�ه�ا � �َم ���ط �ت�ه�ا � د ���د �ن�ه�ا � �ش�� ن�� ش���ن��ت ا ن ش ن ش ت ا �ذَ�ير�ا �ه�ا � او ج�ه وي � و ��ور � و ِ � و ِ ر � � �ه� �و�����������ه� �و�م�ه�و ���ه� �و�ه� �ب � � � � �ة �ل� � � �ة �ة �ة �ز �ز � � ة ة ح�ا ر � � اولجم ح� � اولم الم � � ��ر�ة � او�لم�ف��ا � ��ك�ه� � او�لم��س�ق��ا ��ط� � او �لم��ط�ا ر� ح�ا ض� ��ا ر � �و��سر�ع� ا ج�� �وا ب� * ب���ل ��ث � ��ص ا ف ا �ذ �خ ا ض �ف ���ا ن ي ج� ��تم� �ب�ا � �لف��ا ر��ا �ق� ا ��ث ن��ا ن� ا �و ��ث��لث���ة �م�ن ا �� �� او ��ى � ح��د��ي ث� ح� �ب�ه �� ا �� � � ك���ي�را �م�ا ك� � ي ع �ف� �ف � ن ف ت ت � ا ن �ت��ع�ا �ض ض ت ���ه �ل�� �ُ���ن ا ت �ن ت ا � � �د�� ت� �ل�ه� �و�ج��ا ر���ه� ي��ه �و�ع� ر� �ه�م * ��ك�ل ��ي�ص� � ر ����ه�م �و�م� ���� � ا�� ب م يِب م م ح ّ �� � ن ت � ت �ة ن � ة ق �غ� ا � ���س�ا �ج���ل�ه � �و�ك��ل ب��لي� �وا ب� �وا ب� ا�ل�م ار � ا ��سر �م�ن ج�� �يرت��ك * �و��د �عل��� �ب�ا �ل�ج�� �بر� ا � ج�� م ع � � � � ا ��ا �م�ن �غ��� ا �ل�م ش ت * � ا ن ا �ل�م ش ت ����غ����ل �ب�ا ��ل�عل��� �ي�� �ك�و ن� ا �ب� ���ط�ا ج� ����غ����ل �ب�ه * �ل�ا �ن�ه �ل�ا ��ي�ق��د � ا �لر ج�� � � � ر و ي و ل ب م م � ا ت � � ف� � ّ �ة ن �ذ � � ا �ن ت ق ا ت �ن � � ا �ه� �ع �ه��ذه �ع��ل�ى �ل��ك ا �ل� ب���ع�د ا � �ل� ك ��ر � او �لر� �وي� * �ع��ل�ى ا � �ه��ذه ا �ل�عب�� را � ل��ى � ���ل � ن � � � �ة ف �ن � ق �ف �ن ق �غ ق آ � ن ا�ل�م ار �ة ا�لمب�ي�� ن�� �م�ن ��ي�ر � �ر �ة ا �لب��ي �ا � ��هى د �و� ا �ل�ا ��ص�ل ب���م ار � �ح�ل * ��ا ��ى �ل�م ا ��د ر ��ى � ���ل� � � ���ا ن�� ت� ��ت��د � �من�ه�ا * � �ع�� ا ن� ا �ص�ّ ��ل��ل�م ���ط�ا ��ل� �ع �� �ن�ا ل��ل�ا � �ع��ل ��ن �ق��� ا ��ل ���ا ت� ا �ل ��تى ك� حرك� ا �� ك� � ل ور و و � ب ع يو � � ل ى م ى ت غ �ز � ت ت �ن ف ف �خ �ت�ز ش �ت ش ا ا ا � حوا �ج� ب� �����ي�ر * � او � ��� �ير�م� * �و������ �ه� �م� * �و��د �ود ا � ��ورد * �و ج� �ي��د ا �����ا �ل �و�� ع ع �نَ�فَ �ز �ف ف �خ �خ ت ت ا ���ل� �ى * � ���د ا �ت�� �م� ئ ن � � � * � �و � ��س�ا �ير� ��و �و � � * �و�ص� �و� ي� ���� � �و�ب��ر * �و د �ع�لي��ه �ي و وي و ب ي �ض �ي � � � � � ف ن � � � ق ة ت ا ا �ن ��ز � ا�لم�ا �� ا �ش���ا ر� ا �ل�ى ا �ل� ��س��عب��ا ر * �و�ت�� او �ل�ى ا �ل�ز � ا ت� ر�م�ز ا ا �ل�ى ا �ل �ه�ا ر * �م���س ح � � او �ل� � ب � ر ح ا ن ا ا �� �ج�ز � ا ��ل�� �ف � ا ��ل�ت���ّل��د ا ����ذ ا �ن�ا ��ا ��ل�ا �� �سف� * � ا ��لت�ن ��ق�� �م�ن �ج� ن�� ا ��ل� �ج� ن ل � � ا � � � � ل ع ه� * � � � � ل � ب عو � و ل و ب ي ب ب ى ب 50
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Chapter Three
Assorted Pleas for Mercy
Those who are by nature mendacious and given to slander, or who know
4.3.1
nothing about women, will be suspicious of this farewell and attribute it to the embroidering and hyperbole of a poet. But who can gainsay one who has made it her habit, practice, custom, convention, utmost goal,51 wont, way, fashion, and observance to riposte, jest, banter, chaff, rally, sally, and respond with alacrity? Often, indeed, two or three of his friends would gather with the Fāriyāq and take on a topic on which she would rise to their challenge, keep pace with them, oppose them, and out-argue them. No speaker, however persuasive, should she oppose him, could find his tongue, and any master of rhetoric, should she enter the lists against him, would tremble, learning by experience that a woman’s answer is faster than a man’s and that one who has dedicated himself to scholarship may be slower to answer than one who has not, for the former will only venture to answer after cogitation and deliberation. That said, the utterances that I have reported above from this woman so persuasive (despite her having read not a word in the art of rhetoric) fall far short of the original, for I was incapable, in reporting her words, of reporting likewise the gestures she made along with them and of picturing for the reader eyes that flirt and eyebrows that hint, a nose aquiver and lips that shiver, cheeks that flush, a neck that twists and a hand that gestures, breathing that rises and falls, and a voice that dips low and soars high, to which may be added the wiping of the eyeball to indicate incipient tears, a succession of sighs to symbolize sadness and joy, a display of foolishness to give notice of
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4.3.2
�ف ا �� ��ت � ا ا ت ش ت �ى س ر ح� �م� � �����ى
�ن ة ّ �ذ � �ص�ن ا �ة � �ق ة �غ �ة �و�غ��ي�ر ��ل��ك ��مم�ا �ي�ز ���د ا �� ك� ل��ل�ا � ��و� � �وب�ل�ا �� * �و�ه��ذه �ث�ا ��ى �مر� �ن��د �م�ت ن�ى �ع��ل�ى �ج �ه��ل�ى � � �ع� ي م ش �ن � ت � � � �ا � � ا �ل� ة ا � ا � ��ل � �ف � ف �ذ�� ا �لت��ص�ور * و�مر� �ل� و�ى ك ���ا ن�� ت� ��ى ا � �ل���ص�ل ا �ل ارب��� �ع���ر�م ا � ك�� ل��ا ب� ا �ل� �و�ل �ع ن��د ك�ر�ى �ي ع � � ف � ان ا خ �ك�ن ا ��ن ا �ن�د � � �ة �ث ا ��لث �ة � �ه ن ا ��ن�����غ ا ن ا �ق��ف ا ��ل ح �ت��ل�ا �� ج��م�ا �ل�ه�ن * �يو��م�� �ى � م مر � �� * و �� ي ب �ى � � ��س� � �ع��ل�ى �ق � ن ت ا ��س�ت � ا ا �ز ة �ن �ذ � ن � ا ن �ق � �ا ق �ه�ى �ل� � ا ��و�ل * ا �ن�ه ��د �ص�� � او ي�م� � ا �ل� �ج�� � �م �و�ى ا �ل� �مر � او �ل � �ع��ل�ى �د م�ى �م��� ب ح خ � � � ا �ن� ا ���ل��ي�ز ��ا ن� ��ل�ا ���د �ع� ا ا � � ج�ر ت� �ع�ا د�ة ج��مي�� � � ا ة � � ي و ح�دا �ي��د ���ل ع ا � �لو �ل� � � او�لم�ل�وك �م� �ع�د ا �م�لك ا �ل� ك� ب � � � ��ل�ا د ��ه ا � ي�خ� � �م ن��ا �م�ا �ل�� ���د �ف�� ��ل��د � ا � � ن �ه� ا �و �ل�وك�� ��ل�ا �ئ��ه� ا�لم�عر�و�ف��ي�ن �ب�ا � �ل�ق ن��ا ��ص�ل �ق�د را ب م و ر�ج م م ي ع و �يو � م ن � ف �ذ �ن�ز � �ذ � �ك�ه� �و ��م ح�� �خ� �م�ن ا ��ل��د را ��ه ب� �ص� ��مم�ا ��ل�� ح��ل�ه�ا * �و �ل��ك �ب��د �ع�و�ى ا � ا�لم��س�ا �ر ا ا �ل س� � ب ب م م �ف � ا�� � ن� ّ ق �ة �ة ن ف ة ا ا � ي�ن � �س�� ح� �و�ع��س� ك�ر �ه ا�لم�� �صور� �ب�ل� د ��هم ��س�ا �ع� ا �و ��س�ا �عت��� ��ل� �ب��د � او � �ير�ى ���ص�ور��هم ا ل �� ي م � � ف خ ة ف � ن �� خ خ ����له� ا ��لن���ي���ة � �م ا�� ر كب���ه� ا � �ل��ا �ر� * �ي���ك�و� ك��م�ن �ي��د ���ل �م��ل�ه�ى �م�ن ا�لم�ل�ا ��هى * ا �و �ي � م �ج ب و م ن � ّ �ف � ن �غ �ة �ذ � ن ت ح��د �ب ��ق ��و�ل�ه ا �ن�ا ��ى ا�لم��ل�ه�ى ����سم� ح��د �م�ن د �و� � ار �م� * �ف�ا � ا �ع��ر��ض� ا � ا �لي����س �ي��د �خ���ل�ه�ا ا � ع � آ� � � � � �م�ز ة � ا ش � � ا �ص� او ت� ا�لم�غ� ن���ي�ن � او�لم�غ� �ن�ي �ا ت� � �و �ل�ا ت� ا �ل��طرب� * �و�نر�ى ا �ل�ا �ن�� او ر ا�ل� د �هر� � او �ل� ��� ك� ��ا �ل ض نض � ن � � ت ن �ة ����� � ه ا ��ل ح��ي�ن �ي�� ���ا �ت��ه�ن ا ��لب��ا �هر�ة * � �و�� ��� حرك� ��ر�ة �و� � ح��ك � ح��ك�ن * ح��س�ا � ا �ل ن��ا ض� ا�لم� ��و�ع� �و �و ج��و �ز � ن � �ف �ة ق �ف � ّ ن غ � ح��د �ى �م�د �ن ك�� ح��ي�ن ي��غ���ا �ل�ن * �ف�ا �م�ا ��ى ر ��ؤ �ي� ا � ح��ا � � �و� ��طرب� � � ح��ي�ن �ير����ص�ن * �و� ش���� �� ب م ّ � ن� ا ن خ �� �غ ن ن ا ت ّ ا �� ف ت� ن ف ا ئ �ت ن ا �ف �ذ �ف�ا �ن�ا �ل�ا �نر�ى �ش���ي �ا �م�ن ��ل��ك * ب���ل ا �م� ���د ���ل � ك�� ل�ى ي��� ب����� ج�� رك�م� * ����ك�و� �� ���د � �� ��ى � �ف � �ة � � خ� �� ا �� ن �ة � ��ل�ا د �ن�ا ��س�� ا ��ل�ى �ف�ا �ئ��د �ت��ه� ��ى ا �ل��د خ���ل ق���لي���ل� * �ق�ا � �ل او �ق�د ��ي ت�ف� ��ق� �و��ق ت� �ق�د �و� ك�� ا �ل�د � م� ب �ول �ب� ل�� ب م م �ف �ذ �ف ق ا �ة � � ا�� ن ا ق ش ت �ف � �ز ف �آ � ا ت � � �ف ن �ت� ن �ه� ا ��ى �م��� ب���ل� ا �ل��طرب� ��ى ا � ��ك�و� �ع��س� ك�ر�� ��د ���ر�ع� ��ى ا �ل�ع �� �ب� �ل� � ا �ل��طرب� � آ ا � ن �آ ف ا نّا ن ا �ذ ن �� ��ف ا ��ل ت تّ � ئ � �ت � ف � � م�� ب� � ا�لم��ل�ه� * ا �م� ا �ل����س� �� �� �� � � ك�� ل� �ى � � � ��ا ج�ر� او �ور� ء �م�ن �ش����ت�� ��ك�ل �م�ن ا �جعب� ك� ى ع م م م �ف � � � �ذ � � �ف �ا � ن ��غ ا ن تش ّ ه � ا �ئ ن ن ا ا ��ل ت تش ��ف ت �ك�و ن� ا ��لن��ق��د �ع��ل� ا ��ل ب� حي� ث� �ي�� � � �� � �� � � ح�ا �ر * و م ل�ك �ل ي ب��ى � ���ب�� م�د �� ��ى ���ر � ى ع �ض �� ��ت ن��ا ����ع�� ا �ل�م�ل�ا ��ه * � ��ل�ا ��س�م�ا ا ن� �ه��ذه ��س�نّ��ة �ق�د ��م��ة �ق�د �م ش��� ت� �ع��ل�ه�ا ا ��س�ل�ا ف� ن��ا ى و ي ي ي� بح� ر ب ب �ض �ت ق ا ت � ا � ن ن � ا � � ت � � ف ن � ت�غ � ��ط�ا ب� �ث ار ��ه * � �و ��� د �م� �ع�ل� ح�ى �ل� ي���ع�د م ك��ن ��س�و� � او �ل� �� ي�ه� ا �ل � حوا �ل �م��ا ���ي��ي�ر�ه�ا * ��ا � م م ّ �ة ُ ْ � � ا�لم��ل�ك ا �ذ ا ا �م ب� ش���� �ص�ا ر �ذ ��ل��ك ا �ل ش���� ��س�ن � �و� ��ا * �و� ش����ه�د ��ل���ذ ��ل��ك ��ق�و��ل �ص�ا � � ح ك ح ب� � م ى ر ى ي 52
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Assorted Pleas for Mercy
regret, a movement from side to side to announce grief and pain, and other things of that sort that lent power and rhetorical force to her words. This is the second time you’ve made me regret my ignorance of the craft of photography, the first being in Book One, chapter 14, when fair women in all their diverse beauty were discussed, and I may yet feel the same regret a third time. Here I have to stand up straight and request permission from the powers
4.3.3
that be to declare that it is the custom of all governors and kings, with the exception of the king of the English, to invite no one to enter or exit their lands who has not first paid to their ministries or their agents known as consuls a sum of money in keeping with the fertility or barrenness of their possessions. They do this on the pretext that if a traveler spends one or two hours in their country he is bound to see their spacious palaces and ever-victorious armies or their thoroughbred horses and luxurious vessels, thus putting him on a par with one who enters some place of entertainment, which no one would do without paying a fee. If anyone objects, saying, “In a place of entertainment we hear the voices of the singers, male and female, and the sounds of the musical instruments, see the decorative lights and varied decorations, the shining faces of the lovely ladies and their dazzling displays, laugh with them when they laugh, are transported when they dance, and fall in love with them when they flirt, but we see none of these things when we view one of your cities; indeed, as soon as we enter them we are fleeced by your merchants, meaning that what we gain from our coming in is but little compared to what they gain in terms of their incomings,” they will tell you, “Your arrival in our country may coincide with a musical performance by our soldiers, and that can be in lieu of any transports you may experience in that place of entertainment. As far as women are concerned we give you permission to enjoy any of them that takes your fancy and run after any of them you wish, so long as you have ready cash. It’s not right, however, for you to liken our cities, graced as they are with our presence, to some place of entertainment, especially as the payment of these fees is an ancient custom followed by our ancestors (God bless the sod!) that has been practiced for so many years and eons that it can no longer be changed. If the king commands something, that thing becomes custom and law, as witness the
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4.3.4
�ف ا �� ��ت � ا ا ت ش ت �ى س ر ح� �م� � �����ى
ن ن � � ا ف �ف ش �ّ � � � ن �� ا �ل�ز � ��ور ا � �ي��د ا �لر ب� �ع��ل� �ق��ل ب� ا�لم��ل�ك * ب��م�ع��ى ا � ا�لم��ل�ك �ل� ��ي� �ر ��ى ����ى ا �ل�ا � �و��د ا لله � ك ي ى ب ف ��ذ � ا �ة � آ � ّ ن �ف �ف �صم��ة ��ل�ه ف�ي��ه * � �ه� �� �ج�ز ا ��ؤه �ع�ا �� �ه�ك� ا ش���ر� �ه��ذه ا �ل� �ي� ا �ل�ع��ل�م�� ا �ل �بر�ا ��ني ��و� ��ى �ب�ل�ا د �ن�ا �و�م�ن �خ��ا � �ل � ح م ُ ف ن � � �ذ �خ �ذ �ف ت�غ � � ف ف ض �ذ � ا �ل�ص��ل ب� * � بو���ع�د ��ا � ا�لم��ل�ك ا ا ا ��� ��ى ���ي��ي�ر ا �ل�ع�ا د ا ت� � �و�تب��دي���ل ا �ل��س��ن�ن � بر��م�ا ا �����ى �ل��ك �ت ��ا �� � � �� ��ذ � �� ث ��ف ا � ا �� � �ن � �ة ���ق �ف � ت�غ ف � ن َ ثَ� ح�� م � ��ي�ث�ي�ر ا �ل��را ب� ا �ل�ى ���ي��ي�ره * �ي���ك�و� �م��ل�ه ك�� ل�د�ي�ك ا ل� ى ��يبح� �ى �ل� ر �ض ع ب ح �غُ �ذ � ت ف � ا � �ذً ق �� �ش�� ��ف ��م � ه ث� � ا �ف �ق �ع��ل� را ��س�ه * �و صَ � � ر �ل��ك � ش���ب��� ي�ه�ا * ��ا �ل� �و�ل�ى ا ا ا � ار ر �ك��ل �ى �ى ح�ل� * �م �ل� ر� ى � � �غ ّ ن ن ن � ف ف ق ق � ن ا ا � ا ا ا �ا ا �ص�د �ب�ل� د ��ا � � �ا ا �و �����ي�را * �ص�ا �ل �ب��ي�ن ا � �ي��ك�و� ��ا � ح� �ب� را ا �و �ل�ص� �� ج� ار * ر�ج��ل� ك�� � ا �و ن�ي آ � ت � � � � � ا � ا �ن ا ا � ا ة � ا �م ار �ة * �ف ك� ���ل�ه� �م��ل��ت�ز �م�و ن� �ب�ا د � ا �ل�غ� ار �م��ة �و �ح��م�ل ا �لغ��ب���ن – �و��ل�� �ك�ن �ي�ا ��س�ي �د ى و م�و �ل� ى � مر � م �ُ ة � ا ن �زُ � � � ةق ض � ن ��ي�ن � ن ق �م�ع��سر� ��د ا � ���ا � ��د ����طرر ت� ا �ل�ى ا�ل�مر�ور ب��م�د �ي���ت���ك ا �ل��س�عي��د� * �ل� � �يو ج��ى ا�لم��س�ي��ك� ك � � ْ �ة � � � � ف ة ف ت� � �ة ��ل �م�ص���ل �ة ف ق ض �ق�د � ا �ل�ى �ب�ل�ا د ك��� ا�لم�� ك ح� �������ى �ع��لي��ه ا لله �ت��ع�ا �ل�ى �ب�ا � �لو��ا � * ���رك�� ت� ِ� ل��ي�� ي��د �ير �صب��ي�� �ل�ى م م � ا ئت � يَ � ت ا � �ة�� ن � ا ��ن �ف �ز ن ا ُ ض ت ح� �ل� ك�� �و�ه �ل� ا �ير �ى * �و�م� �و�ع� �و�ج��� �ل� ر�ى �يو ج��ى ا�لم�و��� � ��ور �و� ج�� ��ى ا �لب���ي�� ��ي ت�� � ي ع �ذ � � ف ا ��ن ُ ّ � ا ن � �آ � � � �ة � � � ف �ف ع�د �م�ن ا ��ل حق� �ل�ه�نّ �م�ن ا �مث��ا ��ل��ك ا �ل�ع ن��ا �ي� � او �ل�ا �ل��ط�ا �� * �ف ك �ل�ك �� �ى ا � ��ي ��� ح��س� � ا �ل�ل� �ى ي � فَ ْ � � ت�ز � �غ �ة ف ��ع �م�ن ���ل�ا �ع�ن ��ن ف���ق���ة ا �ل�� �فس� ر �و���ق��د �ز �و ج�� ا ��ل���ذ �ى ك� ���ا ن� ��ل�ى ��س�ن �د ا – ا ر ج� ا �ل�� �م �ب�ا �ل� ار �م� �� ض� � ى ي ى ح ث �ئ ت ��ف ا �ذ ا � ��ق ت ا � ا �ت � ا � � ا ن ا �� �ق ا ا ��ل ت ��ت��ق ��ف �ف ا �ت ا �ل� � � ا �ي�� �ج �� �م� �ه� و � �ل� ��س� رح� * �ل� � ل ��و �ع�د ��ى رر �ى د � ر م�ل�وك �ل� م ت نا ض ا ا � � ا � ��ت�ث ن ن ا ��ش � ف ق �ّ ُ ا � ف جَ ��ت��ق ب��� ا ��ل�بت��دي��� �و ��ل�ا ا ��ل� ح �ر�� �و �ل� ي��س �ى �م��ه� ��ى – � او �� ا �ي�� ��� �ي� �م�و �ل� �ى ر�ي���ل �����ي ر ل ل �ي ف � ا شآ �ف �ف ت ا �� � �ف ت �ن � ُ ظَ �� ّ ف �ة ق ا� � �ص �و��ه �ل� �م ����� ه ا لله * �� او ��� ��ل� د ك�� ���ط�م�ع�ا ��ى � �ص���ل �و��ي ���� ح� ي ر ��د ر�م� �ى ا �ل�د �هر �ب�� ر ي ب م �ت ق َ � � ف ت�ن � ا � �ن � ا � ث �ف �ذ � � ��و� �ب�ا �َود �ى * �و�م�ا ا �ن�ا �م�ن �و�ى ا �لت�غ���ا �و�ى � او � �ل��� �و �ل� م ا �لب�� ح���ي�ن ��ى ��س�ي �ا ��س�ا ت� م ن ت ت � ا � � ش �ة ف ا ��ن ا � �ف �ش ا � ا ا ق ت ا �ل�م��ل�وك � او ��ا �ل� ���ه� * �����ص�ا ر�ى �م�ي���� � �ص���ل �لمعي������ * �ع��ل�ى �ى عر� ���ي � �ل� ح� ي ي ى م �� � ا ة ف � ا��ا ن ق ا � ف ا �ف � � �ت� � � ة ف ا ي�ه� �م� ي��د ا �ل�د �و�ل� ك�� ي���عر��ه ا ��ه�ل �ب�ل� د ك�� ا �ل�ع� �مر� �ر�م� ك�� � �م��� م�ى �� � ا �ل��س�عي��د� * �و�ل�و � �ص�د ر ب م م �ف ض ا � �ن � �خ� �ة �� ��ف ف ّ � ا� ا � ا � ا ��ل� ا ��ل � ا ��مت�� �ن �خ � ل � ا ع �ل� مر ع� �ى ب� ح�ا ��ى � او ��بت��ا ر�ى �ي�م�ا ا د �عي��ه �ل� ك��ر�مت�� �مث�� او �ى �� ���ل لر �ص� �ى �ى م �ذَ ْ َ � � خ� � �ز ن �ة �غ �ة �ز ن � ّّ � ئف �و�ل ب��غ���ي�ر � ار �م� – �ي�ا ��ط�ا ���� �ي�ا �ع��س��س �ي�ا ِب����ي�� �ي�ا �ج���ل� او �ي�ا ش���ر ��ط� ّ �ي�ا �ع�و� �ي�ا ب �ى1 ا �ل�د � �ي ّّ ذ ��� ا �ف�ي ا �ل���ق�ا �مو��س و �ف�ي :1855ي�ا ذِ� ب�ى. 1ك
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Assorted Pleas for Mercy
words of the psalmodist when he says, ‘The king’s heart is in the hand of the Lord,’52 meaning that whenever the king thinks of something the hand of God renders his judgment infallible with regard to it. This is how the divines in our country explain this verse and the reward of any who disagrees is crucifixion. “But to return to our argument: if the king starts changing customs and
4.3.5
exchanging conventions, this may lead to him too being changed. His situation is comparable to that of the rooster that searches for a grain of wheat on the ground and in so doing stirs up the dust till it covers his head (though this is an unworthy comparison). Better then that everything stay as it is. And again, it makes no difference whether the one bound for our country is rich or poor, pious and righteous, a thief and a libertine, a man or a woman—all are obliged to hand over the fee and put up with the fleecing . . .” “But my lord and master, I am a woman in straitened circumstances obliged to pass through your happy city because my poor dear hubby came to your royal country to conduct some business and the Almighty determined that he should meet his end there, so I left young children I have writhing with hunger in our little cottage and came to see my poor dead hubby (since he can’t see me), not to mention that I’m considered one of those good-looking women who deserve to be looked after and well treated by those in positions such as yours. Why then should I be obliged to bear the fee, not to mention the costs of travel and the loss of my hubby, who was a support to me?” “Return, woman, to whence you came! This is no time for pleas for mercy, for the rules set down in the ledgers of kings admit of no change or modification and no exceptions can be made . . .” “And I too, my master, am a poor little fellow whom fate has bombarded with its calamities for reasons known only to God and I have made my way to your country hoping to obtain some minor post that will satisfy my needs. I am no seducer or sower of dissent nor am I one who pokes his nose into the policies of kings and their governance. All that I wish for is to make a living, though I do know something that the inhabitants of your ever-prosperous land do not and my presence here may be of benefit to your happy realm. Should a sublime decree be issued that I be examined and tested as to my claims, you would provide me with a house, to say nothing of issuing the
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4.3.6
�ف ا �� ��ت � ا ا ت ش ت �ى س ر ح� �م� � �����ى
ا �م حَ ُ �ذ ق �ي� ِ ���س � �ل �ي�ا �ف�ا ر �ي�ا �يْ���ل� �ي�ا �ت���ؤ ر �ور �ي�ا �ث���ؤ ر �ور �ي�ا �ث���ؤ �ث��ور �ي�ا �ت���ؤ �ث��ور �ي�ا ا �تر �ور �ي�ا �تر�ت��ور ا �ود �ه� ا ع ع ع � ت ف تّ ن ق ت ّ �ّ ا ا �ل���س � ���وه �ع��س�ى ا ن� ج���د � او �م�ع�ه �ج�ن * ا � �ه�و ا �ل� �ج��ا ��س�و��س ��د �م ��ي�ج�� ��س��س �ب�ل�ا د �ن�ا * ��� ش � �ش ف � ���ذ � �ا �غُ َ ّ ُ � ق �خ �� � ا �ورا �ق�ا �ت ك ���� �ل ن��ا �ع�ن �ب��ره – � او �ن�ا ك�� �ل��ك �ي�ا �م�و �ل� �ى �و��س�ي �د �ى ���لي�� �م��سَ�يْ��ك��ي�ن ��د �ج�ئ� ت� م � � �ذ �� �ف�ا �ص�ا ��ه �ه ا � �ه�ا ا ��ل � ���ا ن� �ق�ا د �م�ا �م�ن �� �فس� ه �ف�د خ��� ��ل�ا د ك�� �ل�ا �ن �ظ� �� ر اب �ى ا ب���لغ��ن��ى ا �ن�ه ك� ح�مي��د ب���مر��ض� ب �و و ر لب م � ض �ة ���ة ف ���ا ��مم�ا �ش��م��له�ا �م�ن �ش���د ���د �من��ع�ه �م�ن ا ��ل ���ه �و��هى �مر�� حرك���� * ���ل�م�ا �ع��ل�م ت� ا �م�ى ب���مر ض� ��� ا �ي� ض� � ي ي ّ ض ف � �خ ا � � � � �غ � ن � ت ت ن � � �خ ا ��ل ل�� ح�ز � � او � ك �رب� �ل��ط�و�ل � ي��ا �ب�ه ب���عث�����ى ا �لي��ه �ل�ع��ل�ى ا ���د �م�ه � او �مر� ���ه �ي� ��ي ط� ب� �� ��طره �بر � �يو ��ى آ ن ّ �ة � نه � ن ���ه ��ت�ق��و� ��ل�ه �م�ق��ا � ا ��ل��د � �و ء – �م�ا � �يو�خ� �ف� �م�ا �ب�ه * �ف�ا � ر ��ؤ �ي� ا �ل�ا ب� ا ب���� � ح�ا �ل �مر ض� ح�ن ب���م بر�ى م م � � � ن �غ �ة �ذ ح�ت ��ا �ت�� ا ا ��ل�ه�ا � �خ� �� ن �ت �� � م�� ا ا � ا � ا � �ا �ن ا � ك �ه�ا �م�ن د �و� � ار �م� * ا �ه ب� �وا �م � �ل� و �ل� د و �ل� ب�ل د � � ب� ل�ه�م ى ي و ي� يو رج �ذ ا�ذ ث � �� �ف ئ ���ا �ي�ا �عت��ا د �ى �و�م�ل� �ى * �و��م�ا �ل�ى �و�م�ع�ا �ى * �و �ك�ن ر�ج��ل�ا �ب�ا د ا ���ه�ا �ع��ل�ى ا � �ل ��ور – � او �ن�ا ا �ي� ض� �زّ ت �� �� ن ن �و�مج���ل�ا �ى �و�م��لت� � ح��د �ى * �و��س�ن �د �ى �و�م�ع��م�د �ى * �ور ك � ح��ى �ورك���ى * �و�ع �ى � او �م��ى * ر ج��ل� � آ �ا آ ة �ف ا ا �ز ��ن � ا � ئ �ة ��ن ت �ق � � ت �� ا � �آئ�� ن ا ��� ق ي�ه� م�� �ص�ي �د� � �ج�� �ى �ع�ل� �م�ن ا �ل ش����ع �ر ا �ل� د �ب�� ك��� �د م�د ح� ب�ع��ض� مر �� ا ك ل�� ار �م �ب ���� ��ن � �ن �� ت د ��ي ن��ا ر * �ف�ا �ش����تر�� ت� ب��ن�� فص���ه�ا �م�ٓ �ون��ة �ل�عي��ا ��ل�ى * �و �و��في� ت� � � بر��ع�ه�ا �م�ا ك�� ت� ا ��س�ت�د � ت��ه �ل��ك��س� �و��هم� ب ي � � � ت �ذ �ة �ة �ة ف � �خ � � � � ت � ل��� ك�� ل �� � ��م�ا ��ه�ا �م�ن � ا ل��ه � �و �����ق �م��ع ر��� * � او ��س�م�ع� ب�م � ح�ا ��س�ن م�م�� ك ه�� ب � ي ج� بو ي� � ا �صي��ب�� ا �لب � ي بى ى بع م � ت � �خ ا �� ت ن ّ� ن ا �ظ �� �ُ� �ف ف ا ت � �ف ت ن ا ا ��ل� ح� � او �ل��طر�� ا �ل ��ى �ل� � ��و�ج���د ��ى �ب�ل� د ��ا * ر�م� ا � ا ��سرح �� � ر�ى � او �ن�زه �� �طر�ى ا ا ق � �ة ن �خ � ���ط ����ا ��ل �ع ن��د � � ت��ه �م�ع�ا ن ��� 1د ���ع��ة �م�ا � �ق ن �ف �ذ � ن ب ر �يو ��ى �ه� ا ا �ل��عي�� ا �ي� �م� ��لي���ل� * �ع���سى ا � ي ر ب ب �ى � بي �س���ى م ق ا � �� ن �� ا � �ف ا �غ � ن ا ا � ئ ٓ � � � ا � � غ ا ��ف � ن ا � ا �� ف ا ل � � � ل � � � � � � � � ي�ه� ا � �� م � �� � ح�د � �ص�و ��ه� ب� د � ب��د ى م�ديح� ب ي �� �ى ج��� ب�ك لر ي� * و م�� م�ك س ي� * ا ل� ع ع آ � � ا �ن ش��� ا ��ل�ث�ن �� �ع��ل���ك ���ف ج��م�� � ا ق � ا �ن �ف � � �ه�ا ر * � او ج� �ي��د �و�ص�ف� � ك� م��ا ر�م��ك ع ا �ل� �� ��ط� ر * ��ى ا �ل�لي���ل � او �ل � ي ى ي و ر آ ث ث ق ا �� � ش ��ف � ا ف ا � غ ا �ي�ن � ا �ي�ن ��ف ا ن ا ا �� ق ا � �ى ا �ل� ��س��� ر – �م� ا ك���ر ا �ل����ع �ر ا �ل��� �و ا �ل�ع� �و �ى �ب�ل� د �� �و�م� ا ك���ر ا �� � �ي�و�ل�ه�م � او ���ل � � �ز �ق �� �ع��ل� �ع��ق ب���ك � او �م�ا ا ن� �ن���ؤ � �و��ك ا ��ل�ى د ا ر الجم �ه� * ا �م�ا ا ن� �ت��د �ف�� ا �ل�غ� ا � �ة � ا � ا ا ن �ت � ��ا �ن��ي�ن * ي ع ر م� و م� � ر جع ى ر �م ن � :1855 1م�ع�ا �ى.
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٨،٣،٤
Assorted Pleas for Mercy
permit for me to enter without a fee . . .” “You there, policeman, watchman, guard, nabber, grunter, rozzer, runner, cop, slop, constable, catchpole, cozzpot, woodentop, nabman, beagle, derrick, nubbing-cove—put that man in prison! He’s surely a spy come to spy out our land. Search him. No doubt you’ll find papers on him that’ll tell us what he’s up to.” “And I too, my lord and master, am a poor young laddie. I have come
4.3.7
to see my father because he has told me that, on his way home, he entered your country, where the clement climate afflicted him with a malady that prevents him from moving. When my mother, who is also sick from the grief and care that have consumed her as a result of his long absence, learned of his illness, she sent me to him, in the hope that I might serve him and nurse him and his spirits then revive at the sight of me and recover, for when a sick father sees his son the latter takes the place of medicine.” “We’re not child ren’s nannies and our country’s no schoolhouse that they should come and go without paying a fee. Get on with you and show you’re a man by paying it right away . . .” “And I too—O my shield and my refuge, my succor and my resort, my haven and my shelter, my support and my prop, my foundation and my stay, my strength and my security—am a poet and man of letters who wrote a poem in praise of a certain emir, for which he granted me a hundred gold coins. With half of these I bought provisions for my family, with a quarter I covered what I needed to clothe them, and I have a quarter left. Having heard of the merits of your magnificent, splendid, fertile kingdom and of the treasures and curiosities that it contains, to be found in no other country, I desired to let my eyes roam and my mind saunter in the midst of this luxury for a few days. Who knows? Maybe on seeing it, brilliant tropes that no one has beaten me to will come to my mind and from them I shall fashion, before anything else, a brilliant eulogy in praise of your elevated position and gracious condition, broadcast praise of you in every clime, at every time, skillfully describe your noble qualities in books . . .” “How many a dilettantish and doleful poet we have in our country! How many are their writings and how little their income! Either you pay the fee, or you turn around and go home, or we consign you to the madhouse.”
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4.3.8
�ف ا �� ��ت � ا ا ت ش ت �ى س ر ح� �م� � �����ى
�� �خ � � ث ��ل � � ق �ن ��ل ي�ه�ا ت� ا ن� �تش��� �ف� �م��س�ا �م� ا �ل�م��س��ت � ح� ا ��ل �و�ل��ك�ن �ه� ح���ي�ر �م ��س�ي �ده ا ج��لي���ل ا � ��ط�ي�ر ب�م���ل ر رم ع � ا � �ة � � �ة �ف ا ن � � � �ن ق ا �� �ن � � � نّ �ة ا ن� ا ا �� غ� ا � ا ن � � � � � � ا � م ك � م ل� � �وب� ا �ل��س�لب��ي � * � � ا �ل��س�ل ب� �ه��ذه ا �ل� ج � م�� م ب��ي ر �� * و �م� ل�� ل ب� � �ي ك�و� ا� � ��� � ا � � ث � �ن ا � �� ���ق � ا � ه � غ��� ا � ا ��ن �ف ا � � ا �� �لق��ف � �ع��ل ا ���خل � � ا � � � �د �س ك � � �و ب� بر �ل� � و ب� * * ل� � * � ط ل ه� � ج� � � ب و و و � ب ب و � ر ب م ى ر م م م ظ� � � �� �ذ ا � ا ��ز � ا �� �ف ا � ا �ق ا � نا ن ا ق ا �ن ق ا �ل �ب� ��ط�ن * ا �و �ب� ��ط�� � ��س� �� * ا �و �ب� � ��� ��ض� �� � �هر * ول�ه� م� ع م ل�� ري� � �ع��ل�ى آ � ت ا ��ل �ف� � ن ن ش �ف ح��د ا �ع ض� � ئ ا ��ل ت �ن خ �ة ق ن ا ���ا � �م�م�ن �ل�ا ي���س�غ��ن��ى �ع�ن ا � ��س ر �وك ��� ��ه �م��س �م ��م��س� ��� ��ص�ل ا � ي����ر�� او ف � جَ �ك���ة � ا �زه ب�خ �خت�� �ع��لي��ه �ك� ���ل �م�ن ق�ن���ص�ل �ن�ا ب���ل� �و�ل�ي�� � �ت��و�م�ه� * �� �ك�ور�ن�ه �و�م�د ��ي ن���ة ا خ�ر�ى ���فى �م�م��ل�� � و ى م م � � ت � �ة ن ف ن ن ا �ف � ن � ّ ا ��ل��ا ��ا � ق�ن���ص� �ج�� �� �ى � � ���س�ا * �ل� � ��س��ي�ن � ا �ل ن��ا ���م �ع�� �م ا ���س �ه��ذه ا�لم�د � ك���له�ا ر ر ل�ى ر ى � ب ب و ل ي و ور � ة �ث ة ف ا ن �ة ن ا ف ا ات � �ت ���س ف�� ا ي�ه�ا �م�ن ا �لج�ع �ه�ى �م ش����ه�ور� ب���ك��ر� �م�ا �� ��ل�ا ت� ور ى ي�ه� ب���ع��ض� ��س� �ع� � * ا �م� �م�د ��ي �� �� ب���ل�ى � � � � � ف � ئ ���ذ � �ت ف ئ ��� � او ��ل ح��دا �ئ��ق � او �ل�غ�ي��ا ��ض� * � او �م�ا �لي��� � او�ل�م ار ك� � �ك�ور�ن�ه �ب� �� ط� ب� �ه� او ���ه�ا � او ر� ���ا ب�� ن��ا ���ه�ا �وك�� �ل��ك ي ب � ع ن ن �ة � ا ا �ذ ن ح�� �م�ا �ي�� �م�د ��ي ن���ة �ج�ي�ن ��و�ى * �ق�ا ��ل �و��هى �ع ن��د �ى ا � �ه�م�ا * � او � �ك�و ن� �م�د ��ي �� ا �لب�� �ب� ا ح��س�ن �م � س ن �ُ ش �ق ّ � � ف �ف ق �ا �� ت �لي����س �ع��ل� ي�ه�ا ر �و���ق� ا�لم��ل�ك �و �ل� ا�لم��ل��ك�و� �و�م�ا �ب��ه�ا ����ى ��ي� ر ا �ل�ع��ي�ن * ���ل�م�ا �و��ص�ل ا � �ل��ا ر�ي�ا �� �ة ُ �خ �ذ � ن ت ث � � ق � ن �� ا �ل�ى �مر��س�ي ��لي�� ا ��� � �ص�ن �د �و��ه ا �ل�ى د �ي �� او � ا�لم��ك��س � او �ش���ي�ر ا �لي��ه ا � �ي���ب��ع�ه * �� ��ط��ل ب� م � ّ � ن ن ت � ��ل �ف ت ش ف � ظ�ن ا �ن�ه ���د � ن ا ن � �ف���ت ش � ��ف �� � � �م ن��ه ا �ل ك� حوه ي���� � م��ا ��س�و� ا � ��ي� �ف��� ���وه �� ��� � �م �يري و� � �ي ��� او �ى ك�را ري���س�ه �لي��ع�ل�م� او ف � ا �ن � � ف � ف�ل��َ ��ت�ف���ت ش ن �ف � ي�ه�ا ف���ق��ا ��ل * ا �ن�ا �م�ا ج�ه � �و �ل�ا �م ��ط ا �ن ك�� �و ت� ��س��ل��ط� ك�� � �م�ا �� ���و� ��ى ك��را ر�ي��س�ى * �ل��� � � � �� م ر م م م � ف ح��دا * ف���ل�م�ا �ف �غ� ا ا �ش �ا � ا ا ��ل��ه ا ن ا �ق��ف�� �ص�ن �د � �ق � ح��د �من�ه � �ه� �ل� � ف� �ه� ا � �ه�م�ه ا � ر �و �� ر و ي � �ل � و�ك ��ي� � � �م و و م �ي � م ت ف ث ف � �ص�د ره * �� ا �نب��ر�ى � او � �ث���ل � ب��ي��د �ي�ه �ع��ل�ى �ج��بن��ه �� ��� ظ�ن ا �ن�ه �ي �م���س ح��د �من��ه� ي��م���س �� � �ب�ه ا �ى م ح �غ م ح َ ت�ج �� �ذ � � ��ا �ن � �ف ت � � � � ن �خ � ��� ��هن ن ش � ن �ن � � � � � � ع � � � � � ه ه ه � � � � � � ا ا ا ك � ل� � �� م � � ل� د � �� ل � ��ي �ب��رك ك�و� و�ج � كر ري��س� ب �ط ري ب� * �� �م ب ع�د ل�ك ��ه�م ك� ��و �ي �و ��ا ن ّ خ ش ا �ن � ت�غ � � * ث�� ��س�ا �ف �م�ن �م �� ��ل���ة ا ��ل� ��ا ��لي��ع�� ل � � � � ا ا � ا ا �ل � � ل � م � � ه � � � � م�د � � � م ك م��س� �� ك �� � � � ر و ى ي ب س�ي ر و ل �ي ر م ر ر ب يس ّ ّ ف فُ تّ � �ف �ة ن ن ن ف ق � � � � ض � �ص�ن ن ا ��ا � � ك�ا � م����س�ه�ا * � ك� ���ا �ه�و �و� �د �و��ه ��ى د �ي �� او � � ك ������ ش��� ا �ي�� م�� ��سى �ه��ذه ا�لم�د ��ي �� ك�� ��� او ق � ن ا ن �ف ا �ق �ف �ت ق ف � � � ن �ف آ�ذ ن ي� ح ب� �ه�م ��ى ���ل�ك ��د �ن�ا �م� او �ع�ن �ي��ا �م ا �ل��لي���ل * �ب��ا �ل ا �ل ش���ي� ��ط�ا � ��ى � ا ���هم� ��س�و� � ر � � ف �ة �ف � ت ق ن ن ����س�ا ئ�ر ا � ��ص ���و ن� ك� � ���ع�م ش��� ت� �عي �� �و��ه� �ع�ن ر ��ؤ �ي� �م�ا ��ى ا �ل� ح�ا ب� �ص�ن �د �و�� * ا �و ا ���ه� �ير� ش � م م 58
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Assorted Pleas for Mercy
Rarely, though, does the puissant, magnificent master honor the ears
4.3.9
of the wretched pleader with the like of such negative responses, for mere negativity from the great is a boon. Usually it comes with humiliation and a slap to the back of the neck, a punch on the snout, the pulverizing of a tooth, the slitting open of a belly, the slicing off of a leg, or the snapping of a back. For this reason, the Fāriyāq, being one of those who couldn’t spare any of his limbs, when he resolved to travel, requested five consuls to honor his passport with their stamps. The consuls of Naples, Leghorn, and another city in the Papal States, as well as the consuls of Genoa and France stamped it, because the steamer passes by the ports of each of those cities and docks in them for a few hours. The city of Naples is famous for its numerous carriages, ships, gardens, and forests, Leghorn for the sweetness of its air and the height of its buildings, and the same holds true for the city of Genoa. The Fāriyāq said, “In my opinion, the last is better than the other two. The papal city is as disagreeable as can be, since it has none of the glamour of sovereignty or royalty and there is nothing in it to please the eye.” When the Fāriyāq reached Marseilles, his trunk was taken to the cus-
4.3.10
toms office and he was shown by signs that he was to follow it. The customs officers asked him to open it so that they could search through it, but he thought they wanted to look through his notebooks so that they could know what was in them and said, “I haven’t written satires on your sultan or your metropolitan, so why would you look through my notebooks?” but none of them understood him and he understood none of them. When they were done, they gestured to him to close the trunk and he breathed a sigh of relief. Then one of them started feeling his side with his hands, so that the Fāriyāq imagined that he was “rubbing” him,53 in the sense of seeking blessing from him, because he’d found his notebooks in their strange hand. Afterwards, however, he learned that they were searching him to see if he was carrying any tobacco or intoxicating spirits. Next he traveled from Marseilles to Paris, where he and his trunk were likewise searched at its customs house. The customs officers of the latter city seemed to believe that their colleagues in the former had gone to sleep while on night duty and the devil had urinated in their ears and as a result their eyes had been made too blurry to see what was in the trunk, or that they’d taken a
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4.3.11
�ف ا �� ��ت � ا ا ت ش ت �ى س ر ح� �م� � �����ى
�ث � ث �ة ا �ف �ف ا ة � � � �ة ا ��� � �ة ف ا � ظ � � �ظ � ا ئ ف ف ا ق ا �ف ا ا �ل�و ��� ���� * �� �� �م ��ى �ب� ري���س ��ل�� ا �ي� �م ��ى د ا ر ��س�� ر� ا �ل�د �و�ل� لع�لي�� �و�ي � �ه� ح ����ى � �ي�ن � ظ � ي�ن � ش �ي�ن ال�مف�خ ث ت�ق ��م��ي�ن ر�ش���ي �د �ب�ا �ش���ا �و��س�ا �م�ى �ب�ا �ش���ا * �� ب�� �� ب�ي���ل ا �ي��د �ى ا �ل�و�ز�ير ا�لم�ع �����م�� � او�لم����ي�ر م ت � ن ��� ظ �� � �ت ف �ا ي�ن ي�ن ��س�ا �فر�م�ن �ب�ا ر��� ا ��ل�ى �ل ن��د ن� �و��س�ي �ا ��ى ا �� ك� ���مت���ي�ن * ل��ل� �م �ع��ل�ى �و�ص�� �ه�ا ��� ا�لم�د �ي���ت��� ا لعي يس � � � ث �ف �ة ق ف � ن � ق ف ف ض ن ا ا �ق ي�ن �� �م�ن �ل ن��د � ا �ل�ى � �ر� ��ى �ب�ل� د ا � �ل��ل� � ���ا * �ه�ا ا ���لى ا �ل�ع�ص�ا �و�ع ن��د�ه�ا ا ���� ا ��ا ا �ي�� ح�� �و�ي � ي م
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Assorted Pleas for Mercy
bribe, like other civil servants. He stayed in Paris three days, in the house occupied by the embassy of the Sublime State,54 where he enjoyed the privilege of kissing the hands of the August Ministers and Honored Marshals Rashīd Pasha and Sāmī Pasha. Then he left Paris for London; these two mighty cities will be described later. From London he went to a village in peasant country, where he hung up his hat and where I too shall now call a halt.
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� � ا � ف� ���ص�لا �ل ار ��� ل � � بع � � �ة � �ڡ �ش��ر �و ��ط ا �لر �وا ���ي� ي ن ش �ق � �ن � ة ا �� ت �ق ض ا ا �ف �ل�� ي��م�� �ع��ل ا �� �لف��ا ر��ا �ق� ���فى �م�د �ى �ع�م ه �م�د�ة ��هى ا � ح��س � او � �� ��ى م ا�لم�د� ل ��ى �� ��� �ه� ��ى ر ي م �ض �ى � � � ���ي�ز � ف� ا �ن �م � � ات ن � �ظّ �� ق ن ا ا ��ت��ل�ك ا � �ل�ق �ر��ة * �ل� � �ر�ى �ب�ل�ا د ا �ل� �ن ك� �ه� �م �ح�ل �ل�ه�و � او ج �م� � او ���س �وح� ��ل� �لي���� ي� س ي ع �� � �ف � � ن � � �ت �ة �ف ض �ا � �ن �ذ � � ف ن ة ��ف ا �� �ل�ق � �ظ ا � ل � � � � له�و � او � ح �� �ى ا�لم�د � ا � ك ل��ب��ي�ر� * �و�� ���ل ع �ل�ك ��لي����س �ى رى ا �لب� � * � او �م� ا �ل� � ش � ا � ا �تف ا � ا �ة �� ��ل � ا �ل� ش ا � ا �ن ��ا ن ن م���ر�و ب� �� �سوى �م� �ل� ا د�� �ج�� ا �و ����ى ��ي ب��ع �ل��ل�م� ك��و و ح���� �ل �ب�ه * �و�م ك�� � �ع��ده �ج ت ّ � ن � �ق �ة �ف آ ن ق � � �ة � � �ن ��طرف�� ب���ع ث� �ب��ه�ا ا �ل�ى ا � ح��د �ى ا�لم�د � ا � �ل �رب�� * ��م�ن �ش���� ا � ��ي ن��� ���ط� �ع�ن ا �ل��د �ي��ا ا �و �ي��ر�ه ب� �ي ع �ف� � ه � ا ا � ا �� ن �آ ن ا ف� ��ف ه�ن � �ن �تش �ف � �ن ا �� �ق ه � ت��م ن ا �� ��ق � ا � ا ا ن � م �� ���ى م ل��م� ب��ل ��ى �ب� ل رم * �ل� � �ع�لي�� ب��ه� * م� ا ل����س� �ه�� ك � ي� � ف � � ا ف��� �م�ن ا ��ئ �م هَ ا � ا ن ���ل �ذ ا ت� �ظ �����ل�ف� �م�ل�ا�ز �م��ة �ل� �ه�ن * ا �ذ �ك� ا ��ل�غ� ��� ��م ���ل �ل� له� لي����س ��س� ب� ب � ح� � حر�و�م �م � ري ب � � ث � � ن �ة �ة �ة ق � ض �ن ��ا ئ��ز * �� ب���ع�د �م��� �ش���هر�ي�ن �ع��لي��ه �و�ه�و �ع��ل� �ه��ذه ا �ل ا �لج�ع � ����ؤ �م� ا � ت�����ل ا �ل�ى �م�د ��ي �� ح�ا �ل� ا�لم ش � ى ى م ��ق � � ���ي�ز � ض ن � � �� �ة ن �ق ا ف � ا �ن ا ا � ل��ل� � * �� � ج���ل ��سي����س�ى ا �ل� ك� �ص�د ر ا � �ل ��س�و��س� �و�عل�� ا � ك� ك��مب��ير � �م � ��ل� ي�م� � �ه� ا �و ��و� ا �لي� م م �ج � ���ا ��س�ا �ئ ���� فس� �� د ��ل�ت��ع��ل�م� ا ف��ه�ا ا ��ل�ا ��له��ا ت� � ا �ل�م ن��ا �ظ ��� �ة * � ���ف �ه�ا �ت��ي�ن ا �ل�م�د ��ن��ت���ي�ن ا ���ض ر � ي و ر وى ا �ل�ى ا ك� ور ي و ي� ي ي � �� ا خ ���ط�ل�ا � ا ��ل�عل�� � �ت��ل�ا �ف� �� ب � �غ� ط�ق��ا �ت��ه� �ود ر�ج��ا �ت��ه� * �و�م�ن ا � � ح��د �ى �م�د ا ر��س ك��مب��ير � ��ن ب� � ع � � ل ب � م ى م م �ج � ت � � �ن � ف ف �ف ن ق �ن�ي�ن ��ف ا ��ا �ه ا ��� ا ة فا�� ش فا ا �ه�ا � ك م��س���� �ى د ر �مك� �ى لع� د� �ي ��و ��ط�و� ا � �ل ي���ل��س�و�� ا�لم����ه�ور * �� ك���ر�ى ا � �ل�� ر�ي� �� �ي� � ث ت �ق �ة � ت ّت �ا ش ا ة � �ا � �ذ � ا ق ا ��ا ن �ف �ت �و� ك م��� �ي��ر ج�� �ب �� ي�� ا � ك�� ل�� ب� ا �ل�� �ى �مر� ا �ل� ���� ر� ا �لي��ه ��س� �ب ���� * �وك�� � ��ى ���ل�ك ا �ل��د ا ر م آ ��ذ ا ئ � ا ئ ف �غ ا � ا ف� � ا � � �ة � �ج��ا ر���ة د ج�ع ��� ك� ���ا �ع ب� �وك��� ا ��س� �ر ا � �لو�ص� � ��� �� �لب�� * � ك� ��ا ن� ا � �لف��ا ر�ي�ا �ق� ا �ير �ه� �ك ���ل �لي���ل� �ت� ��ط��ل� ي ع
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Chapter 4
The Rules for Retelling
In all his life, the Fāriyāq never spent a more unpleasant and arduous time
4.4.1
than he did in that village,55 for the villages of England are altogether without places in which to be entertained, to meet, to enjoy oneself, or to have fun; enjoyment and fun are to be had only in the large cities. In addition, such food and drink as are sold in them are no cause for celebration, for anyone who has a chicken or anything special sends it to one of the nearby towns. Anyone who wishes to cut himself off from the world or feels a calling to be a monk should hie himself to them. As for their women, some of them will cure a loss of appetite or even bestow a raging lust, but the outsider is denied access to them. Every cloven hoof stays close to her bull and the only loose, free-ranging beasts are the old ones. After two months in these calamitous conditions, he moved to the city of Cambridge, wellspring of the clergy and of the science of theology, since most English clergymen go there or to Oxford to learn divinity and apologetics. These two cities are also home to all other students, in all their diversity of class and standing. The celebrated philosopher Newton was the brilliant son of one of the Cambridge colleges. There the Fāriyāq rented, as is the custom, two sets of rooms in a house, where he stayed, translating the rest of the book referred to earlier.56 In the same house there was a full-breasted girl with wide black eyes, which is how most of the maids there are. Every night the Fāriyāq would see her going up to the room of one of the lodgers. Then, after a time not longer than it takes to say “Good evening!” he would hear her produce a kineto-penetrative gasp. The mistress of the house used to see her coming down from the man’s room at ten or so at night but had no interest
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4.4.2
�ف ش � �� �ة �� ���ر�و �� ا ط لر� او �ي� ي
آ � ّ �ا ن ث � �غ �ة ن �ة � ت س� ��ا ���ط� ��ل �م�ن ��ق� ��ل��ك �ع�م ت� �م��س�� ء ي����سم� ��له�ا ح��د ا �ل ك� ا �ل�ى �ر�ف� ا � ع � و ��س�� � ��م ب���ع�د �ه�ي��ه� �لي���� ب و ا � �ة ا �ل� �ن�ز �� �ت ا ا �ن ا �ز �� �ة �م�ن �ع ن ا �� � ��ف ا �� ا �ة ا ��� ا ش ة �ن�غ �ة غ ا ف �ة ��ا ن ت ��د لر ج ��ل �ى ل��س� �ع� لع� ���ر� ح�� م� ل ر �ه� � ل� ��م� اي����� �ي�� * �وك�� ��� �ص� ب ن ف ا �ذ �آ ت ��ف � �ك��ت ث� �� ���ط��ل� �عه�ا � ��ل�ا ���ن�ز � ��له�ا ح �ه�ا �م�ن ا ��ل��ل��� � ��ل�ا �ت �ص��ا � � � � � ا ا � � � � * ل � � � � و و ر و �و ى �ج � � و ي ب و ب ل بح ح � ق ف ا �ّ �ق ف��� َ ف ا ا �ة ت � ��لت��ص�� ف ش � ف ق ن ا��ا ن ت ي�ه� �و� ل ح�د � ل� �ير �� � � ار ��� ا � �ل��ا ر�ي�ا �� ��م� �ل� �� ي�ه� �ع�ل� �م� ���د �ل �ع��ل�ى ا ���ه� ك�� ��� ��هى م � ف �ذ آ ً اح �ة ا �لن�غ� �ة ف �ظ�ن ن �ذ � � ��ا ن �ه ا ن ن ش ا �ن � � ��ا ��ل�ا ��غ���ا �ف� * ��ا ا ��� � ل � ل �ج �ص� � ب ح�� �م� * �ي� ��� ا � �ل�ك ك�� � �و �م� �م��ه ����� �ع ا � �ه ب ي �ج � � �ف ا �ذ ��ا ن �� ا � ا ت ا ��حل ق �ة ن ا ��ل��ل�� �ع�ا د ت� ا �لن�غ��م��ة � �ع�ا د ا ��ل��ق���ي�ن � ا ا �ص�� �ع� د � � � * � ل ك � �م��ل��� �و�ع�ا د ا �لت��ص�ا �و� � و ي ي �ل بح � حت � �ذ � � ة �و�ع�ا د ا ��ل ش�����ك � او ��ل ���و��ش� �ع�ق���ل ا � �لف��ا ر��ا �ق� � �و ��ف ��س�د �ع��لي��ه ح�ي�ر� �و�هل��� ج� ار * ��ى ك ���ا د �ل��ك ي� ش � ي �ي م �� �ف ا � �ن �ق ���ا ن� ي� �� ��ة �م�ا �ن��س�ا ئ�����ة * � �ه ن��ا ا ��ل��ت ج��م��ة ا ��ل ��ت ���ط�ا �ل�م�ا ��� �خ ش���� �ع�� ي�ه�ا ا ��خل � � ا � ل م ل د � � �� � ك س ل � � و و ر ل ي ض�ي ى ى �م�ز ّ�ة � ن ّ ��ق � � ن �غ ن �ق �ف ن �ك�ن ��س�ور���ة ا �ى ا ��ل�ا �ك� ���ل �خ� ف� ��و�ة � او ن� �ي�� � ا �ل � � ي���ب���ى ا � ا ر���ص � او �ول * ا � �ه��ذه � ي� ا ل � ي آ آ � � � � ا �خ ّ ف ن � ي�ز حو�ظ ����ا ���فى ا ��ل ن����س�� �ع��ل� ا �ل�ا �ع�ّ ا �ل�ا ا �ن��ه�ا ���فى �ن��س�� ا �ل�ا �ن ك� �ود�ه�ا �م���ل� �و ج�� ���ل�� �ع��ل�ى ا �ل� � ��ص * ��ا � ى م ة � ��ق �ف ف � ا �ل�مّت��ص�ف���ة �من ه�ن ا ت �ف ت ح��د ��ن ��د �ى ��تت�ظ� ����ا �ه ���ف ا ��لن ا �ه� ر رى � � � ب��م� ا ���ص� � �ب�ه ا �ل��س�ي �د� ا�لم�د �م ��ى ����ص�ل � ب � �ب��ص�ف��ا ت� ا ��ل� � ا ��لت��ق�� � � ا ��لن ف�� �� ���ة � ا �� �لق���ذ � ���ة � ��ت ن �ظ� ��� ا ��ل� ��ت��عه�ا �ن �ظ� ��� ال�مت� ��ا ��ه * � �ت�� ��ه ورع و وى و وري و وري و ر ى ب � ر ج �ل و و م ن � �ة � � � ا � ف� �ظ � � �ة ن �ة �ة � ق ح�ا د��ي ث� د �ي���ي�� �ور � او �ي�ا ت� � ك � �� ت� ا � ا �ل ن��ا ��د ا �ن��ه�ا �مت�ب��ت���ل� �م�ع��ت�ز �ل� �ل��لر�ج��ا �ل * �ورب�م� ح ��س��ي�� � ف ظ �ت �ق ع ������م� �ن�ه�ا � ���عت��ق��د � ن ف�� ا � ا �ذ �خ تَ ت ���ل� � �ه�ا �و�ج���د ت� ي�ه�ا �ع��ل�ى ا �ل ن��ا ��س �ي�� و � وي و� ي�ه� ا �ل�ص�ل�ح� * � او ا د ���ل� ب��ي�� � ن �� �ا ا خ� � ��ف ا ��ل�ع �ا د�ة � ا ��ل�ز �ه�د * � �� �ا � � ّ��خ �ع��ل� �م�ا �ئ��د �ت��ه�ا ا ��لت��ورا �ة � او ��ل�ا ج� � �س ت� وربم و �ي���ل �وك�ب�ت� رى �ى ب� و ى � ث ن �ذ � � � � �ة ق ا � � ن � �� ���ي�ن ا ا � � ك�ن � ا �� �ظل����ا �ه �م�ن �ور� � ا ت � �ه� �ل ��وه�م ا ���ه� ك���ي�ر ا �ل�د را ��س� �ل�ه� * �و �ل� ي�م�� �ل�لر ج���ل ا � �ي�� ك�ر ب ر ف ت� ن � �ذ ة � �آ � �م�ق ت�ض �ق ا ة � ف ا ا ق �ة ض ض ئ ���د ��ه�ا ا �� � ���ا ��ه * ����ك�و� �ل�� � �ه�و �ل� ء �ع��ل�ى ���ى � �ع�د� ا � �ل�� ر�ي� �ي�� ��و �م�ن ا �ع� س �ع� � ي ي� م ن � �عن ا ا � ض ن �ذ�� � �ذ ة � ا �غ��� �ت�ا �م��ة � �ذ ��ل�� ��خل ا �ن ��ك�ن � ��ذ�� �ه� ي�� و ك ���ا ا � ك�ر ا �ل��ل�� � �ل� �ب��د �م�ن ا � ير ���ل�و�ه� �ع ر � ا �ل� ك�ر * و � ُ �ذ � ً �ذ� ف � �ذ �ن � � �ف ا ن � ن � �ق �ي���كو� �م ��ط�ا �ب ��ق��ا �ل��ل� او �ق�� * � � ك ���ا � ا � �لو��و �مث��ل�ا �م�ن �ى �م�ق��ا �م �لي��ل�ا ك��ر ت� �ي��ه ِ�ل�� ا ت� ع ع �ن آ ا ًا �ذ �� ت ف ه � � ن �ك�ن � �ن ن ��ق �ذ � � �ن � �م�ق��ا � * � او ن� �ي�� � � � � � � � � ا م م � � ل����س� * و ��س �ع��ل�ى ل�ك �ص�� ح� كر� ي�� ل�د و� د و ٍ� � ب م ش � � �ف � � ّ � ا ن �خ� ش�� �ف� ت ا �� �ف� �ة � ا ا ق خ ت ��س�ا ئ�ر ا �ل�بت��ا �ي�ن ��ى ا �ل� �و��ا � � او �ل� ������ا ��ص * ا �ل�ل�ه� ا �ل� ا � ��ى � ا و � ل ر�ص� * م 64
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The Rules for Retelling
in her ascents and descents. In the morning, when the girl came to make the Fāriyāq’s bed, he would stare at her and observe her closely but could see no sign to indicate that she was the gasper. He therefore assumed that it was a delusion born of his fervent desire for penetration. Then night would come and the gasp would be there again, and so would his certainty. With morning the staring would be repeated as would the pretence of virtue, and the doubt would be there and so would the confusion, and so on and so forth. Things got so bad that the Fāriyāq’s mind almost became unhinged and started to spoil the translation, which he had long feared might fall victim to shortcomings and mistakes due to some issue related to women. Here I have to squat down on my haunches and declare: “This feline char-
4.4.3
acteristic (i.e., the ability to take one’s food without being noticed), though its presence may be observed in women in general, is especially pronounced among English women. Such a woman, if distinguished by those features ascribed to the sexually voracious woman in the ḥadanbadā chapter,57 will put on a show during the day of God-fearingness, piety, reticence, and distaste and look at her devotee as though she had no idea who he was, deluding any who are watching her into thinking she is virtuous and has nothing to do with men. She may have memorized religious sayings and devout narrations to fling at people, making them venerate her and believe her to be righteous, and when you enter her home you may find on the table copies of the Old Testament and the Gospels and other books on worship and selfabnegation (the visible edges of whose pages she will sometimes dirty to give the false impression that she studies them frequently) and a man may not be allowed to utter in her presence the name of any of his members. As a result, the pleasure of such women, according to the rule pronounced by the Fāriyāqiyyah, will be incomplete, because it will lack the element of discussion.58 “And we have it on her authority too that any talk of pleasure must be congruent with the reality. If it involves a man of high status at night, it must be discussed with a woman of high status at night, if someone of low status in the morning, it must be discussed with a woman of low status in the morning, and so on and so forth for all the various other times and persons—unless there is reason to fear that the opportunity will be lost: in other words, if it happened at night, for example, but cannot be discussed that
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4.4.4
�ف ش � �� �ة �� ���ر�و �� ا ط لر� او �ي� ي
�ف ً� ً � � �ك�ن �ذ�� ا ��ف � � ف� �� � ��ذ �ص��ا � ا �ى ا �ذ ا � ��ر ���فى ا ��جل� � � � ا ا � � ا �ل� ك ل ح�ص��ل ت� �مث��ل�ا �لي��ل�ا �و�ل� ي��م�� ك�ر�ه� �ى ا �ل�لي���ل ي�� ص � و ر م بح ح ن � ف �ذ ن �� ا �� � � ن � � ا ��ت��ف ح�ص��ل ت �م�ن �ذ � �م�ق��ا � � �ل�� � ت� ّ � �� � � � � كر�ه� ل�د و� و �ل� ��س�د �ود � �ظ� ���ي�ره ي ص ا �و ا � � � ه��ا �و ج�� ى م و م �ي � ي �ف � �� ن ا � ت � � � �ن ح � ا �ص�ن ا �ف ف� �ذ �� ��ذ ة �� ��ذ � �ذ � �� �ه�ا � ��ر �ب�� �ل��ك * �ف�ا �م�ا �ع��ل� ر �ض� ك��و���ه� �ل� ج��د ا � ح�دا م �ه��ذه ا �ل� � � � ي�� ل� � ا ل� ك ��ص � كر ى م ح �ف ن �ذ � �ف ا �غ ا ��ف � �ئ ا � ّ ا ق ة ن� �ذ � � �ف خ �لن�� ��س�ه�ا * �و �ل��ك �ب�ا � �ت��د ���ل را ��س�ه�ا ��ى �ز�ير � ر �و �ى ب� ر �و �ج ب� �و �ب ��و� �و � حو �ل��ك ن ف � ي�ن � ا ّ � ا � �ذ � � ح�تى ا ا ر ج� �ص�د �ى �ق�ا � �� ا �ل � �مب��� ب�م� �مر �ل�ه� * �ص�د �ى � �و�ت ن� ��ط�ق� ب���ل��س�ا � ���ي�ص� � ��مم�ا �ل�ه � م ع � ح�ق � ��ذ�� ��ف ف �ذ � ا �ف��خ �� ش�� � �ل ا �م�ن ا �� ا ة � �ل�ه�ا �م�ق��ا � ا �ل ن��دي�� ا �� ك� ي �ص�د ر� ل ي�ه� �ص�د ر�ه� ��ى ع� � ِ� ل���لي�� * ��ا �م�ا ا ا ب����ى ا �ل� ك�ر �ى � م م م � �ذُ � ن � �ة � ا ق �ة � ش �ت �� ا � ض ا � ن ا ا ن ف��� �ل ن � ة �ن � ة ف �ت � � � � � � ا � � � � � ا � � ع � ل � � ��� ��د�ه� � ك�و� لرو ي� م� ط� ب��� ل��ع�ل * ل �ب� ر ب� ر * � او �ل�� �ب�اح� * �وي����� ر�ط ي�� � ّ � � � �ذّ �ذ � �ن �ن ���ة ����ة له�م�ز �ه�م�ز �ة * �و�ل���ل ح ك��� حرك��� * �و�ل��ل��س��ك�و� ��س��ك�و� * �و�ل��ل�م�د �م�د * �و�ل��ل�ه� �ه� * �و�ل�� � ر � �ذ � �ذ �ت ّ ��ا ن ت �� �ة �ت � ا ن � �َّ � ت �و�ل��ل��ر�خ�ي�� �تر�خ�ي�� * �و�ل��ل��ر���س�ل �تر���س�ل * و � �ي ب��ل �غ� ا �ل�� ش����د �ي��د �ع��ل�ى ا �ل�� ا �ل ا ا ك�� ��� ا لر� او �ي� م م ��ف � ن ��ف ا ���ي�ن ي�ن � غ ا �ز � �ة � ش ف �ة ��ف ا ��ل��ل� ف� ض ا ن ان �غ � � � � � � � � � � ل م ب���ل� �ت�ن�ا �ه��ذه ا �ل���ر�� * و � �ي ك�و� �ى ع� � �� ل� * و�ى ع� ي�� ��� � * و�ى �ي م �ف � ��خل � �ة � �ذ �ت�ق � ن ّ�ة تَ ن �� ة ا �ل� � ة �ت ق � ا �ل �ود� � ا �ل��ل��س�ا � ب���ل� * �و��ى ا �لي��د �ي�ن ���ل�� * � بو��م�ا � � ّرر �ع��ل�م� �م�ن ا � �ه��ذه ا��ل� م� ك�ور م�وج � ح ����ي�ز ا �خ� �ا �� � ش � �� ا �� � ��ذ ة �ف ن �آ � ا �ن� �ك�ن ا ن� � �ق��ا ��ل ا ن� ��ل���ذ �ة ا ��لت��ص� �ع ن��د �ه�ن � � � �م� � ور ��ى ���س� ء ا �ل� ك�ل� �ل ل ب ���رو�ط ل�ل� * يو �ي �ف �خ �ة ن � �ذ ��ق �ة � � �ت ق حو�ه�ا * حي� ث� � � ��و� �م�ق��ا � �ل�� �ت��ي�ن * ا �و ا �ن��ه�ن �ي�ض� � �وي� �ج��دا ب ����ع�ن ر ��ؤ ��س�ه�ن ��ى ��ا ب��ي�� �و�� م م � ف ق ن � � �ف � ن آ خ � ت �ا �ف ا �ن ا ه �� ه �ن ��� ق � �ن �آ � �آ � ا ش ا ة �و�ع�ن ا � �ل��ا ر��ا �� ا � ا �ج ��ل �م�ا �ل ��ى ا �ل����س�� �ع��ل� ا ���ل � ��و �ع� ل� �ط�� وِ��د ود �ع� و ���� ر� ي ى ��ف ن ا ق � � ن ا �ظ �� � ت ا �� ا � � ن ه � ا � �ق �� ا � ا ا ��غ�ت ن ا � �آ ن �ور�م�ز * �م��ه �م� ��ي� ��و�ل �ل�� � ره �ل��س� ا �ب� ل�ى �ب� �ل�م ار �ود * �و م�� م� �ي ��ول �ل� �� �ل� � م � �ف �ة � � ت ا �خ آ ف ا ت ���ن �ت ��ن �ن ��ث تَ � ا � ا �غ ّ � ف ن ا � �ل ر�ص� – �ل�ل�� ��ي�ر � �� � – ل ار �ى �م ا � ك � ل����ي�ر �م��ل�و �ل�� -ل� ي��� �نر��ك ا �ل ش���� ��و� – يه�� ن آ �ش ّ ن ت ف � �ة � � حو�ص�ه ����ا �ي ��تى �ع ن��د ا � �ل��ك – �مَ�ن �ل�ى �ب�ه ا �ل��س�ا �ع� – �م�ا ا ر�ى ��ك ���ق� ا � �� ح��د – ا � د � �و ء ا �ل � َ �ْ �ي�ن �ن ن �ذ � � ّ �ذ � � – ا �ي�ن ا �ي�ن ا �ل�م ش �غ� – �ل��د �ى �ي�� �ل ا �ل�ص�ع ب� – ب���ع�د ����� – ا �ي�ن اب��ن ا �ل��غ�ز – ا اب� ب� ��ى ا �ل ب ع �� � ل��ك� � �ا ت ا �ت�ه�د �ن��ص��� – �م�ن ا ����ط�ع� ا �ش���� – �م�ن �ذ ا �ق� �ع �ف� – �م�ن م � � �ج� �ه�د ك �ل� ��ل� �م – ل ج � ب ي ر ب م ع �ن ّ ّ ف �ن �س�ق ف���ق��د ر� – ا ��ل� �ع د ا � ا � � � م ص ح�م�د – �م �ع�د �ع� د – �م��س �هر�� – �م�ن � ب � و و ��ل � ب ح ن ت �س��ع �� ��ك�ن � �ن �� ح��� �ة ��ت�� �� �ف ��ف ا ���ز � ا ة ��ا ل � � ل ا ا م � � �م �ُو��ص�ل * �و�م ن��ه �م�ا ي� ش����ي�ر ا ِ� ا � � �ل ي ل� – لط� �ى ل � ر – ج ر ي 66
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The Rules for Retelling
same night, it is permissible to discuss it at dawn or in the morning, or if it involves a man of high status but none of his kind is available, it is permissible to discuss it with a man of low status; the pleasure derived from talking about it will not be spoiled thereby. If by any chance she cannot find anyone from any of these categories, she can discuss it with herself. She may do this by inserting her head into an empty water jar, well, pit, vault, or anything of the sort that produces an echo, and speaking with clear and eloquent tongue of everything that happened to her; the responding echo can take the place of an intimate interlocutor. If, on the other hand, the memory is kept in her breast, chestiness and diphtheria are to be feared. “It is also a rule in her view that the retelling be congruent with the act.
4.4.5
Thus, for the pressings, an accentuation of the voice,59 for the jabs, a catch in the airflow, for the movements, a vocalic motion, for the moments of inertia, an inert letter, for the prolongations, a prolongation of the a, for the rushed bits, a gabbling of the recitation, for the softenings of the voice, an apocopation, and for the languorous moments, a slowing of pace. Also, that special attention be given to the doubling of the letter dhāl,60 if the retelling is done in this noble language of ours, and that there be a flirtatious flash to the eyes, floods of saliva, and a moistness to the tongue, and that the hands sketch what the words describe. This being established, you will have gathered that the trait mentioned as present in Englishwomen is an infraction of the rules of pleasure, and it may be said that the pleasure they take in visualization is so strong because it takes the place of two other pleasures, or that they put their heads inside a cask or the like. “And on the authority of the Fāriyāq, we have it that the beauty that is in women, in all its disparate forms, has ways of speaking, calling out, inviting, pointing, and signaling. For example, there is the type that says to the one who gazes upon it, ‘I’m not interested in little sticks’ and the type that says, ‘Seize your opportunity now!’ or ‘Tarrying has its disadvantages’ or ‘You won’t find me wearied by large numbers’ or ‘Let not the shy-eyed one deceive you!’ or ‘Come hither!’ or ‘O who will bring him to me right now?’ or ‘I see none who can satisfy me’ or ‘The best way to mend a slit is to sew it up’61 or ‘Where oh where is the one who can satisfy me?’ or ‘Where is Ibn Alghaz?’62 or ‘Where is a member of the Banū Adhlagh?’63 or ‘Before me the hard man is humbled’ or ‘After all that effort, who can find fault with you?’ or
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4.4.6
�ف ش � �� �ة �� ���ر�و �� ا ط لر� او �ي� ي
ف� ن آ ِّ �ذ �نّ � تن � �ك� ا ��ل�غ� ا � � �غ��� �ذ ��ل��ك * �ج ���م�ا �ل ���س�� �ع��ل� � ح�� ر – �م�ن �ت�ا ��ى �ن�ا �ل �م�ا ��م��ى – ب� ك ��ر ب���ور ر ب و ي ر ى � � � � �ذ � ّ � ف � ي�ز � ن ش �ن ن ا �ل�ا ك� ���ل�� �ه�و �مم�ا �ع ن�� او ��ه ا �ي�ن اب��ن ا �ل��غ�ز * ا �ي�ن ا �ي�ن ا�لم ����� * �ل��د �ى �ي�� �ل ا �ل�ص�ع ب� * ��ا ���ك ب ع ف�ُ � � �ن�زّ ة ا � ة � ا �ن ة ش ا ة �م�ع ّ ة ش ا � ة �ت � ا �ل� ا �ة �من ت ش � ��و م� � ��س� م�د� م��س� ��د� ���� رد� ب��د� ���� مر� �ه�ن ��م����ى �و��هى صَ رى �مر � ح آ �م �ة �خ ا �ن ف �ة � �ة � ا ��م �ة ا ��م �ة �ة ف ة ف �ة ة ة ة ة ة ح� �ش���ا � خ� �� � ��� �ن�ا �ر� �ج��ا ���ل� �ج��ا �م�ز � � ب��ز � �ن�ا �ف�ز � �ن�ا �ق�ز � �م�ع��ت�ز � ��س�ا ر�ب� �ع�ا �� ج�س� ��ط� ح� �ج�� ح� ة �م ش��� ّ��ة �ش �ا ف� ن���ة �ُمْه ����ط�ع��ة �ُم ْ�ش���ق���ة �مت�ت�ا ��ل�ع��ة �ه�ا ���ع��ة �مت��ع�ا ���ط�ف���ة �مت� ���ط��ل�ق���ة ��خ �م �ن� ����ط�م��ة �م���س � ن �ف� ر� �م �� � � ب ر ر � ئ ّ ة � ّ ة �م�� ةّ ّ ّ ّ ��م � ّ �ذ ة ��م � ّ �ظ �� �ة � �ذ �ل�ع ّ �ة ��م ة � �مئ ة �م�ث � ة �م� ة �ص�م�ع�د � �مب����س��ر� �م��س��كب��ر� س�م�هر� ج �ل�و � ج �ل�و�� م� ب�� �ج ر�ه�د � مر ��د� مع�د � ّ �ة م�ز� ئ ّ�ة � ّة �م�ت �ّ�ة �م�ت ئ �ّ�ة �م ش��� � � �ة �م� ّ�ة �م ش �ف �ت ّ ة �م���س ئ ة �ص�مئ���ل� �م�ق���ل�ه�ف�� � �ل��م� * �و�م� ��� ّر� �م���ج�س �هر� �م�ه�ل� �م��ل� مع�ل� ����� ر� ج ع � ا �� ��ق �ة �ق �خ� ت ه�ن ا � �آ � ا ا ا � غ �ة ض ا ف �ة � ا � ت ا �� � ا ة ن � ق ة �خ و� * �ص�� �ب� �ل� ء ا �ل� �ي� ��س� ب���� � ا ِ� ا � �ل��د ر� ا �ل� ل ي�� �د � ��� �ي�� �ع��ل�ى م� ر و� لر ت خ ��ذ ن � ا � ف فا ن ت ظ� ق ف � ت ظّ � ن ���ا ج��ل ��س�و�ف�ز ب� �ف� ك� ��ا �ب�ه حي� ث� ��ي�ق � �ه�ا �ب��ه�ا ���ع �ي��م�ا �ي ��و���� ا�لم � �� ���ه�ن ��ي��� � �ل�ه� ا�ل�م ار ��د �و�ي��ع �����م � ت ف ت �ظ � � �ذ �ت ظ � ن � ن ن ت �ص���ط��ك ��س�ا �ق�ا ه ��ج�ع ا ��ل � ح�ي�را � * ��ل�ا �ي �م�ا ��س��ك �ع�ن ا � ��� �ب��ا � او �ع ���ا �م�ا �ل�ه� ا ا �ل��ع ���ي�� * � او � م � � � ق ت نت ف ت� ت ق �ت ه ا � �خ ا �ود �ج � * ��ن���ض� �ل�ه�ا �ت�ه * � �و��لت��و�ى �عن����ه * � �و��� ��� ح��ر�� ا ��س�ن �ا �ن�ه � ��يو ن��د �ل� �ل��س�ا �ن�ه * � �و�ت ن� ض� ع � َ فْ ق � �يَ ْ �� نَ �ُغ� ا ن � �ت ا �خ� ��ذه ا �� �ل�ق ش���� �ة � ا �� ع�د�ة � ا ا حّ� ق � � � � � � ه � ط �ك � ل � � ح�م�ل�ا ��ه * �وي��� � �ع��ل�ى ب�� و ��ى * و� � عر�ير و لر� و �ل� �ل ي�و �مر ن �� غ ن � �فَ ْ ن � نُحَ آ � � � �زّة � ا ض � � ����ط ار ب� � او �لر�ج� �ف��ا ن� � او �لن��غ� ش����ا ن� � او �ل�غ� ش����ي �ا � � او ل��مي��ا � � او � �ل ش����ي �ا � � او �ل���و� � او �ل�ه � � او �ل� � �ُ �َيَ ن �ََ � ا خ �ا ت اش �ت �ا � � ا �� �ت نّ � ا ت ا � � ا ت ا ش � او �ل��د � او ر � او�لم��د ا � � او �ل��لب �� � او �ل� � ��ل و ل� ر � � او �ل� ر���ع� �ج � او �ل� ر���ع� ��� � او �ل� ر���ه� ��� �ج ح م ّ � اَ �َ ْ � َْ �� ا ��َ � ا �ت� ا �� � �ت �أ � �ت � � � �ص��� � او �ل�ا ر��ض� ل ا � � � � ا � � ا �ص���ص و ب�� ي � او �لر�ع��س � او �ل� ر�ع� س � او �ل� ر د و ل� ر ج ي��د و �ل� � ي �ص���ص و ل�ك� ي ص �ُ ا ��لن ���فّ �ضَ ا �� �ق ّ � ا ْ �ز�ي�ز ���زَ مَ ���ز �ق�ز �ق �ة ا ��ل ش ��ف ش ف �ة ا �� ْ ف �ة ا �� ��ق �ق ف �ة � �� � او �ل�ع�� �سو� �و ِ ي ���ى �و لِ���ل � او �لِ� ر � او ل � � � او ل � � 1و ��� ������ �و ل صَ ع�� �و ل ر���� م ع ّ � � ّ � ت �ة � �ة �ة � � � ف ا ا �خ � ا �� �لق ف����ق �ف � �خ � �ظ ا �ت ا ن �ه�ا �ل �ع��لي��ه ��� * � �و�� ي�ه� و � �ب�ه ا �ل� ��ل� ��ط ا �ل� بر���ع� �ي� ��ط��ل ب� �ك��ل ���ل��ط �ع ��� �م� * � �و � �ج ت ��خل � � ا �ن � ��ت ت �ذ � � ض ه ��م ض ا ت � ن�زّ ة � ا �لِ�� � * ��� �وا ��طر � او �ل�و��س�ا �و��س * �و ج���ا �ب�ه �ع� او ��م�ل ا �ل� �م�ا ��ى * و�ج ر� ��� �ج ر� ا �� � �ت �� �ف� خ� ��ل � �ق � � �ت ة � ���و�ق� � او �لت���ل� � �ا هف� �ع��ل� � ح��د ��و�ل ا �ل ش����ا �عر. � ا �ل ش����ه�و� * �يو��مي���ل �ب�ه م�مي���ل ا �ل�� ش � � ��ط ه � ى و ر و �ج م���ك ا ��ل��ب�ا �ذ ��ل ا �ل�م�ع � �ف� ��ف�ا ��ن �� ث �عل��� ت ت ع�� ب رو
قف :1855 1وا �ل�ز �ر���ة.
68
ا ��ل � � ا � �ف ا ت ا ��ل ش ق � ا ي��ك بى �و � ��ج�� � � ���و�� � او �ل� ��م�ل
68
٧،٤،٤
The Rules for Retelling
‘No conscious effort is entirely wasted’ or ‘Feed and thou shalt be satisfied’ or ‘To taste is to know’ or ‘To touch is to praise’ or ‘The early bird catches the worm’ or ‘If at first you don’t succeed . . .’64 or ‘Always count twice’65 or ‘Keep in touch with others and others will keep in touch with you.’ There is also the type that looks at you as though to say, ‘Use cunning’ or ‘Make your visits discreet’ or ‘Watch out for the neighbors’ or ‘Slow and steady wins the race’ or ‘Come early as the crow.’”66 The beauty of Englishwomen is of the sort that falls under the heading of “Where is Ibn Alghaz?” “Where oh where is the one who can satisfy me?” and “Before me the hard man is humbled.” You see them turning disdainfully to one side,67 shying, flying, starting, bolting, flinching, fleeing, proudly turning, racing, baulking, jibbing, bounding, leaping, escaping, like a mirage dissipating, while running full tilt, head high, nose in air, chest out, back straight, and even though the divine creative power has uniquely blessed them with buttocks ample and copious (or so it is reported), yet they apply bustles to these, using the latter to make the former large enough to stop any who lies in wait in his tracks, as though dumbfounded by a head-on encounter, after which he cannot stop his knees from knocking together in wonder and awe at such aggrandizement, his teeth from smoking, his tongue from lolling, his uvula from wagging, his neck from twisting, his jugulars from swelling, and his eyelids from reddening, or himself from being overcome by lust and assaulting her, and the said person is taken by an agitation,68 a trepidation, a commotion, a flutteration, a trembling, a shaking, a quaking, a shuddering, a shivering, a quavering, a rocking, a jolting, a jarring, a jerking, a bobbling, a wobbling, a fainting, a giddiness, a dizziness, a lightheadedness, a twitching, a tottering, a teetering, a staggering, a faltering, a languorous folding, a stiffening of the joints, a chattering of the teeth, and a rattling of the jaw, and the four humors set him ablaze, each mix69 demanding its own bustle. Ideas and misgivings bombard him, hopes and fears pull him this way and that, choking passions make him splutter, he trembles with lustful emotions, and he doubles over with yearning and desire, in accordance with the words of the poet I knew you as one celebrated for your generosity, And the throbbings of longing and hope swept me to you
69
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4.4.7
�ف ش � �� �ة �� ���ر�و �� ا ط لر� او �ي� ي
��ف� ���ق � ا ئ ا ئ �ه� �وت�ا �م� فه� �� �وت�ا ��س�ا د را د ا �ه�ل�ا �م�د �ه�و�ش���ا �ذ ا �ه�ل�ا * ب� حي� ث� ح� � ار �ب� � ار �مب � يب �ى ا �ُ ّظ �� �ذ �ظّ � �ة ف ح�� �� ش �خ �� ��س�ا �ل�م�ا ا ��ل�ى �م��ن�ز ��ل�ه ي� ا ا ر ج� � س� �ك��ل ����ا � ��ص �ي��ه �ع ���ا �م� ا �و �م� ع�� ب ع م ��ا ن � ف ا ا �ق �ذ خ � �ص�����ة �ع�ا د ا ��ل� �م�ا �ص �ه��ذه ا ��ل � ا � ا ���خل � � � � � ا ا ا ا � � � � �ب��ه�ا * وك� � ل�� ري� � ى روبى يب ر�ج و ب�� ر �ف �ف �ف ن غ �ف �ف �م�ا � او ه �و��ى را ��س�ه ا �ل�� �م�عن��ى ي� ش�������ل�ه * ���م�م�ا ا � ش����ده ��ى ب���ع��ض� �ه��ذه ا � �ل���ت�ن . ّ ُ �� � �ْ ف���ل��ي�� �� � � � � ا � ل ل ع � ع �ي�ا �ل��ل�ع � � � �ق ا ا � � � � �ل ي � � �ج ب �ج� ب � �و�ك�ل �ج ب �ف �ذ � � �ا ن ف �ن ��م�ا ا ن� ����ير�ى ��ى ا ا �ل ك� م�� � �� �سو�ى ا �ل��مرا ��د �م �ر � اوب �ى � ن ��ل�ا �ولا �م�ن �غ� � ����ط��ة �م�ن د �و ن� �ذ ��ا ك ا ��ل � ك�� �ج��ا ب� و ي ت � � ُ�� �� ك�� ��ل�ا �ولا ��قر� �مو���ط��ة � ش���ر�ى �� �سو�ى ك��ع ب� ا �ل�ك��ع�ا ب� � � ت �ن �� �ذ ت �ت ع ا ��ل � ح� �صور ا �ل�ى ا �ل��د �ع�ا ب� �م �ك��ل ا � � ب��ه�ك�ن ���د � �و � خ ا ��ل ش ق � ���ج�ز �ن َ �َ ن ا � �ف� ا �ل�ع � ���و�� ��ي��ق�د �م ب �ى �و�� � �م ���غ�ل� �� �ى ب �ى و م ْ � �ذ � َ � ��م�ا ا ��ي�ق ��و�ل ا ��ل��ن�ا ��س ���عّ�م�ن � � �خ�ا �ر �ع�ن ���م�لء ا � �لو���ط�ا ب� �ن �ق � � ت � �ف �� ا� ك �����ع�ف� �م��ع�د�ة ا �ل�عر ب �ى �ع ��ي��ف� ��ض� ح� ا � �ل��ق�ع�ا ب� م ُ � �ة ْ �ُ � �ز ت ُ ن ا ا َ�ن �م �ل�ى ����ص� �� � ��ف� � �َ �ع�ه ب��م���ن ��ف� ا ل �حب�� ب� ب ر بور ِ � � �ذ � �ن ��ل � �� ّ �ة �ف ت �ق ق�� ���مر���ف�د ��ى �لي���ل��ى �م�ن �ى ا � �ل ��ب�ا ب� م �ى ب�� ب �ذ � ا � ا �ف آ �ن � ّت ُ � َّ � ا �ن �م �ل�ى ب�ج�� ا � �ل�ي��ة �م �ى ا �ل� �ل� �ي� ��ى ��م� ب �ى � قَ � َ ا ن �ذ �ذ � �ذ �� ��ه� ا لع���مرك ����ش� � �ى ������ط�م �و��ه� ا ا �ل��د ا ب� د اب �ى
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70
٨،٤،٤
The Rules for Retelling
and he remains so confused and at a loss, speechless and flabbergasted, perplexed and bewildered, astonished and amazed that, when he returns safely to his house, he believes everything that pops up before him there is a bustle, or that thing that lends the bustle its bulk. Whenever the Fāriyāq left the house and beheld these well-endowed mounds, he would return to his refuge with a thousand poetical images crowding his head. A poem he recited in honor of one such enchantress went as follows: Wonder of wonders! Let every man, “Wonder of wonders!” Exclaim, of those who love with women to tussle, “Not a mound’s to be seen In this place that isn’t a bustle! No indeed! And not a dip That isn’t accompanied by its own little hump— No indeed again!—and not a euphorbia fruit70 to be bought That isn’t a high-breasted woman’s pink bump. Longing makes me boldly approach each big-bottomed waddler Who invites the celibate to play, Yet fear of impotence induced by too much lust Keeps me away. What must people say of him who Roars from a bursting milk skin that absence of opportunity plugs, Or how can the stomach of an Arab Be too weak to drink deep from those great jugs? O for a spigot that I might fill the cup From my counter-levered love pail! O for a bustle like one of those domes Of which I might myself at night avail! O for a palpation of one of those Bummikins in my home! This, I swear, is the way of those starved Of sex and this same practice is my own.”
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4.4.8
� ��خ�ا ا � ��ل�ف��ص� ا ��ل � � م �� ل س � � ض �ن آ �ڡ �ف����ل ا �ل�����س�� ء ي ا � ا ا � � ا �ف خ ��ا ن ن �آ ��ت�� � ا ��ل �ا خ ��ذ � �ت��ص��ص�ن ��ه��ذه ا �ل��م�ز ���ة ك��� �ت�� ت � � � � � � �و �مك� ا � ���س� لك ب��ل د ا ا � � � � � � � � ه ل ل � ط ل �ص� � �هم� ك ب� � ر�ج � ب ي � �ذ �� � � ف�ت � ق � �ة ح َّ ا �دا � ن �ف � ن �وا �ب�ه �ه� �ل�ه * ف��ا �م�ا �ب���ل ا�لم�عرف�� ف��ا �ن�ه ا ا ح� م ��ى � ا �ل�غ� ر�� ب� ب�ع�د مع �ه� ��م�ا �ي��ك�و� ج�� � � ي ر ي م م � � �� �ذ ا � ا ��س � ا � � �� ّ�ا ا ��ل� �� �ة �من � � ا �� �ف ا � ا �ق �ا ش ش �ز ا �ل� ا �ل��� ر � او �ل��� �صر * �ول�ه� �لم� �م ح�د �ط�ل ب� عر ي�� � �ه� ب ��وج � �ود ل�� ري� � � ب م ع ن ن �ذ ��ت � � � � ه �ل� ي�ز ���ا ن ق��د ُ�ق � ئ ح��س��ه � �نش � � � � ه ه ه � � � ا ا ل ا م � � ه م � � � ع � ل �ه � � � � � � � � * � ع � � ط ��� ل � � � � � � ى �وك� � ر ي ي ب ب و ب ى ور و ب �� �ز�ز �ف ق ف ن�ز � ف ق � �ن ق �م�� �ل�ه �ي ���ي�� �ع ن��ده � ك م��ر�م�ا �م�ع ا * �وك���ا � �م���ا �م�ه ب���عي��د ا �ع�ن ك��مب��ير � * ��ا �ج��ا �ب�ه ا � �ل��ا ر�ي�ا �� �ج م �ذ � � ن �ة ���ث ة � �ن � � ا� � ش ّ � ن ا �ن ف ا ن ا ��ل�ى ��ل��ك �ل� � ا ��ه�ل ا�لم�د ��ي �� �ع��ل� ك�� ر� ا�لم�د ا ر��س ع��د ه� � او�لم�ع� �ل� ه� ا ����د ا �ل�� ��س � � ��ورا ى م م م � ف�ا ن ����خ�س ن �ن �ق � ا ��س ا �ذ ��ا ن � خم ا � ف ا � ��ف � ّ �ز ت � �� � �� او ي �ر�و� �م ب��ع��ه �م�ن ا �ل�غ� ر�� ب� * �و �ل� ي�م� ا ا ك�� � �� � �ل�� �ل�ه� �ى ا �ل ى * � ك� ي م � آ � ت ��ا ن ��ث ا �ق ن ��ف �غ ف� ت � ا �خ� � ن ا � ا � ق ا �� ��ف �ذ � ا ا ��ل � ح�م �ر ح�ى ك�� � ك���ي�را �م� ��ي� ب��� �ه� ا �ل� �لي��ل� * �و�� ل �ى �ل�ك * ع �ى �ر ��ه �و �ل� ي ر�ج �م � �� � � � �ا ز � ��ل����ت ن ا ا اَ ن ����ت ا ��ن ا � � ا ��ش �ت ن � ن ��ف � ر�م �ى ا �ل ��و�ى �ى ك��مب� ير �ج م�ل �� ما ب ي �ى ���ه� �ر � ر �ى بو� � َ خ ��ا ��ن � �فّ ا ��ش �ج�نّ ن � ت ثَ � � ت �ذ � � � � �ج� ت� �ع��ل ا �ْم�ن � � � خ � ك � �� � ى � �ف��� بع�� ب�ى ح�ى ا ا ا �ل� �ل��ي�ل �ى �ر �ى � ا ن �� ل�� �ا � ا �� ض� ا��ا ن ت تش � �ف � �ت�ه � �ت�ل�ا�ز �م�ه * ف���ق��ا ��ل ف��ه�ا �و �ل� � ا � ك�ل ��� ك�� ��� ��� � رو و ي� ي ب م ت � ة ت ا �ت �� ل��ل�ا � � ش���مّ�ه� ا � ��ل� ��ت��ن�د �ف�� �عن�ه�ا ا �ذ ا ��م�ا د ���ف�عت�ه�ا � وم ع � �و�ل�ى ���فر �و� �� ��ى ا � ك� ب � �ن ت ��ص ن���ع��ته�ا �ت��هّر �ع��ل� ��م�ز ���ق� �ج���ل��د �ى �و�ج���ل��د�ه� ا ك� ���ا ��ى �م�ن ا �ب�ا ���ئ�ه�ا ��ق�د � � ى ي
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١،٥،٤
٢،٥،٤
Chapter 5
The Superiority of Women
Just as the women of this country are distinguished by this characteristic, so
4.5.1
its men are distinguished by that of kindness to the stranger, once they have been introduced to him. Before he’s been introduced, however, if he greets one of them, the response will be a sidelong glance or a brisk nod of the head. Thus it was that one of their students of Arabic, having learned of the presence of the Fāriyāq and having been informed as to his noble pedigree and plentiful property, came to visit him and invited him to go with him to his house, which was some distance from Cambridge, and to stay there as an honored guest. The Fāriyāq accepted the invitation because the inhabitants of the city, despite the large number of schools and places of learning there, were exceptionally unwelcoming to the stranger, especially if he differed from them in dress; they made so much fun of his red cap, for example, that he often hid in his room and would leave it only at night. On this topic, he wrote
4.5.2
Cast by the tempest on Cambridge’s shore, Lest I be seen and mocked by the rabble, I kept to my house. Then, when night had driven me mad, I’d go out in safety, like a flittermouse. Similarly, since the dogs too would sniff at his fur coat and follow him around, he wrote of them I’ve got a fur coat that the dogs all come to sniff at But when I repel them not one retires. They snarl as they rip into my skin and the coat’s— You’d think I’d had it made from the skins of their sires.
73
73
� آ ف ف ��ي� �� ض����لا �ل ن����س�� ء
�� �ن�ه ���ف ��ل �ا ش � ��ل�ا ن� ا ��ه� ا ��ل��د ا ا ��ل ��ت �ن�ز ��ل ف�� ا��ا ن ش ا �� ن �ف � ا � ح�م�هم� و ي�ه� ك�� � �� او ي����� رك�� �و�ه ��ى ���ط�ع� �م�ه �و �ل� ي����ر�ك�و ى ل ر ى ش ف � ف � ����� ح�م�ه� * ���ق��ا � ��ه و م ل ي� �م �ة �ف �� � �خ �ف ع���ل� ��ى ك��� م�ر� � � ��ّي��ة �و�ل�ى �� ي ب آ ي �ج � عه�د �ى �ب�ا ����س� ا �ل�� ك�� ��ل�ا ت� ��ف�ل�ا �ن��ة ���ف� � م
����ل ن � �ن � ث � � ن ت � �ع��ا � ح�� �لي����س ي � �� او ك ��ى م � ي � �آ ����ي�ن �ا ن � � ك � � �و��ع�ه�د �ى �ب�ا ����س� ا �ل� � ل �فل � م
�و��م�ا ��ن ����ف� ا ��ل� ��ث��ير �م�ن ا ��ل � ح����شا �ي�ا ع و� � �ن �و��م�ا � ����ف� ا �لِش����ع�ا �ر �ب�ل�ا �����ش�ع�ا �ر ع � ة حّ ا ل � � �و��م�ا ��ن ����ف� ح�ي� � ب����غي�ر �ى ع ا ��
� � ه َ � ْ �ذ ت ش �و�لي����س ��ع� �ل�ي� �و���ثر ا ���ه��� � �ف ش ن �ل� �ُ � �فَ � �ف ش � �ن ��ل �وح��س ا ح� ���ا � �م �ي�ل� ح� ��� ن ه ا ش ت �ن ش � ن ش� �ف���ع����ك د � �و� �م� �ع���� ��ع���
فق � ا ن � ّ ا ��ل ا � �ت � �ق � ان � ق ح��د �ى ���ل�ك ا � �ل ب� ب� * �����ا �ل �و �ل� ��ه �ل�م ��ي���د ر �ع��ل�ى � يحرد �ى
ف��ه�ا ي�
خ � � � � �ك���ة ا ��ل ��ف��س�ا را ���فى ��س�� ح��د�ي��د � �و��لغ���ا ا �ل�م��ن�ز ��ل �لي��ل�ا �و�م�ا ك� ���ا د ا � �لف��ا ر��ا �ق� �ي��د ���ل �ج� ح �تر�ه ا �ل ��تى ا �ع�د ت� ��ل�ه � ب ي ح�ت ��ق ش���ه�ا ��ه��ذ�ي�ن ا ��ل���ت���ي�ن � ى ر � ب� بي � �� ��ا ��ه � ا ��ل� �د � ّ �� �د � �ف لله د � �� ا �ل ح��د���ي�د ك���م ��ك����ف�ل �ر ب ب و �ث ى ق �ر� ��ج� ت� ر ب َ ْ � ن � �ت � �� ت �ف �ل�و �ل�م �ي��ك�ن ���غي�ر ���ل�ك ��ف�ا �ئ��د �ة �ل��ن�ا ���ب�ه د �و� ا � ��وه �ل�ك� ت�
ت �ق �ة ف ت الا �و الا ����س��� �ا �م� �ى ا �ل��س�� ا �ل��س ع��ة ير و ر
� ن�ز � � �ف ا � ت � ا �ذ � ا ه � ا �ت � � � ا ض ّ ث � ق �ف � غ �� ب� �� �لم�ا ��ا �م ��ى ا �ل���د را �ى ا�لم�� �ل ب���عي��د ا �ع�ن ا �ل��د ا ر * � �س�ع� ب� لل و ��س� ر ج� و � م ع � �آ � � � �ذ � �ة � ن ن � ا �ن �ف ق ش حت ا ��هن ا ا ن � �ع��ل�ى �م� � � ��س�ه * �ل� � �ه��ذه ا �ل�����ك�و�ى �لي����س �ل�ه� �ع��د �ه�و �ل� ا � �ل��و�م ا � � او �عي�� * �ى � �ا � � ا ��� �� �غ� ���ت ه �ع�ن �ز � � ت ه �ق ا �� �� ه ا � ه ��� ا � ا � �ق �ف �� � ن � � ا � ا �لم�ا �ش�� ك� � �� ي ��و م� ط�ول ي ب �� م�� و ج��� � ل ل� �ص� ب ح�� ب ع�د ي� م �د ر�ط م��ك ب� �ل� س �ت �ن ق � ��ا ن ا � ا ��ل ا ن ��ت�ق � � �ا ك�� ف ق �و�ل ا �ل�ى ا �و �ل� د �ى * ��ل�ا �م ������ل ت� ا ��ى �م ش����ت�ا �� ا �ل�ى ا �م ار ��ى * �وك�� � �ل� �و�ى � �
74
74
٣،٥،٤
The Superiority of Women
And because the people of the house where he was staying would take a share of his food and not allow him access to their persons, he wrote about them In Cambridge I’ve got dependents undisclosed Who partake of my food when there’s no one there to watch— All I know of my lady guest is that her name is So-and-so And all I know of the man is that his name is Such and such. Likewise, because he couldn’t find a way to be alone with one of those “domes,” he wrote of them What’s the use of a comfy mattress If there’s no sex to be had on it for all its softness? What use a nightdress without a cunny Or a nice bit of quim if you can’t find a cubby? What use is life with no snatch in your bed? No matter how long you live, you’re better off dead. They took the railway together and arrived at the house at night, and no
4.5.3
sooner had the Fāriyāq entered the room that had been prepared for him than he decorated it with the following: What an excellent thing is the railway! How many a bottom On its seats spreads wide, while breasts there quiver galore! If that alone were all it did for us—never mind its forward dashing— One couldn’t think to ask for more.
atw [“forward dashing”] is “directness of motion, and speed.”
Then when he got up the following morning, it came to him how far still his new abode was from home but he said, “I seek refuge with God!” and “We are God’s and to God we return!” and put a brave face on it, because such complaints do not find a sympathetic ear among those people—so much so that a few days after his complaining of how long he’d been separated from his wife, his friend told him, “The other day you spoke extravagantly. You said, ‘I long for my wife!’ but it would have been more proper to say ‘for my children.’” “What,” the Fāriyāq asked him, “is wrong with a man speaking of his wife as he might of his children? Without the wife, there wouldn’t be any children! Nay more: without women there would be nothing in this world, neither religion nor anything else.” “Hush, hush!” said his friend. “You go too far.”
75
75
� آ ف ف ��ي� �� ض����لا �ل ن����س�� ء
� � � � ن �ذ�� � �ذ فق � � �ف ق � ن ت �ك�ن ��ر �و��ل��ده * �و�ل�و �ل�ا ا�ل�م ار �ة �ل� �ي�� �ك��ا �ي�� ك� �����ا �ل �ل�ه ا � �ل��ا ر�ي�ا �� �م�ا ا�لم�ا ��� �م�ن ا � �ي�� ك�ر ا �لر ج���ل ا �م ار ��ه �م م ع ق �ف � �� � � ا � ة � �ق ا � �ك�ن �ش�� ��ف ا �� � ��ن ا � ا �ي�ن � � ا �غ ت ش � � � ه ه � � � ا �ل�و�ل�د ب���ل �ل�و �ل� ا�ل�م ا ا ح ه ر � �ل� �ي�� �ى �ى ل�د ي�� �ل� د و �ل� ��ي ر * � ل م� م� �د ���� * م � � � � ق� � �ق � � � ا ن ف ن � ن �ك�ن � �م�و���سى �م�ن ا �ل�غ� ر�ق� * �و�ل�و �ل�ا �م�و���سى �ل� �ت�� ��ا �ل ا ر��غ�ن �لم�ا ا ��و�ل * �ل�و �ل� ب���� ت� �ر�ع�و� �ل� ��ي � م م �ج � �ا � ة � � ة �ك�ن ��ل �ش � ا ن � خ� ا �� ا �ل� � � ت ��ل � �ل ا � �� � ا ي�ه� * ول�و �ل� ��س�و�ى ع� � ا �لت��ورا � * �و�ل�و �ل� ا�ل�م ار � �ل�م ي��م�� ي ��و�� � ي��د ��ل ر �ض م�و�ع�د وي � ع ن ا � ن �� ا ت � ا �ف ت ّ � ا �ل� ا ة � ا � ظ � � ا ه � � � � � � ا ا � � ل � � م � ل � ي�ه�ود �صر و� ل �� �مر � م� ص�ل � و ل�ه�د ي� �م�ه�د ل � ح ����ى ا �بر�هي�� �ع ن��د �م��ل�ك �م� م ض ق � � ن�ز � � � �ا � ة � ن ح��ي�ن ا ���مر�ت���ل�ه �ُ د ا �ود �م�ن �ي��د �ش���ا �و�ل � �صر�م�ن ب���ع�ده * �و�ل�و �ل� ا�ل�م ار � �ل� ��ي � ا �ل�� �و�ل ا �ل�ى �م� م �ج � � � � ��ا ن �ذ � � �ق ت�ّ � �ة ن �صن�� ���فى �ف ار �ش���ه * �و�ل�و �ل�ا د ا �ود �ل� �ي�� �ك�ن ا �ل�ز � ��ور * �ن�ع�� � او � ك�� � �ل�ك �د � ب ح���ل� �و ض� ��� � ي ب م م م ع م آ � � ا � ة ن �ز �ة ن ا ا � ا �ت ق �� � ا � � �ة ئ ت ش ه � � � ا ا � � � � ح� �� ��� �و� �لو �ل� ا�ل�م ار � ا �ع��ى �و�ج�� �� �ب� �ل �م� � � ��و�ى د ود �ع��ل�ى �ع�د � * ول�و �ل� ي ل� ب� ب ع �ع��ل�ى ن � �ن � � ��ك� ا لله ��ا � �ش����ل �� * � ��ل� ��ل�ا ا �ل��م ا �ة �ل�� � �� ��ل��د �� �د �ن�ا � � �� د ا �ود �ل�م ي�م�لك ��س�يل��م�ن ا ب����ه �و�ل�م �ي�ب� �هي� �ل ب ور يم و و ر م ي و س�ي � � �ع���� � �ل� � �ذ �خ� � ا ��ن � ا �ث ه � �� � ا ا �ل� ا ة �ل� � تت ّ � � �م��ذ �ه ا �ا �ن ك� �����ي�ز �ك�ا �ه ا �ل� � ي س�ى و�م ي��ع ب� ر ب�ع� � * و �لو �ل� �مر � �م ي��س��� ب ب� �ل ل �م� �و ي �وم آ آ �ذ ن � ّ �� ��� �صّ � ن ا �ل�م��لئ �� �م�ا �ك���ة �ب��ص� ر�ة ا ��ل ن����س�� ء * � او ��ل ش����ع � ء �ع ن��د ك�� � � � * �ه� ا � او � ا �لم� �صور �ي�ن �ع ن��د ك�م� ي ور و� و ر م �ن آ �ز � � ن �ف � ة � � ا � ن �غ� �ش���ا �ع * �ق�ا ��ل ا ن� ا ا ك ا ��ل�ا �ه�ا ئ��ا �ع�� ا �ل����س�� ا � �ل او ��ي ت���غ�ز � �لو� ��ى ا�ل�م ار � �و� �لو �ل� �ه�ا �ل� �ي���ب� ِ ر ر ج ل�ى م ّ � �ز� �ق � ا �� ��� �م�ن � ن� ���طق ����له� �ع�� �ه��ذه ا ��ل�ص�ف���ة * �ق�ا ��ل �ن��ع� ا �ن�ا طه� �و�ك� ���ا ن� ا �ل�عرب� ك� �وك� � � ه ا � � � � م � � ط � � ل �ي و ر � � ل و � � م ِ م ى م م � ض � ف � ض �أ � � � � ث � � ف ���ا د �ي ك� ��� د * �ف�ا ��طر�ق� �م��ليّ��ا �� �ق�ا �ل �ل�ع�� ك�� � ا ر�ش���د �م�م�ن �ع�د �ل ا �ل�ى ا�لمي�� * ���ق��د ل� ���ل�� �ب�ا �ل� �ب�ا �ل� م م آ م � �ق �ذ �ة � ن � غ ن ن �ف �� �ق ّ ���ا �ي��ق� �يم�م� �و�ه�و ا ب�� ب���ل����ى ا � ��ى �ب�ل�ا د ك�� ��و�م�ا �يم��مي���ي�ن ي���ع�د �ل�و� �ع�ن �� �س �و ا �ل��سب��ي���ل ا �ل�ى �م ض� � م ت ّح ق �ّ � �ق � �ذ �ف �ذ � ن �ن � � � ف ف � � ي�ن � �م�ن �ل��ك ا � ب���ع�� ا�لم�و� �ل��� �م�ن ا �ل�ع ب� ��د ا � �ل�� او ��ى �ل��ك ك��ت��ا �و�م � �م�ا �ي��ك�و� * � او ب�� ح��ل� او ب ر �ض ّ ح � �� �ث ت ه ��ف خ�ز ن �ة � �ة ��ت ف ح �ف��ة ال�م��م���ة * �ق�ا ��ل �ن��ع� � �م�ن ج��م��لت�ه�ا ك��ت� ل � � ا ��ا ب� �ع� ر� �ب� �ى � ا �� �ل�ا ا � �ير د ا د �ل� �ع��ل�ى ��� ض��ل ر ي و � ي ي م ف�ا نّ � ي�ز �ة ت ت �ت �ا ��ف ق �ق � �ت �� ن �ا � �ز � � � � � � � � � � ا � ا � ��� ب� ك��مب��ر� �ورا ��ي� � ك � � � ك ك ك م�� �� �وب�ا �ع��لي��ه �ع ن�� او ��ه �ب�ا �ل� �ن ل� ي� �� ب� �ى ح ��و� ل و �ج * ك� � ي �ج �ذ � �ق � � ا � �ة �ش ا � ه �ل�� � ف� �م ض�� �ن ه � �م�ن ا ���خ�س ف ��ه � �� �م�ا �ورد �م�ن ا �ل� د �ل� �ع�� �ل�� �� � ���ع ض� ��� ري� م �ي��ه�م م�و� * و ل�ى ك ول ب � �م
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76
٤،٥،٤
٥،٥،٤
The Superiority of Women
“Listen to what I say!” said the Fāriyāq. “Were it not for Pharaoh’s daugh-
4.5.4
ter, Moses would not have been saved from drowning and were it not for Moses, there would be no Old Testament. Were it not for a woman, Joshua would not have been able to enter the Promised Land and take possession of it.71 Were it not for a woman, Abraham would not have found favor with the King of Egypt and obtained from him gifts and presents, thus preparing the way for the descent of the Jews into Egypt after him.72 Were it not for a woman, David would not have been saved from the hand of Saul when he decided in his breast to kill him, which was achieved by his placing an image in his bed,73 and were it not for David, there would be no psalms. Nay more, were it not for a woman, meaning the wife of Nabal,74 David would not have prevailed over his enemies. Were it not for Bathsheba’s stratagem against David, 75 Solomon would not have made his son king and the temple of God would not have been built in Jerusalem. Were it not for a woman, Jesus would not have been born and the news of his resurrection would not have been broadcast. Were it not for a woman, the Anglican sect would not be doing as well as it is today.76 Furthermore, your painters depict angels in the form of women and your poets never cease writing poems to women, without which no poet would ever shine.” “As far as I can see,” said the other, “you are merely lusting after a woman—a trait, it seems, that is common to all Arabs.” “Indeed,” he replied, “I am their epitome and pattern, and every man who utters the ḍād has a weakness for the ḍaʾd.”77 The man hung his head for a moment, then said, “You may be wiser than those who deviate toward the mīm,78 for I have heard that there are many mīm-ists, who abandon the broad highway in favor of ignoble back alleys, which is the ugliest thing imaginable. Uglier still, though, is the fact that certain Arab authors have composed books on the subject and deceitfully sought to present arguments that the mīm-ist craft is the better.” “That is so,” said the Fāriyāq. “Among them is a book I came across in the Cambridge library on which I found written in English the title A Book on the Laws of Marriage, the one who bought it seemingly having failed to grasp its contents. One of the most scurrilous arguments made in support of such things is the words of a certain poet who said
77
77
4.5.5
� آ ف ف ��ي� �� ض����لا �ل ن����س�� ء
� � �ا � ا �ن�ا ��ل�� ت س� ا ج� �ز� �م �ب�ا �ل��ل� او ��ط �و �ل� ا �لز� �ن�ا �ف � �ذ � ن � �ذ �ذ ة� ا � ا �ل��ل�� ا � ك����ل��ه�ا ��ى ا �ق� �ر ا �ل
�ك�ن ا ��ق�و��ل ���م�ق��ا ��ل �م�ن ��ق�د � ��ل�� ��حر� ار ا َ�ي�ن ا �خ ت ن ��ف ت � ا ق �ذ ج�� ر ��ف� ���ر ا � �عر � ا �ل� �� � ار
� آ � � �ة � � �� ت � �ة ض�ن �عّ�م�ن ل�� �� ب� �م�ن �مث���ل �ه�و �ل�� ا �ل�عت��ا �و�ل� ا �ّم�ا �ل��ل�ع نّ�ي���ن�ي � ف��ا ن� ا �ل ن����س�ا ي���عر��� �و��سب�� ب� �ت�ا �لي��ف� �ه��ذه ا ك � ة ��ث �ذ ��ل��ل خ� � ا ن �� ن ف ق �ة �ق �ص ا ��ل��د �ع�ن �ه� ه�ن �ي�ب��ت���ل� �ب�� ��ل��ك * ا �و ب���ل �ل� � ا ل�� � �صر� ا �و ��� �ع��ل�ى ا�ل�م ار � ا ك���ر * ا �و � �ل�� ر ي ى � �ف آ � �ن �ذ � �ذ � ا �ا ث� ا ن ا �� �ف ا � ا �ق ف خ ا ا � �ل ��س�ا د � �ر * ا �م� ��س��لي�� ا �ل�� ط�� ��ل� ي��مي���ل �ع �ه� ا ا�لم� �ه ب� �ص�ل * �م � ل�� ري� � ب � آ مة �ف ع � ُ �ا ن ف خ ة ا � ث ن ح��ه �م�د� ��ى �خ��ل�ا �ل�ه�ا ا د ب� ا �ل�ى �م�� د ب� ��ا �ر� �ع ن��د ب���ع �ض� � ا �ل� �عي��ا � * �لب�� �ع��د �ص� � ب �ف � � ئ ن ق � آ � � ا �ذ � �ش ف �و�م�ن �ع�ا د �ت��ه� ��ى ا �ل�و �ل�ا �� ا � ��ت���ع�د ا �ل ن����س�� �ع��ل� ا�لم�ا �ئ��د�ة � ك ���و��ا ت� ا �ل� ر � او �ل� م�� � �ص�د �ور ى م م ع � ث � �ك�ن � � ن ا �ظ �� � �َّ ا ن � ا � �ة �َ ْ � ن ا �ذ ا �ت �� ا �� ا ش ا ّ ف ا هو * �و ��ط� �ل�ل �و ���ر ب� �� بحي�� ي�م�� �ل�ل�� � را � �ير�ى ا�لم��� �هر � او �ل�لب�� � � او �لب�� د �ل� � او �لب � آ �ة � �ا � �َ ْ ة ���ا ا �ى � ���ة ا ��ل � ���ا ن� � �وك� حل��� * �و��هى �م�ن ج��م��ل� ا �ل�ع�ا د ا ت� ح��س�ن ا �ل� �ه ��ط�ا را �ى ا �ل��ل�ع�و� ا �ي� ض� ي م ع آ � ت �ذ � ث ن �ذ � � ش �ف �ص��ا ��ا ّ � �� ل�� ا �ل��تى �ح�م��د �م�ن �و�ج��ه � �وت�� � �م�ن �و�ج��ه � خ�ر * حي�� ك� ���ا � �ه� ا ا � ك ���� �م ��طرد ا �ل�ل� ب ي م ن � � � � � ت ف � �ف ا ا ا ّ ّ � ي�ز ت ت ش �ن ي�ن ا ���ث �م�ن ت ��ا ئ��ز ب���ل ا �لج�ع � او �لج�ع �س�م� ا �ل� ك� ��ا ئ��ز �ع ن��د ا �ل� � � �و �ل� � ي ���ل�� �ي��ك��������ف�ن � ��يو �� ��� � ��يو��عي���ل�ن ا ك�� ر ر �ج ت ��ث ق � ق � ف ا ا ق � ا ن �ن ن �ظ � �� ���س ن�ت ة � � ث ّ � ع او � �وك���ر �� �ل� ا � �ل�� ر�� �� �ل� � �م �� �� ر ا ل�ى � ا� �ص��ا �ي�ا * �� ق���ل ت� ا �ل��د � ح� �ه �مر� �ل� �يرد ل � � ب ي م م ن ن �ظ � � ف � �� � � �� � � � ا ��ف ق ��ف ا ف ا ��ل �ف ة خ � �ق �ه�ا ��و�ج���د ا � �ل ب� ب� �ه�ا �مر� ا �ر�ى * � ار ى ا لرج � �وع ا �ل�ى ك�مب� ير �ج �و �� * ��س� �ر ي� ا � ��ي � �� را �لي� � ق َ َ ت ن� �ة ق � �� ن �ز ة ق �ة � �ذ � حو ��ث��لث�� � ار ر�ي� ��ط * �و �ل��ك ا �م�ا �لب��ع�د �ع�ه�ده �ب��ه�ا ا �و �ل���كو� �ي�ا د� �ر�ص� ا �لب��رد ��د رب��� � � �ذ �ذ �� ف ه �ت��ي�ن � ا��ا �ن ا ش ��ر ف��ا �ئ��د�ة �و��هى ا ن� ك���مب�� ا �و�ج�ب� ت� ��ل��ك * �و�ه ن��ا �ي�ن��ب���غ� ك� � � او ك���س� ��ورد �لم� ك�� � ت�� �م���� �ور ر ى ي �ج آ � �� �ذ آ ن ��ا ن ّ ا �� �� � �ة ف ح ا ��ل��ف ���ّ �من �ه�ا �م�ن ا ��ل�ا �غ� � �� �و���فى �ك� �ه�م�ا � ��ر�ن�ا � ��ن �ف��ا �وك� ب��م�د ا ر��س ا �ل�عل��� �مك�ا ك� ل � � � ل ط � � � � � � � � ج � ل ي� � ب و ل ن�ي ى م � ف ا ي�ن ل� � � ق ن � ن ت ت ��ا � �ة ��ن��ت����ن �� �س �ق� �ه�ا �ت��ي�ن � ا ا ا �ن �ن � ���ط�ا ��ل� * ك�� ��� ا �ل� � � ا ل ح��س� � �م � �ى ا � �ل��ل� � ام � و ب ر ب ح�� ج ور ي ب � � � � ف �ت ف ا � �ن �ل � �ل � � ن �ت ا�لم�د �ي���ت���ي�ن �ل��ر �و� �م�ا �ع ن��د �ه�ن �م�ن ا �ل� �م�ا �ل ا �ل ار �ئ�� �ه�م� م ا �ج � �صب��ى � او �ج � �م�ا �ل * �� ر�ى �ي� ي �ج ع � � � � ا �ق � �ة � ا �ق � �ة ف � �ذ �ف ن �غ ا ئ �ت ن ا ا � او ��ل ح��س�ن ا ��لب��ا �ه �م� �ل� ار ه ��ى ��س� �ر ا�لم�د � * ��ي�ر ا ��ه � � � له� ا ل��ك�ل ��س� � ��ط� �ل� � ��ط� * �� � ر � � � ن �ظ � � ّة �� ت �خ ��ذ �ز ��ا ن ت ش ا �خ � � �ة �ظ � ن � � ن��ا ا �ل��ط��لب�� ��ي ن� �� ر�و� ا �ل�ى �م�ن ا د �ب�ه �ع�دد ا ��ه�ل ا �لب��ل�د �� �� را �ل�هر� ا ل ��ى �ي ��و�� ك�� ��� �م����ي
78
78
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The Superiority of Women
I make no final decision between buggery and mainstream fornication— I merely follow the words of those who’ve written, ‘Gratification all lies in the dirtier of the two neighbors, So choose, if you can, the more beshitten.’ “The reason why the likes of these woman-shy authors wrote such books is either their impotence, for women will have nothing to do with anyone who is so afflicted, or their stinginess, because women are more expensive to maintain, or their lack of the means to attract them, or some other defect. Those of sound makeup, however, never leave the straight path in the first place.” The Fāriyāq stayed at his friend’s house for a while, during which he was
4.5.6
invited to splendid banquets in the homes of certain notables. It is customary at their banquets for the women to sit at the table with their arms and breasts exposed, so that the observer can see the flesh of their chests, their bosoms, their breasts, and their cleavages, and if he stretches his neck and cranes his head and is good at holding his head steady, he can see the dark ring around their nipples (ah, what a dream!). It’s one of those customs that is to be praised from one perspective and condemned from another, in that this exposure is a general rule for both young and old; indeed, the old women of the Franks, and especially the English, uncover themselves more and put on more youthful airs than do the young girls. Then the invitations became fewer and the Fāriyāq’s disquiet grew stronger, since no one who had looked on his countenance once wanted to look on it a second time, and he decided it was better to return to Cambridge. When he arrived there, he found that that the “domes” had grown by some three inches, this being due either to his having been so long away from them or because the more bitter cold required that.79 Here an edifying observation must be made, to wit, that given that Cambridge and Oxford are, as previously mentioned, celebrated as schools of learning, and given that most of the students are rich and that each city has something in the region of two thousand of them, the pretty girls from the surrounding peasant villages return time after time to the markets of these two cities to find buyers for their youth and beauty. As a result, you will see in these cities examples of exquisite beauty and dazzling good looks such as you will not find in any other. But “for everything that falls there’s something to pick it up,”80 as they say, which is why our shaykhs the students would look at every addition to the town’s population as might a she-cat being robbed
79
79
4.5.7
� آ ف ف ��ي� �� ض����لا �ل ن����س�� ء
� ن ا �آ ��ؤ ا ��ف �ن ث� �ت ّ � ف ا ا ق �ا ق ّت � �آ � س�ن ا ن �ه� ج�ر �ه� * �م � ر� �س�م�ا �و��د �ح�ل ا � �ل�� ر�ي� �� �ع�ن �ه�و �ل� ا �ل�� � ��ي�ر �و�ه ار ���ه�م * �ل� � ي م� م ��لُ ��ف � ا � ث ا �� �ذ �خ � تَ ح�صَ ��� �ف�ه � �� � ا �ق�ا � ���ف ��ل ن��د ن ن�� ش � ا ر��ض� ا �ورد �ى ا �ل� م�� ل ا ا د ��ل حو ����هر * � ي ب � ر ول و م ى �
ف � ن � ق ة �ف �و�ص�� �ل��ن�د � ا �و �ل��ن�د �ر � �ع�ن ا � �ل��ا �ر �ي�ا ��
�خ ا � ة ا ��لف ��ت ن �ظ �� � � � � �ن � ا � � �ه�ا ��هى �ذ ا ت� ا ��ل�ت�ي �ه � او ��ل��د ��ل�ا ��ل * ا �ل � � � � ا � ا �ه� ش����ز را ل � م � �� ��طر� � ل � * � ح ع � � ل ل ل �ج ي� ر و � ر ى م ت ّ �ذ � ش � ق ة ق �ص�ي �د� �ك��ا ���ل ت� �م�ن ��� �و�ج�ر ا �ي�ا �ل�ه�ا �و����ا �ل�ه�ا ج� ار * �م � ا ت ت ّ � � ا � �ذ �ق� �م� � � ��جر �م�ن ا �ل��د �ل� �ل �ي ��ولا
٨،٥،٤
*
� ن ّ ��ا �ف� ا ��ل�ى ا �ل�ع � � حولا � ��جرا ا ض� �م��د �� ي
ف ت � � ن ���خ�س �ة َ � ا ف �ذ�� ن ن � ��ه ��ل�ا �تر�ى ��له�ا �م�ن ����ن �� ���ؤ ا * �و���ه�ل��س م �ه� ��ك �ه� � �ري� �و�ه�ز ��ؤ ا * ا �ل� ��ا ك�ر�ى ا � ب��ي���� وى � � � بي م م م � ا ق ش � ا �ق � ا �ق �ا �ا �ا �ا � اق ا �ل� ��و�ى ا �ل� ��د ر * ا �ل� ��سر�ى ا �ل� ي���سر * ا �ل� ��سر ا �ل� �ع��سر * ا �ل� �ر��� ا �ل� � ش���ر * ع �ا �ا �ا ا � ا � �ز ا � ا �ا ا � ا �ش �ف ا � ا �ش���ف � �ز� �صر * ا �ل� ��سرد ا �ل� د��سر * �ل� ر ��� �ل� ر * �ل� بر �ل� ب ر * �صر ا �ل� �ع� ا �ل� � ع �ز�أ �ذ ش ّ ن ُ�غ �ذ �ذ � ��ذ � �ذ ض��ّ �ز �ف �خ م�ز � � � � ه � � � � ا �ل� ى ا ا � ر * � او ا � ر * � او ا ي � � ر * ا �و � �ب��د ر * � او ا را ى م م �ذ �ج �ذ �ذ �غ ��� �ز ّ � ت ت ش �� �ى ا ن� ����ن � �ه� �عر����ا ا � ار � * �و�هي��ا � ط��ل�ا �مر * ا �و ا � �� ك ب �د�ه��ر د �ه���ر * ا كر بي � م ب ي م م �أ ت ن ا ��ف � �ة �ة �ز ش � � غ غ � �ن ش �و � او �م * �و�م���ا �ل� � بو�����ا �م * �و�م�د ا �عب�� �وك��ع�ا �م * �و��م����ي�ر � او �م �ك�ا ��� * � او ���د��س� ��س �ى َ �ن ت ّ ن ت � � ض �ة ت ا� ا � ش ش ��� ا * � �ن��ع�د ك ��ف �تت خ � ������ذ�ي�ن ك���ل�ا �م ن��ا ِ�ه��را * �ل� ع����ا ��� * �ع�ل�ا �م �م�� �لق���ك � او ��� معر� ��� كب�� ر و ُ ضْ ّ � ن ّ ن �ت �� ���ن �ا ه * ا�ل�م ���ع��ل��مى ا �ن�ا ا �لي���ك �مت��ود د �و� * �و�ع��ل�ى �مث���ل�ك �مت�� �عّود �و� * ك�� �م�ن �ص�ع ب� ر� م �ت ّ � ا ت �ق �ف �ا ض ���� ن��ا ه * � اَ � ّ اَ �َم��لْ ن��ا ه * � �قَ � ا �ش����ع ن��ا ه * � ��ا � ش ا ا ن م � � � � ه � � �و�م�� ك � * � ح� � � �� �س� ك � � ب و ر و و و �ج ى و ٍ ي ِرم بِ ح م ّ �ة آ ث ث � �� � ا �ش�� ك ���ي�ن �ا ه * �و�ع�ا ��ت ب� ا �عت�ب�� ن��ا ه * �وك�� �م�ن �مت�� نع��ت� � ب�� ت� �و��هى �ش���ا ك��ره * �� ا �ن���ن� ت� م م ��عَيَ�ن ��ل ا ��ل��شَ���َ �� َ � ا � ا � غ� نّ � ا �� ش � ا � ��ل ا ��ل ش �� �� ا ���َيَ �� �� �ز ئ ل � ا � ا �ره * ا �ل� �ل� ي��� ��يو��ك ل��� ��ط� ��ط ا �ى ����ط�ط * �و ل � ا �ى ح�ط * �و لع��ط ا �ى � �� َ �ْ ت � �� �ن� � �غ � ��ت�ف����ل � �ص�ه� �و��ة ا �ل ش����عر* ا ل�ى ا ك� � ا �ل�ث�ن �ا �ي�ا * ا ل�ى ا �ل � ا�ل�م�ز ا ��ا * ��ا ر ا � �لق��د ر * �و ي � ا �ل��ل�� ��ط * �و� ي ب �ج
80
80
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The Superiority of Women
of her kittens. Consequently, the Fāriyāq left these tomcats and their females behind—a decision whose correctness was confirmed in his view when he came across the proverb that says, “When you enter the land of al-Ḥuṣayb, run!”81—and stayed in London for close to a month.
A Description of London, or Londra,82 according to the Fāriyāq
4.5.8
See the proud and capricious lady in her duds, strutting before the manly studs! With a furious stare she gives them a zap, dragging behind her her skirts and her wrap. As I say in a poem of mine Coquettishly she set off, dragging her train, Causing the suffering lover yet more pain. Among them she finds no match and mocks them with her smiles—they’re not up to scratch. Be mindful, fair lady, that among them is to be found the strongest and the ablest, the manliest and the wealthiest, the speediest and the toughest, the strongest and at stripping the quickest, the best at felling and the pressingest, the proddingest and the pokiest, the lippiest and labialovingest, the sticky-outy-est and the largest thingy-est, who, when he hugs, moans, when he smells, snorts and when aroused, groans; who if winked at, responds in a flash and, the moment he sees a drum, plays on his pipe; who on seeing a woman with body lavish is quick to ravish. Be mindful that among them is an Arab who with passion yearns, with thirst and torment burns, one quick to make love and quick to lay, to devour with kisses and engage in play, energetic in bed and nimble, ever ready to hunt the thimble. With what can we flatter you, when haughtily you turn aside your eyes, with what entice you, when you treat our words as lies? Are you not aware that not only do we seek your kindnesses but also that of your kind we’ve known our share? How many a headstrong woman we’ve been able to pacify! How many a willful woman we’ve known how to gratify! How many a disdainful one have we bent to our will! To how many a lovehungry one have we given her fill! How many a bolter have we given reason to pause! To how many a love-sick complainer have we given cause! How many a prude have we, to their satisfaction, screwed! How many an obdurate woman has sung our praises while homeward bound, returning later for a second round! Let not your stately stature seduce you into being stiff, your
81
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4.5.9
� آ ف ف ��ي� �� ض����لا �ل ن����س�� ء
�ُ � � ���د �ي�ن * ا ��ل� ا � ت ح��ق��ا ر ا �ل���ل��ي�ن * � �و�ت�ف���ل��� ��ع� * ا ��ل�ى ا ��ل� �ه � او ��جل�ع �و�ت��ورد ا ��خل � � ا ك ل� � ب� ك ى ج ي ت�ي ب � ف �ة � � ن ة � ش �ف ����ة ا ��ل�� ش��� ه * ا ��ل� ا ��لن �ه� � ا و �ل ش���ره * �و���ع�و�م� ا �ل��س�ا �ع�د �ي�ن * ا �ل�ى ��ع�ج��ر� ا �ل���� ت���ي�ن * ���ا ض� � �وب� ض� ب ر ى �م � ت � �ا ف �غي�ن ّ � ا ق ي�ن ��ك�ف ت�ه�م�ا �و�ج���د �ل ا ��ل��س�ا �ق��ي�ن * ا ��ل�ى ا �ل�ا ��س��ن� ك� �� �� �م�ن �ِم��ض� �ل ن�� ��د �ع�� * �و�ع�مي��د ��� * �ي�� � �ز�غ ���ل ت � ا � ت ف � � ت� ���ط� �ق� ��ه�م�ا * ا � ���عت��ّ ��ه�م�ا �ع�� �زَ ��نَ ا �ه�م�ا �ع�ن ا ��ل و �ل ن���� * ح� �ه�م� * � �وي��ن�زه � ب � ل�ى ب � و ي ب� �يو و ب � م آ َ ّ � �ا ا ��ل ح��ّ � او ��ل �ف� * ا ��ل�ا �و ��ل�ا �ي� ض� � نّ � ��ل � حف� * �و�ع�ن �م��ّ ا �ل��س�ق � �� � �م�ن �ور� * س ���ل��ك ا ج � �ه��ض �و ص آ ف ت ح���ة � ا ��ل��س�ل�ا � * ا ن� ��ل��د � ن��ا �م�ن ا ��ل�ى ا ��ل�ا �ز د ر� * �و ��ل�ا ا ��ل ن��ا �� �م�ن ا �م�ا � * ا ��ل�ى �من�� ا ��ل� � و �ي ي م م �ج ع �ش آ �� مَ قّ � ْ � فُ ّ �ذ ق � � � ت ا ا �ن ن � � � � � � ا � ا �ك �ك � � � ل � م � ���و * ا �لِ�م�ز ر � او � �ل��ق��ا * �م�ا �ير �و�ى �ل �� * وي ك ِ� ��س�ر �ل � ��ع * و ع ع �خَ آ ��ف � �ن � ا ن ��ف ث ��ف �ق � ا �ز ح� ّل�ا * � � ���ّله�ا ا ح��له�ا ن � �م�ا �ي�ز ��� ا �ل � � � � � � ا ا � � � م ا �� �يو ب � �و� * و ل�د �ي �� ر * م� �ي � � �ى ع��د �ل� ر * ي � يل � حَ ّ ُ َ ّا �ف � ّ ََ �ف � � ��فت�ن �ة ا � ق �� � � � � �ن �ن � �� ح �م�ن ا �و �ل� ك �ه��ذه الم � ح�ا ��س�ن * � � �ب�ل� * �م ا �لب���ل ب��ل�ل * �و�م ا ل ل ح�ل�ل * ب �� �ّ ا ا � ن ت ��ف ش ق � � ظ�نّ * � ا ق���ل�ل ت� ��له� �م�ن �ك� ���ل ��س�ا �م� �و�م�ع�ا �ي�ن * ا �ل� �م� ا ح��س��� �ى � ع����ا ���ك ا �ل��� و � م ع ف َ نّ � فَ ْ ُ � ا �� � ّ � � �ه��ذ ا ا ��ل��ت�ز �ل��ق � او � �ل���ت�ن * �ف ك� ح�ن * �و�م�ن �ص��ل����ك ا � * � بو���ع�د * ���ل�ه�م ا �ل�ى �و�ص� �ل�ك ي� ّ آ �� � ا �� � ّ ة ة ن �ف�ا ن� ��هى ا ��ل�ا �م ّ�ة * �ف�ا ن� ا � ح�م�د ت� ا ��ل��ل�ق��� �ف�ا ج� حر� * ��ع��ل� ي�ه�ا �ع�ا د� � او �� ت� �ع��ل�ى �ك��ل ح� ل ر � ا �ف �ث � � � � � � �ة ف ق ق ي�ن ي�ه�ا * �و�م�ا ا �و��س� � او �ل� ��م�ا ا ك����ر ��طر�� �ه��ذه ا�لم�د ��ي ن�� �و�م�ا ا ��ط�و�ل�ه�ا * �و�م�ا ا �و �را � �ل��ا د �م�� ا �ل� ع ح�ا �ت�ه�ا * � � � ئ ق ا �غ ا ض ��ه�ا * � ��مم�ا �ش���ه�ا ح�ا �ت�ه�ا * � �ن��د � ا ت ا ا ا �� ن ت ا و و و ي� ح�دا � ����ه� �و� ي�� � � ح� ���ه� � �وب� � � حوا ��ي����ه� �و��س� � � � �م�ل�ا �ه�ه�ا � �م�ل�ا �ع�ه�ا * � ا � �ى �ع ا ت ا ���ه�ا * � �م�ا ���ه�ا * �و�م�ا ا ب��ه �ور�ي�ا ض� و ��ل� ���ه� �و�م ار كب� � ي� و ب � و جر ج �ج ا��ن ا � �ف ��م ا � ف �خ � � ئ ا ا ا ا �ا ئ ا ا ن � م ع ا ر� � � � � � ا ا ا � � � �� ك ح ل � �ه� * �ه� * و ر ��س�� � ح ب� ك��ن� ���س�ه� * �و�م� ��ل ج � ��س�ه� * و م� �مر م��س� � ف ف � � �ن ن ا �ن ن ا ��� ا �م ء ���س�ع ��ل��د رك ا ��ل� ن حي� ث� �ي�ج�ع ي�ه�ا � ه��ا * ��ا ج�ر�� 1 �ب��ك �م �ه�� �و�م �ه�� * �ك�ل ر ي �ى ي *
ف �� :1855 1ا ج�ر�ى.
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١١،٥،٤
The Superiority of Women
wide eyes into staying aloof, your swanlike neck into churlish demurral, into denying your fate that auburn curl, your gap-teeth into a refusal of men’s due, into contempt for lucre your cheeks’ rosy hue, your swelling breasts into pride and vanity, your firmness of skin into voracity and avidity, the curves of your hips83 into a pursing of lips! Let not firmness of calf tempt you to haughtiness in the form of an expression of half-hearted disdain for a peek-sneaker or love-sick swain—an expression that closes said calves tight and wraps itself around them to keep them out of sight, or envelops them despite their plumpness and spares their down from any shearing or peeling, any shaving or plucking, or from touching the ceiling! Let not what sticks out behind make you to proper respect be blind, or what lifts your bosom’s sheeting into refusing salutation or greeting! We have enough shandy and champagne every thirsty drinker to inebri-
4.5.10
ate, every veiled lady to intoxicate, enough meat from the grill every empty belly to fill, enough coin to blow the knots of every lady’s waist wrapper from off her groin and undo them utterly and moisten them mightily—and with moistening comes munificence, with undoing, dresses.84 By Him who conferred on you a charm that all who hear and see you must disarm, think kindly of your suitors and give them fewer angry looks and such disdain, for each yearns your lover to be and each at your harsh words has moaned in pain! To proceed: I’m talking about just one time, though if you find the encounter agreeable, you can make it habitual. In any case, you’re free to do as you please, and if you don’t—how many and long are this city’s roads, how many those who make their way there, how many a spacious shop it contains, how many a square, how many an open space and lake, garden and wood, pathway and park! How splendid are its places of entertainment and its pleasure grounds! What a stream of carriages it has and how its traffic abounds! How vast its churches and well-attended its councils! How prosperous its dwellings and stately its vessels! Run about in it wherever you wish: all men strive in pursuit of bliss.
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4.5.11
ا �� ��ل�ف��ص� ا ��ل���س�ا � � د س ل �ڡ ��م ا � ة ي � �ح� و ر � �ة � �ن � �ة � �غ � �ف �و���ع�د ا ن� �فر ا � �لف��ا ر��ا �ق� �م�ن �ع�م��ل�ه ��ى �ه��ذه ا�لم�د ��ي ن�� ا �لغ���ا �ص� �ب�ا �لغ� �� او ��ى ��س�ا �فرا ��ل�ى �ب�ا ر���س ف��ا ق��ا � ب ي ي م � � �ف � �ذ �ذ �ة �ة ن ف � ف ا �� ف ف� ا ��ث��لث ا � ا � �ت��ك �لم� � ف� ا ��� ن ف ا له� ا ��ض� حق� ا � �لو� �ص� ��رب� �ه ن�� �ع�ن ك�ره ��ا � �� �ه� * � �ه� �� ي� م �ل� ��ى عر�� و�ص � ي� ث � �ة ن ا �� �ل� ت ا � ه� ف ن � � ة ا ن ��ك� �م ت ��س� �ع��ا * �� ��س�ا � �من �ه� ا ل�ى ا � ر� * � او �� �ل� ا لله �ه�ا ا �ل�ى �مر��س�ي �لي�� �و�م � � �ي و� � � ب و ر ح �ج�ز�ي م � ق �ن � ف ا ف � � � ت �غ ����ل�ه ا �ل�ع�م ا ن ا � �ز � � ت �ف �ن �ف ظ�ن �ب ��� ض� �ه�ا * �و��د ك ���ا � �ي� ��� ي�� � ر ى و ج ���ه ��ى � � ��س ا �ل�د ا ر ا �ل��ى ��ا د ر�ه� �ي� م قآ ا ��ل��غُ�نْ� � َ نَ ا � ة � ا �ة ن � فا ن �غ � ا ن ا ���ه�ا ��ط�ا ر ت� �م� �ع ���� �م� رب� ا �و �م� ج�� �و�ل � بو���ى �ب��ه� �ه��ذه �ل�مر� ا �ل��س� د��س� * �� � ع ع � � � � � � �ة �ة ن ق ت ت ش ا ا ث �ن �ن ث ا�ل�مر�ة ا �لث��ا ��ني���ة ك� �و�ع�ه �م � ��و���س � او �ل ارب���ع� ب���ع�د ���ا ن��� ب���ع�د ��د �و�م�ه �م ا �ل���� �م � او �ل�� �ل�� ب���ع�د رج�� � � ث ن ا �م ا ش ا ال�مف�خ ��خل �ة خ�ر�و�ج��ه �م�ن ا�لم�ع��ت�ز �ل �م� ��س� �ى �ب� ���� �� � ا �صر * �� ا � ش����د �و�ع�ه�ا �م�ن �م� ��ا �م��س� ب���ع�د رج�� و م ع م �ف � �مَ�ن ���ُ�يرد ��ى �ز� �و� � ا �ز� � او � �� �ج�ا ��ع�د �ي��ده �ج�ه ��ي ن� ك � � ح ْ ���ف��ليَ��غ� �ع�� �ا �ز � �ا �ن� ا ��� �ق �ه�ا �ِ��عر��س�ا � �ج�د �ي��ده � ل ِ ب� ن�ه �م �ي �
�ن �ز ف ق ا � ت ��ك�ن � ة � ا �ت ا ا ا ���دد ا * �ق�ا ��ل ف���ق���ل ت� ا ن��م�ا ����� �ل� �ل�� ا�ل�م ار � �ل� ر�ى �م �و�ج� �ه� ب���ع�د ا �ي� �ب�ه ِ�عر��س� ج�ي �ه �م�ن � خ ق ا � ت ن � � ا �ذ ��خل ا ف ا � �� �ش� �م�ا �� �ل�ف ت�ه�ن � ا � ��ف � �و � ا �لر�ج�� �ل �ى �ك�ل ��ى * �� �ل� ���ع�م �و�ل�و �ل� �ه� ا ا ��ل� �� �م� ح��ص�ل �م ا �� ف �ة � ن �ع�ن ا ��خل ا ف ف ق � فق ن � ة ُ�خ ق �� ف ق�ت �ك��ا ا � ا�ل�م ار � ���ل��ق ت� � خ� �ل�� ا �ل�و��ا �� * ���ل ت� ك�ي��� �ي��ك�و� ��ل� �� �و��ا �� * ��ا �ل� �م � ��ف ا ��لخَ ق ���ذ � ��ٌ �م�ن �ذ�ي�ن ا ��خل ف ���ا ن �خ�� �ا �ف�ه�ا ��ل�ه ��ف ا ��خلُ ق �ه� ��ل�ا ���ي�ن �ب�ا �ع ث� ���ل�� ك�� �ل��ك ك� � ل � �ى �ل��لر ج���ل �ى ���ل�� * �و�ك��ل � ن � ة �ذ ��ا ن ت �ت ف �� ح �� �ع��ل� ا َ � ا �ت ل���ل�ف� �ب��ه�ا � او ��ل ��ل�ه �ع��ل� �ش���د�ة ا �� ك� ي�ه� * ا �ل� ر�ى ا � ا�ل�م ار � ا ا ك�� ��� � ����ع�ل �ك��ل �ر ص ى 84
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Chapter Six
A Discussion
When the Fāriyāq had finished his work in that city so crammed with beauti-
4.6.1
ful women, he went to Paris, where he stayed for three days, which wasn’t enough to allow him to write a description of it. We therefore decline to provide one at this point, for a proper description should be comprehensive. From there he went on to Marseilles and then to the island, where God, of His all-encompassing bounty, granted him the boon of beholding his wife in the very house in which he’d left her, though he’d expected to find that she’d flown off with a phoenix or the chimera, and he re-consummated his marriage with her for this the sixth time (the second time having been after he arrived back from the Syrian lands, the third after his return from Tunis, the fourth after he emerged from quarantine quarters with the Honorable Sāmī Pasha, and the fifth after her return from Egypt). Then he recited
4.6.2
He who’d like to keep wanting his wife Should take many a woman to bed. Then let him leave her for a little while— And he’ll find her like a newlywed to which she responded, “But the wife won’t find a new groom in her husband when he comes back!” The Fāriyāq continued, “I told her, ‘That’s because she’s the contrary of men in everything.’ ‘Right,’ she said, ‘and if it weren’t for that contrariness, there’d be no harmony.’ ‘How,’ I asked, ‘can harmony come from contrariness?’ ‘Just as woman is created contrary to man physically,’ she replied, ‘so she is contrary to him in disposition, and each of these contrarieties is an inducement to him to feel affection for her
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�ف ��م ا ة �ي� ح� �ور�
�ز ف ا ا ن �ت ف � ��ا ن ت ��ا � �آ � �ة ي�ن �ك��ت ث� ��ه�ا � ��ل�ا � ��ق ��� �ع��ل�ه�ا �م�ا � �يري��د �و�ج� �ه� ا � � ���ع�ل�ه ك�� ��� ك�� �ل� �ل� �ب�� �ي��د �ي�ه ��ل� �ي�� ر ب � و �ي ب ل ي� � � ���ة �ف � �آ � �ة �ة �ز حرك��� ���ة �ي��ده ا �و�ع�ي�ن �ه ا �و �ل��س�ا �ن�ه ��ا د�ة �ع��ل� � �ل�ا �عت��ق��ا د ا �ن��ه�ا �م�و��ق�و�ف� �ع��ل� � حرك��� �ي��ده ��ى ا �ل� �ل� * ي ى ى م � �ة � ت خ �� �ا �ف �م�ا ا �ذ ا �ع �ف �من �ا ال� خ ��ا � �لف�� � او �ل�ا ��س��ب��د ا د �ب�ا �مر�ه�ا �ف�ا �ن�ه ٍ� ي���ع�� �لق� �ب��ه�ا � � و��د ا ر���ه�ا * �ه ب ل� ر� � ي ي ح �ن آ �ق �ق��ل ت� �ه��ذ ا �غ��� �م�ا ُ�عه�د �ع ن��د ا ��ل ن��ا �� * �ق�ا ��ل ت � ب���ل �ه�و �م�ع�ه�ود �ع ن��د ا �ل����س�� �م�ن ا � �ل��دي�� * ير � س م ث � �ة ق ت �� �ذ � � ��� ا ��خل ف ح��لي��ا ت� ���ه��ذه ا ��ل �و��ل���ذ ��ل��ك �ت ار �ه�ن ج��مي��ع�ه�ن ��مت� � ��ل�ا �� �و �� ط�ا �ل * ح��لي�� * ���ل� �و�ل��ك�ن ا ا ك�� ر ب � � � � ن �ق ا �� ت ا ن �ع ن ا �ل� ا ة � ا �ت � ا ن �ن ا �ظ ��� �ت�ي�ن ا � � ق ا �ور ث� ا �لت��ق��ا ���ط� � او�لم�ل�ا �ل * � ل� � �ي �ى �مر � �ل� ب� ر� �ه�م�ا ا � ح� � ح� � � ر� و ع �ق � � � ن ا ن ا �ظ ��� �ت�ي�ن �� � ا �ّ ا ا � ت �� ا �� ا � �د �ه ا � ا � �آ خ ض � � � � ا ل � ا � � � � � � ص ���عى ل��ط �ت��ك� �و� �� ر� ا �ى م�و� ع و ل�و ��ل * و �ل� �س��ط� ل ح� �م� ع��ل�ى �ل� ر � �ف � فق ق� �ا ق ق �ف ق ��و��� �م�ا ���ل ت� * ���ل ت� ب���ل ��ى د � او �م ا �ل�و��ص�ل د � او �م ا �ل�و��ا �� * ��ا �ل ت� �ل� ب���ل �ه�و �ب�ا �ع ث� ع آ � �آ �ة ��لض �ف ا ن � ا ن ا ن � �� ط� �ع��ل �ذ ��ل��ك * �ق��ل ت� ا �ى ��س�� �م��ة �م�ن �� ا � � � � ا � � � ا � م ل �ع��ل�ى ��س� م� و �ج ر * � � �ل� ��س� � ب �وع �ى � ا ن ا ن �ف ق ا � ت � �آ �ة �غ � �ة ��� �ش��� ب� ث ّ �ت �و��ص� ا ��ل حي�� �ي ��ود � ب��دي��ل� ح�ي�� ب� * �� �ل� ا �ل��س� �م� ��ا �لب�� �ع��ل�ى ا �ل� ���س� � ��ى �ك�ل ى �ب ل � �ة ُ ْ �أ � �ق ا � ت ث � ئ ق ق ن َ � ت ت ل ح�ا ��لت��ه ا � �� � ��س� ح��س��ى ب� � � �م�ن � ح�ا �لت���ك �ه��ذه * � �ل� �� ح�ا �ل� � � �سو �ى * �ل� ا �و �د �م ِ م ُ ق � ن قة � ق� ن ن � آ �ة ق � � �� � ح��ل ت� �ع�ن ا �ل��س�� �م� * ���ل ت� �م�ا �ب�ا �ل ا �ل ن��ا ��س ك���ل�ه�م ��ي� ��و�ل�و� �ي�ا �ر� ا �ل�ع��ي�ن * ��ا �ل ت� ���ع� ا � م � ي�ن �ت�ق ّ ش ث ا �ع�نّ � ا آ خ فُت � َ ف � ق� ت ا ش ا ن � ق � قا � ت � ا �ل�ع�� � � ر ب�����ى �ير�م� ي��� �ل�ه� � �ر�� ��طر�� ا �لي��ه * ��ل� �و�م� ���� � ا � �ل��ل ب� �� �ل� ه�و � ّ ح�ّ��ز �م�عه�ا * �ق��ل ت� ���فم�ا �ش���ا ن� ا �ل�ع�م��ا ن� * �ق�ا ��ل ت� ا ن� ��له� ���ف ���ص�ا ئ� ��ه �ع �� �ن�ا �مت��ق���ل� �و��مت� �ي � ي � م ى ب ر م يو ب ّ ُ ث � � � �ة � َ ة ق ق � ق �ت ق ق � ت ت ي�ن � � �َ�ن ا �ش���د � ن ا �� � � � � � � * ��ا �ل� ا ك��� ��ه ح�م��ل��� �م�ن ا �ل�ع�� ا �لب��ا � �صر� * �ل� م ا ��سرع ا �ل�� ِس ��ل ب� �ل ب ٍ رم � �ا � ا ت� ا �ث��� ت � ا �ص�� �م�ن ا ��ل ن��ا �� ا �ذ ��ل���� ��له�ا �ف � * �ق��ل ت� �ف�ا �ذًا �� ن�� ش����ا �ع�ن � ا �ف�ا ن� ا ��جل��ع � � ك �ف ك � � م ر و و � ب س ي ر ��ر ب ي س �ن ف �ف � ق� ق ا ��لن ف���� ض�� ّ * �ق�ا ��ل ت �ن�� ��ا ا �ن�ه �� ن�� ش �ا �ع�ن ا ��لض �ن ف � ع� �مك� ي ��� � ��ر� ��� * ���ل ت� ا �ى � ��� ��ى ا�ل�مر��ض� * ��ا �ل ت� ع �ر ع ع م � � � � � �ن � ق �ق � ت ا � ��ن ف� � ��ف ا � ف�ل ��ق �� �ر�ع�ن ا �ل�ه�و�ى � او �ل ش����ه� او ت� * �ل� ى � �ر * ��س��ك�و� ا �ل�ع����ل � او �ل��د �م � او � ف�ل� ك ع �ى ف ا ن � ��ذ�ي�ن ت ن �ن �ز ا ة � ا�� ق ا � ت �� ف ّ �ن � ش �ة � ف � �ي�ن �� �ل� ا �ل���ك� �ع ا �ل��� ار �ه� � او �ل��سر�� ا�لم�ه��ل��ك�� * �� � ا �ل� ي��م� �و ��و� �م �ي� د� ا �ل� �ك��ل �ة ���ث �م�ن ا �� ��ذ�ي�ن � �ت ن �� �لق���لت� ا �ق � ت ا � ��ن ف� � ��ف ا ���ز � ا � � ا � ا ة �ش ر � د �يم�م� * ل� ي�م�و ��و� �ه�م� * �ل� ى � �ى ل و ب� م � او �ل���رب� ا ك�� ر �ج ع ق � �� ف ّ �ف ي�ن � � �ن ق �ة ح�ا ��ل��ك * �ع�� ا �ن�ه�ا ا � ع � � مر ب�� �صر� �ع�� ا �م�ي رك ��ا �ل ت� �ك�� ر ج���ل �ج��ا رك �ع�ن د ا رك �و� ل�ى � 86
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A Discussion
and take good care of her. Do you not observe how, when a wife does everything that her husband wants, she is like a tool in his hands, and he neither pays attention to nor approaches her because he believes her to be dependent on the movement of his hand, eye, or tongue, a mere adjunct to the movement of his hand on that tool? The opposite is true if all he meets with from her is contrariness and refusal to compromise; then, he clings to and humors her.’ ‘This,’ I said, ‘is not what people are used to thinking.’ ‘Not at all,’ she responded, ‘it’s what women have been used to thinking all along. It’s why you’ll find that they’re all tricked out with this trait.’85 “‘But,’ I said, ‘if disagreement multiplies and goes too long without set-
4.6.3
tlement, the upshot will be mutual cutting of relations and disgruntlement.’ ‘A woman’s eyes,’ she declared, ‘are always trained, or ought to be trained, on the loci of cutting and connection. Otherwise, one of these will gain supremacy over the other and the situation I have described will come about.’86 ‘I disagree,’ I said. ‘Constancy of connection leads to constancy of concord,’ to which she replied, ‘Not at all. It’s an inducement to discontent and restlessness, for that is how people are by nature.’ ‘What discontent can there be,’ I asked, ‘in connection with the beloved?’ ‘Discontent,’ she replied, ‘is the dominant emotion of humans in all things because of their desire to exchange good situations for worse.’ ‘Did you then,’ I asked her, ‘grow discontented with your present situation?’ ‘I did,’ she replied, ‘and then I found a way around being discontented.’ ‘How, then,’ I asked, ‘do you account for the fact that everyone says, “O delight of my eye!”?’87 ‘The fact is,’ she replied, ‘that the eye finds delight in one thing only until another comes along and presents itself as something novel.’ ‘And what of the heart?’ I asked. ‘It is as fickle and as partial as the eye,’ she replied. ‘And what of the blind?’ I asked. ‘Their insights,’ she replied, ‘are keener than those of people who have eyes that see.’ ‘And whose hearts,’ I asked, ‘are the most fickle?’ ‘Those who think most,’ she answered. ‘Dumb beasts are steadier and more patient than people because they don’t think.’ “‘So bad comes of good?’ I said. ‘Indeed,’ she replied, ‘just as good comes of bad.’ ‘What good,’ I asked, ‘comes of sickness?’ ‘Relief for mind, blood, and thought from the pain of love and lust,’ she replied. ‘And what good,’ I asked, ‘comes of poverty?’ ‘Abstention from the gluttony and intemperance that lead to perdition,’ she said, ‘for more people die of too much food and drink than of too little.’ ‘And what good,’ I asked, ‘comes of marriage to
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4.6.4
�ف ��م ا ة �ي� ح� �ور�
�ن �ف � � � ا �ة ن �� ق �ا ت �ل� ���ع�د � ��ط�ا �لب��ا �مث���ل�ه�ا �و�ل��ك�ن ب���ع��ض� ا �ل ش���ر ا �ه�و� �م�ن ب���ع��ض� * ���ل ت� ا �ى � ف��� ��ى د �م� �م� م ع � � � �ذ �غ� � �ن �� � ��ل ا ��ل�ع�� ق �ذ � � ا ا � ا �ل�ا �و �ل�ا د * �ق�ا �ل ت� ا ا �ع��ل�م� او �ل��ك �م�ن ا ��ن ��ف ��س�ه� ر ب �� او ع ا � ا � ل ل ل�ه�و �ى �م و ب��ل�و �ع��ل�ى م ت �ان ن ق ح ��ي�ن ُ�خ��� �ق ��ل�� ش ف��� ��ف �خَ��� �ق �ن ف ش ق ت � ��س �ه� ي ��� �ى ل ل �ه�م * ���ل� � او �ى � ��� �م�ن �م���ي�� ب� ا �ع��ل�ى ا �ل� ���س�ا � �ب��ل� � � ع م ع ن ش �ا ف ن ت ق ش � ق ا � ت ش ا ا ن �ل� � �ن �ة ف ا ا ��س����ل�ه �م� ا � ����عر ا �ل� ��س����ل �ي���ب�� �ب���ل ����عر ا �ل� �ع��ل�ى * �� �ل� ا ����ع� ره �ب� � ا حي�� او �ي�� ع � ا �ل�م���ط��ل�ق���ة ا ��ق� �ى ف�ي��ه �م�ن ا ��ل � حي �� او ��ني���ة ا�لم��قيّ��د�ة * �و��ل���ذ ��ل��ك ك� ���ا ن� ا �و��ل �م�ا ي� ش���ي�� ب� ف�ي��ه را ��س�ه و ن � �ذ ّ � � �ق �ة ��ق � ا � ّ �ة �ذ � � �ذ ة ف ق ح��س �م ن��ه �ب�ا �ل��ل�� � ا ��س����ل�ه * ���ل ت� �و�م�ا �� �تي�ج��� �ل��ك ا �ل�� �ى �ه�و ��مح�ل ا �ل ن��ا ��ط� ي�� * � او �وى �م� ي � ق� ق � � ق ت ا � ف ا ئ ة �ف �� ن �ز � ق �ة �ن ا ��ل�� ح� ��م�ل��أ ��ه�ا ��ا �ل ت� ا ��ل�ا �ل�ه �م�ن ا � ف�ل� ك ��ر * ���ل� �و�م� ا � �ل�� ���د� ��ى ك�� �و�ه ي���ع�و ا �ل�ى ا �و�ي�� �م �لم ي ب � �ف � �ا � ق� ق � �ت ق � ن ���د ر ���ط�ل�ا ���فى �ع �و�ج� �ه�ه �ي ج� � �ج�زه * ��ا �ل ت� �ه�و �م�ن ا �ل ن��و ا �ل� �و�ل * ���ل ت� ك���ا �ن��ك � � ��و�ل��ي�ن ا � ع � ة ق ا � ت ن �� ن � ة � ت � �� ق � ا � � خ ق �ّ ا � ا �ق خ ت � � ا �ل �ل ا ا � ل � � � � ا �لر ج���ل �ل�م ي��� �ل� ا �ل� �ل� ج���ل ا�ل�م ار � * �� �ل� ���ع� �مك�ا ا � �مر م �� �ل� ل�لر ج ��ل * �ل� م ْ �ة ف �ن ف ��ف ت ّ � � حت� ت� ا ��ل�ا ��س�ن �ا ن� * �ق�ا ��ل ت� ا ��ل�ا �ك� ا �ى � ��� �ى � ���ل �ع��ل� �يه��ن � �ي��مر��ؤ ا �ل���ط�ع�ا � * �ق��ل ت� ا �ى ��ن ف��� ى م ع ع �ة �� ��ف �ت��ع ش � �ق ا � � ا ن ��ل ً�ا �ف ا �ن ه�ن ا � ف� ه � ا �ف �ق ت ت ت�ن ي�ن ي�ن ل � � ا � ا � � � � � � ل ح �ى �مي����� ع� � * � ل� �ع�د م ر وي� ��س� � ي��ل � �� ر و ي�� و � * �ل� ع آ � � � �ف � َ �ة � �ة ح��ة �م�ن ا �ج��ل �ر�ى �ور� ا �ِ�ل�قر�ص�ا �ف� ا �ل�ز �ق�ز ا �ق� * �ق��ل ت� ا �ى ��ن ف��� ا �ى ��ن ف��� ��ى ا �ل�ع َر� * �ق�ا �ل ت� ا �ل ار � �ج ع ع ��ف � ّ ة ق ا � ت � ��ذ � �ن � َ ق �ة ق � ت ��ف �� �ق ا � ت � �ن ا �� ُ�ُ ل ا � � � م � � ا � �ص � � ل � � � � � ع ع ع ا � لر� * بِ��� * �ل� و�ى �م� * � ل� �ى ا �ل��س�د * � ل� ل� ه�ول م م � �ف ا ن ��ل ا � ا ف� �ف ��ص �ة � � ن � �ة � � �ق��ل ت� �و���فى ا �ج��ل � ��ه�ل * �ق�ا ��ل ت� �ت��و�ف ار �ل�� ح� �ل�لب��د � � او �ل ار � ح� �ل��لب��ا �ل * � � ا ج�� ��ه�ل �ل� ��ي�� ك ��ر ��ى �ف �ا � ا�� �ذ �طَ � ش ا � ق ق �ة � ت �ة ف ا �ذ ن ا ن �ن ا �ل� �م�ور ا �ل��د �ي���� ا�لم��عب�� * �� ا �� �م ا �ه���أه ا �ل ��و�م � او ا �� ِ��ع ����ي � ا �مر�أه * �ل� ك��د ا �ب��ك ��ى م آ � ف � ن �ف �ذ�� ن�ؤْ ث ا ��ف ��ق ��ف �ات ا ��ل� ي ن �ة ن � � � � � � � ا ا � �ه�ا ر ��م�ا ا ���سم� � � ع �م ن���ك ا �ل� ���ع�دي��د �و �ى * و كر �� ٍى و � �ى ه��م� ا �� ا �ل�لي���ل � او ��ط ار �� ا �ل � ت � � ا ت ت ا� ت �ذ ��ظ �� ا ئ�ن خ� �ف �ف � �وا ��ى * � او ا �ج���ل��س� �ل��ل���ط�ع� �م ا ��ي��� �ب� � ك�� * �ود � او ر��س �ع� او ��ى * �و� �ع� � � ل��ا ب� �م�ع��ك ف � � ف � � ف �ة ف � � ق �ة �ت�ق ف �ق ة � ح��ة ��ت��ل�و ا �ل� ��ص ��ع��ل ت� ا �ل�ص� ج�� � ح��� * �ت��ا �ك���ل � �ل��م� * � �و � ار ��� ر� * �و�ت ك ��ر �م�ن ا �ل ش��� ار ب� �ذ � ا��تفآع � ا��تفآ ���ع��ة � ��ت ت���ل� اُ ��س ���ط� �ة * � ��ل���ذ ��ل��ك — �ق��ل ت� �ق�د �ف�ه�م ت � �م�ن �ه� ا ا �ل� ك������ �ع�د � ا �ل� ك������ * � ك�ر و و ور و م ��ك�ن ��ث ة � �ق آ ة ن ش ا ن ��ث ة � � �ة ��ث ة � ت �ك�ن ���ّو�ق� * �ق�ا ��ل ت� �و��ل�� �ه�ا ك���ر� ا �لت��ص�ّور ا �لب��ا �عث�� �ع��ل�ى ك���ر� ا �ل�� ش � �و�ل�� ك���ر� ا � �ل �ر � �ي������� �ع � َ � �ّ ���ث �ة ا ��ل��ت ش �ق �� ن�� ش ا �عن ا ا �� �ت � ���ل �ة ا � ا ��ل�ز � ا �� �ل�ق �ة � ا �ل�م�ق�� د ا ��ل � ����ة * � �ق�د ���ط�ا �ل�م�ا ح�ا د ���ة ا �ل���ل � حك � ���و� ي ���� ��ه� ل� ر �يو ي�� و م� ي�� و ص�و ج و ك�� ر ��ي ي ِ 88
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A Discussion
an ugly woman?’ ‘Prevention of your neighbor from visiting your house,88 and abstention of your emir from following your every move, though she will not lack for a suitor of her own type (some evils, however, are lesser than others).’ ‘What good comes of ugly children?’ ‘If they discover their situation on their own,’ she said, ‘they will give up play in favor of study and strive to improve their inner makeup and so compensate for their outer.’ ‘What good comes of a person’s upper parts graying before his lower, when the hair on the lower sprouts before the hair on the upper?’89 ‘It makes him realize that an animal’s absolute nature is more powerful than its contingent nature, which is why the first part of him to turn grey is his head, which is the seat of the rational faculty, while the place where he feels the most powerful pleasure is the lower,’ she replied. ‘And what does it lead to?’ I asked. ‘A reduction in the capacity to think,’ she replied. ‘And what is the point of his needing an ounce of meat to fill his face, and finding it’s turned into a pound on his buttocks?’ ‘That,’ she said, ‘belongs to the first category.’90 ‘You seem to be saying,’ I said, ‘that men were created to serve the needs of women.’ ‘Quite so,’ she responded, ‘just as women were to serve the needs of men.’ “‘And what good,’ I asked, ‘comes of the crumbling of the teeth?’ ‘Slow eating,’ she replied, ‘so that the food is well digested.’ ‘And what good,’ I asked, ‘comes of the dimming of the eyes?’ ‘Inability to see the ladies at night,’ she replied, ‘for that is when they are at their most delightful and captivating.’ ‘And what good comes,’ I asked, ‘of being lame?’ ‘Relief,’ she replied, ‘from running after quickly tripping women who bowl along like a ball.’ ‘What good comes,’ I asked, ‘of a stuffed-up nose?’ ‘Indifference to sweet-smelling women,’ she replied. ‘Of deafness?’ I asked. ‘To smart-talking girls,’ she replied. ‘And of ignorance?’ I asked. ‘Abundance of health for the body and rest for the mind,’ she replied, ‘for the ignorant man gives no thought to minute and tiresome matters. When he sleeps, his slumber makes him happy and when he eats something, it does him good—unlike your habit of muttering day and night, so that all I hear from you is your voice as on it drones, counting off rhymes and speaking of trenches and firestones,91 campsites half-erased and concealed women in camel litters raised; and when you sit down to eat, you bring your book with you and for every plate you consume a page, then eat a morsel and read a paragraph, or drink, belch, and recite a line. That is why . . .’ ‘I gather from this excellent sufficiency that
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4.6.5
�ف ��م ا ة �ي� ح� �ور�
� � � � � ا ��ل ��ل ا ��ل�� ث � �ن � � �ة �� �ود ا �لث��ا ��ني�� * �و�ل��ك�ن د �ع ن��ا �م�ن �ه��ذه ا�لم�ل�ا � �ود ا �ل� �و�ى ا �ى بح� ع �و ج � حو�ج �و ج � ا � ح��ك ت ف � ن آ ��ث � � � �ة � ن ق �ف � او�لمغ���ا �م��س * ك��ي��� �و�ج���د ت� �م�د ��ي ن�� �ل ن��د � * ���ل ت� را ��ي� �� ي�ه�ا ا �ل����س�� ا ك���ر �م�ن ا �لر�ج��ا �ل � �أ آ � � � �ف ق � � �ذ �ك�� �ذ ��ل��ك �ف�ا ن� �ن��س�� ا �ل�ا �ن ك� ي�ه�ا ا �م ار �ة �لر ت� ب� � � ���ل��ي�ز ��ى �ه��ذه � ع� � او ج���م�ل * ��ا �ل ت� �ل�و � به� ت� ا �ل� س � �ن � �ف � � � ا ن�خ �ة �� �ا ��ن ت��ق ت � � � �ة ح��س�ا �ن�ا � او ��ل ا ��ل � ر�ة ��ل��س�ن � ح��س ك ����ل�ه ��ى ا �لر�ج��ا �ل * �ق��ل ت� �ه�و �ل� �ب�� ا لب��ل د ا � �ه� ا �ل�د �و�ل� �ج�ز�ي �م ق� ن �ا ��م�� � ا �خ ف � � ف ن ��ل ح��س�ا �ن�ا ��ل��خ �ي ف���� او ا ��ل�ع�د �و ���فى ا ��ل � حرب� * ��ا �ل ت� ب���ل ا �ل� �مر �ب�ا �ل�ع��ك��س ��ا � ا ج ي �ل �ل� ي � ي �ي��� � او � ّ َ � ا �ت ن ق � ن �ك�ن �ع�د � ا � ا ن�� ا ا �� �ل�ق �� � ا �����ذ � �خ ف �ي�� و و م� ب ي � � ه�و ل ى ي �ي ��� * ا �ل� ر�ى ا ���ه�م ��ي� ��و�ل�و� ر ج���ل �ب�ا ���س�ل �و�مت�ب�����سل� ح �� ا � ��ش��� ا � � ��ف ا � ا � ��ه ا �ل�من �ظ� ��� * �ق��ل ت� � �ق�د �ق�ا ��ل� ا ا �� ض ���ا را �ع�ه ب��م�عن�� ا ج�ع � �ب��ه � � ص � ا ى ج � و ه�و �ى �ل� ل� ك � � و ي و ى ر ل ري ع ف �ة �ل� قا � ت � � ف ا ن ا خ �ذ �ن � � �خ ف ن ق ُ � ا � � � ا � �ل � � � ه � � � ع � م ا ا �م � � � ا ا � � � � � م د ج � لرو 1ى ل��ل ب� روي� � � او ��ا ��ه * � ل� ��ى و ح� � � م� � و ي��ل ع �ق � � ا � ث�� �ق ا ��ل ت �� ف � � ت ن � ا ا ا �ت��ص��� ا �� �لق���ل �� � ��س�ا ئ� ا ��ل � � ا ا ا � �� ك � �وك�ي��� ر ي� د ك� ي���ه� و ��س�و ��ه� * �و ر * � يب ب� ب �ل و ر ج � ح م �ف ت � حف� ا ��ل��د ���ع��ة * �ق�ا ��ل ت� ��ه� �مَ�ن �ه� ف��ه�ا �ل �خ�ز � او ��ل ���ي�ن ��م�ل��آ �ن��ة �م�ن ا ��ل ���ا ك�� �ق��ل ت� ا �م�ا ا ��ل��د ك� � � و ي� حر�ير � او �� � ب ي ل ق ت ف ن آ �ن ش ن ت ت خ �ن ف � ا ن قا � ن ا ا � ي�ه�ا * ���ل� �� �ك��ا �ه�و �� ي�ه�ا ���س�� ب��ي���ض� �م ح��س� � * �� �ل ا �� ا ��س� �ل��ك �ع ����ى � او ��� �ب��ر ��ى � � اّ ُ ق �ف ت ن � �ز ئ � � � �غ ف �ع�ن ��ي�ره * ��د �عر�� ا ��ك ا �� �صر ���ل�ن ا ��س�ا �ل��ك ب���ع�د �ع�ن ا �ل ن��ا ��س �و�م�ا ا ��س�ا �ل ا �ل� �غ� ا �لب�� �خ� � �ة ف � ا ش � ا � �ن � �ف ق �� � �ل�ا �تر �و ن� ��ى �ج� ن�� ك�� � �م�ع� ���را �لر�ج�� �ل ا ك�� �ع�ي ن�ى * �ه��ذه �ص�ل� �ي� ك�� ��س� � ح��س�ن �ا * ���ل ت� م م �ف ن � م � ا ق � ف �أ �ك�ن ا ش � ن �آ ��ف �ك�ن � ا �ت ن ث �خ� � ت ا ا ا �ت �ن �ي�ن ك�ن � � � � � � � � � �� ا � ا � ��س� � ج �م� �ل� �د ك� � � * �ل� ر �ى �ج ��هى �م���ل �ص�ل��� �م�ع� ���ر ل����س� �ى ق � �� ف � �أ آ ��� �ق ��� �آ ت ���ل � ت� �ق ��� * �ق�ا ��ل ت� �و�ك� ��ا �ف� �ن�ا � �و����ن�ن �ا �خ��ل�آ * �ق��ل ت� �ك� ��ا �ل ت� ك�ي ��� �ت ك� � * ل ري ب ري ب بي � ق ا � ت �ذ ا�غ � �ل� �ُ غَ ّ �� �ة ��ق ��ل � ا �� ��ق �ق��ل ت� �ل�ا ا ر ض���ى �ب��ه��ذه ا �� ك� � ا� ل��لي�� ب���ل �و�ى ب��ع��ض� ل ر��ي ب� * � �ل� ا ا ��س� لب��ع��ض� �م ي�����ص ث ق � �خ �ن �ة �ن ظ �� ف �ة ف� �ق � ت �� � � �ة � � ض �ة �ا ق � ��ا �� � ��� � او ��س�ع� ���ي ���� ل��ك�ل * �� ��ا �ل ت� ا �ب��ر ��ى �ع�ن ا �ل� ��س� او �� * ���ل� �ط� �يو�ل� عر�� ب ي م ّ � � ث � � ن ن ة ة ا ا � ن �ف � ت � � ا ث ن � � ا ا � ك�ن � ك���ي�ر� ا �ل� � �� او ر ب� ض��ا ب� حي�� �ل� ي�م�� �ل�لر ج���ل ا � ��ي �� رد �ب� �م ار � ا �ص�ل� * ح�ى ك�� � ا �ل��ب �جَ ّ ن �ف � � ن ا �ف �� ض ّ َ� � ق� ���ا ر�ة * ا �ل�ا �لي� ت� ��ل�ى ���د ا ���ا * ��ا �ل ت� �ه�و �م�ن ب���ع��ض� ا�لم�� �� ا ل� ��ي ج����ل�ى �ب��ه�ا ��ى ا �ل��لي���ل ا �ي� ض� ع �ذ � �ق � ت � ا ��ت��ق ن �� �ف ا ��ن ا � ا ن ق ن قض �ف�ا �ن �ظ� ��� �م �ة ��م � ح�ا ��س�ن �ه� ا ا �لم� �صر�م�ن �ب���ل ا � ا �����ى * �ل� �ل� �ط�ى � �ى رج � �و � ر ر َ � ذ�� ا ��ه ذ�� ا ا ل��م� ن ع�ى �ف�ي ا �ل���ق�ا �مو��س و �ف�ي :1855ر و . 1ك ب � ع
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A Discussion
I stand accused of insufficiency, but much reading leads to much visualizing, which gives rise to much desire,’ I said. ‘But much desire,’ she answered, ‘gives rise to a state of semi-erection and premature ejaculation, when what’s called for is piercing procrastination, and how often has the presence of the first required a search for the second! But enough of piercing-places and plunging-places. How did you find London?’ “I replied, ‘I found the women there outnumbered the men and were better-looking.’ ‘If a woman were to go there,’ she said, ‘she’d find the opposite. The English women on this island are not beautiful, and the men have all the looks.’ ‘These,’ I said, ‘are the cream of the country, chosen by the state for their good looks, so that they may scare the enemy in battle.’ ‘Not so,’ she said, ‘it’s the other way around. The beautiful man can never scare, even if he’s an enemy. It’s only the ugly that are scary. Do you not observe that they speak of a man being bāsil or mutabassil when they mean “courageous,” even though in origin they mean “of unpleasant appearance”?’92 I responded, ‘And they also say rāʿahu, meaning both “he delighted him” and “he scared him.”’ ‘The meaning’s the same,’ she responded. ‘It is taken from rūʿ, meaning “heart,” for the sight of beauty falls on the heart, and indeed all the other organs of the body, like a bolt from above.’ Then ‘And how did you find its shops and markets?’ she went on. ‘The shops,’ I replied, ‘were full of silkwool, silk, and amazing trinkets.’ ‘Are the people inside them like the things inside them?’ she asked. ‘There are beautiful, white women,’ I replied. ‘I ask you about one thing and you tell me about another!’ she responded. ‘I knew you had a wandering eye, so I will never ask you again about the people, I will simply consult my own eye. This is one of your traits, you men: you see no comeliness in your own sex.’ ‘And it’s just like your trait, O women, of not seeing any beauty in your own. We go together.’ ‘How can we go together when there’s a gap between us?’ she asked. ‘All good things come to those who wait,’ I said. ‘And every good thing should make love,’93 she answered. ‘I cannot accept such a “universal” statement,’94 I replied—‘You should say “some good things,”’ to which she countered, ‘If some goes down easily, the whole will not be choked on.’ Then she said, ‘Tell me about the markets,’ to which I replied, ‘They are high-ceilinged, wide, spacious, clean, and so well-lit that it’s impossible for a man to be on his own with a woman under any circumstances. So bright are they they even light up the fog at night.’ ‘Then they belong to the category of the Harmful Public Service,’ she said.
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4.6.6
�ف ��م ا ة �ي� ح� �ور�
� آ ح�قّ��ق ا لله ��ل ن��ا �ه��ذه ا ��ل�ا �م� ��ة * ف���ل�م�ا ا �م��س� ا�لم��س�� ة �ق ا � ت � �ن��س�ا �فرا ��ل� ا � ا � ن�ي ى ي�ه� ج �مي��ع� ب��ع�د �م�د� * � �ل� � ا ا � � ه �خ ا �� �ق ا ت �ف � غ ة �ت ق � �� �من ا ث� �ا � �ذ � � ن ات ��ر �ل ن��د � �ع��ل�ى �م� �م� �ل ا �لي�� �� �طره � �م �ه�م� �م�ل ب�� ك � ��ى ا �ل���د ا � � ���و�ل * � �وب� � �ك��ل � آ ت � ن ن �ف � ن ا �ذ �ة �ق ��ث� ة ق ا � ا ��ث �ن ن � ئ ا �ك��ا �ق��ل ت� ك���ي ر� �ه�ا � او ��س�ع� �م ��د را ��ي� �ل��د � ��ى ا�لم�� �م � او ا �بر�ج�� �ل�ه� ا ك���ر �م ���س� ���ه� * �و ��طر� � �ذ � �� � � ن �ت ق � ف �ان � ل��ل�ا ي�ه�ا ا ن� ��ي ن �ف�� رد �ب�ا �م ار �ة * �وك� ���ا �ن��ك ا ��م�ا � � ��ّو�ل ت� �ه� ا � كي�� ا �ل� � �� او ر* �و�ل��ك�ن ي��م��ك�ن �ل��لر ج���ل �� ق � � �ن � ن ت� ق �ق ت ن �غ ي�ن �ف � � ا ��سيٓ ئ ف �� ��ن � ا �� � �ي���ك ا �ل��� ظ�ن * �و�ل��ك�ن �م�ا ك�� ت� �ل� � �ص�د ��ك م ب��ع�د ا � ح��� � ا ���ك ��ي�ر ا �م�� ��ى � �ة � �ة � ا � ث� ��� ��م ة � �ة �ت س ��ل ن��د ن� * �ف�ا � ب�ص� � ا �لر� او �ي� ا �ل� �و�ل�ى * � ب ع�د ح�ا �ور� ��ط� �و��ل� �ب�ا �ت�ا ���ل�ك ا �ل��ل���ل� �ع�� ا �� � ح ت� �ي ي ل�ى م م �ت ق � ق ح��ل ت ا ��ن ا �ش �ت �� ت �م�ن ا � �ن ��ا��ن ا ث ح�م ا � ا� � � ح�مر * � ���و�ل * ��د � �م� �ى ��� ري� ح��س د ك�� كي����ه� � ��و ب� د ��ي ب�� �ج ا ح�مرا ر � � � ا �ف حب ّ�� �ون�ه ��ل�ا ���فى ا ��ل �ق�ا ��ل ا �ن��ك ��ل�ا �ت�ز ا ��ل��ي�ن ��ل�ا ج�ه ���ة �ب��ه��ذ ا ا ��ل��ل�و ن� � او ��ه�ل �ل ن��د ن� �ل�ا ي� � حر�ير �و �ل� ��ى � ة �ف � � ن ��ث ة � ا ��ل��آ د �م���ي�ن * �ق�ا ��ل ت� �م�ا ��س��� �ذ ��ل��ك * �ق��ل ت� ��ل�ا ن� ا ��ل ح�مر� ��ى ا �ل ن��ا ��س �ت���كو� �ع�ن ك���ر� ا �ل��د � * ي ب ب م َ ْ هَ ��ث ة � � ظ � ن �ة � ث ة � ا ��� � ا ��ل ش��� � * � ��ه د ��ل��� �ع�� ا ��ل ُ�ع� � ا ��لنّ� � * � ا ن��م�ا و ى ي ل ل�ى ر ب و � م و �وك���ر� ا �ل�د �م �م ����� ب���ك��ر� ا �ل� �ك�ل و رب ظ� ���ذ � � � ن �ذ � ن ف ق ق � � ن � ق �ا � ش ئ � ����ع ار ���هم� حب ��و� ا �لي��� �ل� ا �ل� �م�ه�ق� * �وك�� �ل��ك ا �ل�عرب� ي ي حب ��و� �ه� ا ا �ل��ل�و� �����د ��ا �ل ا �ع �� م َّ ن �ذ كب� �� ح� ّ ���غ� ��م ����� �كر ا �ل�م�ق��ا �ن�ا �ة ا ��لب��ي �ا ��ض� �ب��ص����فر�ة �غ�� ا ��ه�ا ���مي�ر ا ��ل ل �ج� �ل �ى ي ر � آ ��ا ن �ذ � ا س�ت� � �ن �� �ف �� ا � �ف �خ �ة ف � ن �ه� ��ل �� ار ه م �طر� ا لر�ج�� � � ش����ي � �ع�ز �ة ا �ل ن����س�� �ع��ل �ه� 1 ���ق��ا �ل ت� ا � ك�� � �ه� ا ا �ل� �� ك ل � ي� و م � َتَ � كَ �َ ا �� ن � ا � � � ف �ذ � �ق ة � ن � � ا �ب� �ل�ل�و� ا �ل� ح�مر ا �ل��د ا �ل �ع��ل�ى ا � �ل ��و� � او �ل�� ش����ا ��ط � او �ل� ش���ر � او �لب��� � او �ل��ر * �ي ��و�ه�م�ه�م �ل��ك ع ع �ف �ن آ ق ن � �ة غ � � �ة ف ن �ا ن � �ج�ز �ن ��ف ا ت �ع �ه�ن * � او � �ي��ك�ن �م�ن ا �ل����س�� �و��د �� ��ط���ق�ن �ب�ه ��م�ا �ه�وا �ل� �م� او ر�ب� �و�م���ا �ل��ط� * ��ا � � ��هم �ع ��ك�� ��ي � � ن ن � � �ذ �ف � � � � ح� ا ��ل��ل� ن� ا ��ل�ا � ط�� ي� �ك��ا ي� ش����ا �ه�د ��ل��ك ��ى ا �ل�ا ��ط�ف��ا �ل * � �ون�ا �هي���ك ا ن� ا �ل��د � ا �ل�ا ���س�ا � �ب�ا �ل�� ح�م � م ب و ر ب م ع � � � � ��ذ � �ة ��ف �ذ � ف ة � ق ف �خ ق ت ا ت ا ا ن � � � ك�ن � �ص ا ل ح�� � ا ح�مر * �� �ل ������ل� �و�ل�� ��ل� �ص� ا �ل�د �م �و�ص��� �و�ه �ه�و �ى �ل�ك �ي ا �ل� �ى �ه�و�ع�� ر � ن ن ق ا � ت �ف �ذ � � ن � �ذ �غ ف �ذً � ا ن ق � ح� ��ص � � ا �ل��ل�و� ا �ل�� �ى �ير� ب� �ي��ه ا ��ه�ل �ل��د � * �� �ل� � �ه� ا �ه�وا ل��سب�� ب� ا ا * ا �ل� � ��د ح��ص � � ن ا �ف ا �� ش ق ن �ذ �ذ �ه ���ن � � ن ف ا ��ل �و� �م� ا �ه ب� * حو�ل �ع ن��ه * �و�ل�ل�� ��س ي�م� ي�ع���� � حق� � �وب�ا � * ا �م�ا ا �ن�ا ���ع��ل�ى �م� �ب�ى ل ا � �� :1855 1ع� ي�ل���ه� ن�.
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A Discussion
‘Ah, if only I might have the good fortune to see the attractions of that cosmopolis just once before I die!’ ‘Don’t despair!’ I said. ‘I hope we shall all95 be able to go there together in a while.’ ‘God grant our wish!’ she replied.” Then evening came and each spent the night drunk on such thoughts of London as accorded with his personal wishes and the next morning she got out of bed and said, “I saw London in a dream, and its men outnumbered its women and its streets were wide and full, as you said, of lights (though it would be possible for a woman to be on her own in them with a man and I think you only alleged what you did so that I wouldn’t harbor any suspicions about you, and I will never believe you again if I find out for sure that you were deceitful in the first telling).” Then again, after a long discussion, they went to bed the next night with the name of London on their lips and in the morning she said, “I dreamed that I bought a dress of red red red brocade from one of its best shops.” “You’re still mad about that color,” he said, “but the people of London don’t like it, either for silk or for humans.” “Why is that?” she asked. “Because red in people comes from too much blood, and too much blood implies too much eating and drinking and is a sign of greed and gluttony. What they like is dull white, a color beloved of the Arabs too, for the greatest of their poets has said,96 Like the first egg of the ostrich—its white mingled with yellow— Nurtured on water pure, unsullied by many paddlers.” She said, “If we’re talking about men’s dislike of that color, it’s due to their fear that women will lord it over them in the color red, which indicates strength, energy, liveliness, headstrongness, and love of intercourse. This deludes them into thinking that they are incapable of satisfying them. If, however, it’s women’s dislike of it that we’re talking about (should they in fact ever express such an opinion), it must be simply equivocation and deception, for humans love the color red by nature, as one may observe in children; not to mention that blood, which is the essence of life, is red.” The Fāriyāq continued, “Then I said, ‘But the quintessence and best part of blood is of that color97 that the people of London crave.’ ‘So that’s the reason!’98 she said. ‘“Now the truth has come to light”99 and is made plain. As far as I’m concerned, I’ll never abandon my position, and “one man’s meat is another’s poison.”’
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4.6.7
�ف ��م ا ة �ي� ح� �ور�
ت � ن ق� ح�م � ح�م�ق ا � ح�م�ق ا � ��ن� ت� ا � ح�م ا � ح�م ا � ��� ت� ا � ح�ت � ح�ي��ن��ى � او ن� ك� ف���ق���ل ت� ب� ��ود �ى �ل�وك� ح� �مق� * ��ا �ل ت� ب ر ر رى � � � � �ة �ذ ح�مق * � ا ن��م�ا ���ع� د ا ��لن ف���� ��ل� ���ف �ت ��ن� ت� ا � ����ك ا ��ا �ى �م� ا ��ل�ا � �و�م�ا ا ��ن ت��ف��ا �ع��ك ��ا لم � � ا ا ك � ح� ك ح�مر * � ر و ى ى ي ب و ب � ّي ع آ ا �ت ض ع ن �� � � ن ة � ن ا �م ن ه �ق ا �� ت � ا ل ق ق � ت �ت�ز � ي�ن �ل� � � ن م�� ا�ل�م ا � �ع�ن ا ج� � �م� ����م ه � ا � ا � ح�م�� ي� ك �م����ه� �� * � ل� �ل� رو ر ��ل� ا ع�م�� ا � ا عل��م ي�ع ر � � � � ا�ز � � ف ���ا ن ���ف ا ��ل ا ���ثر * �ف�ا ن� ا ��ل�ا � ح�م�ق� �ل�ه�ا ا ك�� ي�ه�ا � او �ل�ع�ا �ل� ح�م�ق� �ي�ل� � ا �م ار �ت�ه � �وي ظ� �����ل �ح�مم��ل�ق��ا �� � او لله ب���ل رب��م� ك� � ى م م �ف ا�ز ف ن حّ ت ���ا ن� ف�ل��� ا َر ا ��س�ف��ه �م ّ�م�ن ��را ر���س�ه * �وك� ��ي ��ف��م�ا ك� � ح�� ق � � ي � �ع��ل�ى ا �م ار ��ه � �وي�ل� �م�ه�ا * ��ا � ي �م� �ل� �ى ك ي ر�ج م ��� ا ن ت � ة �ن�� � ا ا � ا�ز �ة ��� ن � �ن���ة �ز ا د ت� ��ه ���ف ت��م�ا د ��ه�ا �ف�ل�ا �� ي�ه� �ب� �لم�ل� �م� � او ك ل��� ك ��ك �ع�ل� ا �لر ج���ل ك��ل�م� ا �ع�� ا�ل�م ار � �و ك��ن ى ى ي� �ذ ��ث � ا � �س �ة د� �ا �ش�� �ع� �ا ا ا د �ت�ه �� � � ح�م�ق�ا � �� خ ح ش����مت�ه�ا � � ا ئ ا ��ا �ف� �م�ن ا ا س�وى ح�� ���ه� * � او ك���ر ا �لر�ج�� �ل � � و �ير ه �ى م ر � و ي ش � ت ت �� � �ق�ا �� �� ه�ا �ت�ز �ه��د ا ف���ه * ا ن �ف� �ا �ن�ا �مت� تّ � ����خ ا � �ج��� �م�ن �ز � ج� ت ه���ك �م��س��ه��ر و � ل � ���ه ا�لمي���ل ا �ل�ى �ص ل ل� ي ي و س � �ذ ح ش�� ��ل�ا ��ي ب��ا ��ل�ى ب��م�ا ��ي�ق ��و��ل � �و ف����ع� * �ف�ا �ذ ا � �ف ا � ��ر �ج�م��ل�� �و�ى ا �ل�ا د ب� �ف�ا �و��ل �م�ا ��يف���وه �ب�ه حض� �ي ل س � � ق � ش �ق�ت ن ��ق� ��ل�ه �ق�د ا � د ت� �ف�ل�ا �ن��ة � �خ���ل�ت�ه�ا � ف�ت�ن��ت ا ش �ق ت ���ا �ن�ه ا �ى ا ��ل�ز �و� �ه�ا * ك� رو �ه� * �و��د ع���� �ى �و�ع���� � و ب� و � و �ج ّ �ذ � � خ �ة ن ن ف ن ق � � ن � ت � � ي� �م�ا �ف� ا � ��ت��� ض� ح�� ر�ه�ا �م�ن ا �ل�ا ��س��ر��س�ا �ل ا �ل�ى �ه� او ه ��� � �ب��ي�ن ا �ل ن��ا ��س * ا �و ا � ��ي� ��و�ل �ل�ه�ا ا � ح � ق � � ن ت �ز � �ة � ن آ �ت آ � ا ف �ف�ل�ا �ن�ا � �ت���ق ّ �� ت� ��ل�ه ى ��ي ت����قى �مغ���ا �ل� ا �ل����س�� ا � �ق��� ا �ل� ��ا �ع�ى * ك ���ا �ن�ه ��ي� ��و�ل �ل�ه�ا ا �ن��ك ا � ���ع ّر ض� ورع � ف ض �ف � ��� ا �م �م�ن ���� � ف ق �ت�ق ��ف ق � � ا � ن � �ه��ك � �ون��د�ه��ك �و��� ��ى ا �ل�ه�و�ى ج� �ب � ح�ك * �����د � � رر �ى �ع� ��و�ل ا �لر�ج�� �ل ا � �كل ر آ ح�ا ��ه�ا * �م� ا �ن�ه ��ل�ا �ش��� ���د �غ��د �غ� ه�ا ا �م� ر ا ��ل��د ��ن ��ا � او ��ل�� خ� �ة � ش�����ي�ن �ع �� ا �ل��م ا �ة �و��� ت ه���ك ج�� � � �ض ي ر و ب ىي ي ر ر ي ع �ف � ش � �ف � �ا حي� ث� ��ل�ا ��ي���ل حوا ��ل ب� ح�ق��ه�ا �م ن��ه م��� ��ط ��ى � ح�ا �ل �م�ن ا �ل� �� �مث���ل���سم�ا �ع�ه�ا �ع�ن ر ج���ل ا �ن�ه �م��سر� ف ت ن ت ��ت �ف �ن �ت � � ��ل � � � � �ة ا �ذ �ى * �ف��ه� � او ��ل �صر�ه �ع ��لك ا � ي�ه�ا �ف�ي�ر ج� ح�ا �ل� �ه��ذه �ت�ز ���د � �� ح�ا �ل ا �ل� حر�ص�ا �ع��ل�ى ������ه ل�� ى ي ع ن ن �� � ن آ � ظ �ف � ن ف ف ق ق � � ت ت � ا ��س ا ��ه �� �م ا ا � ا � � ��م�ا * حب���ه� * �� �ل ������ل� ���ع� ا � ك�ي��د ا �ل����س� ك�� � عي ر ى م
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94
٨،٦،٤
٩،٦،٤
A Discussion
“I said, ‘I wish I were red red red that you might love me, even if I were
4.6.8
dumb dumb dumb.’ ‘And what good would love do you if you were dumb?’ she asked. ‘Any good would redound to my benefit, from your leaving me alone with “the red.”’100 ‘Are you claiming,’ I asked, ‘that scholarship in men prevents women from carrying out what they have in mind to do, while stupidity makes it possible for them?’ ‘Certainly not,’ she replied. ‘In fact, a woman may get more out of stupidity, for the stupid husband stays close to his wife and never stops staring at her, while the scholar stares at his notebooks. Be that as it may, I know of nothing more idiotic than the man who keeps his wife on a tight leash and sticks close to her, for the more a man angers his wife and annoys her by staying next to her and never leaving the house, the more she will persist in her excesses, for nothing can keep her from doing what she wants to except her own sense of decency and her modesty. “‘The stupidest and most ridiculous of men is the one who, if he harbors doubts that his wife may have taken a liking to a certain person, tells her, to arouse dislike for him in her, “So-and-so is without honor, irresponsible, a lecher who doesn’t care what he says or does. If he attends a gathering of litterateurs, the first thing to come out of his mouth will be, ‘I made a pass at (such and such a woman) and beguiled her and charmed her, and she became my mistress and I became her lover’”—as though he (meaning the husband) were warning her against yielding to his advances and scared she might make a scandal of herself in front of everyone; or the one who tells her, “So-and-so is God-fearing and pious. He is as scared of flirting with women as he is of vipers”—as though he were telling her, “If you declare your love to him, he will repulse you, drive you away, and make a scandal of you.” Men have got it fixed in their minds that any matter, whether to do with this world or the next, can mar a woman’s honor and violate her sanctity, but in fact nothing tickles her imagination so much as hearing it said of a man that he is so excessively far gone in some way or other that he can do her no harm. In such a case, she will go out of her way to make a conquest of him so that she can dissuade him from whatever he is up to in favor of herself and redirect his excesses into love for her.’” The Fāriyāq went on, “And I said, ‘Quite right. Great indeed is women’s guile.’”101
95
95
4.6.9
� �� ا � �ل�ف��ص�ل ا �ل���س�ا ب��� ع � ا �� �� ا �ق � ت ن �� � �ظ � ي �ڡ ل�ط��ب� � �وا �ل��� ي ر آ ت ظ � �ف � � ا� ا ن ا ن �ك��ا ق��ا ��ل ت� ا �� �لف��ا ر��ا �قي���ة �ج�م �ب ��و��ل �ع��ل� ا ��ل��س�� �م��ة � او�لم��ل�ل * �و�م��ى �� � � ر �ب�ا �ل�غ� ر��ض� �ل� ���س� � � م ي ى ْ � � ���ست�� �ذ � ح��ل�� ب����ت��ه �و���س�م� �م�ن �ز �و ج� �ت��ه حو �ع��لي��ه ا �ل�غ� ر��ض� * �و�م�ا د ا � ا �لر ج���ل ا�لم��ت�ز �و� ِ� ا � ي س ي م �ج ع � َ ّ � �ذ �ف �ة ت � �ودّ ��ل�و ا �ن�ه �ي�� �ك�و ن� �ع�ز ��ا �و�ل�و را �هب��ا ��ى �ص�و�م�ع� * ف��ا ا �ه�ا ت� � او �ش����ِر �و�ج���ِد د � او �ص�ل ب ح �ن آ آ � � ن ا ا � ا �� ا �� � ش ن � ح��ل �ا ت ا � �خ���ل �ا ت اَ��ن �ف ك�ن � �ت��غ� رب� ع �ه� �ور ى لر�ج�� ل ي�م � ���و� �م� ا �ل����س�� ��س� �و � ي��ل � و ي��ل � ِ� � ع � � � �ة ن ن � ا � � ه ا ��ل ش ق � ة ش ا ا ث ئ � � �م�ن ا �ل� �صو�م�ع� * �و�ه� ب� � ���و�� ا �ل�ى ا � �ي��ك�و� �ل�ه ا �م ار � ي�م� ���ي��ه� �م���ل ا �و�ل��ك �ج �ق ئ �ذ �� � ��لت ت � � خ ا ا � ل �ل � � ن��ا � ا �� �لق��ا ض��� * ف�ي�ن��ب���غ ��ل��ل�ز �و� � � ح� ك� � او � ���ا ن� �م ش�����ه� �و��ت�� �� �� �ص� �ل�د ى ج� � او ن� ك� � ب ى ي ى �ج م م م � �ف � ا�ز � �غ � � �ة ن ة ا �ي�ز ّ ن ت ا ن � �ِنّ��ه � او ��ل �� � ا�لم�ل� � �ِلِك ح� �ل� �ه��ذه ا � �ل� ا �ل �م��ص�ورا ا ��ه �ر�� ب� �ى ا ر��ض� ب���عي��د� �ع��د م ي �ز ن ف خ �غ ن ن ن ن � � �ه �ت��ه ق��د ��س�ا �ف ت� �ع��هن � � � � � � �و�ه ب��م ار ��د ه� * ا �و ا � �و ج� ا �ن�ا ��س ي��د �ع� �و�ه �و�ي�� ب� �� �و�ه �وي� ي ج�� ر م ا ��ل� ا �ن�ا �� ���ع�ا �ق � �ن�ه�ا ا �ل�م�د ا � * � ق��د � �ن�ه�ا �ع�� �ف ��ش �م�ن � ش�� ا ��لن��ع�ا � * � ��غ���ا �ز �� �ل �ن�ه�ا م وي و � ى س ي رو � م و�ير و � ل�ى ر � ري � ن �ف غ �ذ �ذ � ف ف ف�ت���غ�ز ��ل�ه� * � �و ب��ا �ع��ل�و�ن��ه�ا � بت���ع�� له� * ��ا ا ����ع�ل �ل��ك �ه�ا ن�� ت� �ع��لي��ه ����م�ا ت� �ه�ا ت� � �ي م م � � ّ �ذ � � � � � ف ف ق ا ق ف ت �ن ا ا � �ن �ه�ا ا�لم��ت�ز �و� � � � ا � او �ش����تر * �و�ه� ا �ج��د �و�ل �ع ا � �ل�� ر�� �� �ب�� ي��ه ا �ل� � حوا �ل ل ��ى ��ي� ��و� � ل ي� ي ي �ج *
� ا �� ت � ا �ع ن � ا � ا ة ي� لي�� م� ��د ى مر � �ذ �ت�ز� ��ق تْ �ت�ز � �ق �ت�ز�ر�ج� ت� �و � �ل ت� � �وت�ب�ر�ج� ت� ا ا ب ر � �و ب
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� ا �� ت �ع ن � ا � ا ة �وي� لي�� ��د ى مر � � �ذ �ا ف ح��ده ا ��ل�ى ا �ل�مث��ا �ب��ة � اولم ا ا ��س�ا ر �و� ح� ���ل
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١،٧،٤
٢،٧،٤
Chapter 7
Compare and Contrast
Humankind, as the Fāriyāqiyyah said, has a predisposition toward discon-
4.7.1
tent and ennui, and no sooner does it gain the object of its desire than a desire for other objects takes over. Likewise, given that the married man is a fixture around the house and hears nothing from his wife but “Fetch!” “Buy!” “Renew!” and “Repair!” he dearly wishes he might be a bachelor again, even if it means being a monk in a cell. Then, if he leaves the latter and sees men walking side by side with women, whether wedded wives or lady loves, he becomes fed up with his cell, and the longing to have a wife with him and to walk with her like those others (even if their promenading is leading them at that very moment to trial and litigation before His Honor the Judge)102 rises within him. In such cases, the husband who never leaves his nest ought constantly to imagine to himself that he is a stranger in a distant land living with people who dupe him, cheat him, and inflame his senses with their bustles, or that his wife has left him to go to people who will compete to fill her glass and lay her down on an ostrich-feather palliasse, or who, should they flirt with her, will find she tells them “Yes!” and, on making love to her, find that she to them will acquiesce. If he does this, the chant of “Fetch!” and “Buy!” will seem less unbearable. Here is a table, composed on the authority of the Fāriyāq, in which he sets out the conditions under which the married man says, “Would that I had no wife!” and
“Would that I had a wife!”
When she picks out a red or yellow
When he goes alone to where the
dress, dresses to make herself look
people get together, to the crowded
fine, smoothes her skin and makes
places and crammed places, to the
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4.7.2
�ف ا �� �� ا ق � ت ن ظ � ط�� �� � او �ل�� �����ير �ي� ل� ب
� �ق�ا ��ل ت� ��ل�ه ���ق �� ن��ا م ب و � �ا ش � ا � اولم ح� ����د � او�لم�ل� ��هى
� � ق � ش � ا � اولم ح�ا ����د � او�لم�ل� ��هى � او�ل�م ار ����ص �ورا �ى ا ت �� �� ن �آ ف �خل ي�ه�ا �م��ت�ز�ر�ق�ا ت� * �م��ت�ز�ر�ج�� � ا � �* ا ل����س� � ب ب
نّ ا �ذ ا خ� � �م�عه�ا � �ق�د ��ف� ت �ص�د �ه�ا ر�ج � و �ج �� � ر � �ف ا ث� �� ف� ��ق ت ت �ز � او � ك� ح��م ت� �مر�د�ه� � �ط � ت� ����ب��ا �ى م ت �� ك � ت��م���� � �ت�ز � �ز ك � ت��م��� �عن ��ق�ه�ا �و���و �ك�و و ي س و و و يل � �ورا ��س�ه�ا *
نف �ق�د ��ج�� � ت� ث �غ �� ��د ت� م
�ت ن ت � �و���ع ��طر ت� � �وب���غ��ج�� ت� � �ف ا ��ل�ى ا �ل�مث��ا �ب��ة � اولم ح�ا ��ل� � ق � او�ل�م ار ��� �ص *
آ ا �ذ ا �م ش���� �م�عه�ا �ف ا ت� ��ن �ق� ���ط��ة �م�� ���ف ا ��ل���ط ��ق ى � ر ى ري�� � ��ف ش��� ّ ت � �ن ا �ق �ه�ا �ل�ت��د �و � ح�م�ا �ت�ا �ه�م�ا * �مر� ع ��س� ي� ب �ذ �ف �ذ ا ا ��س�ا ر �م� عه�ا ��ى �ي��و�م �ى ير� �و�ع�م�د ت� � ح �� ش ف � � ا �ج�ز �ص�د ر�ه�ا �وع ا ��ل�ى ك� � � �ه� * ���� ا �لث��و ب� �ع�ن �
�ذ ا ح��ده � ا �ى �م�ن ا ا ��س� ر �و� ور ��م ت� �م �ف�د�ه�ا �ص�د ر�ه�ا � او � ك� ح� � ر ت ت ا �ز � ت�� �� �خل ����ب�� ى �و���وك��وك ا � *
�ذ � ش ح��ده �ف ا �ى �م�ن �ش���م ت� �ع�ن ر ا ا م����ى �و� ر آ ��س�ا �ق�ه�ا �ع ن��د � � ت�ه�ا ��ن �ق� ���ط��ة �م�� ���ف ا ��ل���ط ��ق ر �يو � ي� ى ري�� �� �خل ا � *
�ذ ا ا ا ��س� ر �ص �م�ن � او �ب�� ر �ص�د ر�ه�ا * �
�و� ح��ده �ع�م�د ت�
��ع��ل ت� د ا ��ه�ا ا ن� �ت�� �ق�� �م ن��د ��� ا ا �ذ ا ج� له� ا �و �ي � � و ب ع �ن � ث � � ّ ��ف � � � ك �ت �بر� ��ط ش��� ار ك ��ع�ل� ي�ه�ا ��م �ت ب� �بت��د ى �عي�ز ت ��� ���ه�ا * ج ا �ذ ا � ت ش ا �ف ��ف ا �ت �� ج ��ع��ل� ����ي � ��ى �م�ه� ���ل�وك���ه �و��هى ��ه�ا �م�ن ا �� ��فل � �ا ن� ا �ن�ه�ا �م�ا �ش�� ��ة �ت��و�ه� �م�ن �ي�ج�ع � �ب � �ي ت�ي م
� ���ي�ز �ت�ه�ا جع �
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�ف ��ى �ي��و� م �� ش �ف ا ��ل�ى ك� ����
�ذ �ى � ا �لث��و� م
ر� يح �ع�ن
�ذ � �ف � � �ن �ت� � ت � ا ا ��س�ا ر �و� ح�ده ار ى م ك �� ب� �ل�� �رب� ��ط �ت تق � �ف ن ش��� ار ك ���ع��ل� ي�ه�ا ا �و ���ل��� ��ط �م ن��د ��ي��ل�ه�ا ��بت��د �ى *
�ذ ش ا � ا ش �ة �صر �م�ن ��ت��ل�وك ����ي � �و �هى �م� ����ي � ا ا ا �ب�� ة � �ق �ة ث �ذ � � س� �ل��ك ا �ش���ا ر� ا �لي��ه �ب �� ب���ل� �� �وح�� ب م
٣،٧،٤
Compare and Contrast
it shine, makes herself look easy to
night spots and dance floors and
get, puts on perfume and plays the
sees the women there all wearing
coquette, and tells him, “Off with
red or yellow dresses, dressed up to
us to where the people gather, to
look fine, etc.
the crowded places and the crush, to the night spots and the dance floors!” When he goes out with her after
When he strikes out alone and sees
she’s plumped out her chest and
women who have plumped out their
adjusted her bustle and then she
chests, adjusted their bustles and
never stops sticking out her bottom,
then set off sticking out their bot-
swinging her hips, strutting, sway-
toms, swinging their hips, etc.
ing from side to side, and bending her neck and head. When he’s walking with her and
When he walks alone and sees the
she sees a drop of water on the road
women who have hiked up their
and hikes up her dress, exposing her
dresses, exposing their calves, on
calves so that everyone can see the
seeing a drop of water on the road,
mud on them.
etc.
When he sets out with her on a
When he sets out alone on a windy
windy day and she deliberately lets
day and sees the women who
her dress reveal glimpses of her
deliberately let their dresses reveal
breast and her backside.
glimpses of their breasts, etc.
When she makes a habit of drop-
When he sets out alone and sees the
ping her handkerchief or tying her
women bending over to fasten the
sandal strap, so that she has to bend
straps on their sandals or picking up
over and show off her backside.
their handkerchiefs, thus showing off their backsides.
When she puts something in her
When he observes women chewing
mouth and chews on it as she walks,
something as they walk and thinks
making her young male admirers
they’re mouthing kisses at him and
think that she’s mouthing a kiss at
then they start winking, arching
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4.7.3
�ف ا �� �� ا ق � ت ن ظ � ط�� �� � او �ل�� �����ير �ي� ل� ب
�ق �ة �ذ �غ ت � ش����ي�ر �ب �� ب���ل� ا �و ا ا ��م�ز ت� ا � ح��دا �ور�م�ز ت� � �ل��م�ز ت � * و ا �ف ا �ف �ذ ا �ف ت ا �ن �ه� ��ى ا ا �ص� د �� ر�ج��ل� �م �م�ع� ر � � �غ ا ��ل���ط ��ق �ف� ��� ف ��ق ت� �ت��ع�ا ��تب��ه �ع��ل� ���ط�و�ل � ي��ا �ب�ه ط� � ري�� ى �غ �غ ن ث م��س�� � ت� ب��ي��ده �و��م�ز �ت�ه�� 1م�ز ا �ع �ه�ا �� ا � ك � م ش ����د �ي��د ا * �ف � � �ذ � �ه�ا د ��ي ��ا � ا ا � �ل�قي� ت� ا �م ار �ة ��ى ا �ل��طر� ��ق� �ع��ل ي� ب �ج ي ف �ن ��ع��ل ت� �ت��س�ا ��ل�ه�ا �ع ��س�ع ه �و�ع�م�ن ��ن �ف�ي���� ج�� ر س
�غ��د ت� �ت�غ��م�ز � �ت �م�ز � ��ت��ل�م�ز � �ت�ا ب��ز � ��ت ن ���ف�ز ور و و و �ت ن � �و ���ق�ز * �ذ � � ة ت ت ا ا ا را �ى ا �م ار � ���ع�ا �� ب� ر�ج��ل� �ع��ل�ى ��ط�و�ل �غ �غ �ذ �غ ن ث �ه�ا �� ا �خ��� ت� �ي��ده �و��م�ز �ت�ه�� 2م�ز ا � ي��ا �ب�ه �ع � م حت � � �ف� ا �ل�مغ� �ز غ ش ا م�ز � ح ����د �ي��د ا �ى ا �مر ا �ل��� � � او �ص ر �م�و �� ا �و �ب�ا �ل�ع��ك��س * �ذ � ت �ا خ ا ا ��ل��قى ا �م ار �ت��ي�ن ��م��س ا � ح��دا �ه�م�ا ا �ل� �ر�ى ��ت�� � ا �ل� �ل �ة ت ش � �� ا ا �� � �� �ف �ة � ط��� ا �ل�ى �و لك م� � �مو��س� �����ي ر ب ي��د�ه� ل�ل� ي
�ف � � �ذ �ف ف ا ا �ص�ا د � ت� ا � ح��دا ��ى ا �ل��طر� ��ق� ��ا �ش���ا ر ت� ي ا ��ل ه ا ن ا ��ت��ع ن ا �ف ا �خ� ��ذ �� ش م���� �ع�ن ��م�ن�ه�ا يي � ي�� ِ� ب �� � � ي ى ف �ت ّ حو��ل ت� �و�ج� �ه�ه�ا �ع�ن �ز �و�ج� �ه�ا �و ج� ��� ��ع�ل� ج��ل� � ن � ا �� � ل��ل�ا � �م� ا �ل�ز � ��و� * ك مع ب
ا �ذ ا � ���د ��ل�ا ���ي�ن ا �م ا �ت��ي�ن ا � ا �م ا �ة ���ي�ن ر و ر ب و�ج ر�ج ب � ا � �ة � ا ��ل �� � ا �� �ل �ز �ة ر�ج���ل��ي�ن ��ف���ف ا ��ل ح� �ل� ا �ل� �و�ى �ط�لب�� ل� �م ار �م� ى �ة �ة � �ث ��ف � ث ا �ن ق ��كف��ا ���ة ��ل�ا ن� ����ط�ع�ا � ا ��ث ن���ي�ن ا �و�ى ا �ل�� �ي�� � ��� �ب� �ل�� ي م � ش �ث �ة ����� ���لث�� * ي بع
�ي�ب��ي��ع�ه
*
� � �ذ �ص ّر� ا ا ر ج� ��ع�ا ا �ل�ى ا �لب�ي�� ت� �و� ح ت� آ � �ك�ن �� ت� ب� ش��� �ر ا ��ل��د ��ي ب��ا � �و�ل� �ي�� �ع ّر ض� �ج م ��ف د را �ه� �ت���ك�ى * م � � ة غ ّ �ذ ق � � �ص�ص�ه ا ا ��ا �ل ت� �ل�ه �و�ه�م�ا �ع��ل�ى ا�لم�ا �ئ��د� �لت���� � �م�ا ا ج���م�ل �ف�ل�ا �ن�ا ا ��ل���ذ �ى �م�ا �ش���ا �ن�ا �و�م�ا ا �ل���ط�ف��ه � �ل�ه ا �و �ع ن��ده
�ن � ك� م��ا �
*
� � �ذ ن ا ا ر ج� �� ا �ل�ى ا �لب�ي�� ت� �ورا �ى ا � �ع ن��ده ً ع �� ا � ت � �ت �ن ��� �م�ا �ل�ا �و��ل���� �م ���لب���� ا �ل�د ��ي ب�� �و ج� ل�� ي س س س �ج � �ن ا �ل�ى �ج��ا � ب��ه *
�ذ � ا ا �ج��ل��س ق � �ف � �و�ي� ��و�ل ��ى
غ ت غ ت ��� :1855 1م�ز ���ه�ا��� :1855 2 .م�ز ���ه�ا.
100
100
� � � ح��ده �و ج� �ل��ل���ط�ع�ا � �و� ���ع�ل ��ي ف�� ك ��ر م ��ن ��ف ��س�ه �م�ا ا ج���م �ف� �ا �ن��ة ا ��ل�ت �ل ل �ى
٤،٧،٤
Compare and Contrast
them, or when she winks at one of
their eyebrows, rolling their eyes,
them and arches an eyebrow or rolls
skipping, hopping, and springing.
her eyes. When she happens on a male
When he sees a woman rebuking a
acquaintance of hers in the street
man for not having come to see her
and keeps on rebuking him for not
for so long and then taking his hand
having come to see her for so long,
and giving him such a big wink that
then takes hold of his hand and
the winker blushes and the winked-
gives him a big wink.
at blanches, or vice versa.
When she encounters a woman in
When he encounters two women
the street who is wearing an expen-
one of whom is stroking the other
sive brocade and she starts asking
while the one stroked points to
her about the price and who sells it.
some place with her delicate hand.
When she happens on some man in
When he finds a man between two
the street and makes a sign to him
women or a woman between two
as though to say, “Follow us!” and
men, for in the first case, the man
he walks along on her right side and
is seeking to “mix the rough with
she turns her face from her husband
the smooth”103 while in the second
and makes most of her conversation
the men are confident of getting
with the chump.
enough, for “food for two will satisfy three.”104
When they return to the house
When he returns to the house and
and she plainly states, or hints, that
sees that he has plenty of money but
they should buy the brocade and he
there’s no one to wear brocade or sit
doesn’t have enough money to pay
at his side.
for it. When she tells him at table (to
When he sits down to eat alone and
make him choke), “How hand-
sets to thinking, saying to himself,
some is (such and such a young
“How beautiful is (such and such a
man) who walked along with us and
woman) whom I saw walking with
how amusing and kind and full of
(such and such a man) and how
101
101
4.7.4
� ّ �ا�ّ بره � او �ت ّره � او ��ط ّره � او � ح ّره � او د ره و
*
�ف ا �� �� ا ق � ت ن ظ � ط�� �� � او �ل�� �����ير �ي� ل� ب
� �ذ ا ا �ب�ا ت� ��ت��ل�ك ا �ل��لي���ل��ة �و�ه�و �ت��ع ب� �م�و ج� �� ع � حت �ذ �غ� �ف �ق � �ا � ّ ���ة ح ك��� ا �ل ار ��س ��ى ا ا ا ��ى �لي��ل ا ح��س ب�ر ف ن �ف � �ه�ا ��ى �ج��بن��ه ���ق� ض���ى د ��ي ن��ه �مت� ك� ��ا ر�ه�ا * �م � � ا �ن �ذ � ن�ز � ا ��ا ن ا ا ا ��س��ك�ن �م�� �ل� �وك�� � �ج�� ره ا �ل� د ��ى ف � ه �� � �ة ت �م ن��ه �ف�تى ج��مي��ل�ا ج�� ���ع�ل �ي��ردد �ع�لي�� ب�ع�ل� ��ل ّ�ة ا ��ا ر�� * ج ي ��ك � ���ئ�ن ا �ذ ا �� ���ز � �ف ا ش ه � � ش �� �مر �ض �ول م ر ���� �و ه�و ي��� و وي ت �ك � ت� ّ ف �ز ت �ش ا ح�ن * ���ل �م� ��هى ا �ل���ب�� ك �و��هى ��م���و و
�ذ آ �ق ا ا �ج��� �و� ت� َ �و�ج� �ف� �و� ح �ص � ِ ر ر ن ت ا � �ي�ب��ي�� �و� ح��ده * � ّ � ا �ذ ا �ع�نّ ��ل�ه �� �فس� ر �ل�ا �ب��د �م ن��ه �و�ل� ي��م�� �ك�ن ��ل�ه م ا ح���ة �ز �و ج� �ت��ه * �م�ص� � ب ا �� ف ف ف ت ف �ص��� ������ر �و��د ر ل� ي ق ف ا �ث ت �خ ت � او ��س��ر�� �عر�و��ه �� ر
ا �ذ ا �غ��ا ب� �ع�ن �ز �و ج� �ت��ه ا �و �غ��ا ب�� ت� ��هى �ع ن��ه �ف� � � ت �ت �ت � �� �� ب� �ل�ه �م�ا �ت�غ���ي�ره �ب�ه �و�ت ك � ج�ع�ل� ك �ي��ده �ت ق �� و ���هره *
102
ا � ت ا ت� ش ف ا ن ا � �ف ط��ه�ا � ا �ت ّ�ه�ا �ه� �م����ى �م� ��ل� � �و�م� ا �ل�� � و ر ر �ي � ع �� ّ ا ّ � او �طر�ه� � ا و د ر�ه�ا * �ذ ش � � �ة ت �ت ا ا �ب�ا ت� ���ل�ك ا �ل��لي���ل� �و�ه�و �م��س��ير� �ن�ا ��� ��ط ح ف �ف ت �ا ���ة �م ن ه � ��ده � ح ّ � �� ث� ا � �م ��س بحرك� �� �م�د ي� ج � � �ع��ل�ى ح�ا �ئ� ���ط ا � �ع�� �م���سم�ا ا � � �ت��د �ف�د �م� ت ا ��ل � �* و ل�ى ر و و ي � ��ا ن ت � ا �ت ه ف�ت ا ة ا �ذ ا ��س�� �ك�ن �م��ن�ز �ل�ا �وك�� ��� �ج � ر� �� � � � �ة �ة � � � ن ي�ه�ا ب� ��و��س�ي �ل� ج��مي���ل� �و�ل� ي��م��ك�ن �ل�ه ا � ي��م ت� ا �ل� م ��ل ّ�ة ا ��ا ر�� * ج ي �ذ � ض ا �ف � �ف ش ش � ا ا را �ى �ج��ا ره �مر�� ��� ��ى ا � �ل ار ��� ي������ك�و ي ت ح�نّ � �ت ه�نّ � � �و��ئ�ن �و �ز �و ج� ه �ت��ه ب�ج��بن�� و�� * ي
ّ �ذ آ �ق � آ ف ا ا �ج��� �و� ت� ا �ل ش����ت�� ��ا �ش���ت�د � ا �مت�د � ا � ت �ن �� ت� �عر�و�ق�ه ح��د � �و ب� ض� و � و � �ن ��ت ن�ف �ف �خ ��ى �و�ج� �ه�ه * �ي�ب��ي� ت� �م� م �� ع �ز ف ق ا �ذ ا را �ى �ج��ا ره ��د ��س�ا �ر �و�ترك �و ج� �ت��ه � �ة �� �ة �غ �ة �غ �ة خ�ب��ع� � ط��ل�ع� را � ي�� �ث�ا � ي�� * � او ��س�ت�د ف �ث ن ��ا ر ا �
�غ ا �ذ ا �غ��ا ب� ر ج���ل �ع�ن �ز �و ج� �ت��ه ا �و ��ا ب�� ت� ّ ن �ف� � ت �ت ت �� �� ب� ��ل�ه �م�ا �ت��صب��ره �ب�ه ��هى �ع��ه ج��ع�ل� ك ت �ّ ت� نّ م��ي �ه �و���س�لي��ه �و�
102
٥،٧،٤
Compare and Contrast
savor, how full of youth and sap and
amusing she is and full of savor and
ardor!”
how full of youth and ardor!”
When he goes to bed that night and
When he goes to bed and he’s
he’s tired and has a headache and
relaxed and full of beans and then
dozes off for a while and then feels
feels himself moving and puts out
her moving against his side and he
his hand and it comes up against the
performs his marital duty with grit-
wall, or a nail, or a peg, and comes
ted teeth.
away covered with blood.
When he lives in a certain house
When he lives in a certain house
and his closest neighbor is a beau-
and his neighbor is a beautiful girl
tiful youth who keeps dropping by
and he cannot use good-neighborli-
in the name of good-neighborliness.
ness as a way to get to her.
When he falls ill and is stuck in bed
When he sees his neighbor sick in
whining and moaning while she’s
bed whining and moaning while his
stuck to the window wolf-whistling
wife’s at the neighbor’s side groan-
and groaning.
ing and bemoaning.
When summer comes and he feels
When winter comes and he feels
listless and lifeless, unsexed and
shaken and stirred, distended and
unmanned, and his sinews go slack
agitated, and his sinews throb and
and he’d prefer to sleep alone.
he’d prefer to spend the night with someone puffing in his face.
When a journey looms that is
When his neighbor goes off on a
unavoidable and on which he
journey and leaves his wife now
cannot take his wife.
appearing, now retreating, now blatting, now bleating.
When he’s away from his wife or
When some man’s away from his
she’s away from him and she writes
wife or she’s away from him, and
him things that make him jealous,
she writes him things that help him
lay snares for him, and leave him a
endure, comfort him, and give him
broken man.
hope.105
103
103
4.7.5
�ف ا �� �� ا ق � ت ن ظ � ط�� �� � او �ل�� �����ير �ي� ل� ب
�ذ ق �ف ��ت ن � ن آ ���� �خ � ا ا � ار ��ى ا � ك له�ن ��ا ئ�� ن��ا ت� ل��� ب� ا � ا �ل����س� ك� � ن � ق � �ف ف ع���و�ل�ه�ن ��ى �ر�و�ج� �ه�ن * � او �
ة ن ا � ت �خ�ن �ز � � ه�ا ا �ذ ا ���سم� �ن ع �ع ا �م ار � ا ���ه� �ل�م � و�ج � ن ا ّ ت �ف ا�ا � ش ق ح��ه �ه�د ي� ع����ا �� � او ���ه� رد � ��ى � ب ��ث ك���ي�ر �ي�ن * ا �ذ ا ا �ى ا �م ا �ة ج��م���ل��ة ت��م�ا �ش��� � ��ل��د ا ��له�ا ر ر ي ى و � �ف ن �ز ً ف ق �ف � ا ���ه �صغ���ي�را ب� �ي��ع�ا �ي ���� ��ى ا �ل� ر��ض� �ت���ه ض� ع ا �ف � ق � ا � ت � �خ �ّ ح ح ب��ي��د�ه� ��بي� ك�� �ى ��لي��ل� �ى ي �مر��د ا ه *
�ذ �� ��ف�و�ج���د �ف ار �ش���ه ا ا �غ��ا ب� �ع�ن ب��ي��ت��ه �ور ج� ع � ش ّ ش ا �ش � ا ا �ت ه �م ش �ّ ث ا �� ا ن م � ���و���� �و��عر �مر � ���ع�� ب�ع�د � ��ا ن�� ت ا �ص���ل ت ق خ ح�ه�م�ا �ب���ل �ر�و�ج��ه * ك�� � �
� ا �ذ ا � � �� ا �ل�ى ب��ي��ت��ه ف��ا ئ��ز ا ب� ��و ��طر �و �و�ج���د رج ع ت ���ش �ا �ل� �ا ث � ف �� �ون�ا �و�لي����س �م�ن ��م�ل�اه �ح�� � �ح� �� �ر�ش���ه � �مو ض� � م وم م �ف �ة �ذ �خ ئ �خ �ة ش را �ى ��ى ج��م��ل� ��ا �ره � �ص��ل� ����عر *
�ذ آ ا �تت ق ف �ف � ش ����ّل�م�ا �م ّ ��ه�ا ا ا ر� �ه� � ��و� ��� ��ى ا�لم����ى ك� ر ب � �غ � ع �ى ض� ق ن � �ه�ا ا �و ��ي�ره * ��ي ��� ���ع�لي� ج �مي���ل �ب��د � �و
ا �م ا �ة ت��م�ا �ش��� �ز � � ه�ا � ���ط �ف�ه�ا ى و�ج � و ر � ر ���ا ئ�� ن��ا �م�ا �ي�ز �ج�ع � �ه�ا �م�ن ي���م ّر �ب��ه�ا ك�
� � ضَ فَ ف ف �ذ �ف ا �ة �� � ا ا ركب����ه ا �ل� � �� �ل��� ��ي�ق��د ر �ع��ل�ى ��ك��� �ي� م � ت � � �ة � ن ف ت �ع�ا �ئ��لت��ه �و�ل� �ت�� ه � �ك�ن ا �م ا ر ��ه ج �مي��ل� �ل����ع� * م آ ح��ت �ف�ه � �ق�ا ���لت��ه ا �م ا �ت�ه ��ا ��ل��خ ��ص ا �ذ ا �ج��� �م�ن ��م � ب� و ر ب ر ب �ض �ش م����ا �ز �ة � ا ��لن��ق��ا � ا �ل� �� �ج� � � او ج��ل ��ؤ ا ر * �� �� � او �ل ر و ر و ي �ج
آ � ت �ف ا �ذ ا را �ى �ج��ا ره �ق�د � ب� �م�ن �م ح��ر�ف�ه ����سم� ع � ��ز ت َتَ ا �زَ �جَ ا َ�هْ ا ك�ز � ه ه ور� �� ا �ل� �و�ل �و ج��� ر��ل� �و ��ل� �و �م��س� � ِ �غ �ة ث فَ ً �و�مب��ا ��م� �� ر�ث��ا * م
�ذ آ ا ت ا ّ ا ��خل ا � ا ��خل ا � �ة ت ا ن �� ا ا ر� �ه� ���س� ر �� د م ا �و �� د م� � �و� � س ت � ا تت ا عه�م�ا �و� �ه�م�ا * ح��س�ن ا �لي� �ب��ه�م� � �و�����س� ��ه�ل �م� �
ا �ذ ا ا � ا � ا �ة � ا �ت ا ّ ا ��خل ا � � ا ر ى مر �ل� ��س� ر �� د �و �ل� م ت ��خ ا �ة � ا �ت ت � ا ح�د� ال س �ل�ه�م�ا �و ��ل�ا خ� ���ل�و �ب� � �� د �م� �و �ل� � ب����� � م ن �ه�م�ا * �م �
104
�ذ ا ا را �ى ا ��ل ه � ا ي�� �و �ل� �ن ك���ا � *
104
٦،٧،٤
Compare and Contrast
When he reads in books that all
When he hears of some woman that
women are unfaithful and their
she has never betrayed her husband
brains are in their vaginas.
and has returned, out of love for him, the gifts of many suitors.
When he finds he has too many chil-
When he sees a beautiful woman
dren to feed and can’t provide for
walking with a small child of hers
his family and his wife’s no longer
who’s cute and bright and he falls
beautiful enough to be of any use
down and she pulls him up again
to him.
and he cries a little, so that his cheeks turn red.
When he comes home from work
When he sees his neighbor’s
and his wife meets him with scold-
returned from work and hears him
ing and bad temper, bickering, bel-
and his wife billing and cooing,
lowing, and bawling.
whispering and rustling, talking in low, sweet voices, and, finally, talking dirty.
When he’s been out of the house
When he returns to his house having
and returns only to find his bed in a
pulled off some triumph only to find
mess and his wife’s hair disheveled
his bedding neatly folded and no
even though she had tidied both
one to fill it with a nice warm body,
before he left.
and then comes across a lock of hair among his things.
When he sees her sharing confi-
When he sees a woman not sharing
dences with the manservant or
confidences with her manservant
maid, enjoying their company,
or maid or smiling at them or never
becoming familiar with them, and
spending time on her own with
doing them favors.
either of them.
When he sees her pausing as she
When he sees a woman walking
walks whenever a handsome man
with her husband, her eyes fixed on
passes, claiming her shoe is too tight
him and paying as little mind to any
or something of the sort.
who passes by as if they didn’t exist.
105
105
4.7.6
�ف ا �� �� ا ق � ت ن ظ � ط�� �� � او �ل�� �����ير �ي� ل� ب
�ذ ض � � � �� �� ��ع ت� � ط � ح�تى ��ي ن �ظ� �� ر�ه�ا �م�ن �ه�وا � � ع � ل ا اا ج � ى �ك� ن� ا �ل��م ا �ة �م�ا �من�ه�ا ا � ا ��س�ف��� � ا �ش � ق ا �ت � و لو ��و�� �م� ��و ر �ذ ض � ��ع ت � �� �� ط � � �ع��ل� �ج� ن�ب��ه�ا * ا اا ج ى �ذ �ذ ا ا ك� ���ا ن�� ت� ا ت� ه �ا ب�خ � � �صو�ص� �و �ل�
����ل� �م� ج� �ه�و�ى �و ض� �ي���ل ع ع �ت�ز ا �� ��ت��ل ه �ذ�� � �ب�� ك�ره * ل � �ج
ف ث �ذ �� �ل��� ي ج� ���د ا �م ار �ت�ه ا ا �غ��ا ب� �ع�ن ب��ي��ت��ه �� ر ج� م ع م �ذ ق � ا �ف�� ��ت� �ف ت � ه ��ف ��ل ا � � �ل� �ى ا � ح� �ل * ا �و ا ا �ر ا �لب�� ب� ل� �� ع م ح
ن آ� � � ا �ذ ا ��س�م�ع ت� � �ل�ا ت� ا �ل��طرب� �ف�غ���د ت� �ت��تر� ح �ت ق � آ � �وت��تر�ق��� � � و ���و�ل � ه ا �وه ا �ي�ه * ص
�ذ � ن ت � �ف ن ا ا ك���ا �� ت� ���س�ه ب� �م� ا � �ل �ت�ي �ا � ع تض حت �ت ق � � �و�� ���� عه�م ��ى � � ��و�ل ح��ك �م� � � �ع�ي�ن �ا �ه�ا ا �ذ �ذ ا ك �مغ���ا �ز ��لت��ا ن� � � �ج��ن�ت�ا �ه�ا وو و � ح ّت ن �م�م � ر�ا � * �ذ ��ت ��ق�م ا � ف � ا �ص�ه� حر�و��ا ا �ن ك ا ا ك��ب�� ت� �ع��ل�ى ي�� ��ر�ه� ا �و ا � ��ف �ش ��ف ت �ا ا �ث ا ��ل� � � ا �� و �ل�ك��ع�ا � * ر ى �ى �� �ي��ه ر ع �ض� م �ف � � ا �� ك� ل�� �ا � �ى ل م ���خ � � ��ي�ط �خ� �ي�ط� �
106
�ق ا ض � ّ ت � �د � ����طر� ا �ل�ى آ ح ش��� �ة �ذ � � ح��� �و� م� �ل�ك �ي �ز ا � ح ض� � ��ور �و�ج� �ه� ا �و
ا �ذ ا ا � ا � ا ة ر ى مر � �ا ض � ا �ل� � �� �� ط ��ا � او ب�� ت� آ جع ��ا ن �ذ � �ف ��س� �و ك�� � �ل��ك ��ى �ف �غ ��ى � ي��ا �ب�ه * � �ذ �ذ �ذ � ا ا ك� ���ا ن�� ت� ا�ل�م ار �ة �غ��ي�ر ا ت� �مي���ل �و� ح�� �ل ح��د � �ع ن��د�ه�ا ا ن� �ز � �ج� ه�ا ���غ� ن��ه�ا �ع�ن �م� ا � و و � ي ي� ع �غ ��ي�ره *
�ذ � ���ل ا � � ا �� ا �ل�ى �م��ن�ز �ل�ه �و�ج���د ا ا را �ى �ج�� ره ك�� �م� ر ج ع � � ا غ � �� دا ا �م ار �ت�ه �م��ق ب���ل��ة �ع��ل� ا �ل ش�������ل �و �ل� �ي ك� ى � �� �ق � ا � ا �ُ� �ف�تَ ه� � �ل� * ي��طر� ا �لب�� ب� ا �ل� �و�ي � ح ا �ذ ا ���سم� ا �م ا �ة ��ت�ق�� �� � �ق�د ��س�م�ع ت� �آ ��ل�ا �ت ر ول و ع � ش ا ��ل���ط � ا ن� � �ص ت� ا ب��ن �ه�ا ا �ل�صغ���ي�ر ا ���ج��� � رب و ى ن �ه�ا * �م � � �� ّل�ا ا �ذ ا را �ى ا �م ا �ة �ت ك� �ل��� ا ��ل ��ر�ي�ن ك�� � ح�ا ض� ر م � � ا ح��س� �م�ق��ا �م�ه � �ل� ي����سم� ن ب� �ه�ا ��ي�ط �خ� � و ع �م � ب � �ا حن�ت��ه�ا ا � � �و ��ل�ا ��ي ب��د �و ���فى ���س � ��ي�ط ح�م ار ر �و �ل� �خ� ا � �فص� ا رر * ��ق ة �ت�ت �ذ ن �صه�ا ا ا ��س�م� ا � ا �م ار � ك ��� ب� �ع��ل�ى �مي�� � ع ا ��س� �ز � � ه�ا � �ل�� ُ َ ���ف �ش����ف ت��ه�ا ا � �خ���ّد ��ه�ا م و�ج � و م �ير ى ي � و ي � ق� ا �ثر �م�ا �� �� ط * 106
٧،٧،٤
Compare and Contrast
When she lies down in such a fash-
When he sees a woman who has
ion that anyone who is higher or
been required to lie down but
lower than she can see her, and a
refuses to do so out of modesty and
woman is never more desirable than
decorum, whether in the presence
when she lies down on her side!
or absence of her husband.
When she’s full of love and attach-
When a woman has no special incli-
ment for a particular set of people
nation or liking for anyone and
and can’t stop talking about them.
thinks she needs no one but her husband.
When he leaves his house and then
When he sees that whenever his
returns and doesn’t find his wife, or
neighbor returns to his house he
knocks on the door and she doesn’t
finds his wife about her work and
open it right away.
barely has time to knock on the door before it is opened to him.
When she hears musical instru-
When he hears a woman saying,
ments and starts swaying and undu-
after hearing musical instruments,
lating and saying, “Ah! Ooh! Aiee!”
that her little boy’s voice is sweeter.
When she talks and laughs with the
When he sees a woman talking with
young men at such length that in the
each of those present according to
end she gives a belly laugh, her eyes
his standing and doesn’t hear any
being at that moment flirtatious, her
belly laughs from her and her face is
cheeks flushed.
neither flushed nor pale.
When she writes on her shift let-
When he hears that a woman has
ters that mean nothing to him or he
written the letters of her husband’s
sees the traces of bites or devouring
name on her shift and there is no
kisses on her lips or cheeks.
trace of anything to be seen on her lips or cheeks.
107
107
4.7.7
� ا ت �ذ�� � �آ ا � �ف ��سم�ع�ه� ��� ك�ر ا ��سم� ر�ج�� �ل ��ى �ذ ت � ف �ذ�� ت � ن ا ا � ح�ا �لم ت� �� ك�ر� �م�ا ك���ا �
�ف ا �� �� ا ق � ت ن ظ � ط�� �� � او �ل�� �����ير �ي� ل� ب
� ا�لم ن��ا � م �ي�ج�ع � �ب��ه
�ذ � غ ن ا � ��ا �ع� ا �م ا �ت�ه � � ش����ا �ع �ه�ا ا ا ب��ل���ه ا � �ج�� ره �ي ك� م ر وي ر ت ح�� � � ا � � �ف�ل�ا �ل� �ل�ه �و �ل� ي حل��� �ل�ه�ا * م م
آ � ه � ��ل��د�ه�ا � ��ت��له �ع ن��ه � �ع�ن ا �ذ ا ر� �ه�ا �ت � � ك و و و � � ر ى � ت �ز ن ت �ه�ا � � وت�ب�ر�ج� �ه�ا * ا � �مور ا �لب�ي��� ب� �ي��� �
ت �� � ا � ت �ح��� ه � ا ا �ذ ا را �ى ا �م ار �ة � ح ب� �ول�د�ه� و مل� �و �ل� �ت ن � ا �ن ت �ه�ا * له�ى �ع��ه �و �ل� �ع ب��ي�� � ��� �
�ذ ا ا
ا �و
ض�ي �ه �� �و�ير�
*
ف ا �ذ ا �ق��ع�د ت� ��ا ��ل ش�����ا ك ��لت��خ �ي� ���ط �ش�� �ا ج� � ��ع��ل ت� �ي ب ب ن �ظ � ة ت آ � ت �ز ح� ��� �ز ة �ت ن �ظ ن � ���د ر د ر � � �و� �� ر �م��ه �� �� ر� ى �ج فا ض � � ����طر ت� ا ��ل�ى ف�ت��ق��ه له�ا ف��ا ��س�د ا �� � ع�م�� � � او �ص�ل�ا � ح�ه * � ن ا �ت �� � �ذ � �ش�� �ا �خ � �ط ���ع ت� ا � �لق��د ر �ع��ل� ا �ل�� ر �ل� ا ا �و ض� � ب �ي ى آ حت �ت�ه� �� ت ث ش ت ��ف � �غ ن � � س� ��م ���ر�ع� �ى ا �ل� �� �ى � و � � �خ ف ت ّ � فن ت �ق � ��� ش���ي� �� ط * ��� �����سي��� ا � �ل��د ر � او �ل��طب ي ن �ك ن ��ف ا �ل�م ا ض��� ا �� ت ا � �ت���و� �ى �و � ع ل ��ى � � ���ف ق �خ ن �ت ردد ا �لر�ج��ا �ل ��ك ن��د �� �و��ا �
�ذ ت� نّ ا ا � م� ت� �ك��ث ف��ه�ا �ي�� ر ي� ن حو�ه�م�ا * �و�� ا �ذ ا � ت �ص ّر� ا �و �ت��ع ّر��ض� ك ���ا ن�� ت ��� � ح ت � ح� ا �ل���سم�ا ن� ا ��ل���ط� ا ��ل �م�ن � و ب � �و�ه�و �لي����س �من��ه� * م
��ل�ز � � ه�ا ��ا �ن�ه�ا و�ج � ب � ا ��ل ��ا ��ل �مث��ل�ا ر�ج
108
�ذ ة تخ �� ���ط ��ل�ز � � ه�ا ا � ��ل� ��ل��د�ه�ا ا ا را �ى ا �م ار � �ي و�ج � و و ت � �ز �ش�� �ا �م�ن �غ��ي�ر ا ن� ��ت خ� ���ل�ل ا �ل��د ر ا ت� �ي آ ف �ز ف � ن �ظ � ت ��ا �م�ن ت �� � ح�ك له�ا �م �م �� �� ار � �و � ار � ج�� ع�م�� � � �ة ا �و�ل �و�ه��ل� * ا �ذ ا ا � ا �م ا �ة �ت�ض� � ق �ا رى ��� ا � �ل��د ر �ع��ل�ى ا �ل ن�� ر ر ع � ��ل�ا ��ت��له �عن�ه�ا ف���ا ���ت ا ��ل����ط�ع�ا � �ق�د ��ا و � �ى � ي ى م ي �م ش��� ّه ا �م�ي�ن ا �� ا ��ل ا ه � ا � ق و �لر��ا د * � ي�� ع� � ع�ل�ى ب�� �ع�ن ا �ل�مث��ا ���ة � ��ل�ا �تش���ت � ه ب و � � ى �ز � � �ق �ص�ه�ا � او � ح��د ح�ا �م �لي �� ر�
�ذ ا ا ك� ���ا ن�� ت� �ت�ب��ت��ع�د ن ت خ �ف ا � ���د ���ل ��ى ��غ آ خ و���م�ز �ه�ا � �ر * ي �ذ ��ا ن ت � ة �ت ق � ا �ز ا ا ا ك�� ��� ا�ل�م ار � � � ��و�ل ا �م� �م �و�ج� �ه� ا �و � ت � � � � � �غ��ي�ره �ب�ا �ن��ه�ا �ل�ا � ح ب� ا �ل��ط� او �ل �م�ن ا �لر�ج��ا �ل ق � �ة�� ن �ز � ح�ا �ل� ك��و� �و�ج� �ه�ا ���ص�ي�را *
108
٨،٧،٤
Compare and Contrast
When he hears her saying men’s
When he hears that his neighbor
names while she’s dreaming or
devours his wife’s lips and lies with
when she pretends to dream just
her under her shift, so she neither
so as to be able to mention things
dreams of him nor he of her.106
that would please him or give him satisfaction. When he sees that she hates her
When he sees a woman who loves
children and pays more attention to
her children and carries them about
her finery and toilette than she does
and lets nothing distract her from
to them or to the housekeeping.
them or her house.
When she sits at the window sewing
When he sees a woman sewing
something and looks up after every
something for her husband or her
stitch she makes and her work turns
children without interspersing the
out poorly and she’s obliged to
stitches with looks and sighs, and
unpick it and repair it.
her work turns out well-done from the first moment.
When she puts the cooking pot on
When he sees a woman put the
the fire to cook something and then
cooking pot on the fire and allow
starts singing and gets so caught up
nothing to distract her from it, and
in the song that she forgets about the
the food turns out tasty, stimulating
pot and the cooking and it burns.
of the appetites, and conducive to intercourse and sleep.
When she wants to be in the places
When she stays away from meeting
where lots of men go, such as a hotel
places and has no desire to enter
or an inn or the like.
crowds lest some man pinch her or wink at her.
When she states or hints to her hus-
When the wife says in front of her
band that she likes, for example,
husband or anyone else that she
tall, well-fleshed men and he isn’t
doesn’t like tall men, because her
one of them.
husband is short.
109
109
4.7.8
�ف ا �� �� ا ق � ت ن ظ � ط�� �� � او �ل�� �����ير �ي� ل� ب
ّ �ة عّ��ف��ا ا �م ار �ة �م��ف ��س��ل� �ت�� ف� �ق ّ �ز �و�ج� �ه�ا �و��م�د ��ي ت��ه* 1
�ز ا ن �غ �ذ ��ا ن ت ت ا ا ك�� ��� ���يع� ب� �ع��ل�ى �و�ج� �ه� ا ��ه ��ي�ر � ْ �ة � ا � قُ ُ ّ �ة ف �مت��ص�� �ب�ا �لِم��ل�ث�ي � �و �ل� �ب�ا � �ل��م�د �ي� *
�ذ ا ا ك� ���ا ن�� ت� � �ن � � �ة م م�ل�ث�ي �
� آ ا �ذ ا � ا ���ف �م��ن�ز ��ل�ه � ��ق ت� ا ��لغ���د ا ا � ا �ل�ع ش����� و و وى �غ � ا �غ ف �� � ا ن ��س�ا � ب��ا �ل� � ب��ا �ل��� ي ج���د �ش���ي �ا �ي�ا ك���ل�ه �ل� � م �ز �ت ه �� ت �ع�ن ا ��لغ� �آ ب��ت � � ��ث��ا ��ه�ا � � � ص �ل ��د ه�� ي� ي ب� �و ج� �� ل� ي ح آ � �ت��غ� ��� �ز �ّ�ه�ا � �ع�ن ا ��ل�ع ش����� ���ل����سه�ا � ���ل� ��سه�ا و ي ير ي � و و �ج و � بب � ن �ظ �� �ن � � � ّ ن �ب�ا �ل ش���ب��ا ك �لت� �ظ� �� ر � ��يو� � ر�ه�ا ا�لم�ا ر �و� * �ذ � �م�ا ا �ش��ب��ه �و �ل��ك *
� آ آ ا �ذ ا � ا ���ف �م��ن�ز ��ل�ه � ��ق ت� ا ��لغ���د � ا � ا �ل�ع ش����� و و وى ا تش ت ا ئ ت �� �ف � ه��ه ��و�ج��د �ع��ل�ى �م� ���د ��ه �ك��ل �م� ������ ي ث � �ن �ف ا ��لن ���ف �� �ف�ا �ك� ���ل �و ش���رب� �و ��ط�ا ب�� ت� � � ��س�ه �� س م � �ت � ا �ى �م�ن �ش����ا ك���ه ��ا �ت�ه ���ل���� ��ث��ا ��ه�ا ر �ج ر ب س ي ب � ب � �ظ � � ئ �ت � �و�ت ن� �� ر ا �ل�ى �م�ا �ورا ���ه�ا �ل��عل��� ��ه�ل ا �لث��و ب� م ��ش �نّ ��� �ق �ة ا � ا � ا ��ل�عي�ز ة ا ط��� �و �ل� * ��� � �ه�م� ك���� �و ب وج �ذ � �و�م�ا ا �ش��ب��ه �ل��ك *
ق ّ :1855 1و��م�د ي�ت��ه.
110
110
� �و�ش�� ك �� ت�
٩،٧،٤
Compare and Contrast
When she rebukes her husband for
When the wife holds herself aloof
being characterized neither by insa-
from her husband out of modesty
tiability nor continence.
when having her period and complains of both her husband’s insatiability and his continence.
When he turns up at his house
When he turns up at his house
at lunch or dinnertime tired and
at lunch or dinnertime and finds
hungry and finds nothing to eat
everything his heart could desire
because his wife has been too busy
on the table and eats and drinks
mending her clothes and trying on
and feels well content, then looks
her dresses to prepare lunch and
out of his window and sees the
too busy getting dressed and sitting
woman next door putting on her
at the window to see and be seen by
dresses and looking over her shoul-
the passers-by to prepare dinner.
der to see if they’re a nice snug fit.
And so on and so forth.
And so on and so forth.
111
111
4.7.9
ا �� ��ل�ف��ص� ا ��ل��ث�ا �م�ن ل َ ْن ُ �ْ ّ َ ْ �ّ � �����فس� �م�ع ��ج�ل �و �هي� ��و� � � ي �ڡ � ه � � � ع��ق��مى ر� ب ل� ر م �ذ � �ذ � � ا ��ل��ل�خ�� � �ق ض ق � �ف ق ح� �م�ن �ا � �ف ا �ئ ة ���ا �� �ب��ه� ر�ع�ا * ا �ل� ي� �ص�ل �ع�ل �ج �ه� � ��د� �وظ �����ل ا � �ل��ا ر�ي�ا �� �م�ع�ا ج�ل� ب ر و �د � م م م � ّ ��ل �ف �ة � ا ��س ا ن � ن � ف ط�و�ع�ا �ع��ل ا �ل�م��ل�ل � او ��ل � ح�ا �و��ل ا �ل�تم��ل�� �م�ن �ه��ذه ا � حر� �و �ل� ي�م� ا ��ه � ي� ���ا � �م �� �ج�ز * ك ��ا �ب�ص� � ب � ص ى ع � � �ت ف قح ��ف غ ض �ذ ن � ح ا ش ا ا � ��ل ا � �ة ���و ن� ��ل��ك ا ن� ��س�ا �فر ا ��ل�ى �فر���س�ا ا�لم�و��ل�ى ا�لم�عظ �� �� * ا ��م�د �ب� ���� �ب� ى � او �ى ا �ي� ل�� � او � � ��� �ى ��� م آ �ف � ث �ذ �ت�� �ن�� الم� �خ� * �و �ف ّر�ق� �ع��ل� ف����ق �ر �مر��س�ي ��لي���ة � �و�ا ر��� �و�غ��ي�ر�ه�م�ا ا �م� او �ل�ا �ج�ز ���ل��ة �ش���ا ك� ��ر�ه�ا �� ب يس ى �ي م ع و س م ف � � ا �� �لق�� �د�ة � ��� ث � ا �� ا ��ل�ى �م�ق��ا �م�ه * �ف ا �ى ا �� �لف��ا ر��ا �ق� ا ن� �ي��ه�ئن��ه �ب ��ق�� ة � ن ظ � ر ج� �ص�ي �د� ���م �ص�ي ر ي بو ع� ب��ه� �ع��ل�ى ع ا �ّ ا ُ ّا ن �في�ن �ة ف� ش �ن غ ح �����ة �� ���ط �ق� ��ا ��ه * ف���ل�م�ا � نا �ه�ا ج��ل �ي��د �م ب���ل� � ��� �ب�ه * �ل��م ي�����عر ب���ع�د ا �ي� �م ا �ل� �ور�ب� � ��س� � � � بر ي ي ر ب ب � � ا�� ���ل�� �ق�ا ��ل ��ل��ل�ف��ا ر��ا �ق� �ق�د ب���ل�غ� ت� �ق�� �د�ت��ك ج��ل �س��قر �ب�ه الجم � د خ���ل � او � ت � � ن��ا ب� ��س�ي �د �ن�ا ا �ل� ك�ر� * �ص�ي س ي م � �ذ � �ف � �ة � �ق�د ا �م ���ن ا ن� ا � حرف�ت��ه ح�م��ل�ك ا �لي��ه ��ى ا �لب��ا ر�ج�� * ف���ل�م�ا ���سم� ��ل��ك ا ��س�ت ب�� ش���ر �ب�ا � �ف�ل ر� �م�ن � و رى �ج ع � ن � �� � �ذ ن � ف � �ق�ا ��ل �ل�ع�م �ى �م�ا ��� ت� ا � � �ك�ن ا ا ا را د ا لله ح س� ا � ا �ل��د �هر �ترك �ل��ل ش����عر�� �سو�ق�ا ��ي ن ف�� ��ق� �ي��ه * �ول� ك �� و ر ب َ �قُ فَ � � � � ا � ا ه�ز ��ق ا �ف ا ا ق �ة � �ز �ق � ا �غ � �� �خ � �ل � �ق ه � ن ه ا �ل ش � ب�عب��د ��ي را �م ي��ع�� ع�� ���عر �و �ل� ��ي ره * ا �ل� � � �ى �ي� � ر�ي� �ي�� ا �لِم�ه ا � * � او ��س� ��لى ن ��ت ن فّ �ن فّ ّ ضّ � ��ف ا ض �ن � �� �م�ا ا ��س ���ط�ع ت� ا � ج�� ��ر��ى ا �لي��و� ا ��س�ل�ا �ق� * �و ج�� �� ّر ج��ى �و��جم ��ى �ود ب ج��ى * ��ى * �و ض� �م� �ي�� ى م ف � ش �ذ ف �ذ � ن ش �تفَ�ن �ه� ا �ي ��و� ي��� بع ��ق� �ي��ه ا �ل ك �ق� �ي��ه �م�ن �و�ه�ن * �و����م�ق� �م ن��ه �و ا �ل��دد � * ��� � م������ * �وي� ب ي م ت ُ �خ ف � َ �خ ُق ف ت � �و �ف��ا �ز ��ا ��لغ���د ن� * �ه��ذ ا �ي��و� ����ست�� ح��س�ن �ي��ه ا �ل ّ�بر��و� * � �ي�و��ل�� �ي��ه �م�ن �ب�ه �م��ل�و� * � �وت��� ئ�� �ي ب م م ��تُ ح فا ت عَ ْ ن � � ث � � ��ذ � � �ذ �� � �ظ � �� ّ ف خ ق ق ق ش ا ج��ل ���ل�ه�و ب� � ا و �ل��س��ل���� �ل� * �و�ج�� ب� ا �ل���ر�� �� ا �ل� ���� �ل� * �ه��ل��مى �� � ى م� ا لي ��و ��ي را * م يم م 112
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Chapter 8
A Voyage Festinate and Language Incomprehensibly and Inscrutably Intricate
The Fāriyāq continued to treat the foul of breath but was at his wits’ end,
4.8.1
for the treatment did no good. He tried, therefore, to wiggle his way out of this trade, and all the more so as he was by nature given to boredom and disquiet. During this period, it so happened that the August Master, Aḥmad Pasha, Honored Bāy of the Autonomous Province of Tunis, made a trip to France and distributed vast sums of money, that were everywhere spoken of, to the poor of Marseilles and Paris. Then he returned to his seat. It therefore occurred to the Fāriyāq to write him a congratulatory ode, which he did, sending it by hand with someone to deliver to His Excellency. Before only a few days had passed the captain of a warship knocked on his door. When he had come in and settled himself, he told the Fāriyāq, “Your ode has reached Our Most Noble Master and he has commanded me to bring you to him in my ship.” When the Fāriyāq heard this, he took it as an omen that he was soon to be freed from his trade and declared, “I swear I thought the days had left no market where poetry might find a buyer, but if God wishes good fortune for His slave not even poetry can get in the way of it. Rictulate, dear risible Fāriyāqiyyah, and vociferate (though not in alarm)! Today not even she-wolves could do me harm! Dunk yourself in every ounce of unguent you possess; dab it and daub it, and take silk brocade for your dress! On such a day as this, our copulatorium must be redolent of musk—even its limpest occupant must experience lust! The giddy-pate, on such a day, must run amok and enjoy his luck! On such a day as this, the swooning prude107 faints with pleasure, the stud that shies from service gives full measure, the wide-wooed
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4.8.2
�ف ��ي
ف � � ّ َ ْن ُ قْ ّ َ ْ ��س��رمجع ���ل �و�هي� ��و�م� � ع���مى ر�هب���ل
ف ق ا � � ّا ن ق � ت �ف � �ن � � ه �� ل�� �ا � �م�ا �ه��ذه ا ��ل��لغ����ة ا ��ل�ت � �س��ع � ا �ير * ����� �ل ا �ل �ر� � �و��د ا �ف�ا ��ى ا ر�ى ��ى ا �ل�ز �ن��د ِا ا ل � � ع ك � � ل � � ج ي ى ب م م ��ل ن � ا ��ل�ع ا � ا �ف ت ش ا �م ا �ق � ت ا �ذ ا � � ا ن تح� ��ف ا � �� �تت� ل ا � ا � � ك�� �م�و� ب��ه� �مر لله م� � �ه�م� ����ي � �م� �ل �� * �ه� ل�ل��س� � ��م�ل �ى ر ��س�ك �ى م ا �� ف� ض � �ن ا � � ت ه �ق ا � � ا � ف ا �ظ � ت خ � ت ن ��ا ��ط ب� ��س�ي �د �ن�ا � او ��ه�ل ل�����ل م ر�ج�� �ل د �و�ل�� * � ل� � ��و���س * �و�ب��ه��ذه ا �ل� � �ل�� �� � غ �ة �ص���ط�� ن ا � ف ا ن ت ف ق � � ّ ن ن �غ ن �ا ن ��ل�ا � او ن��م�ا �ه��ذه �ل��� ا � �ل ح�� �ع�ل� ي�ه�ا ��ل� ���س��ع�م��ل�ه�ا ا �ل� ��ا د را * �����ا �ل ا �ل �بر�ا � �ي���ب���ى ا � ت ت �ذ ح� ا �� ض ��ت ت��ا ّ�ه� ا ��ل�ى ا ��ل�� �فس� �و��ل��ك ا ن� ���س�� ��ص � ���ا �ع�ا �ئ��لت���ك ا ا �ش����ئ ت� * �ف�ا ن� ��س�ي �د �ن�ا ا ك� ��ر� � ي ر ب ب م � � � �ف �ذ � �ة ف � ق ا �ف � ف ئ ٓ � ا �ل ن��ا ��س �ل� ي���س�وء ه �ل��ك * �ت��ا �ه ب� ا � �ل��ا ر�ي�ا �� �ه�و �و�ع�ا ���لت��ه �وركب� �� او ��ى ا �ل��س��ي�ن � � بو���ع�د ا � � � خم ا � ف �ة��ا ت � ا ة �ذ � � � � غ � ق � �م��س�� ا �ث ن�� � ش فا ع���ر �ي ��و�م� � او �لر �� � �ل�� �مك� ج�ر� ا �ل�ع� د� �ب�� �ل�ك ب�ل� �� او � ير ى ح� �ل� ا �ل� او د * �� �مر ي ح ن ا � ن �غ ن ن ا � �ظ � �ة ا �ل�م� ��ل� ا �ل� ش م����ا ر ا ��لي��ه ���ن�ز �و��ل�ه� ���فى د ا ر ا �م�ي�ر ا �ب�ل�� حر * �و�ه�� ي���ب��� ا � ��ل� �� ح �� �م�ز �� ا ��ل�� وى ب ى ي كرم م �ذ � ن س�ت آ � � ن ائ � ا ���ا ��ل * �و �ل��ك ا � ا �� �د �ع�� ا �ل��تى �خ� �� ا لله �ت��ع�ا ��ل�ى �ب��ه�ا ج� �ي���ل ا �ل�عرب� د �و� ��س� �ر ا �ل� ج�ي ص � � � �� � � � � � ّ ن ق ّ ف ن�ز �خ ل � � � �ص�ا �ب�ه ا�لم�و�ل�ى ا�لم�و�م�ا ا �لي��ه �ل� �ي��ك�ن ج �مي�� �م�ن د � � د � ب��م�� �ل ا � �ل��ا ر�ي�ا �� ب���ل ك��ا � ��ا � م ب و ر �ج ع � � � ا � ه � �ة �أ �ذ � �ا � � ل�� �و� �ر��م� �ق�د �و� �م�ا د � ح�ه �ب�ا �ه��ل�ه �ل� ي���س�ت� �م�ن �ل��ك �و�ل� م ح��ده * ا �ل� ا �ن�ه �لم�ا ب���ل �غ� �م��س� ع� ا ك م م م ي � قْ ق ا قّ �ذ � �ق ا فق �ي�ن ا م�ز ا ��ي����ل �م� ا ���ل ا د ب� �ه� ا ا�لم�د �ع�و �و�م� ا �ص���� �و�ج� �ه�ه � �ل��د �و�م�ه �ع�ل� � � � �وي� * �و�ل�م ��ي����ل ّ � ّ �ة � ا � � �ة ف ن�ز ّ �ت�ف �ق � ّ ق �خ � �ف �ل �بر�ا �ن�ه ��د ��ا � �ل ت� ا � �ل �� او �ن��ي�ن ا �ل��س�ي �ا ��س�ي � � او �ل� � او �مر ا�لم��ل�وك��ي�� ���ل ن��� �ع�ن �ع�ن ك���� ي���ك �ه�د ا ب� �ق � ن ت ف ّ ة � � ن � �ت � ن �ف ق �ص��ك ح�ى �ت���كو� �عب��ر� �لم�ن ا �عت�ب��ر * ب���ل ب����ى ا �ل �بر�ا � �م�� ش���ر��ا �ب��ه�د ا �ب�ه * � او � �ل��ا ر�ي�ا �� م�� ب �أ � �ز ق � � م��ع�ا ��ا �ه�د ا ��ه * � � ��ّ� ئ �م�ت ت ��ر� �مب ��ّو ���فى د ا ر ا �م�ي�ر ا �ب�ل� � � ا ك� ل��ر�� * حر � او ج�ر�ى �ع��لي��ه ا �لر �� ا � ك و و ب ب ب م يم �خ � ��ش��خ ا ت ا �ذ � �� ن ش � � ف ن ن ا �خ ح��د ا �عي��ا � ا �ل� � � د �ع�ا �� �ص� � او �� ه �ل��ك ا ل���� � او �ل � �� �و�م�ع�ه ��ي�ر ا �ل�ع�مي�� * �و�ل�و ا � ا � ص ر�ج م ّ � ��ّ � قآ � � � ق ق � �ا ن ن �غ��ي�ر ��ن ��ف ��س�ه ج��ل � �ه�ه �ع ن��د ا �ل��ل���� ب���ل �ل�م �ي��ك�ن �لي���ل���ا ه �� ��ط * �ل� ب���ل ���س�ا �و�ه�ن �لم�ا �ك�ن �ي��د �ع�و� �ب � � ف ق �ة ��ك�ن � �ق���ل�ن �� �ا ا �ن � ا ن�� ت ا �ل�م�د � �ة ف���ق� ��� ا �ش �ا �ة ا ��ل �ع�د � ا �ز � ا �ئ �ا خ ��ا د �مت�ه�ا ا � �ل��ا ر�ي�ا �ي�� � �ي ل�ه �ك � ع�و ط �� ر �ى م و ��ه ب � � ش �ف ح ض� ا ��ك�ه� ��ا ر��س�ا ��ل ��ا ر�ج���ة ��ل�ا ���ست� � �ن � � �و ��ط����ل�ه�ا * �و�لي� ت� ����عر�ى ا �ي�ن �م�ن �ت ك ��� ر ب ��ر�م �م �م�ل�و� م ب ف � � �غ � � � ��ك�ه� �ل�ا �ج��ا ئ��ز �ة ��ل�ه �ش���ا �عر � �ول��مره ا �ي�ا ه �ب�ا �لم�ا �ل � او �ل�ه�د ا �ي�ا ا �لن ��ف�ي����س��ة * ���ل�ع�مر�ى ا ن� �م�ا د � �م��ل�و� ح م ن �غ ت �ف � ي�ه�ه � �و�ت��ف � �ده * �م� ا �ن��ه� ا �ش���د ا ��خل ��� �لق� � �� ��ه �م�ن �ع ن��د �ه� ��ي�ر ���س� � حر�ص�ا �ع�� ا � ش��� ك ن�ي ع م ل�ى � ي ر م م 114
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A Voyage Festinate and Language Incomprehensibly and Inscrutably Intricate
woofer and back-passage bleeder108 bear twins, the single-barreled bawd,109 followed quickly by the termagant, throw pups despite their sins! Up with you, woman, and from today play the mooning she-camel that lives its false calf to lick, for I see curly shavings on the fire stick!”110 The captain, to whom these words sounded like a foreign tongue, asked, “What language is this that you speak? I swear I didn’t understand a word of what you said! Is this the tongue you’ll carry in your head to Tunis? Are these the words with which you will address our master and the great men of his realm?” “No,” replied the Fāriyāq. “It’s just a private language we’ve agreed on between ourselves and use only rarely.” The captain then said, “You must get ready to travel, and you may bring your family with you if you like, for our lord is the most generous of men and such a thing could never upset him.” So the Fāriyāq and his family got ready, embarked on the ship, and after a twelve-day voyage (the wind, as usual, being contrary), reached Ḥalq al-Wād, where the aforementioned master commanded that they be put up at the admiral’s house. Here we must draw attention to the propensity for generosity with which
4.8.3
the Almighty has distinguished the Arabs to the exclusion of all other races, for the invitation of the previously mentioned master was not intended for everyone who trod the boards of the Fāriyāq’s house: on the contrary, it was peculiar to him alone. However, when news of the arrival of his eulogizer, with family, reached his ears, he was not upset and did not say, “What an illmannered guest you are and how deserving of a slap on the face for coming to us and bringing others with you!” Likewise, he didn’t say to his captain, “You disobeyed protocol and the orders of your monarch, so we shall strip from your shoulders the epaulettes of your rank that you be a warning to those who take heed!” On the contrary, the captain continued to bear the honor of his epaulettes while the Fāriyāq continued to enjoy his services and was lodged in the most generous style in the admiral’s house and supplied with ample goods and plentiful good things. If a Frankish notable invited someone and that person went and brought with him anyone but his own self, the notable would confront him when they met; in fact, he wouldn’t even meet with him at all. Indeed, when their womenfolk used to invite the Fāriyāqiyyah, they would tell her, “The invitation is for you only,” meaning that she was not to bring her maid and her child with her. I’d be intrigued to know which of their kings ever sent a warship so that he might bring a poet into his presence and shower him with money and
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4.8.4
�ف ��ي
ف � � ّ َ ْن ُ قْ ّ َ ْ ��س��رمجع ���ل �و�هي� ��و�م� � ع���مى ر�هب���ل
� � �ن �ير��د �ن�� ا ��ل�ه� * ف���ل�م�ن ل�� �ه� �ي�ا ��ن ف� ��و ن� �م�ن ا ن� ي��م�د � ح�ه� �ش���ا �ع � ح ��ه * � � ك ا �ل ن��ا �� � ��م�د �� س يو و م و � م ر ي و م م � �ة � ا ّ�ة � � ن ُ ن �ذ � � � �ذ ّ خ ن �ه� ا ا�لم�ا �ل ا �ل�� �ى �ي��د �ر� �و�ه * �و �ل� �ي� د ا �هي�� �م�ن ا �ل��د � او ��هى ي���عت��د � �و�ه * �و��هم ا �ل��ط�ا �ع�م�و� �ق ن � ن � �خ � ش��� ن ا ن �ل�� ّ � ه ض ف � ل��ا ��س�و ن� * ا ��ل ا �� ك� �ف� ا �و � ش � ��� � ���ف� * ا � ح�ا ��س�و� ا �ل�ل�ا ��س�و� * ا �م ي �و� � �ي� ب�� � � م م م �ة �خ �ة � � �ذ �ة � � ف ن ن �� ن � � ي� ��س�و� ا � �ص��ل� ا �ل ش����ا �عر�م�ن ا �ل��سر�� * �و�ل�ه� ا ا �ى �ل��ك�و� ا � ك ل��ر�م �م�ز �� ��ا �ص� �ب�ا �ل�عرب� ح ب� ي آ خ ف � �ن �ة � ن ���د �و ن� � �مف���ل�ق �� ن� ك� �غ� ���فى ا �م��ة �م�ن ا ��ل�ا �م� �ش���ع � �ج�م �� ش����ع ار �ئ��ه� �ع��ل� ا � �ت��ل�ا �� ا �ل�ا � ك �ل� �ي���ب� م���� ي و م ر م ى م � �ل� �ذ � � � ف�آ � � � �ة ا ��� �ة �ة �ة �ز �ز �ف ا ن � � �ن ا خ �ق � او �ل� �م ن�� * �و �ل��ك �م�ن �م�ن ا ج�ل ��ا �ه��لي�� ا �ل�ى ا � � ار ��ض� ا �ل��� � او �ل�د �و�ل� لع بر��ي�� * � � ا �� ن ا ��ن �ي�ن � � �ف�ت�خ� ن ح��د �و�ه�و ا �و�م�ي�ر��س ( � * )ομηροςاو ��لر�و�م�ا ��ني���ي�ن �ب ���ڤ ج� �ر�و� ب� ش����ا �عر � او � لي �� �و� ي�� �ي �ي���ل ر َ � ّ �ن � � �ن ّ �سو ( � )Tassoاو �ل�م��س�ا � �وي��ي�ن ب�ِش�����لر ()Schiller ( � )Virgiliusاو �ل��ط��لي��ا �ي���ي�ن �ب� ��ط�ا � � � � ن � � بر ��س��ي�ن �و�م�و��ل���ر ( � )Racine et Molièreاو �ل�ا �ن ك� � او � �ف�ل ر���سي����س � ا ���ل��ي�ز ب� ش��� ك ��س��ي�ر �� ب يي ف ش آ � ن � ن �و�م��ل��ط�و� � �وب�ي�ر �و� * (�� )Shakspeare, Milton et Byronا �م�ا ����ع �ر ا �ل�عرب� � ا ف�ث ن ُ ّ � �ف � ا��ا ن ن �ف � �ز ن �غ� ��ى �ع�ه�د � او � ا�لمب�� ّر �و� �ع��ل�ى ج��مي�� �ه�و �ل� ء ��ا ك����ر �م�ن ا � ي���ع�د � او * ب���ل رب�م� ك�� � �ي���ب� ح�د ��ى آ ع ق �ت ت � َّ �ذ � � ا ن � ُّ ��� � ا �ف ا �ئ � �ز �م�ن ا ��خل ف � ا ئت ا ش ق � ا ا ا � � � ا � � � �ف � � � � � � ا ا � � له� * له�� 1مك� ي��ل � � ل� � ���ل��� �م� ���� ���� عر ك�ل�ه�م ب� رع � ��� * و ل�ك �ل� � ل� � ح �ش � � ا ن � ا � �ت�ز ن ف ه � ّ ن ه � ا � ن ا �ة ش � � ا � �س�� �ب��ي�ن ا �ل����عر ا �ل�ع بر�ى �و����عر��هم * �ل� ���ه�م �ل� ��ي�ل� �م�و� �ي�� لروى �ع��ل�ى ا �� �ل� م�� � ب ق �ة ف �ة � ف �ة � ح��د�ة �و ��ل�ا ��م ح��س�ن �ا ت� �ب��دي���عي�� �م� ح��د�ة �ع��ل� �ق�ا �ي�� � او � �ص�ي �د�ة � او � � او � �لق��ا �ي�� �و�لي����س �ع ن��د �ه� ��� ى م ع ت �� ت � ّ �ث ة � ����ل�ف���ة �م�ن �ن��ث �ن�ا ��ل�ا �م�ه� * ف�ن ظ� ������م�ه� ���فى ا ��ل ح��قي��ق���ة ا �ق��ل ك� � ���و ن� �ب��ه�ا ك�� ��ر�ورا � ا ل ��ى ي ك����ر� ا �لض� حش � ر م م ال�م�� ّ ا � �ن ش آ � ا ف ن ���ست�ق ن � ن ن � ا �� ��ه �ف غ� ا � �ة � ا � � ن ج�س � �� * �و�م� ا � ح� ا � �ي���كو� ���دي�م� �لم�ل��ك� * ��� ي� م� ي��ص�ل�و� ح�د �م ����ع �ر ا �ل� �ر� ا �� �ج ع �ف ن �خَّ � �ف ن ش ا ش � �ظ � ة ن �� ن ا ا ��ل��ه �م�ن ا ��ل��س�ع�ا د�ة � او ��ل ح �� �و� �ع��د �م��ل�و�ك�ه�م ا ��م� �ه�وا � �ير� ��ص �ل�ه�م ��ى ا ����� د ����عر�ه�م ��ى ي � ت � � ف ّ �� � ن�ا ا�لم��ل� ا�لم�عظ �� �م�ن ا خ ن �� � ا ��ا �ذه ا ��ل ش ����ا �عر�ن��دي��م�ا �وك���يل�م�ا * � حق� ج� � ب� ك � ب���ع��ض� ا�لم�ل� ��هى * ��ا �ى �ه� او ٍ� �ي��ل� م آ � ن � �ك�ن ��ل��ل�م�� � ا ن خ ا � ن ت ���ث�ي�ر �و ن� ب� ا � ��ي�ق��ا ��ل ا ن� �ش���ع �ر ا �ل�ا �فر� ك� حي� ث� �ل�ا ي��م�� � � دا ا � م � � � ح� � ل � ع � � ه ك � � ي � ل و ر � � م ى م �ج � �آ � �� ��ف ا � �ن ث � ن ة ا �ن � � ���ل��ي�ز �ن خ�ز ل����ي�ر �و� �ع��ل� � � ت��ه ا �ل��س�عي��د� * ك�� �ى �ب�ل� د ا �ل� ك� �غ��ي�ره * ا ر �و ��ى ا �ي�ن ��ه �ه�و �ل� ا � ك ى م م :1855 1ا �ل���ل�هى.
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A Voyage Festinate and Language Incomprehensibly and Inscrutably Intricate
costly gifts. I swear that all anyone who writes eulogies to their kings ever gets by way of reward is patronizing treatment and ridicule. Even though no people are more punctilious in insisting that others thank them and praise them, they turn their noses up at a poet who, in hopes of gaining their favor, eulogizes them.111 For whom, then, is all that money that they store away? Against what disaster do they set it aside, when they are already well-clothed and fed, well-watered and banqueted? Are they afraid they’ll be laid low by a surfeit of children or by poverty, or do they believe that a gift to a poet is an extravagance? This fact—that generosity is a trait peculiar to the Arabs—explains why no truly glorious and distinguished poets equal to theirs have emerged in any other nation at any place or time, reckoning from the Days of Barbarism to the end of the caliphs and the Arab empire. The Greeks boast of a single poet, namely Homer (Ὅμηρος), the Romans of Virgil, the Italians of Tasso, the Austrians of Schiller,112 the French of Racine and Molière, and the English of Shakespeare, Milton, and Byron, while the number of Arab poets who surpass all of these is too large to count. Indeed, over one period during the days of the caliphs there may have been more than two hundred poets, all of them brilliant and outstanding, the reason being that “purses,” as they say, “open throats.” Moreover, there is no comparison between the poetry of the Arabs and theirs: they do not observe the rules for rhymeconsonants and rhymes113 and do not have poems with a single rhyme or stylistically exquisite embellishments, despite the large number of metrical infractions with which their verse is stuffed. In fact, their poetry is less demanding than our rhymed prose, and not one of the poets of the Franks would have been good enough to be a boon companion to his king: the highest degree of good fortune and favor any of them may reach is to be licensed to recite some of their verses in certain theaters.114 And again, what shame would attach to the august person of the king from taking a poet as the companion of his potations and conversations? Or is one to suppose that the poets of the Franks are so numerous that the king couldn’t make up his mind which to choose? Tell me, what are they, compared to his auspicious treasury? How many prose writers are there now in England, how many poets in France?
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4.8.5
�ف ��ي
ف � � ّ َ ْن ُ قْ ّ َ ْ ��س��رمجع ���ل �و�هي� ��و�م� � ع���مى ر�هب���ل
� � �ف ن �ان � �ه ن ا ��ن�����غ ا �� ض ا ا ن ا ض ف �� ��ى �ب�ل�ا د �ف ار ���س�ا �م�ن �ن�ا ظ �� ا �ل� � �م�ن �ن�ا �ثر * �وك� ��� � � �� * و �� ي ب �ى ي � ��ي��� م م � ف �ق � � �ا � �ظ �� �ة خ ا �ن ه ق���ل ا ��ن���غ� �ش ا � � � ا � � � � ا ا � ع ن � ع � �� � � � �م ا � ج ل � م�ل ح �� ا �ر�ى ��ا ��و�ل * � �م� ي ب� ��� عرعرى و ج ��مى و ب� �� س ي ع� * ب ي�ج � آ ف � � �� ن ن � � �ج�ز ��ل ا �ل� ل��ل�ا � ا ��ل �ف�ا ن� �م�ن ا �ل ش����ع �ر �م�ن ي� ح ب� ا �� ك� � �خ� د �و ن� ا ب��ت� ك� ��ا ر ا�لم�ع��ى * � بو���ع ض� ���ه�م ي�ع��ى م م ال� ن ت� ّ � � ف �ظ � � ق ق � � �ن ��ة ن � ا � ف �ظ � �� م � � � ت ا س � ���ه� ��ي� � ا � � � � ا ا � ا � ل � ع ل �ج �م� * حر�ى ل�� لري��� و ب�� ر � �ب�ا �لم�ع�ا ��ى د �و� ا �ل� � �ل��ا �� * � بو���ع ض� م ت � �م�ز ا � �ف �ذ � � �ت � � ���ه� ا �ل��غ�ز �ل �و�غ��ي�ر ��ل��ك * �و �ل�ا �ت ك� � ا �ل ا � � ح��د ا و� ����ل�ه�ا ��ى �ش���ا �عر � او � �ه��ذه � ي� ك ��ا د ج م � بو���ع ض� م ع ت ن نَ�ظَ � �ذَ َّ � �َش َ �ت � ا �خ ا �ق � �ف ا ن � � � ا �ن ن �م�ا ِ ���حل �م�ا ���ا ن� �م�ن ب� �� �� �� �ى ب� ا �ل �ر�ا د ِ�� �ح� � � � � � �� � � ا ا � � ل ل م � ج م ع� � ك ي�ه� �ل � �� س ك�ل�ه�م * � � ى ر ِي ُع �أَ آ ْ ْ ْ �خْ ض � ا �مت �ص�ن � ا �ز ْ �� ن � �خ � ه�ن �ش � ه�ن ن ْ ث � ه�ن �م ه�ن ح ق� � ا � �ض� � د ����ة � � � � � � � ا � ل � د � �� �� � ا �ل� � � ع� � �د �ل� ِ�ير ل����س� وِ � ب�� و ِ ي ع� وِ ��س� وِح� �� ( )1غ ر و ص ب� ل��� �م ويب � �ة �ز ن ث ت ك � � ���ط��ْ�ل ه�ن � �� �لْ ه�ن � �خ� �د�ن ه�نّ � َ �ّ ه�ن � َ �نُ ّ�ه�ن � ُ� ْ ��ق كا �ل��بر��و� ح�م����ه�ا ح�م� ا �ل ��بو ر ه�ن �ص� ()1 وحر �و� � وِ � �� و�ع� � وِ ح� وِ�ط� ب � �ق ل ور ��و ن ت ق ا و ا �ل�� را د ��ل���ص� ب�ا ��ل��ا ��س ا و َُ ف ا �ق � � �ز � �ق ن �ز ن ن ح� ث ح�ا ا ��ا �ه�ن ���ا ا �له�ن ا ��ا � � � * �ل�ا �ت��ه�م�ه ا �ص غ��ر �م� ن� ا �جل���ع�ل ت�ن�� � ب� � � � * ��س ك � � بر ر و � ي ي �� ي ر �ق ت خ ف� ف ال �� � � �د 1 � ا � س ا � ى و ل ى ر و ج� ن ��ق � �ا �ة � ا � ن ا �ز � �ة � ا �ق ن �� ق �ف� ن ا ��ل � ا �جل �وا ر �ى * �حم� ��س� �و �ل� م�� �ل� ا �ل� ار � * �ع��ده ا � �ول ا �مرء ا �ل�ي����س ٦،٨،٤
�ذ �خ ف ن �ف � ا ا ��م�ا ب� ك�� �ى �م�ن ���ل����ه�ا ا ���صر� ت� �ل�ه �
ا � �ن �م�ن ��ق �� �ع ن �ت ة �ول �� ر� ح��س
�ف� ����ط�ع ت ��ن��ه ��ا ��ل �م � ب ر ح
����ث� ��ع��ل� �و��ت�ه م
قّ � ت � ش ق ت� ت حّو�ل �ها �ل�م �� ب � ���� �و�ح��ى �����ش� �
ا �ف ب��م�ه��ن�د � ��ص� ��ى
��ل � ة �م �ذ ح�د �� �د� � ا� �ْ�خ� � �ي ِ م
َ َْ ْ�يَ ْ � ا ُ قْ�طَ � َّ �ن �ك�ن ِ�ع ْ� او ا �و �عَ�ز �ه�ا ا �و � �� � ش����ا ِ�عث� �ل�ا ا و� ح�ص�ورا ا �و ِ�عت��َو �ل� � �م� �� �ع�ا ا �و �مت��ا �ب��د ا ا �و �عن� ك �و�م �ي�� ر ِ �����آ ح ض �ة �� �� َ ْ ة ا ��ل��جع ن � �ذ �ذ � �صَ ْ��ق��م�ا � ��� ��ل���� ��ه � �ص ك� �م� ك�ا � � ا ��ج��ر�ة * � ا ل ل ع ا �هر� �م � �� و �ل�عي��ا �ب�ا لله �م�ن �ل��ك * � � ى ب� �ي �م�� كي� ك� ي س ب � � �ن ت ث� ن � ف ا ا �ق ��ن ت�ق ��ل � ن �ة �ص �ف� �ذ �ه ن��ه ا ��ل� ا ��ل�ز �ه�د ��ا ت� � ا �ل � ك� ح��مي��ا ت� * ا � هى � ا � ا � �ل�� ر�ي� � ا ����ل ا �ى ا�لم�د ��ي �� � ي و ى � � �ر م �ت ف � �ه ن��ا ك �ت��ع �ف� ب ��م�ا �ع��ة �م�ن ا ��ه� ا �� ف�ل� ض���� � ا ��ل�ا د � * �من�ه� �مَ�ن ا د ��ه � �من �ه� �م�ن ا ر��ه * و � ر �ج لو ب ل ب و م �م � � ا �ل� � ظ �� ا ه� �ق � ن ا �� � ن ه ا �� �ا ت ا �� �ف � ة � �ه ن��ا ك � ظ ت ح ����ى ب�� �� ب�ي���ل �ي��د ا�لم�و�ل�ى مع � � � �و� ل م�� ل�ص�ل � ل� او ر� * �و��س� �ل� �و �ز�ير و م ف :1855 1الا ��س�ا �ى.
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A Voyage Festinate and Language Incomprehensibly and Inscrutably Intricate
And here I must draw attention to a further point: rarely does a poet,
4.8.6
Arab or otherwise, come to prominence who pleases all. Some poets like eloquent and ringing words more than innovation in meaning while some concern themselves with meaning more than with words. Some search for the refined word and the harmonious expression, others for amatory or other effect. All these traits are unlikely to consort together in a single poet, just as not everybody’s predilections are likely to be in concert regarding them. Any connoisseur of women who is an oryx bull, rubbery and blubbery, a silver-tongued sweet-talker, a lady’s man, one who delights in their company, their fervent supporter, their friend and companion, their follower, their soul mate, their constant visitor, who dies to talk with them, a beaver-boring beetle,(1) bruising their bungholes wherever they go, sniffing around wherever they pee, will have no interest in derring-do and snicker-snee. He will believe that the words of Imruʾ al-Qays that go115
(1) The ḥurqūṣ [“beaver-boring beetle”] is “a small creature like a flea with a stinger like that of a hornet, or a tick that clings to people, or something smaller than a beetle that bores through waterskins and enters the vaginas of young women.”
Whenever he whimpered behind her, she turned to him With half her body, her other half unshifted under me are better than those of ʿAntarah that go116 So I thrust him with my lance, then I came on top of him With a trenchant Indian blade of shining steel. Likewise, anyone who is uninterested in or indifferent to women, or unwilling to have relations with them even though he is able, or who is of no use to and without any predisposition toward them, or is a confirmed bachelor, or is scruffy and takes no interest in his appearance, or wears no perfume and doesn’t adorn himself, or smells foul, or breaks wind disgustingly, or is of no value generally, with no pressing desire for the delicate, fine-looking, whiteskinned, plump, full-bodied woman or the short, curvaceous, tightly-knit woman (God save us from such things!) will divert his attention to poems of asceticism and sage advice. End. Next, the Fāriyaq moved to the city, where he became acquainted with a group of persons of virtue and culture, some of whom invited him to their banquets while others assured him of every luxury. There he had the honor of kissing the hand of the August Master,117 from whom he received
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4.8.7
�ف ��ي
ف � � ّ َ ْن ُ قْ ّ َ ْ ��س��رمجع ���ل �و�هي� ��و�م� � ع���مى ر�هب���ل
ا ��ل��د � ��ل��ة ��ه� �ت��ع �ف� ا ��ل��لغ����ة ا �� �ف�ل �ن��س�ا � ���ة * �ق�ا ��ل ��ل�ا ��ا �� �د � �م�ا ُ�ع ن��� ت� ��ه�ا * �ف�ا ���ن �م�ا ى ي ب� ي س�ي �ي و ل ر ر وي � ف ق ُق ّ � �� ت ت ����ي�ز � ت ن ت �ن غ ت ق ات�ت ن د� ا ���عل��� ��ل��س�ا ن� ا �ل�ا �ن ك� ك�� �ل� ح�ى ���سي��� �م �ل����ى ��د ر �م� ���ع�ل�م��ه �م��ه * �����د ��د ر م �ع�� ا ���س ا ن� ���س� �ق�د ا �م�ع��ل� �م�ا �م�ن ا ��ل�عل��� ��ف�م��ت �ز ا د �م�ن � ه��ة ��ن �ق��� �م�ن ا خ� �ى * ف���ل�م�ا �ج � ل�ى ر ى ي ع ر و ر م ى ص آ ّ � � �ن ت ةَ � � ا �خ � �ز � �ذ � � ق � �غ �ت��ه �ب�� �ل��ك �ق�ا �ل ت� �ل�ه * ا�ل� ا ���ل �ل��ك ��ي�ر �مر� �ع ِ�د �ع�ن ا �ل��غ�ز �ل �ب�ا �ل����س�� � �و��عل��� �ه��ذه �ب� ر �و ج م م � � � � �ز ف �ة �ذ �ت ��ن� ت� ��ل��ت �ع� �ى �ع�ن ا �ل��لغ����ة ا�لم��ف ي��د�ة �و�م�ا ك� ا � و ك * �م�ا ا �ر��د �م�ن ا �ل��غ�ز �ل �و�ع ن��د ك ا � ن�� * ه � رو ي حَ�َ * � ��ل�� ت �ق�ا ��ل ف���ق���ل ت� �ن��ع� �ورا ف� ن���ة * ث�� �ق�ا ��ل ت� �م�ا �ذ ا ��ي��ف ي��د ك �و�ص�ف� ا ��ل�ع��ي�ن ��ا ��ل س� �ور و ِ ب م م آ �ن �� ��ن � ن ه�ن ��ت�ق ض � � ق �ق ق ن ت � � � � � � � م � � � ا ا � � � � � ه م � �� ا � ����ى ا ل�د هر وطر * لي����س ور ك ��ى ري� ب� ري ب� * �ل� ب��ل�ى و لل �ى م� حل�� ا ��ا � ا � ت � � �آ�ه�ا * � ت ���ث�� ا �م�ا �ش���ا �ه�د�ت��ك ت��م�ز �ق��ي�ن ا �خ ت ق � ا ة �ف ��ل ح�ى ك� ي ر �م� ���ل�و� �� ��ط �ب� �م ار � ��ى ا ��م �ل ور �ي ��ك ور ث ن � م��ا �ن��ه�ا �و�تر��س��ل�ن��ه�ا �ف�ا ر�غ���ة * ف���ق��ا ��ل ت� ا ���حل �ث��و���ه�ا � �وت�ن��ت��ف���ي�ن �ش���عر�ه�ا �� �ت�تب�� ��ّ او �ي�ن � ك� �م��د لله �ع��ل�ى ا � ي ب م �ت � � ن آ � � �ف �ف ُ �ة � ق ن � ق ق ق �ن ق ت �ظ ت ا �� �ل�ق �ع�ب� �� ���ل���ك �� ا �ل ��� ��� � ا�لم ن��ا � * ���ل� ��د ���د ا �ل� ا � ا � ����� �م�ن ا �ل���غ�ز �ل ��ا �ل����س�� ب ى �ى ر ى ى ب ى ي ل ب و م ف ن ق �ذ � � �ك�ن ا ��ل�ى ج�ه ح�ا ��ل ا � ح��س�ن * �ق�ا ��ل ت� ا �ف���ع�ل �م�ا �ب��د ا ��ل��ك �و��ل�� �و�ه�ن ���ع���سى ا � ا ��ن ت�����ل �ب�� �ل��ك ا �ل�ى � �� ا � �ن ن ت �خ� �ل ن ��ف ا ��ل �ة �� ق ف ق ف � ا �ذ� � ن آ � ا �ف � ن ��ا ا �ي� ك م ا � ���د � ��ى �ى �ج � �م��ل� * �و�ل��ك�ن ���� � ��� �ل� �ت�� ك��ر ا �ل����س�� �ل� ��ى ا �ل����سي�� ب� و �ل� �ف �� آ �ذ � ن ف � ق �ق ��ى ا ل� جه ��� * �ف�ا �ن��ك ا �و�ل �م�ا �ت�� ك� ��ر ا ��س�م�ه�ن �ي��د �ور را ��س��ك � �وي���ب� �ض� � �ي���ك ا �ل�عر�� ا � �ل��دي�� * م ّ ث �� �ف ة ف � �ا ق ق �ذ� ��ل�ا �� ك�� ك�� ��ل�ا * ���ل ت� �و�ل��ك�ن ��ى �م�دح� ��س�ي �د �ن�ا ا �ل� �م�ي�ر ��د ك��ر ت� ا ��س� ا �م ار � * ���ق��ا �ل ت� م م � �ة � � � ق �ة ق �و��د ا ��ت�ق��د ت� �ع�ي�ن �ا �ه�ا �م�ن ا �ل�غ�ي �ظ� �� �مَ�ن �ه��ذه ا � �لف��ا �ع��ل� ا �ل�ص�ا �ن��ع� * ���ل ت �ه ا �� � س �عر�ى * � �و م ب � ا �� �ق ت ا � ا ن � ا � �ق �ق�ا ��ل ت �آه �ه �م�ن ض� ا � � ق � ��ا ن � ا �ع حر� ت� � ���ل� �ل��ك ا � �ل��دي��م * �و�ل�و ك�� � ا �س�م� ج �مي�� ل��م� �ل� � و �و �ذ � �ذ ّ ا ش � �ن ا �� ض ة � ا ن � �ت ف ف ن ف � � �صر�� �ي��ه ��� �ص� ا �ل��لي��ا �ل�ى * ��ر� �ل� ��ك �� د �ي �� او �ن��ك �ه� ا ا �ل�� �ى �ه�و �ع��ل�ى ����د م ل� � � �ق �� ض � �فَ �ك�ن �ذ ا ك ا �� � �ك�ن �ه��ذ ا ا �لن��ص�ف� ��ل���� ب��م�ا �ن�� �م�ن ك� ����ل�ه * �ق�ا ��ل ت� ��ل�� ف���ق���ل ت� ��ل�� ل� �� ح� ل � �ك � ع � � � � و ى ل � ي س ى ع �ا �ن آ � ا �ّ ��ق ت ا ُ�خ � ق � �ق ا � ق �خ ت ا � � ه�ن � � ق�ن � � � � ل ل � � � � � ا ا � � � ل � ل ل � � �ص�د � �م� �� �ل� ا ي��ل �ل� ل����س� و م� �ل�� �مث���ل�ه * ���ل ت� � �ل� ي��ل * � ل� ّ ُ � ا � � ا ّ � �ن �ة ف ن � ن آ �خ � � ���ا * �ق��ل ت� �ن��ع� �و�� � ��س��ل�م ت� �ب�ا �ل� �و�ل�ى �و �ل� ا ��سل��� �ب�ا �لث��ا �ي�� * ��ا � ا �ل����س�� ���ل���ق�ن �ل��لن��ه�ا ر ا �ي� ض� ل��ك�ل م م
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A Voyage Festinate and Language Incomprehensibly and Inscrutably Intricate
copious gifts. The minister of state enquired of him whether he knew French, to which he replied, “No, my lord, I have not bothered to learn it, for as soon as I started learning English I found myself forgetting an equivalent amount of my own language. Fate has decreed that my head shall hold only a predetermined amount of knowledge and that when that expands in one direction, it shrinks in another.” When he informed his wife of this, she said to him, “Haven’t I told you
4.8.8
more than once to have done with writing love poems to women and to learn that useful language? You would not, however, abandon your obsession. What need have you of love poetry when you have someone to take care of your every conjugal need?” Said the Fāriyāq, “And I replied, ‘True enough, and a wanton strutter indeed.’ ‘What good to you,’ she went on, ‘are descriptions of beauties as being “dark of pupil, white of eye,” when you will never get from them what you want? Do you not have a watchful warden looking over your shoulder, in the shape of my good self?’ ‘By God, I do!’ I replied. ‘Every time I find myself alone with a woman in my dreams, I see you right behind her. In fact, I’ve often seen you ripping her dress and pulling out her hair, then taking up residence in her place and sending her off empty-handed.’ ‘Thank the Lord,’ she said, ‘that you’re as scared of me asleep as you are awake!’ ‘It had occurred to me,’ I replied, ‘to move from writing love poems about women to satirizing them, in the hope of moving into a better situation.’ ‘Do as you please,’ she replied, ‘though you must take care not to include me along with the rest—but stop, stop! Don’t speak of women in either your erotic or your scurrilous verses, for as soon as you mention their name your head turns and the old Adam throbs within you. No, and again no!’ “I said, ‘But in my eulogy of Our Lord the Emir,118 I mentioned a woman’s name.’ Eyes flashing with rage, she enquired, ‘And who was this blanketyblank woman?’ ‘It’s an Arabic name,’ I replied. ‘Ah!’ she said, ‘One of those ancient delusions of yours!119 If it had been a foreign name, I would have gotten up this second and burned that poem collection of yours that is more harmful to me than a co-wife, because you spend half your nights at work on it.’ ‘But that half,’ I said, ‘doesn’t stop you from getting the whole thing.’ ‘But I have a right to the whole thing,’ she replied, ‘plus two more of the same.’ ‘You’re right,’ I said. ‘Women were created for the night and only for the night.’ ‘I grant you the first,’ she replied, ‘but not the second, for women were created for the daylight too.’ ‘I agree,’ I said, ‘and for each hour of it, and
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4.8.9
�ف ��ي
ف � � ّ َ ْن ُ قْ ّ َ ْ ��س��رمجع ���ل �و�هي� ��و�م� � ع���مى ر�هب���ل
� � ق � ت �ف � � �ة ��س�ا �ع� �م ن��ه �و��لي����س �ل��لر ج���ل ��هّ ��ى ا �ل��د ��ني��ا �غ��ي�ر ا �م ار �ت�ه * �ق�ا �ل ت ا �ا � ��ل ا ن ��ت�� � ا �ه� �ا � � �ل و�ى � �ول م م م �ذ � � ت �ف � � ��ذ � �ق��ل ت� ���فى �ك� ���ل ا �ه�م�ا � ��هّ * �ق�ا �ل ت� �ه� ا �ع ن��د ا �لر�ج��ا �ل �م�ن � ش�����ل�ه� �و�لي����س ك��� �ل��ك �ع ن��د م م م آ ا ��ل ن����س�� * �ق��ل ت� �ه� �م�ن �خ� �ف���ة �ع�ق �� ��له�ن � ��ث�ق��� �ن�ه�مه�نّ �ف�ا ن� ا ��ل��ل���ذ �ة �ت���ذ �ه��له�ن �ع�ن ا ��ل��د �ي�ن � و� و ل � � و � �ف آن �ن � ا ��ل��د ��ن ��ا �م�ع�ا * �ق�ا ��ل ت� �� �ه�ن ي ج� ح��د * � ا �م�ا ��م��ع�ن �ب��ي�ن ا �لث���لث���ة ��ى � ك� ح��د � �و � � او � م��ا � � او � و و ي ب �ل �ف � � � ���� ف� ت � ا � �د�ة �من �غ ف ت � ا خ ت ّن ا �ن ت�� ��م��تى ك�ل� �� ب ��و ح� �ه�ا ا � ����ل �� ا �ل� �ر�ى * �و�ه��ذه �م�ن ا�ل�م�زا �ي�ا ا �ل ��ى �م�زا ��ا �ب��ه�ا ا �لب��ا ر�ى � م م م �ت� ا �� � * اَ ��ا �ت � ا ن ا �ل��م ا �ة ا �ذ ا ��س�م�ع ت �مث�� �ا �خ� ���ط�ي��ا ج��م�� �ا �خ � ���ط� ���ف ا ��ل ن��ا � ل �� � ل � � ع � � ل �ع� �ى � ك� ب يل ي ب ى س �ل رى � ر يم �ف � � �ذ�ذ �ف � � ت �ز �ا ش غ �ف ت �� �و�ي�ز �ه�د ��ه ��ى ا ��ل��د ��ني��ا ��ت��ل�� ت� ب� ك� ح��ا ب�ج ��م�ا �ل�ه �و�ب ك � �ه�د ا ��ى ا �ل�ع�ا �ل� * ��ل� �م�ه �و������ � � ب م م � � ن ت �ن آ � � � �ذ � � � ا � ق �خ � ت ن �ن � � �ق��ل ت� ب� ��ود �ى �ل�و ك��ا ��� ا �ل����س�� ي� ��طب�� �ع��ل� ا�لم ن��ا �بر ك��ا �لر�ج��ا �ل * ��ا �ل� ا ا �ل� ب� ك ��ي���ه� د �م�ا * ى م تّ � � ف ن � � � ا ش �ة � ا �ة ا �� ي�ه�ا ت� ��ا � ا �لر�ج��ا �ل �م�ن ا �ثر�ت��ه� ا ��س��ب��د � او ب ج �مي�� ا �ل� �م�ور ا�لم�ع� ����ي � � او�لم�ع� د �ي� �و�ل��ك�ن �ه� م ع � ن �آ �ن ن ش ا ��ن ف ا ��ف �� �ن ��ا ن ا �و���م ا ��ت� ا ��ل�ع�زّ � او ج��ل � � ا ��ا ه * �و� ا ل� � ي�ه� * �م� ك� � ب��ه حر�م� او ا �ل����س� �م ا � ي����� رك���ه� � � ك�و� بر ب م � � ن ت �ن آ ��ا ن � � �ن ا �ؤ �نّث �ة ���ذ ا ��ل�� �آ �ج � � � ا ت ت �ت � � او �ع�مره �ل�و ك��ا ��� ا �ل����س�� � ��و�ل�ى �ه��ذه ا �لر�� ب� * �و �مك� ا � ا �ل�د �ي�� �م� � �� �وك�� ا س�م� � او �ل� ر��ض� � �ظ �� ة ا �� �غ� �� �ة ح��ا �ة � او ��ل �و� � او ��لن���ف �� � او ��لن� �� �ة � او ��ل ��س�ا ��ل��ة � او ��ل��س�ع�ا د�ة � او ��ل � او ج��ل � ن���ة � او ��ل � ح� �و� �و ل ب��ط� �ي س بو ر رح � � ا �ة �� ف� ا �ة �� �ا �غ �ة ا ��ل��س ا �ة � ا ��ل� �ز ة � ا ��لن��ع �ة � ا �� �ف ا �ه �ة � ا � اُ �َّ �ة � ا ��ل� ظ ع ������م��ة � او ��ل ح� � او لب��ل �� �و �م� � �خ ��ط� �ب� � او ل��ص� � ح� و ع � و �م� و لر� ي�� و �ل� ب��ه� و � � ��ق ق �ة ا �ل� � �ة � ش � �ة � ا ا � �ة �� � ا �ة ���ز ا �ة � ا �ة � ا �� ف �� ��ل��ة � او �ل��م �و�ة � او ��ل � او �ل��ش�ج� � ل � � ح ي���� �وم�ل� � او �ل���ر��ع� � او �ل� �ي� �ل� � او ل�و �ل� �ي� � او ل �ع� �م� � � ع � و ض�ي ر ي � �ة � ا �ة � ن ق ا �ة ا �� ن�ا �ة �� �ف �ة � ا ا ة �ل� � �ا �ف �ة � ا �� �ز ا ة خ � او ��ل �ئ�ا ��س��ة � او ��ل � ح��ك�و�م� � او �ل��س�ي � ��س� � او �ل���� �ب� �و ل� ك� �� �ب� � او ل�ع ار � � او �ل� �م� ر� � او �ل � و ل�و ر� ر � �ف � ��ة � � ن �ة �خ ّ �ذ � � ال ���ا ن� ا ���د �ه�ا � �ة � �ذ ة � ش ة � ا ح�� � او �ل��ل�� � � او �ل����ه�و� * �م� ك� �ج ر � او �لم�م��ل��ك�� � او �ل��س��ل��ط�� * � او � ��ص �ل�ك م ب آ � � ن �ة ق � � ت�خ � � ��ا ن� �تش��� �ف� ��ا ��ل ن����س�� * �ق��ل ت� �ق�د �ن��س�� ت� ا ��ل�ع�ف���ة � او ��ل ح�ص�ا �� * ��ا �ل ت� �ل�م � ��طر �ل�ى ب��ب��ا �ل ي ر ب ب �ّ �ك�ن � ا � �ذ � �ذ � ا �ق ا �� ت ا �ي�ن ا ن�� ت �م�ن ا �ل�م ا �ع�� �ة � �ق ق � � ت � � ت ت ب�� ل� * �ل� � � او �ل� �ل�� ك�ر���ه�ا * ���ل� �و�ل�� ا �لب��ع� �ل �م� ك�ر * � ل� ا � � � � عف � � ّ � � ا � هَ� نَ �ه ن �ك���ة * �ق��ل ت� �م ض �ك���ة * �ق�ا ��ل ت ���ا � � او � � � ا � � � � � � ه� ه� ل ل ه� ه� ك ك � م � � ه ه � � � ك ك ى � � � � � � و ى ى �� � ً �ذ ح�ز �� ا �ى � ط ط ح�ز ا �ى �ف���ع�ل �ف���ع�ل * �ق�ا ��ل ت� ��هى ا � � � ح��س�ن ��مم�ا ��ت�ق��د � * �ق��ل ت� ف���ق ��و��ل�ى ا ا ا �خ��ي�را م
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A Voyage Festinate and Language Incomprehensibly and Inscrutably Intricate
a man has nothing to concern him in this life but his wife.’ ‘You ought to say “to interest him,”’ she replied. ‘Every interest is also a concern,’ I countered. ‘That is the case with men,’ she responded, ‘because of their failings, but women are not like that.’ ‘That,’ I said, ‘is because of the levity of their minds and the gravity of their appetites, for sensual pleasure blinds them to both this world and the next.’ ‘Not so,’ she replied. ‘They combine the three120 in one place and time, whereas whenever you devote yourself to one, you forget the other. This is one of the characteristics that the Almighty Creator has bestowed on us and not on you. Do you not observe that when a woman listens, for example, to a handsome preacher calling on people to turn from the things of this world, she thrills to his words, falls in love with his good looks, and weeps in a paroxysm of renunciation?’ “‘I wish,’ I said, ‘that women would preach from the pulpits as men do.’
4.8.10
‘Were they to do so,’ she replied, ‘they would make them weep blood. But how unlikely it is that that will ever happen, for men, in their selfishness, have taken full control of all affairs, both mundane and spiritual, and all ranks of dignity and honor, and have forbidden women to share in them with them. How joyful and prosperous the universe would be if women were to take control of these positions! And, just as the word dunyā (“world”) is feminine in gender, as are the words for heaven, earth, paradise, life, spirit, soul, prophecy, prophetic mission, happiness, grace, joy, renown, comfort, ease of life, splendor, greatness, eloquence, chasteness of speech, rhetoric, tolerance, courage, virtue, manliness, truth, the community of believers, the law of God, national territory, sovereign power, leadership, presidency, government, authority, intendancy, syndicship, chieftainship, monitorship, princedom, caliphate, ministry, kingdom, sultanate, and, most especially, affection, pleasure, and sexual desire, how appropriate it would be for that world to be overseen by women!’ ‘You forgot chastity and inviolability,’ I said. ‘They never occurred to me or I would have mentioned them,’ she replied. “‘Anyway,’ I said, ‘“intercourse” is masculine.’ ‘And what would you know about intercourse?’ she said. ‘Not to mention,’ I said, ‘hakhakah.’121 ‘And what is hakhakah?’ she asked. ‘It’s a reduplicative formed from hakka hakka,122 meaning “jiggy-jiggy,” meaning “sheeka-beeka,” meaning “bonky-bonky.”’ ‘It’s better than the ones that preceded it,’123 she said. I said, ‘So say, “At last!” Otherwise it’ll lead to corruption124 and disbelief.’ ‘That would be no fault of
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4.8.11
�ف ��ي
ف � � ّ َ ْن ُ قْ ّ َ ْ ��س��رمجع ���ل �و�هي� ��و�م� � ع���مى ر�هب���ل
نَ �ا ف ا �� ن �آ � ا ���ف � خ� � * �ق�ا ��ل ت ح � �ف�ا ن� �من �ه�ن ا �� �ف�ل � * �ق��ل ت� ���َ�ع ا �� �ل�فَ َ� � � �� � � ل � ع � �� م س � � ل � ل �ه�و ��ك ر و � او �ل� � � � ر � ى م ر�ج ر�ج �ج ن �ذ �ف �ج� ق ا � ت � ا � �ق � ت �مََ� ق ا � ت ه�ن �قّ �ذ �ذ � ا ا ا �ب�� ح� �ب�� ى �صر� ا ر�ج * �� �ل� � او �ل� ر �ج * �ل� � او�ل� ر�ج * �� �ل� �و� ا � � � �ن ت �ذ � ا � ق� ََ �� � ����ن�ه� ا ��� ق ق ب�ر� * ���ل ت� � بو��م�ن �ن�ي�ر� * ��ا �ل ت� ا ج �لم ب ي � م� ب ل � * ���ل ت� � او �لث��ا ��ى �ع ن��د ���ع� ر ا �ل� �و�ل �ج �ج ع ��ج ث ا � ا ف��� �ق ا � ت � ه � � ا ن ا �ز � ا � � ل � � ا � * � �ل� �وب� ل�ل��س� � �ه �ه�و �ل� ل � * �م ع م� �ع��ل�ى ��ج �ج � � ��ف�� �فس�ّ �ه�م�ا ا �ل�م� ��ل� ا �ل ش م����ا � ر ا �لرج �وع ر وى �� ه ��ف �في�ن �ة ا لي�� �ى ��س� � � �ا ا �ل ن�� ر *
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A Voyage Festinate and Language Incomprehensibly and Inscrutably Intricate
women, for in them lies relief.’ ‘Yes indeed,’ I said, ‘relief (faraj)—and if they look well, they’ll see that farj (“vagina”) resembles faraj,’ to which she said, ‘As it does araj (“the sudden blazing of a scent”)’ and I, ‘And maraj (“chaos”),’ and she, ‘And women have the better right to the boy with baraj (“comeliness of face”),’ and I, ‘And to him who performs nayraj (i.e., who “screws”),’ and she, ‘And when you combine the two, you get balaj (“joy”),’ and I, ‘And the one who comes back with a second strike after the first has cried, “Quarter!” is aflaj (“the more victorious”),’ and she, ‘And has the tongue that is the more alhaj (“silver”).’” Then they decided to return and the aforementioned lord had them sent back on steamer-board.
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�� � ا � �ل�ف��ص�ل ا �ل��ت�ا ��س� ع � ا �� ئ �ة � ا ش � � ه�ي�� �وا �ل� ��� ك� ��ا �ل ي �ڡ ل� � آ � � �و���ع�د ا ن� �و��ص�ل ا � �لف��ا ر��ا �ق� ا ��ل�ى �م��ن�ز ��ل�ه �ج��� ه ب���ع�� �م�ع�ا رف��ه �و��س�ا ��ل�ه �ع�ن �� �فس� ره * ف��ا ��س ّر ا �لي��ه �ض ب ي آ � � � �ف �غ �ة ن �ز �ز ن ن � ة ف � � �ع�ي�ن �ه �ن�ا �ظ �� � ا �ل� ��ا � � �� � ج� ت �ه�ود ��ى �ت��و��� �م�ا �ل�ن � ح��س�ا �ن�ا * � او �ن�ه ر ىب ب ر و و ���ه ا � ���س� ا �لي� س ُ � �ذ � �خ ��ا �ت�ز � ا �� ن ا � ف ا ن ه ن� ا �ن�ز �� ا �� ا �� ف� �ق �� ن ق �ك�ن ��د ا �ن�ز �ل ���ه� ا ا ج�ل � ا � �ي�� � �مك� ع� ل��ص� رى �� �� ا �م� ل �ب� لر�ج�� ل ��� ط * �ي���ل �م���س ب م آ آ � � ق� �ن �خس ق ف���ق��ا ��ل ت� ا �م ار �ت�ه �م�ن �ور� ا �لب��ا ب� ق��د ��س�م�ع ت� �م�ا ��ت�ق��و��ل ب���ل ا�لم��� � �و��� �ع��ل�ى ا �ل����س�� ء * ��ا �ل ع � ث ق ��س ت ن� ن ا � ا خ��ف � � � ن �خ ا ف� �ة �ف� ض� �ن �ف � �ي�ن ا ��لن خ�� � ��ف �وا �� �و �ل� ي �� �ى �ع�لي��ك م��ى �� ي�� ��مى � � ��س�ك ا �ل� � � حي�� ��د �م�ع� ج � �و �ض� �ى � قا � ت ��ف �ع�ن ا �ذ ���ن �ه�م�ه�م��ة * � ��ل�ا �ع�ن ح��د��ي ث� الم���ست� ن ه ا خ� �ه��ذ ا ا ��ل � � و ى ح ب� * �� �ل� ا ج���ل ا �� �م� ي ��ى � � ن �ن �ز ّ � ا � �ف ن �� �ة ث ن ت قا � ت ق �ع �ص�د ر ت� ���فى الجم �ع�ي �ى س�م��س�م� * �� ا ���ه�ا ��� �ج��ى �م �ى ا �لر�ج�� �ل ��ى ���ل��س �و�� �ل� * ��د ا ب م �ز � ن آ � �ق � ة � ث �ت ظ �� ت ن ن �س�ق��ا �ن�ه� * ق��ا ��ل ف���ق���ل ت� ��� �ى ا �ل����س�� �هر � ي � له� ��ص�ي ر� بحي�� �� � ��و���س ا � ��س ار � �ي�و� � � � بل م م �ن �� � � ا � غ� �� ن ن � ق ن ق ا ا ا ا ل ا �ج�ع ��و�ق� * ف�� � ا �لر�ج�� �ل ��د �ي��ك��س�و� � ي � ط�ه� �و�م� �وا ر ب� �م� ي��� �س��� ���ه� �م ا ج�� � ب� � او �ش � ي� م ع � ا � ا ف ا ا � ن �آ ��ف �ق ه�ن ا �ة � ا �ش �ت �ذ �� � ف ا ��ل ا � �� ت خ ��ف �خ � � � � ه � � � � � � ا ل � � � �� � � �� � د ل � � � � � * � � � � � � م م س �� �� � ه � ص س س � � ل � � و� ب ي و ى ي ر ور م و �ي ي� ل�ك �� ��سر وي�ل �ى ن �� ّ ث ا ش ف � ا ت� ت �ن �ّ ف �ت � ا �ل� ا �ة ت�� ش حق��ا ئ�� �ه�ن م���� ���فى ا � او � ا ل � حر �و� ��و���ه� ي� � م��� ب� �� ب ���� ع�م� ح��ه �م � كب ى � * �� رى �مر ب ّ ّ � � ن �ز ّ فق � �� ث ��ع ب� �و�م�ك� �و� �م�قب� ب� * �و�م�ق��ع ب� �و�م�ق ��ّو ب� * �و�م�ك� ع� ب� * �����ا �ل ت� ب� ��ود �ى �ل�و ك���ا � �ى � ا ن � ت�ز �ة ن ا ��ل ن����س��آ �� �كه�ئ �ك�و ن� ف��ا � ي���ة ا �ج���س�ا �م�ه�ن * ق���ل ت� �ه��ذ ا �ي�� ح ش����ا �م�ن �و�ج� �ه��ي�ن * �ل� � ا�لم�� ��ي ي�� �ب�ه ا � � آ ّ � � �ن �ع ا � � � �ة �ة � ان ّ �ف ف � ن ت�ن � ن �� ���ة ك���ا �� ت� رك�را ك��� �ع ن��د �ل� � �ل��� ك���ا �� ت� �� � �ل��ل ن��ا ��س �و�ع ��ط��ل ت� �عب��ا د ا لله ع ا �م� �ل�ه�م * �و � ٓ ���ا ن�� ت� � ���آء �ع� ا ��ل ن��ا �� � ا � ح�ا ح �ت�ه� ���ف ب�� �� �ت�ه� �ت� ���ط�ّ� ا �من � ح��ة ا �و ر���س � ك� � � ���ا ن�� ت� د رد � �ه�ا * ك � ج ل و س و ر � م ى ي و � م ير � � ب ى 126
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Chapter 9
Form and Shapes
After the Fāriyāq returned home, an acquaintance came and asked him why
4.9.1
he was leaving, so he took him aside and said, his eye trained on the door to his wife’s room, that the Jewesses of Tunis were still beautiful and that their race hadn’t yet been turned into monkeys, as the Christians pretend—that only applied to the men. From behind the door his wife said, “I heard what you said. You’re wrong—it’s the women who were turned into monkeys,” to which he replied, “Since you heard our private conversation and none of my secrets are hidden from you, come and join us, so that we may continue this pleasant discourse.” “You’re quite right,” she declared, “not the softest whisper escapes my ears, nor the tiniest speck my eyes” and she came out into the middle of the parlor and said, “What I like about the dress of the Tunisian men is that their pantaloons are short, which makes their calves visible.” The Fāriyāq continued, “Then I said, ‘You’re wrong. The dress of the women is more pleasing and alluring; the men’s calves may be covered by socks, not to mention that their pantaloons cover their midriffs and adjacent parts. The calves of the women, on the other hand, are in plain sight and nothing hides their posteriors. You will see a woman walking during the hot weather and everything that’s rounded and domed, concave and coned, well-turned and tumescent may be seen through her mantle.’ She responded, ‘I wish women’s clothes could take the shape of their bodies.’ I said, ‘That would be an abomination, from two perspectives: if the woman wearing them were big-buttocked, bigbreasted, and big-thighed, she’d be a source of strife among the people and keep God’s servants from their work, but if she were as wide as she was tall,
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4.9.2
�ف � ئ �ة � ا ش � � ه��� � او �ل� ��� ك� ��ا �ل �ي� ا �ل� ي
� ن � � �ف �ذ � � � ّ ن �ز �� ئ �ة ق� ي�� ا �ج���س�ا �مه � �ا �ل � ��ا �ل ت� �م�ا ��سب�� ب� ك���و� ا �لر�ج��ا �ل ��ى �ه� ا ا �لب���ل��د �ي��ت�ز �ي��و� ب� �ى �ك�ه� � �م و �ل �وم �ن آ ف� ��ك� �م�ا ��ت ف���ع��ل�ه ا ��ل ��ا ��ل ���س��غ � �م�ا ��ت ف���ع��ل�ه ا �ل����س�� �ع��ل�ه� � ��ل�ا ��م �ظ � �ن �ؤ ت ي� م و ر�ج ي و و ح �� �ور �م ر � ��ي � �ه�م * ا � �ل � � ي��غ����ّ �ب�ه * �ل�ع�مر�ى ا ن� �ه��ذ ا ا �ل�ز �ى ا � ح��س�ن �م�ن �ز �ى ر�ج��ا ��ل �ب�ل�ا د �ن�ا * �ف�ا �ن��ك �تر�ى �م�ن ��ل�ه ص ن � ش � ��ف ��ا � ش ا ة ��� ��ث� ا � ا ��ت��لت��ف �ع��ل ه �م�ن �ق�د ا � � �م�ن �خ���ل�ف � ح ك�� �ل���� � ل�ل ��س ا � �� �م ح��ل ب� * �وك���ي ر م� � ي�� �ه� ي�م����ى �و�� � مو ر وي�ل � م ي �ج �ش ف � � ��ا ن �مث �ا ��ف ��م ت ف ق فت ق � ن ���ل�ا �ع�ن ا �ج��ل ح��ر��ه �و�ق�ا �ل �ل�ه �ق�ا �ئ��ل ��د ���ع�و��ه �ع�ن ا�لم����ى �� ض� �ر�ى * �و�ل�و ا ��ه ك�� � ��ل �ى �ّ � ن �ظ � � �ز � �ف ن�ز � فت �غ ّ �ن ف �ان ا رك ا �لي ��و�م ��ى �م�� �ل��ك ��ى � ��س�ا ��ى �ر�ه�د * �و�لم�ا �ل�م ي ج���د ك �لب� ث� �ي���ت� �� رك �و�ه�ا �ه�و ا �ل� � شّ �ه ن��ا ك * � �ق�د ا � ت ه��� ت� ا ��ل��ه � � ش��� ت� � ��ه ا ��ل ��ت ��ث ّ� ��� ت ح��ف���ل ت� �ب�ه �ز �و ج� �ت���ك �و� ط��ه � او �مر ت� و وى ى ب ي وب حت ��ت ن�ف � ن � �� ش �ة ع�ت�ه�ا ا ��ل���ك � �خ��ل�ا �ذ � ث �ت ت ا � ��خل ا �ة ا ن ت� �����ه� * ا � �لو ب��� � ي و ا �� د �م� �ب� � ��مر��ض� ا �و �م� ر��ض� �ى ���ى ع��ك ا ل ب � ا ��ا ن � ن ا ا ت ق ت ن �ز ا ت � ا ن ا��ا ن ت �ن �ل�ه�م� ا �ل ك� م�� � �ل ار �ب��ك ا �مر�ه�م� � او �ع����د � ا � �ي� ر��ه �ل�ه� ا ��م� ك�� ��� �ع �م�و�ع�د * � او ���ه� ��هى �ذ � � �ذ � ة � ا �ت �ق ���و�ق� ا ��ل�ى ر ��ؤ ���ة ���س � ح�ن�ت��ك * �و�غ��ي�ر ��ل��ك �م�ن ا �� ك� ا�لم���ص�ود �ب��ه��ذه ا �ل�ز �ي�ا ر� �ل� ا �ل�� ش � ل��ل�ا �م ا �ل�� �ى ي � � ا � �ة نت ف ن ف ح�ف��د ا ��ل� �م��ن�ز ��ل�ه � ���ي�ن �خ �م ن��ه ا ���حل �ك�ن ��ل�ه � او ��ل �� �ي��ف� ي��م�� �م�ل�ا �ق� * �ف ك ��ي���ور �ب�ه ا �ل��د �م � �يو��� ��� بو ح� �ل� �ه��ذه ا � ي� ى ض ف � ت �ق ا � ت �ن� �ت � � ن � �ن � � �ة �� ش ��خ���ذ ��ه �م�ا ����ذ �ه� ��ه �ه ن��ا �و�ه ن��ا ك * ث�� � ���� � � ه م�� � � � � م � م ح� ك � ل � � � � � ل ه ع � � ي � ى � � ج ر و و � ب ب ي ي ى ب م م م � � � ن ف �ذ �ف �ذ � �ة ا � حت ق � ق �ك ن���� ا ��ل�ا �� ��ا ��ا �له�ا ����ل�ص ��ه�ا �ك�� �م�ا �� ا �ل� �� �م�ن ا �ل� ا � ج �و�ي�� س ر �ض ب ي � ي �� ب � ل ى ر �ض �� ��س� � او � �ل�� ر * �ى � ئ �ذ �ف �خ �ت��ه �من ا ا � � ف ن ح��ة ا ��ل �ب�ي��ث���ة �ف��ع�� �لق� ب��ز �و ج� �ه�ا � او ن� ك� ا ا � او ��ى ب����ت��ه �م�ل��أه �ب�ا �ل ار � ���ا ن�� ت� �ه� �م� �يرد ا �ل��طر�� �ع � � ي َ � � ئ ف � �� ئ� �ة � � �ة �ذ � ح��ة ا ��ل �خ ث �ة ت غ � �عب��ق���ة * �ل�ا ن� ا �ل ار � �ك��ا ��ي�ق��ا �ل * �و�� ض� ���ل�ا �ع�ن �ل��ك ح� ا �ل��ط�بي�� �م �ب�ي���� �����ل ب� �ع��ل�ى ا ل ار ِ � ت �ت ا � ا ف ن ث �ة � ن � ة � �خ � � ح��د� ي��ع��م� �من ا � � � �ن ا �ل � � � � � �ل � �ف�ا � ج� �ب�� � او � ل � �ه� ك��ي ر م �ه��ذه ��ى �لب����س�ه� ا �ل� ر�ج ا �ى �ص�ور �هم * �و�لي����س � ا �ذ ا �� ا �م�ن ئ �ة � � ا ش ا ة �ف ا �ن ا ت خ� �ق � ف ��ا � �خ �ل��لر ج���ل لب����س�ه� �ه�ي�� و �ل� ���� ر� � ��ه� �� �صر و �ل� ��فى �� او �م�ه ك����ل�ه ��ل�ا �ير�ى �ل�ه � � � ن �ان ن �غ ة �ا �خ ق �ك� ن �ظ �� ة� ��ا �هر� �مك��ا ��هى * ��ي�ره * �و�م�ا ��� �ل� ا لله ا �ل� ���س�ا � �ع��ل�ى �ه��ذه ا �ل� �صور� ا �ل� � او را د ا � �ت��و� آ ن �ص��ف��ا �و�ش���ت�� ء �ف�ا �ذ ا ��ه ���س��تر �و ن� ا د ��ا ر��ه ���ه��ذه ا �ج��ل �ق��ل ت� �ق�د را ��ي ت� ا ��ل�ا �ف � ���فى ��ل�ا د � ه � �ب� ب� � ب مب ي ب مي م ر�ج � �آ � � �ف � � �م�ز �ن ق �ة � ش �ا � ش ق خ ق � �ظ � � ح��د �من�ه� �� ا �ل ا � ا � � ا�ل� � ��� * �و �ل� ي�م����ى ا � � م ى �� ر �ج ��� �هر ا �ل�د �بر �مك�ا ي�م����ى �ه�و �ل� ا � �ل ��و�م ا � �ل��لي���ل�و �آ � �ة * �ق�ا ��ل ت � ا ��ل� ��� ن � ا ��ا �ف�خ�ا �ذ * �ق��ل ت �ظ ����ا �ه �ة * �ق�ا ��ل ت �ق�د �ش ف ا �ل ح��� ���فى �ه��ذه ا ��ل ����� ط � � � � ل � � ر و و ب �ي و ر �ج�ز�ي ع 128
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Form and Shapes
or ugly, she’d be a plague upon people and force them to take refuge in their houses lest she bring them bad luck.’ “‘Tell me why,’ she said, ‘the men in this country dress in form-fitting
4.9.3
garments and no one reproaches them and there’s nothing forbidden about looking at them. Does this mean that everything men do is to be swallowed with ease and everything women do choked on? I swear this dress is better than that worn by men in our country: there you find men who wear pantaloons and walk with their legs held far apart like ewes waiting to be milked, and sometimes these pantaloons get wrapped around them, in front or in back, and prevent them from walking, to say nothing of running. Let us suppose, for example, that a man wearing such pantaloons were at his place of work and someone came and told him, “A bonny, strapping young man came to visit you today at your house, and when he didn’t find you, he stayed to wait for you and he’s still there, right now, and your wife gave him a warm welcome and made him feel right at home, and it was she who insisted he stay and ordered the maid to be sick, or to pretend to be sick, so that you wouldn’t have any misgivings, because if she’d sent her to you and they’d been left alone together, you’d have been suspicious and thought that his visit to her must have been prearranged and that she, and not a longing to see your ugly face, was the object of the visit,” and other things to make the blood boil and the eyelids swell. Under circumstances such as these, how can he rush home with the thing between his thighs knocking him this way and that?’ “Then she laughed and went on, ‘Indeed, and you’ll see a man walking along wearing a jubbah with its skirts sweeping the ground so that everything on it that’s polluting and filthy sticks to them, and when he reaches his house, he fills it with a bad smell, enough of which clings to his wife to make one avert one’s eye from her even if she be a sweet-scented woman, for, as they say, “bad smells drive out good.” Furthermore, out of one jubbah many of those things the Franks wear down to their waists125 may be made and a man who wears one is left with no shape or style, for it hides his whole figure and neither his midriff nor any other part of him may be seen. God would not have created humans in the form that they have unless He had wanted it to be visible the way it is.’ I replied, ‘I have seen the Franks in their own countries in summer and in winter and, behold, they cover their buttocks with those tight jubbahs of theirs and do not walk around outside with their backsides
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4.9.4
�ف � ئ �ة � ا ش � � ه��� � او �ل� ��� ك� ��ا �ل �ي� ا �ل� ي
� � � ا ن � �ز ّ �ه��ذ ا ���ف �ذ ا ك �ف�ا �م�ا ��س��ت �ه�م�ا �م�ع�ا ��ف ش���ن���� * �ل�ع�م �ى ا ن� ا ��ل ن��ا �� �ل�� ��� ت ه��د � او ا �ل�ى ا �ل� � ا �ل�ى �ى ر ى س مي ر � يع ت � ش ا ة �ف ا ن �ج� ن � ��ل���� ت � � �ن � �ة � ا ���ع � � �ن �ف� ق ئ �ة ا �ل ا ئ �ل��ل�ع � س� ح��س �ي�� او �� �ه�ي�� �ج ��س�م � �وي�ل� ��م ��م�ل � �وب�ه ���� ر� * � � �ه��ذه ا �لب� �ري� ��ط� �ل� ب �ى و ي � �ة � ا �� ��ق ْ � ا � �ة ئ �ة � � ا �ف � ن آ � ا �ف � � � ا �م�ل�ا ��م� �ل��ل�و�ج��ه �ل� ��ى ا �ل����س�� �و �ل� ��ى ا �لر�ج��ا �ل * �ل� �ن��ه�ا ا �ش��ب��ه �ب�ا � �لق��ف�� ا �و ا �ل�ز �ن�ب��ي���ل ا �و ِل ر ��ط� �ل� �ُْ �ة � َّ � ّ�ة � عَ ْ �ة � ْ ��ُْ �ة � غَ �فْ � � ح �� ا �و ا �ل�� � �ن��ة ا �و ا ج��ل ل �وا ���لق ا �و ا �ل � � � � � � ا � ا � ا �ل ا ا ا � � � ل � � ل �د ا �و ا �ل��س��ل� ا �و ا �ل�ي�ب�� ا �و ا �لِ�ع ك � �م � � � � � و و و �ج �ج و �ي ب ر بر ر � رج م �ُ � قَ ْ �� ُ ّ � قَ فْ �ة ��ُ ّ�ة � �قَ ْ � �قُ ْ � ال��خمْ ف �نْ ف ���ع� ا �وا جل ا �و ا �جل � �ف� ا �وا � �ل � ���ل� ا �وا � �ل ش���� ا �و ا�لم�د ا ر�ة ا �وا � �ل���ل� ا �و ا � ِك �ر�� ل����� ا �وا � �ل نب��� ا �و ِ ع ع ع � �ق ْ � ��� �ة � �آ ا � ا �� �لقَ ْ �صَ َّ�ة ا � ا �� �لفَ ْ د ا � ا ��لت���ّل�� �ة ا � ا �� َ ف��� �ة ا � ا ��ل ْ ف ا �و ا �ِ�ل ن�� ا �و ا �ل�ز ك��بي�� ا �و ا ِج�ل� ���ل�� ا �و �و و ��و� ر و ��و و ي ��س� و ل�وِي ع� و ِج ع � �صَ ُّ � َفْ � ئ �خَ ف �ة � �َ ْ �خ� �َّ�ة �� َ �فَ �� ا �ل� ْ ا ��ل � ل ضَ�ن ��ة ا �و ا �ل� ن��و ت� * �و�ه��ذه ا �ل�ع�م�ا �� � ا ل ا ا ا ا ا م � � � � � � � � ا � صَ �� � ��� و ل�د و ل� و ��س��ط و ح���ص و ِ ي�� م ن آ �ف � � ا � �ن ف ف �َ � ت �ت �غ ئ � * �و�ه��ذه ا ��ل ���ل�ا �ع�ن ��ل�ا ���ه�ا * �صر �ل� ح��س �� د �و�ن��ه�ا ��ى ا � �ل��قب � ي�ه�ا �� ض� حب��ر ا �ل ��ى ���لب����س�ه�ا ���س�� �م� �ق �ن �ذ � �ح��� �ذ ��ل�ز � ��ذ ��ت ت � ا � ف ا ن � ا �� � ّ �خ �ص�د � �� ن �ز ل � � ا � � � � �م �ل�ك ك��ل�ه �ه� ا ا � ه ه ا � � � ا � � � م�� � � � ل � او ب�� ح ا �م ا �ل� �ى ح م ب� لر�ج � ل � � يم�ل � �صر و � ر و تي ع ح ا �ق� � ن ه �ذ ا �� ش � �� � ��ذ � � �� ن ا �� ��� � ا � �ع�ن ا �� ض ت ا ت �ن � � ه � � � � ا ا � � � م م ل ا � ل�طع� � �� �ه� ���ر��ط ل� ى ب�ط� � ��س � �ه ل�ه��� * و ب � ح� م ي �ير و� ب ر ويل � �م م ح � �ف �ز ن �آ � ا ف ن � �� ح��س�ن ركب� �ه� �ف�ا �ن�ه �ي��و�ق��ف� ا ��ل��د � �ع�ن ��س �ر�ا �ن�ه ���فى ا �ل�ا ر ج���ل * �و�ل���� ��ى �ى ���س� ا �ل� �ر� � � ي س م ي م �ج ق � ا � ا تّ ش غ � �ة � ا � �ذ ائ ا � ف � ا�� ن ح�ا � ��ل ت� ا ن� ا �خ���ت �ز ��ا ا �ل� ك�� �و�ه �م�ل� ��م� �ل��ل�م ار ��د * �و��د ��ط� �لم� ب��� �م���� ��و�ل� ا �لب�� �ل �ب��ه� ا �و� و رع ي تش ��� ���ق � �خ� �ف���ة � ���ط�ل�ا � �ة � ��ل�ا ��ل��ة �م� �م� ا ف���ق���ة �ه�ئ ي���ة ا �ج��ل �ك�ن �ي�� �ك�و ن� ف�ي��ه � س �م�ا ا �م�� � �� � و و و�ج ح��س�ن �و� �وي� و و ع م ن تّ � �ذ � � �ن ق ّ � �ان ف ت فا �� ن� �م�ع�د � د�ة �م�ن � �ل��� ��ي� �ف�� و � ا لله �ع��ل�ى ا �ل�ى ا �ل� � * �وع��س�ى ا � ��ي ج���ه �ل�ى �ل�ك �ع �ر��ي ب� �� ك��و م ح � � � �ذ � �� ا � � � ا قت ا �ق � ��ف �ف ت �ة � �خ ق ن ت ي�ن ج��م��ل� ا�لم��س��ب�� ��ط�� ��ى �ه� ا ا �ل�ع� �صر * ���ل� �و��ه�ل �ل�م ي �طر ب��ب�� �ل�ك ا �ل� ���ص� د � ��ط �ى �خ�ز ن �ة ا ��س��ت�ن��ا ���ط��ك * �ق�ا ��ل ت� ��ل�ا �ف�ا ن� �خ��ي�ر ا �ل�م�ا ��ل �م�ا ا ��ن ف� ��ق �ع��ل ا �ل��م ا �ة * �ق��ل ت� ب��� �ع��ل �ه��ذه ا ��ل � ا �� ب � �ى ر ل �ى قا � ت َ ت ا ن ق � ت � ت � � ة � ل�ا ��ف �ل��� � � �ت ش ا � ه � �ق � ت ت � او ش���ر� ا �ل�ى ��س�ه�و� ا � ك ل��� ب� * �� �ل� ا �و ���ع� � ��� ا � ك��� ب� �ى ي لك و ���� عر * �ل� � ن � � ن � ا ن �ة �ك�و ن� �م��ت�ز � ن���ة ��ا ��ل��لب��ا ��س � او ��ل �ت��ه ��لي�� ًل�ا �ل�ا �ت�� ح��ي�ن ي� ش����ا �عر �ز �و ج� � ا � ا �لر ج���ل � ح��ل�ى ب���ل �ت���كو� ع �ر� �� �ي ب ي �فُُ ا �أ � تف� ض ّ �ق ���� �ة ا � ّ�ا �ع ن�د ا خ� �ي�ن ف���ص�د �ق ���ل ا � ا ق��� �ش � �� ع �ع ن��د ��و� * �و ر�ج�� �و م��� � �ه � � ع � � * م ه � ل � ل � � ي و ي� ي ر ل ر ِ م ت�ف ن � ��ي ��� �ّ��خ�ل ا �ل�ا �ن���س�ا ن� � � ��ج�ل ���ه�ا ره ت �ف � ف��ا �ذ ا ا � � �س��ق ار ��ى ا � �ف�ل ار ��ش� �ب��د ت� ��ل� ه 130
ا ة �ف � ت ف ز �ح��ى ��ي� ��و�� ب�����غ� د� ��ى آ ت �� ه �و �مث���ل ا ��ل��تي���� � ح ت� �ج� � س 130
�� �ل�ي��ل�ه �ذُ ��يَ��ي��ل�ِه
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٦،٩،٤
Form and Shapes
showing the way the shameless folk on this island do.’ ‘And what of their bellies and thighs?’ she asked. ‘Exposed,’ I said. ‘So that makes up for the other,’ she said, ‘but when both are covered, it’s horrible. I swear, people have yet, to this day, to arrive at a good-looking form of dress that goes with the shape of the body, is suitable for work, and has some style. I don’t like that hat they wear and it’s ill-suited to the face, whether on a woman or a man, because it looks like nothing so much as a bin,126 basket, caddy, swad, punnet, molly, scuttle, trug, frail, haskie, peck, prog, pancheon, bag, barge, sack, barrel, box, bran-tub, wash-tub, poke, cawl, pandan, vat, piss-pot, chamber-pot, jam-jar, firkin, cask, hamper, pannier, satchel, gunny-bag, leather bottle, leathern pottle, tun, or platter, and all those turbans are even uglier. “‘And those cloaks that the women of Egypt wear have nothing attractive
4.9.5
about them, as well as being expensive. Uglier than all the foregoing is that waistband that the men tie around themselves, for it fills up the midriff and the chest and prevents food from being digested. Uglier still is the tape with which they tie their pantaloons below the knee, because it stops the blood from running properly through the legs. The only good thing about the dress of Frankish women is that it is adapted to the bustle. I have spent many a night puzzling over this and trying to invent attire that looks good and is alluring, graceful, elegant, dignified, and as in harmony with the shape of the body as possible, and so far God has failed to inspire me. Maybe it’ll come to me soon, and I’ll be awarded a place among the creative minds of the age.’ “‘In all this creativity of yours,’ I asked, ‘do you never give a thought to economy?’ ‘Never,’ she replied, ‘because money is never better spent than on a woman.’ ‘Quite the contrary,’ I said. ‘It is never better spent than on a closet such as this,’ and I indicated the bookcase. ‘Can you hug a book at night,’ she answered, ‘and sleep with it under a single blanket?’ ‘When a man sleeps with his wife under a blanket at night,’ I responded, ‘she isn’t bedecked with garments and ornaments. Quite the contrary, she’s naked among some groups, and wears a single shift or is wrapped in a single sheet or blanket among others, thus fulfilling the promise of the verses that go One dresses his best for most of the day So that at night of a damsel he may take advantage. Then, when they’re settled in bed, his ass may be seen, Bare as a billy goat’s under its little appendage.’
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4.9.6
�ف � ئ �ة � ا ش � � ه��� � او �ل� ��� ك� ��ا �ل �ي� ا �ل� ي
� ت ن ق �ق�ا ��ل ت �� ��ف �ت�� ّ � ا �ل��م ا �ة � �ز ��ن��ت ن � ًا ���و� ��ق � �وت�� �ي ه�� �ه�ا ���ه�ا را � ش � � �ل�ز �و�ج� �ه�ا �لي��ل� * ���ل ت� ���ع� � ب �ل �ى ب ر �ج ر و ي � ي � ي م �ج � ق ت اف � �ذ �� � ن �ف ا���ذ � ��ا �ه�ا ا �� ض� ا ق ا � ت �ه�م ت� �ه� ا ا�لم�عن��ى ا �لب��دي��� ��� * �� �ل� ب���ل �و�ل�� ��س�ه� ك�� �ل��ك * ���ل� �م� � � �و جل ر ي ع ��ه�ل � � ا �ل��م ا �ة ا �ذ ا �ن �ظ� ��� ت� ا ��ل� �ز ��ن��ت ح��س�ن ح ْ��س�ن �و�ك� ���ل ُ� �ر * �ق�ا ��ل ت� �ل�ا �ش����ك �ف�ا ن� ا �ل�ز� ن���ة ُ� �� �ه�ا �ت ك � ر ر ى ي �ي ع ف ن ُ �ذ ّ آ ّ � َ حت �� �ن �ظ� ��� ْت � ا ا �م ���طه� ا ا � �مت ا ا ��ن �ف �� ا ا � �ش ا � �خ � � ا� ا ِر ��ا �ل � �و د ح��سَ�ن * ��ى �لو ر� ج � � م� و �� �ع� �ي ��س� و ���ي � ر �� �م� �ي�� ك� ب �خ � �� ا � ت ف ا ا ��ل � � �ن �ز ن �ة ا ��ل�� ا ت � ا � ��� ن � � ش�خ م � �� �سم� � او � � او �ل� ر �ض� ك� �م�ا �ل * ل��ا � ا �و�ل �م�ا ي� ��طر ب��ب��ا �ل�ه�ا ��� �ص� م�� �ص�� �ب� �ج � �ي ً ّ �ذ � ��ا ن � ا ش �ق ��ف ا ��� ا ن �ف ف � ن �غ ت ق ق ق ت �ن ���ل ت� ���ه�و ا ا ���ص�ور �م ��ط�� �ل� ��ي�ر �م�ع�ي� * ��ا �ل� ا � ك�� � ا �ل� � � ��و� �ى لعي�� � * � �ه�و � � ا �ذ ن �ا ���ا ن * �ق��ل ت� � �ع�� �ف �� � ض � ا ف �ئ �� ر ا ��ل�ز �و� �س�ق� ا �ل�ى ا �ل� �ه�ا � * � او �ل� ��ا �ى ك���ا ��ن ك� � ا �ل� � ب � و ل�ى ر �ض ح� �و �ج �ف � �خ � ا � ا � �� ن ه � �م���س �ة � �ن ��ل � ق ا � ت �ذ ُ �فّق � �و ش���ر ���ط ك�� �و� �ع�لي��ه � ح� م ا �ج � �م�ا �ل * � ��ه�ل �ل�ه � ��ط�ور �ب� �لب�� �ل * �� �ل� ا ا �و ��� ا �ل�ى � �ت ف ق �خ � �� � ا � ف �ة � ن �ة � ف �ة � � ق �ة ق ا �ل�م��لي��ق� � او �لت��عر�� ب� �����د ي� ��طر �و�ل��ك�ن �ل� �ب�ا �ل�ص��� ا �ل�عي���ي�� ب���ل �ب�ا �ل�ص��� ا �لم��ط��ل��� * ���ل ت� ي � � ف ف � ��م�ت �ذ � �ت � � �غ � ن ق ّ ق �ق�د لم �ه�م�ه * �و�ل��ك�ن ا ��س�ا �ل��ك �� �س او �ل � ح� ا �ل�ى �ه� ا ا�لم�ع��ى ��س�ا �ب ����ا �و� � �ه�مت��ه �� ح� � � حر ��ي�ر �ذ ضَ � ة ن �ت ق �ز ا �ف � �ذ�� �ت ّ ّا ����ل� � ��ل�ا صَ غ ا � ��� * �ه�ل� ي�ج� ب� �ع��ل�ى ا�ل�م ار � ا � � ���د �م �و�ج� �ه� ��ى ا �ل�� ك�ر � او �ل��ص�ور �ى � و ع ا � �ة�� ن ��ش���خ� ا ا ا � ا �ن فّ ا ا ك�� � �ن � ث ن � ه ا �م�ز �ة ا �� �ق ��ف ّ �ة ��م��عه�ا � � � � ه � �ل � � � � ل ا ا � � � � � � � � � ل � � � ح � م حي�� � ل� ي� و ي�� * وح� ل� ك�و� ي �ه� و ب� �ه� و ي��ل�ه� و �� ح�ه� و ي � ض �� ا � ح��ل ف���ه�ا ا � ا �ق ا � ا ش ا � ا � ح�ه�ا �و� ��ج� �و��ك��في�� ه��د�ه� � او كي����ل�ه� �و��� ��ير ب��ه� �و�ج��لي����س�ه� �و��سم�ي�ر�ه� �و� ي � �ي��ع�ه� �و�ع� ي��د�ه� �و�ع� ي ش ا �ف ا ن �ّ�ه�ا � ض��م�ن�ه�ا � � ��لّ ا ���ف ا � ع���ق�ه�ا � �ن��د ��مه�ا � �خ���ل� ���طه�ا ��� ا ن �ه� �و��ك ي���ل�ه� �وك�يل��م�ه� �و� ي � و ي � و ي � �ه� �و ج�ي � و ي � و و ي� �و�ع����ي�ر�ه� � او �لي�� � � ا ش � ا �خ � ا ق ا � ت ن ا ش �غ ا �ق ا غ ض �����ه�ا �ق ا �وع�مي���ل�ه� �و���ر�ي��ك�ه� �و��لي���ل�ه� * �� �ل� ���ع�م �ور�ي�ب��ه� �و��سب��ي�ب��ه� �و����ي�ب��ه� �و�ع�ي�ب��ه� �و��� ي ب � �� ا � ت ا ث ا �ف ح�� ا �خ� �ص ا ��ز ا �ز� ح��مه�ا � ��ن ���ي�ز �ه�ا � �� �لق�����سه�ا � ف���ق�����سه�ا �وك���لي�ب��ه� �و�ل�ي��ب��ه� �و � �و�ي��ب��ه� �و�ي وي � و ي � �ص�ه� �و � ي��م�ه� �و�ل ي��م�ه� �و ي � و ب ���ا � �� ��سه�ا � �ن�ا ���ط� �ه�ا ا قف ا ا ا ن ا �ق ا ف ا ن ا ا ا �و����ي����س�ه� �و�ج�� ��س�و��س�ه� �و�ع�ا ��س�و��س�ه� �و�ج�� ر �و��س�ه� � �و� ��و��س�ه� �و�� � ��و��س�ه� �وك� ب و � و ور ن ا ��ق ا ق � ت �ق ق ا � ح� ا �� �لق��ا �م� �� دَ ��ّل ا �ل��م ا �ة � دَ ��ل�ا ��له�ا �ت��د ��ل��له�ا � ا نا ا � � ع � ل ر و � وس � � �و� �ور�ه� * ��ل� �د �� �ل �م�و �ل� �� �ص� � ب � ى �ف ت نّ تش ّ ق� �ز �خ ف آة � ��ك � ن ت خ � ف ���ا � �و���� ��ل ك �و�ج� �ه�ا �ت �ري�ه جِ� �ر � �ع��لي��ه ��ى ����غ�� ���ا ���ه�ا ��ا � �ل��ه �و�م�ا �ب��ه�ا ��ل�ا �� * �و��ا �ل ا �ي� ض� �ج
132
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Form and Shapes
“‘You’re wrong,’ she said. ‘A woman who decks herself out and wears her
4.9.7
adornments is alluring by day and arousing for her husband by night.’ ‘Indeed,’ I said, ‘and for her neighbor too.’ ‘Say rather,’ she responded, ‘“and for herself too.”’ ‘I didn’t grasp that final scintillating point,’ I said. ‘Does a woman feel a desire to make love when she sees her own adornments?’ ‘Without a doubt,’ she replied. ‘For adornment is a form (and what a form!) of pulchritude and everything pulchritudinous puts her in mind of a handsome man. Even if she sees a perfect horse, or a precious object, or any of the adornments of earth or sky, the first thing to enter her mind will be a male distinguished by beauty.’ ‘Pulchritude, then,’ I said, ‘is the visualization of something absolute rather than something specific?’ ‘If it’s the thing most attractive to the eye, then it’ll be the thing most readily seized on by the mind,’ she replied. ‘Otherwise, any old thing would do.’ ‘And if we were to suppose that the husband was present and assuming that he was not without at least a touch of beauty, would the thought of him cross her mind?’ I asked. ‘If he could be accommodated within the terms of intercourse and copulation, he might cross it, though not in terms of his specific attributes but as an example of the attributes of the absolute.’127 “‘I have already noted that point,’ I said, ‘and understood its true mean-
4.9.8
ing. But let me ask you a question, purely heuristically and with no ulterior motive or parti pris: should not a wife put her husband before all others in terms of recall and visualization, given that he has a right to certain prerogatives and privileges, and in view of the fact that he is her shaykh and father, her lawful mate and conjugal benefactor, her bedmate,128 her playmate, her copemate, her messmate, her tentmate, her roommate, her classmate, her pewmate, her bunkmate, her waymate, her cupmate, her tablemate, her couchmate, her watchmate, her clubmate, her intimate?’ ‘Indeed,’ she replied, ‘as well as being her watcher, her insulter, her disturber, her pursuer, her angerer, her attacker, her pesterer, her pouncer, her scrutinizer, her opposer, her clutcher, her jostler, her name-caller, her needler, her hair puller, her tress-tugger, not to mention the one who spies on her, stalks her, raises the alarm against her, beats the clapper-board129 to raise the hue and cry against her, tells tales on her, and is her nightmare, not to mention her guard and whistle-blower.’ “I went on, ‘Our master, the author of the Qāmūs, says, “A woman’s dall or dalāl (‘coquettishness’) with her husband is when she shows boldness
133
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4.9.9
�ف � ئ �ة � ا ش � � ه��� � او �ل� ��� ك� ��ا �ل �ي� ا �ل� ي
ّ �ف �ت�ز ن � � ة � ��� آ خ �ت�ق ّ �أ ت ت ض �� ت� ��ل��ع��له�ا ��تب��ع��ل ت� ا�ل�م ار � ا ��ط�ا �ع ت� ب���ع��ل�ه�ا ا �و �ي��� ت� �ل�ه * �و��ى �م�و ض� ع � �ر � � ي�� � ���عر� ب � �ف �ذ � ا ن �� ت � ة� ن �غ ن � ن �ن ت � �ق ت �ن �ف ا � حرك���ا � ا�ل�م ار � ك����ل�ه�ا �ي���ب���ى ا � �ي��ك�و� �ه� ا د �لي���ل �ع��ل�ى � �ه�ى) � � او � �ل � � � ��س�ه� �ع�لي��ه (ا � � ا ��ز � � ا �غ ق ق ا � ت � ا �غ ن � ن ا ح���ك �ق�د ق�يّ��د �ه��ذه ا ��ل حرك� � ���ا ت� �م���ص�ود ا �ب��ه� ا �ل �و�ج �ل� ��ي�ر * �� �ل� �ل� �ر�و ا � �ي��ك�و� �ص� � ب � �ذ � � غ �ة � ش �ف ش ف �ب�ا �ل�ز � او � ��ت�ف� ّرد ا �ب��ه�ا �م�ن �ع ن��ده * ا �و ا �ن�ه �ت�ا ب��� � � ا ��ه�ل ا �ل��ل��� ا�لم���� �������ي�ن �ع��ل� �ل��ك * ع ب��ع��ض ى �ج ن ّ ف ن � � � � ق �ّ ا � ا ض آ �ز ت ن � ة � تخ ت ق ���� �و�ج� �ه�ا �و���ع��لي���ل�ه �و��م��لي����ه * ��ا � ا �لر�ج��ا �ل د ا �ب��ه� ا � �ي��د �ع� او ا � ا�ل�م ار � �ل�م � �ل� ا �ل� �ل� ر� م �ف �غ �ذ � ن � � غ �ة ن� ا ض ���ع �ه�ا ا ��ست����د ا د ا �من�ه �ع�ن ا ��ل ن����س��آ � ا �ف ئ � و ��ت��ا �ت�ا �مك��ا �ه�ود ا �ب��ه� ��ى ��ي�ر �ل��ك * ب � او � ا �ل�ل��� ا �م� �و� �و م � �م ض �ن آ ض �ا ّ � � � ا � �ذ� �ن �م� ا ن� ا �ل��لغ����ة ا �ن ��ثى �و�ل�و ك� ��� �ل� �ب��د ��� ا �ل����س�� �و�ه�و ا �ل� �و�ل�ى ا �ك���ل ا � ت��ا � �و �و� ���ا ن�� ت� �م�ن �و� �ج ع ع ع ا �ة �ن �ة � ُ ��نَّ ض �ع�ن � ف ا �ظ � ا ت � � ��ف �غ �م�ن � ا ف ت ث �ن � � � � ه ��ل�ه � � � � � � � � � � ا � ا � ا ا � � � �ه م � ل� ك م� ي�� ��و� و� �� ل�� �� ��د ل �ع��ل�ى �ل� �ي� ك �ر �ى ��ي ر مر � * و�ع��ل�ى ي ض � � ق � ف � � �ز � �ظ � � ح�ي�ره �ل�ز � ���ه�ا �و � ح�ي�ر�ه�ا * �صر ��طر�� ا �لر�ج��ا �ل �ع�ن ا �لن� �� را �ل�ى ��س� او �ه�ا * �و�ع��ل�ى �مر� ��� ���ه �ل�مر ض� ت � � ن ح ار �ز �ُم ار ���ط��ة �م ن��ه ��و�ه�ا �م�ن ��ثي��ا �ب��ه�ا * �و�ع��ل� ��م ش���ي� ��ط�ه �ش���عر�ه�ا � او � �و�ع��ل�ى ا �لب��ا ��س�ه ا �ي�ا �ه�ا � �و� ض� � ى ت ح ت� ���ده ��ل ض ��ل��لن �ظ� ��� ا ��ل�ه�ا ا �ذ ا �غ��ا � �عن �ه�ا ��س�ا �ع��ة �م�ا * �و�ع��ل� �ب���ذ ��ل ج��مي�� �م�ا � ���ا �ه�ا * � � � ع � � ل و � ر ي� ب ر � ي ى ى ع آ ت �غ ا ح��س�ن ا ��ل ن����س�� * � �م�ن �ي�ز ���د � � ا ا �ز ا �م�ن �ير�ى �ز �و ج� �ت��ه ا � ح��ه �ل�ه� �ب� د �ي� د ر � ��يو��ه �ل���ي�ر�ه� * ا �و و ي ب �م�ن ��غ� �ع ن�� ه ا �ذ ا �ت�� ض ت �� ه ا خ � ا � �ُ��غ� ش��َ � �ل ه ا � � ّ ��� ل� �رى و ي ��ى ع�ي�� و �ي ك �ع��ل�ى ي �م��ض� ي� ي�� عر� �� ب� �ع��ل�ى �و�ج� �ه�ه ا �و ا �خ � � ُ ا �� ض �ة �ن ت خ ����ذ �ص �ت ه�ا ف��� ّ � ه�ا � ��� �� ط�ا �ن�ه �وك�ب�ت��ه �و�مت��ا �ع�ه * ه�� ح� �ي� ���ذه ا �ل��د � او ر ا �و ل� ي ��� * �و�ع��ل�ى �م ��ي � �ور�� ي ع�م ب�� ي ف ت� ن ة ق ئ �ة ة � ض � �ة � �ة � � ّ���ة * � ���ع�د ف���ق��د �ت ك��ن� ����ك� � �م � ��ا ��م� � �م � م� �� �� ط م�� ��ا �� ك�� ��ع� �و�مر�ة �م��س�ت��ل��قي�� � او خ�ر�ى � ك ل� ر بو ج ب ور و ر م َ ف ا �� � غ� �ة ��تت ��ف ن ف �� ف ش ئ ت � ا ت ت �� ن ��ل ن��ا خ�� � ن ا ف� ��ا �ن�ا � ��ه ��ل���� ت س� �م�ن �صر �و� �� ل�ل�� �� ي�ه�ا ك�ي ����م�ا ����� �� �ل��� �ل� ���رك��و� �وا ��ط �ر� � او � ك� ر و ى ي م م �ا � ��ل���ة � ا � �ك� ن * �ف�ا �م�ا د �ع ا ك ��ا �ل��م�ز ���ة � ا �� �لق ��ف �ة ف �ن �خ �خ � ا� � ي�� ��ا ��ى ا �ب��رك �ب��ر �م�ن �ل� ي ج �ج�م� �ع��لي���ك حرك��� �و �ل� ا �ل��س��و� �و ب ي و م آ ا �ذ �� �م�ن �ق���ف �ة �� � � ا � ا �ئ��آءً ح��� * ا �ن�ه ��ل�ا �م�ز ���ة ��ل��لر ج��� �ع��ل ا �ل��م ا �ة ���فى �ش� � � ا � * ي�� ل�لر ج ��ل �ل� �� � ل �� و ر ى ي � ل ى ر ي س ي َ ً ف ق ق �ة ق ّ ف �� � تن � ف ن �غ ن �ق � � � ����ل ا ة ر � �مث���ل�ه�ا * ��ا �م�ا ��ك��ا �لت��ه ا �ي�ا �ه�ا �ي���ب���ى ا � ا ��و�ل �ل��ك �ه ن��ا د �ي���� ���ل �م�ن ����ب��ه �ل�ه�ا * ول �م
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Form and Shapes
toward him in terms of flirtatiousness and dressing up, as though she were quarreling with him when there is no quarrel.”130 He says too, “tabaʿʿalat means ‘the woman obeyed her baʿl (“husband”)’ or ‘she put on her finery for him,’” and elsewhere “taqayyaʾat means ‘she displayed herself to her husband and threw herself upon him’ (End).” This goes to show that her husband and none other should be the object of every action a woman takes.’ She replied, ‘Your friend’s131 linking of these actions exclusively to marriage can be only his personal interpretation, or he was following the lead of some particularly jealous and jaundiced philologists. It is men’s habit to claim that women were created only to please, entertain, and flatter their husbands, and they have created the language in such a way as to serve their exercise of tyrannical power over and violence against women. This is despite the fact that language is a female,132 and had women created it (which would have been more proper, given that all generation and creation must be female in nature), they would have created words denoting men who think only of their wives, and how men should avert their glances from all but these, sicken when they sicken, groan when they groan, dress them and divest them of their clothes, comb their hair and obtain some sweepings from it to gaze on if they are ever away from her, and spend everything they have to keep them happy, as well as denoting men who think their wives are the best of women, whose love for their wives increases the more they contemplate other women or who close their eyes whenever another woman appears before them or faint or fall flat on their faces or are taken by dizzy spells or acute diarrhea, and men who get hold of her picture and put it everywhere on their walls, in their books, and among their possessions, with her shown sometimes standing, sometimes lying down, sometimes stretched out on her back, and sometimes flat out on her front. “‘Anyway, we have left the language to you and you can do with it as you like, so why can’t you leave us our thoughts and ideas, which are neither voweled nor unvoweled?133 And as to your claim to prerogatives and privilege, let me tell you, as one who feels no need to mumble at you out of hypocrisy or prudishness, that the man has no prerogative over the woman in anything whatsoever, for there is no prerogative belonging to the man the like of which does not also belong to the woman. As to men’s wardship of their wives, I have to draw your attention here to a nice point with which few have engaged, namely that two individuals may be involved in a commercial
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4.9.10
�ف � ئ �ة � ا ش � � ه��� � او �ل� ��� ك� ��ا �ل �ي� ا �ل� ي
�ت ث ا ��ش��خ ن �ف ���ة ا � � �ة ا � �ز � ا � ن ق �ت�ق �و��هى ا �ن�ه �ق�د ي ج��م� �م��ل� �� �ص�ا � ��ى ش���رك��� و د ع � � �و�ي��ك�و� ��د � � رر و و و �ج ع � �ذ ا �ل� ن ن � ه �� ت�ق ا �� ن � ح��د �ه�م�ا ا ن� ��ل�ه �م نّ���ة �ع�� �ص�ا � ط��ا �و�ظ ���ا �هرا �ب�ا �ل ا � ح��ه * �و ا ك م�م ��و� �ع�لي�� ي�ع���د �ب� � ب ل�ى � � �ذ � ن ق �ز �ن ن � �ظم �����ل�و� * �مث��ا ��ل ا �ل�ز � او � �م�ا ا ا ك� ���ا ن�� ت� ا �لب��� ت� �ب���ل � او �ج� �ه�ا �ت��ه�و�ى �ش���ا �ب�ا �و�ل� ي� ك �ه�ا ا � �م�� � م م �ج �ف ف ت�ز ت آ � � � � ف ف �خ خ � ت ت � �� ��ه * ي�� ��ط ����ا �له�ا �ن ا ا �ن ت ت�ز � ر بب � ��� �و�ج �ب�ه ��� �و�ج�� � �ر * � ار � �م ا ���ع� �ل�ه � او ��ط� او ره �م� ا كر ف �ن �ذ � � �ذ ف ا ت ا ف تق � �ف �ن �ف ا � ��ا ن � ا �خ ا ق ت�ث ن �ن �ل��ك ا �ل�� �ى �� ���ه� ��� ��و�ل ��ى � � ��س�ه� �ل�ع��ل�ه ك�� � �م��س�� �ى �م �ه��ذه ا �ل� ��ل� �� * ���ل�و ا ��ى �ت�ز � ت ���ن � ا ن �ف �ز � ظ�ن ا �ذ �ذ ا ك ا �ن�ه ا ��س�د �ى ا ��ل�ه�ا �و�ج � �ب�ه ك ل��� ت� ا �ل� � ��ى ا �ه ن��ا �عي�� ش��� * �و �و�ج� �ه�ا �ي� ��� ي� ف� ن ن �غ � � � ن آ ن ف ا ت ا �خ ا � ا � ن �ة � ظ �� �ة � ن �ت�ز ��ا � ������ �ل��ل ��ا �ل � ا �ل����س�� ا �م�� عي��م� ب���ك� �و�ه �و�ج� �ه� ب���ع�د ا � �� ���ه� ���لي���ل�ه� ا �ل� �و�ل * � ك� ي ب �ى ر�ج و ن � � ن ا �� ن �ظ �� ��ف ح ا ��ل ا ��ل�ز � او � ق���� ا ن� ��ير�ت��ق �� ا ف���ه * �و�ع��ل ا ��ل ج��� ا ن� ��ل�ا ���ت�ز �و� � ا ا � ي�مع �� او ل�� ر � � ى ي ب ر و و � ل �ج ل ب ى ي �ج ن � � آ ق ��ا ن �� ا �ف ا ���ز � خ� ف �م�ن ك� ���ا ن�� ت� �ت��ه�و�ى � خ�ر �ب���ل�ه * �و�ع��ل� ا�ل�م ار �ة ا � �ل�ا �ت��ت�ز � � ب��م�ن ك�� � ي�ع� � ل � او �ج � �و�� و ى �ج � � �ذ ���ا ن� �ي��ه�و�ى ا خ�ر�ى �و�ه�و �ع�ز ب� * �و�مث��ا ��ل ا ��ل ش��� ك��� ا �ل�ا ��ن �ف��ا �ق� � او �ل�ا �م�ل�ا �ق� * ا �و �م�ن ك� ���ة �م�ا ا ا ر � �ذ ّ � � ا �� �ق ْ ال�م�ص���ل �ة �ن ح��د ا ��ل ش���ر�� �ك��ي�ن �ه�و ا �ل�� �ى �ق�د � را ��س ا�لم�ا �ل �م�ن �ع ن��ده �و ��لى �ع ب� ء ���ا � ا � � � � ع ح ك � ل � ى �ي م � � ة �ذ �ذ �ة � � رف�ي��ق��ه * �ف � ��ك�ل �من � ا � س� ا �ن�ه �و �م ن�� �ع��ل�ى ش���ر�ي��ك��ه * �و�مث��ا �ل ا �ل��د �ع�و� �م�ا ا ا د �ع�ا ك �ه�م� يح�� ب �ف � ظ � �ذ ق ّ � ت ن �تت غ ح��د ا ��ل� ا ��لغ���د�آ ���ف ا ��ل�ع� ��ا ن ت �هر * ا �و ا ا ��د �م �ل��ك �صر �وك�� ��� �ع�ا د ���ك ا � � ����د �ى ��ى ا �ل�� � ى ا� ى ف ق ��ك�ز �ف � �ن � � ا ا ت ا ف ح��س� �م�ا ي����ست�� س�ن ط�� � �� ن ا ن ن � �م ا �ل���ط�ع� �م �م� ���ع� ��ه * �����د ر� ��ى �� ب ح�� �ه �ه�و ع �ك�ل ا ���س� � ا � ي ب �ق � آ ُ � ُ�َ �ذ ُ �ة � ح��س�ن �ا �ع ن��د �غ��ي�ره * ا �و ا ا �ت�� �ر� �ع��لي���ك �و� ت� ا �لغ���د � �ب ��ف��دَ�ير�ة �وك����س�ي�ر�ة �و ج� َ�ر��ع� �غ��ي�ر �ع�ا �ل� كم ي م آ � �آ �ذ ن � � ن�ز � � ن تت � ت ا � ا�لم�ا د �و ب� �ت��كب��ر �م�ع�د ��ه �ع ن��د ا �ل� د ب� � �و�����س� ا �م�ع�� �وه * ا �و ا ا د �ع�ا ك ا �ل�ى �م�� �ل�ه �وك���ا � ع ن �ت�ت � �ن � ن �ة ف �ز ��ا ��م�ا ���س�ا � �ى �غ��د ا �ئ��ي�ن � � ش ع����ا �ئ��ي�ن �ع ن��ده * ا و� و ب���عي��د ا �ع ا�لم�د ��ي �� ���ل �م��ك ا � ��ك��ر�ى �مرك ب�� ب ي و ��ا � � ا �ف ن� ل�م�ص���ل �ة � ة ق ض ح�� ��ن� ت� �مث��ل�ا �ع ن ا �ذ ا ك� � ا ا ا � د �د � � � ك ح� �ل�ه �و�عل��� ا �ن�ه ��د �م���ى �ع��لي���ك �ع�د� ��س�ا �ع�ا ت� � ل بر ر م �ج �َ �خَ ا ن ق � � �� ن �ة � �ن ��خل ��ز � �ن �ذ �� � ��ن ا �ل�� �م�ن �غ � ا �ك� ف ن ّ ل � ل � � ا ا ا � م م ل � ب� و �ه� ج ب� ���ل ��ا �مر �خ��ا د �م�ه �ب� � ��ي���د ل�ك �ه�� �ى * ��ي ر م قَ � ت�نّ � �ذ �ذ �غ فّ َ ٌ � �� ��ا � او ��ل ح�ا ��ل��ة �ه��ذه ا �لم�م�� � ا � و �لم�م��ت�ن �ع��لي��ه * �ك � �وب��ك ا ا ك �ر�م ا �ل�ى ا �ك��ل د �م�ا ��ه * ��ا �ي �م
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�ف ��ى ا �ن�ه
١١،٩،٤
Form and Shapes
partnership, for example, or an invitation, or a marriage, with one of the two believing privately that he is doing his partner a favor, while the other, to whom the favor supposedly has been done, inwardly believes and outwardly proclaims that he is hard done by. An example of a marriage of this sort would be if the girl has been in love, before marriage, with a young man but has been unable to marry him, so she marries someone else, from whom she witnesses deeds and habits that she finds unacceptable, and then she happens to think of the other, whom she failed to marry, and says to herself, “He was perhaps innocent of such conduct, and if I’d married him, I’d now be living the happiest of lives,” while at the same time her husband believes that he has done her a great favor in marrying her after she’d failed to marry her first beloved. Men and women must pay close attention to the conditions surrounding a marriage before they insert their heads into its noose. A man should not marry a woman who was in love with another man before him and a woman should not marry a man who avoided marriage out of fear of expenses and impoverishment, or who was in love with another woman when a bachelor. “‘An example of a commercial partnership of this sort would be if one of the two partners is the one who advances the capital out of his own pocket and puts the burden of responsibility for managing things on his comrade’s shoulders; each of them then believes that he is doing the other a favor. An example of an invitation of this sort would be if someone invites you to lunch in the afternoon while it is your custom to take lunch at noon, or he offers food you find unpalatable (for the belief that what he finds agreeable must be agreeable to others is an entrenched part of everyone’s nature) or a tiny piece of meat, or a mere crust of bread, or the smallest sip of something to drink, unaware that the stomach of a person invited to a feast grows larger at the house of the host and his guts more capacious, or if he invites you to his house and the latter is so far from the city that you are obliged to hire a boat at a cost equivalent to him to that of two lunches and two dinners, or if you are at the house, for example, of some Frankish notable engaged in some business of his, and he is aware that you have gone for a number of hours without eating and he orders his servant to bring you a morsel consisting of bread and of that smegma-like cheese of theirs, at which moment you are hungry enough to eat his brains. Which of you, in cases such as these, is the doer of the favor and which the one to whom the favor is done?
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4.9.11
�ف � ئ �ة � ا ش � � ه��� � او �ل� ��� ك� ��ا �ل �ي� ا �ل� ي
�ذ ن �ن ح��د ��ف �خ���د �م��ة ا � � �ف�ا ل� خ م ���د �و� ي���عت��ق��د ا ن� �خ��ا د �م�ه �م�م ن��و ن� ��ل�ه ��ل�� �ك� �ون�ه �ي�ا �خ��� �م�ا ��ل�ه م�ي ر ا �و ا � �ي��ك�و� ا � �ى م ا � ن ن �� ن ن �خ �ت �ك� �ون�ه ��ا �خ����ذ �م�ن �ش����ا ��ه �و� ��ص * � او ��خل � ل� ح��ه * ا �و ا � ��ا د �م �ير�ى ا � �م��د �و�م�ه �ه�و �لم�م��و� ب ب ي ق �ز �ن � �ن ��ز ئ �م�ز �ص�د ��ي�ق��ا ��ل�ه ��لي����س�ا �م ه � �و�ا �ل��م�ز �ور ��هّ �و�ق�� �لق * �ف � �ي� ��كو� ا � ح��د ��د ا ر � ��ك�ل �م ا �ل ا �ر � او�ل� �ور م � ر ب ا � �ق �ذ � � ال�م�ع��ّ � ال� ت ن تف ض م��عل��� � او �ل�م�ا د � � او �ل�م�م�د �و� � ح��ه �و���س �ع��ل�ى �ل�ك ل� س� ا ��ه �م�������ل �ع��ل�ى �ص� ب يح�� ب ح ح م و م � َ � �ف ا ن ��م ّ ا ��� � ا � ه ا �ل� ا ة � او�لمغ�� ن��ّى � او�لمغ�� ن��ّى ��ل�ه * ��م�ن ث�� ��ل�ا �ي�ن��ب���غ� ��ل��لر�ج��ا ��ل ا ن� ي� ح س� � �ج رد �طع� م� �مر � �� ب ى م ا ا ن �ة ن � ا ف ا ن ق ق � ة ��ث �ن ن ت �ذ�� ق � ت ق �ل� � ت ن ح� ��و�� ا�ل�م ا � ا ك���ر �م ا � ��� ك�ر * ��ل� ��د � ي�ه� * �� � � � او �لب��ا ��س�ه ا �ي� �ه� �م�� �م��ه �ع�ل� ح�� ر ق� �ذ � ن ق � �� �� ه � � ض ه ف� �ق ��ل ��ل ا � ا �� ا �� ا � � � ن �ل��ك �ع��ل�ى �ط�ول� وعر� ح ب� ا �ل�ى ا �ل����س�ا * ��ا �ل ت� ا � ا ���ل �ل��ك ��� � ��و�ى �ى ى لر�ج�� ل � � ن � ا �� � ث نُش ف ا � � ت ن �ت��ع �ر��د * �ق��ل ت� ��ق�و�ل�ى �ل�ا �ب�ا ��س �ف�ا ��م�ا �ه�و ب���س� �ط � ح�د��ي� ����ر ��ل� �ي� ��ط�و�ى ح�ى ����ص�ل ا �ل�ى ب آ � ن �آ ت ً �غ � ا ن � � �ذ � � ن ن ا ف ق � ح��دا �ث ت ش � خ� ه * ��ا �ل� ��� � ا �ل����� ا ا * ��ا �عل�� ل��ا �ع� �م�ن ا �ل����س� � � � ا ا ح ب� ا �ل���ل�م� � � او �ل� � ك � � ي ر و م ر ب م ت ُ � � �ذ � � � � ن ّ ن ق � � � ت ش ا ا ش ا ا �� �ون��ه� � �صر� ب� ش���ر ���ط ك�� ح��س�ا �ن�ا * � او�لم�ع� ح ب� ا �ل���ب�� � �ب� �ل���ر ��ط ا�لم� �ك�ور * �و��د �� ���س �ب� �ل��ك��ه�ل م ��ك�ن �ذ � � � ا ��� َّ �م �ة � تق ن � ن � � ش �ف ق ���ق * �و�ل�� �ل�ك �ل� ي �س�م � ح�� �ل�ا �ن�ه �ي ���ؤ �و�ل ا �ل�ى ��ن ف��� ا �ع����ا د ا ��ه �ي��ك�و� �ب��ه�ا ا ر ��� � او �ع � ب � ى ع � ت ف ن � �ة ن � ن ة �� �ا تف ��ن ��ف ��س�ه�ا * �و�م�ن ش��� ���ط الم ح�� ا � �ت��ك�و� ��ج�مرد� �ع�ن ا �ل� ��س��ن����ا * �و�ل��ك�ن �ه� ي�ه�ا � ��ا � ب ر ع ت ّ � �� ��م ّ ا � ف �ن � � ن ت ح�ق�ق حر�م�ا ��ه �م�ن �م � � ا �ذ ا � حب �� �و�ه �و�ع�د � ا �ل� � ����ا �ب�ه �م��ل�ه ب���ل ر��م�ا ك�ر�ه�ه � � ا � د � و �ك�ل ح ب � ب ب م م ع �ذ ف ا ل� � �ة � ن � �� ف� �ظ � �ف ه � ف ا ئ ة ف� �ق �� � ق ا ئ ن ا � �ف �ا ن �ة � ��ق ق �ة ف � �� ا ح�� ع��د ى ل �ير د � ا � �ل�� ���د� * � ��ول ا � �ل�� ���ل ا �� ا ح ب� �ل �� ح ي ���� ���ع��ل�ى �ه� ا �� م ب ن ا �ف ا ا � ا ن ��فت�� � ن ف ي�ن � �ذ�� �ي�ن �ن ا �ز ا �ف �م�ع ن ا ا �ن ا ا � ت ��ف �� ه � �ه� * � �م� ا �ل�ع� ���س ح ب� ا �ل� �ص����� ا�لم� ك��ور �و�م �ج�� �و �ه�م� ��ى �س� ي��د �م � �ف � نَ � �ة � � � ا � ض �ذ � ق � � � �ذ� � �ف� �ت�� ا �ل��س�نّ ���لي��ل�ا �ب�ا �ل ش���ر ��ط ا�لم� �ك��ور * � او �م�ا ا �ل� صَ ح ب� ا �لث���لث�� � او �ل��ك��ه�ل ي�� ���ا �ب�� �ل��ك ا ��� �ف �ق � �ف � �ق ا � ت � �ز ن �ة ق ��ل � �ز �ت�� ا ��ل ش��� ���ط * � او �م� ا لجع ��� او ر ب� * � �ل� �هى ��ي �� ح ب� ا ج��مي�� * ���ل ت� �م�ا ��و�ل��ك ��ى ا �ل ش � �� و ر ع � � � �ف � �خ �ة �ز � ن ن ق ق � ت ت � ا �� �ف�ل� �مك�ا ا � ا �ل � حوا �ج� ب� ��هى � ن�� ا �ل�عي ��و� * ���ل� �و��ى ا �ل���ل ح�ى * ��ا �ل� � �و� * ح��ل�ى ا �ل ش���ي � � �ي م � � � �ق � ت ��ف � � � �ة �ز � ق �ظ ق �خ �خ �ظ ض ت ت ي�ن ا ا ا ا ن ن ن � � ه � � � � � ه ا � � � � �ل � � � ا � � ا ا ا ل � � � ل م � �ل� و�ى لع� ر� ��� * � ل� ب ب �م� �ي �� �� ر و � �ور ي�� * �ل� ى ف ن�ز � �ة � ا� � ح�� �لق ا ��ل ش����ا ���ي�ن * �ق�ا ��ل ت � �ه�م�ا �و�خ� �ص�و�ص�ا �م� � �ه�م�ا ب��م�� �ل� ا �ل� �مك��ا � �ل��ل�ز �هر * ح��س�ن �ي� ع �� رب م
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Form and Shapes
“‘Or it might be that someone is in the service of the emir and the master
4.9.12
believes that his servant is indebted to him because he takes his money while the servant believes that his master is indebted to him because he is taking from him his youth and his health, or that someone visits a friend of his to spend the evening in idle chatter while the one visited is suffering from worry and anxiety, so both the visitor and the one visited think that he is the one who is conferring a benefit on his companion—and the same, by analogy, is true of the teacher and the taught, the eulogizer and the eulogized, the singer and the one sung to. “‘It follows that a man shouldn’t think he is doing his wife a favor just
4.9.13
because he is feeding and clothing her. The rights of women are too many to list.’ ‘I have taken that in,’ I said, ‘lock, stock, and barrel. But tell me, what sort of men do women love most?’ ‘If I tell you,’ she replied, ‘you’ll kick up a row.’ ‘Speak,’ I said, ‘and don’t worry! Conversation’s carpet has been unrolled and will not be rolled back up until we reach its end.’ ‘At the End of Days,134 then!’ she replied. ‘So, you must know that the perky-breasted young female loves adolescent boys and juveniles, on condition that they’re good-looking. The young woman loves young men, the same condition pertaining, and may become intimate with an older man in the belief that he will be kinder and more loving. This, however, is not to be called love because it has its origin in self-interest, it being a condition of love that it be devoid of any advantage-seeking—though, sad to say, any lover, should continued lack of access to his beloved and absence of any good from him become a reality, will grow tired of him and may even come to hate him; thus “love,” in my opinion, is synonymous with “benefit.” The young woman who has moved beyond the age of marriage loves both the two previously mentioned sorts and those who are a little older, the same condition pertaining, and the middle-aged woman loves all three plus the older man, the same condition pertaining. The old woman loves the lot.’ “‘What do you think of mustaches?’ I asked. ‘They are an adornment to the mouth in the same way that eyebrows are to the eyes,’ she said. ‘And beards?’ I asked. ‘Old men’s embellishments,’ she said. ‘Side-whiskers?’ I asked. ‘Squeal! An adornment for the looker and the looked-upon alike,’ she answered. ‘What element of beauty do they possess,’ I asked, ‘especially when the mustaches have been shaved off?’ ‘They are,’ she said, ‘what calyxes
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4.9.14
�ف � ئ �ة � ا ش � � ه��� � او �ل� ��� ك� ��ا �ل �ي� ا �ل� ي
ا �� �ق �� �ة � ا � ا ��ل ا � ��ل���ل �د � �ق �ة ا � ا �� ا �� �ة ��ل��ل�ق � ق � غ ص�ن � ط��ف�� �ل��لث��و ب� * و ��س�ي � ح� �ي�� * و ل�ه� ل� �م ا �و ا �ل�ور�� �ل��ل���� * ا �و ل�� ي ر �ج ف��� ت � �ذ �ف �ذ � ق � ق � � ت� ��ا � �م�ن � �و�ي���نم�ا �ه�م�ا ��ى ا �� ك� ل��ل�ا � � او ا �ب� ��ط�ا ر�� �ي� ��طر�� ا �لب��ا ب� * �ف�� � �ل�ه � او ا �بر ج���ل �م�ع�ه ك�� ب ب م ح آ � ض � � �ذ � � �ة �ز � ف ت ق ة � ف � ق � س�ت ا �لج��ل ي�ه� * ���ل�م�ا ��ط�ا �ل� �و ج� �ت��ه � ن�� ا�لم� �ك�ور� ��س�ا �ب ����ا ��ي ����م�ن ا �� �د �ع�� ا � �ل��ا ر�ي�ا �� � او �ه��ل�ه ا �ل� م ع �ذ ق� � ف �ص��ا � �ه��ذ ا ا ��ل �� � �و�م�ا ا ي��م�ن �ب�� ��ل��ك ك� ���ا د ت� �ت� ��ط�ي�ر �ر� ح�ا �و��سر�ورا * �و��ا �ل ت� �م�ا ا � ك ي وم بر � ب ح � � ش فق � ق ف ف � �ز � �ف ث ق �ق ���م��س�ه * �� ��ا �م ت� ا �ل�ى ا �ل� �ص�ن �د �و�� ��ا �و�ع ت� �ي��ه �ل� او �م ا �ل��س� ر�م�ا �ع�د ا ا � �ل��ا �م�و��س * �����ا �ل م ��ث ة ف ا �ق ن �ف�ز ت ق ا � ت �ذ فا ن ن �ذ � �ف � ا �ف ا اق ُ َ �� �ه�ا �ل�ه� ا � �ل�� ر�ي� �� ر � �وي��د ك �� � د �و� �ه� ا ا �ل��س� ر ا �م�ورا ك���ي�ر� * �� ��ع �� � �و�� �ل� ا ك�ر ُ ً �م� ن � ا �ص�� � �ف�ا �ن�� �ق�د �ش��ّ �ش�� ت �ع�ق حت اَ ��ل� ب��ن ���ف ��س ُ���ّله�ا * �ق�ا �� ا ����ط ئ ��ل� ج��م��ل��ة � � � � � � ك ى ل � � � ل �ج ر و ى ى � ِ ب و � ى ى ى ى ت فت ت �ة � �ذ �ف �ف ن �ن �ا � � ل��ا ب� * ���رك� ب� ك� ����ه ��ل�ا �م��ك ا �ل� �خ��ي�ر * � او �ع�و �ب�ا لله �م�ن ا � �ي��ك�و� ��سب��ب��ا ��ى ���س�ا د �تر ج��م� ا � ك�� ه ��ف �� ا ض ي�ن �ذ � ّ ن ��ذ � � � تغ � او �ش�������ل ت� �ب�ا �مر�ه�ا * � او �ن�ا ك��� �ل��ك ا �ترك����ه ا �ل�ى �و�� �س او ��س� �ى ا ل�ع� ر� ى ا� ���� ا �لي����س �ع��ل� �� ف ا �ش���ا رك���ه �ي��ه *
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Form and Shapes
are to a flower, leaves to a bough, a velvet edging to a robe, a hedge to a garden, a halo to the moon!’” While they were talking, someone knocked on the door. He opened it and there stood a man with a letter from the aforementioned committee containing an invitation asking both the Fāriyāq and his family to come to them. When he acquainted his wife with this, she almost took flight out of joy and pleasure and said, “How blessed a morning is today’s, how full of promise its sun!” Then she went over to the trunk and packed everything needed for the journey except the Qāmūs. “Not so fast!” said the Fāriyāq. “There is still much to be done before our departure.” She crouched then, like one waiting to pounce, and said, “Tell me what, all at one go, so that I can take care of the greater part myself!” “Calm down and be patient,” he said. “Your recent statements have put my mind in a spin—pray God the translation of the book isn’t spoiled as a result!” Then she left him and busied herself with her own affairs, and I too shall leave him to his obsessing over side-whiskers, for I am not obliged to participate with him in that.
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4.9.15
ا �� ف ���ص ا ��ل��ع�ا �ش � � ل � � � � ل ر �ف ��ت��ف � ي �ڡ ����س� ر �و ���سي�ر �� ق ا � �� � ن �ذ � � �ة � � �ذ � �ف ن �غ �م�ن ج��م��ل� �م�ا �ل�ز � �ل�ه� ا ا �ل��س� ر �م�ا �ع�د ا ا �ل�� م�و س ك ���ا � �ه� ا ا �ل ش���ر ��ط * �و�ه�و ا � ي���ي� ب� م �ت � ف ا ا �ق � �ن ��ل ة ا ي�ن �ذ ُ ظَّ �� �ف ��ف � ظ ���� ���ف ت��ه ا ��ا � ��ل * ��ف�م�ن ث�� ك��� ا � �ل�� ر�� � ع ا � ر� �ع� �م�� � او ا ر ج� ب� �� �ي ��و� �� �ى و ي �ل و�ى ي �ج�ز�ي م ع � � �ل� � ن � ��ق �� �ذ �� ش �� � ح�ا ك��� � او ق��ا � �ي���ت�ظ� �� ا ج�ل ���ا �ل���ل �وا ب� ب� ب ��ول �ه� ا ا ل���ر� ط * �عر ض� �وا ب� * � بو���ع�د ا �ي�ا �م �ورد ا ج�� �� ر م م ف �ف �� �ش�� �ن ا �ج�ز ا ��ل��ل�� �فس� � ا ن �ز � � � �ف �ت � ة ت ر �ل� � � ��و�ج���د �ك��ل �ى � �ت��ه �ل� �ت��ك�ن ��ى ���ل�ك ا�لم�د� ���ه��م�ل �ش���ي �ا * �ل��� ج و م م �خ � � �ز ح�ت�م �ة ا � ا ��ت�م �ة ا ��ل �خ ت ا �� �ل�ق ن ا ��ص � ا �آ ا ��ل�غ� ا � �ة ا ��ل �ا ت ف � ق � ي�� �وا ب� �� �� �ل و د ر م� ي�� * �ل� �ه�م�ا ا �ل� � ش��� �ر�ي�� ا ج�ل� ��يب ��� �ع�لي� م ق ف �ف ق ن غ ا �ن�ه � ���ق �غ��� ��مخ �� ن �ت��و�م �ع��لي��ه �م�ن � ن���ص�ل �لي���ك�ور��ه * ���ل�م�ا ب���ل� �� او �مر��س�ا �ه�ا ا را د ا � �ل��ا ر�ي�ا �� ا � ب �ى ي ر � � � � ت ��ا ن ن ف خ � ف � نا قا ���ه �ص�ا � �ي��د ���ل ا �لب���ل��د ��ا �ع��ر ض� ط���ك �ه ن��ا �م�ا ك�� � ح ب� د �ي�� او � ا�لم��ك��س * ����� �ل �ل�ه ا �� ا �ع �� ي �ق ن � �� � �ق ��ف ا ��ل ة ق � � ا ت � ���ع�ف���ي�ن ف��اب ��ى �و�ع�ز � ط��ه �ل��ل� ن���ص � ر� * ��ا �ل �ل� ب���ل ���ع ��ط�ى �ه ن��ا ض� � � ي� ى ح� ا � ا ع� ي ل م �ج�ز�ي آ � ق ض ����ت�ه�م�ا �ز ق ا ف ا �و ا ��ل�ى ا ��ل��س��ف�ي�ن ��ة * �ف �ر ه �و �ز �و ج� �ع��ل�ى ا �لرج�� �ت��ه ر ج���ل �ي��د �ير �ور�� ���ل�م� �عل���م �ب ���� ي � ع � ن� �ذ � ّ ق ا � � ا ن ا خ �ا � �� � ف � ح ا �م� * �ف ك��� ن ��ا ا ا � � م � ا ل �ك� �ه� ا ا �ل ك� �� ا � �ك� ا �لب��ل�د ب����ص�� �م� ��ط�ل ب� � �م �� �ل �ل�ه�م� ا �� ا د ���ل ب� �م م�� س ر ى ر ب � �ف ث� � ا ��ل �� �في�ن �ة �ن خ ��ف ّ � ��ى �ز �ورق��ه �و�عر� �ب��ه�م�ا �م�ن � ك� ح�تى د �خ��ل�ا ا �لب���ل��د * � ر ج��ع� ا �ى ا ل��س� � � م��ا � ��� ى �ج م ث ث ف� ا �ت �ة ف � � ا � ن �ف ا ت ا ا � � �ه� ا ج �م� ���س� ر� �ب��ه�م� ا �ل�ى �ج�ي���وى ��م ا �ل�ى �مر��س�ي �لي�� ��م ��س� � ار ا �ل�ى �ب� ري���س * �و � ي ت ع �ف � غ �ة � �ف ن ا �ة ا ق ا � ا ف� ا ا � ا � ا � �ف ��م � ُ � ا تي�ن � ش ا � ش حّو� ت� �ه� ي� م� � ��س�و د �ل� �م �ر�� ا �ل���� �عر ا�لم����ه�ور ��ى ا �ل��ل��� ا � �ل ر���س� � �وي� * �و �� م� ي� ب ي ن ً ���ي�ز �ذ �ف �ذ � � ن ف � ف ة � �كي���� �ج��ا ��ن ب��ا * ( ف��ا �ئ��د� ا ا ك��� ت� ��ى �ب�ل�ا د �ر���س�ا ��ل�ا �ت��ن�ز �ل �خ��ا �ن�ا �ل�ل�ا�ن ك� � �ن � � ��ل� � او ا م ا ل� س
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Chapter 10
A Passage and an Explanation
Among the baggage needed for this journey was, over and above the Qāmūs, the following precondition: that if the Fāriyāq were to absent himself from the island for two years, he would, on his return, be reappointed to his original position. He therefore wrote a petition to the ruler and settled down to await the answer. After a few days, the answer arrived accepting the condition. Everything was, he found, prepared for their departure, for his wife had neglected nothing in the interval, and all that was needed was for their passport to be honored by the consul’s stamp and for the final stamping fee to be paid. It remained unstamped, however, by the consul of Leghorn. When, therefore, they reached that port and the Fāriyāq wanted to enter the country, the head of the customs authority prevented him. The Fāriyāq told him, “I will give you here what I should have given the consul on the island.” “No,” said the man. “Here you must give twice as much.” The Fāriyāq refused and decided to return to the ship but a man with a skiff caught sight of him and his wife and when informed of their situation told them, “I’ll get you into the country for half of what that thief of a customs officer demanded from you.” They got into his skiff and he took them by a secret route till they were inside the country. Then they returned to the ship, which took them on to Genoa and then Marseilles, from which they departed for Paris. There the Fāriyāq met Monsieur de Lamartine, the famous poet of the French language, and they stayed for a few days, which considerably trimmed their purse. (Tip: in France, don’t stay at a hotel for the English, and in the latter’s country, don’t stay in a hotel for the former.) Then they departed for London, of which they had dreamed.
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4.10.1
ف ف تف ��ي� ��س��ر� �و �����س��ير
آ � ن ً ف ��� ت� ���فى �ب�ل�ا د �ه�و ��ل�� �ف�ل�ا �ت��ن�ز ��ل �خ��ا �ن�ا ��ل�ا �و��لئ���ك) ث�� ��س�ا �ف ا ا ��ل�ى ��ل ن��د ن� الم ك� � ح��ل�و�م �ب��ه�ا * ���ل�م�ا را ت� م ر � � � � �ة � ن �ة ا ف ا � �ن ا ��لت�� �ف ا ��ل�ع �ة ة ��بي�� * � او �لر�غ��ا ��ئ ب� ا �ل�غ� �رب�� * �و�م�ن ا �ل�ا �ن�� ا و ر ا�ل�م�ز د �هر� * ا�لم�د ��ي �� �و�م� �� ي�ه� م ح� �ج �ي � � ن ت ا �� ن ض ة �ق ا � ت ه ه �� ق �ق ت � ا ا �ن � ق �ظ � �ة ن َ � �صر� ا �ل� � ��ر� * � �ل� ا �ي� ا �ي� �ل��د �� حوا ��ي��� ل�� � او �ل� ح�ل� �م �ع ا �لي��� ��� * ���ع� ا �ل��د ا ر ��هى م آ �ن � �ذ � ْ ا �ق ا � ف قا ا ي�ه�ا د � او �م�ا * �غ��ي�ر ا ��ى را ��ي ت� �م�ن �ن��س�� �ئ��ه�ا ا �م ار �ب��د �ع� * � ل� ح�� ا ا �ل�عي�� ش��� �� �م��� �م� * �و ب ِ �أ ت ا � ن �آ ف �ن �ّ � ا � � ت � ل��ا � ا ��ل���ذ � ا �ت ن ف���ق���ل ت� ا ���حل �ه�و �م �ج��د ��ط� �ل� �ير د ر ج��مت��ه * ى �م��د لله �ع��ل�ى ا ���ك �ب��د � �ب� �ل����س� � � ع ا � ك�� ب ت قا � ت ن � ا ئ �ة ن ق � � ن �آ �ف � �ك�ن ّ � �ن ى �ب��د �ه�و * �� �ل� ك� �و�ل�� ا � ��� ت� ا ���سم�ع��ك � ك�� ح�ى �ع ب���ع��ض� ا �ل� ��م� ا � �ع���و�ل ا �ل����س� ��ى ع ن آ � � ��ن ا ا ��ل� �غ� � � �ق �� ه�ن ��ف ا �ه�ن �ق � ت ��ف ّ �ف � � ه�ن � �ق � � � ا ا ص � � ا � �ه��ذه ل�د ي�� رو�ج � * و �د رى ��س� رى ع ��ول� �ى د ب� ر * �ل� ��سرى � � �ذ �ف ا ��ن � �ف �ص�� �ة � ا � ف�ل� ��� ة � ة �ه� �م�ا ا رد ت� * �ق�ا ��ل ت� ا ا ك� � �ى �ل� ا ���ا ن�� ت� ا�ل�م ار � �ت��و�ق�� ��ن ��ف ��س�ه�ا �ب��ي�ن �ت��ه�ا �ترا �ل� ن ع� و طر� � م م ع ن ا �ت�فخ ش ا ا � ��ف ��خل � ق �ة �غ � ظ � � �ة ا ن ق ت �م� ا ��ل� ��س�� ت ه��ا ر * ا �ى ا ���ه� � �� ����ي � �ب� �ل� � ا�لم���د ا ر * �ص��ع� �و�ه�و �ى ا��ل��� ��ي ر �ع ���ي� ع م م � ف ض ��� �� �ذ � ��ا ن ت �ت ق � � ا ن �� ت � ا �� ا ن � � � ا ا ا ن � ل � ل ل � � ا � �ه ه � � � � � � �� � � ا ا ا ا ا ا � � ل ل � � � ك ك �� ه � � �و � ي � � �� س �ع��ل�ى ب�� ر و ��ل ل� ج � ر * ى ك� � ��ول ب�ل��س� � ح� ل � �ج � ّ � ��� �ا ف� ه �ز �ّ ا ة � ا � �د � �م� ه ا � ا ��ا � ا ا ا ا ن ت � � � � � ع ع ط��ل ي�� م� ر� ع ع � �ل��د �ى � �صر ِ �ص� ر ك� �لِ� �ص� ر * �ل� ي ج � ى ع� �ل� ��ص� ر * و ب �ُ فّ ة �ف نًّا � �ق � ا ا � ت ا � � �ز ّ ح�ا ��ل�ت ا ��ل ش �� � ����� � او �ل �ص�ف��ا ر * �ود �� ِم�ع� ر * يح�� � ل��ك�ل �م�ا ر * �و�ص���ا ر� ��ى � � � ا �ل�ى ب ى �ج ع � � اَ �زَ ْ آ ت س�ت � ا � � �ذ خَ تًا ًا ا � �ز ا ا � � � ع � � � � � � � � �صم�ا � ا �ق�د �م��ل� ئ ح � � ا �ل�ى ا �ل� �� � �صم�ا ر * �و �و ر� �� �د �ى ب� ل � ر* و ر� ر� ب� ل� ِد ��س� ر * ي ي ِ م ن ن جَ َ ْ اً ّ ْ � �ذ �ْ َ ��ا �ذ ا � ّ ا � � ف �خ �ا �� او ر � او �وك� ح�ل�ا ��يج��� ح ش�����ة ا ت� ا ك�� �و�� �� ح ار ا �و د � ���ا ر * �و �و ر�ب� حر �ي��ه ا �ل ر ى ج ح� ر * �و ْ ��ا � � ا ��ل��ه �م�ن ��ل���� ��ل�ه � ��ا * � � �أ���ة �مْئ�����ة ���ف ا ��ل��ل�� � ا ��لن�ه�ا * � ��نُ��ق �ة �ذ ا ت� ��ت ن����ق � ير ي وى ي ي س و�ج ر و و ب �ِو ب ى ي �ل و � ر و ر �ةّ ة ف �ذ �ن ق �ة ش ت �ن �ق �ص ار ر * � او � � ��و�ع� ا ����م��ل ت� �ع��ل�ى �ص��ل� �صرر �و ِ� �ص ّر� �ر ث� ا ت� � � �و � ر�ع��ل�ى ا ب��ت��د ا ر * �و� �ي �َنَ �آ � ن ّ َ ْ � ا � ��فُ شّ �ا �س�م�ا �ع ن��د ا ��لِ�ا ج�ه ��ا ر * �و�عَ�زْ �ل�� �ل�و ا �ح�ل �وك� ���ا ��ؤ �ه�ا �لم� ت� �ب�ا ��ل��د �م�ا ر * �و �و ��طب�� � ل �� � �و �ل� � ي و � ن � ا��ف ّ ن �� ّ ��ف هَ ْ فًا �ذ ّ ت �ف ��ْ� ا � ت� ���ط�ا �م�ن ��ف�خ � ش �ل� ��ك��هر �م��ه ا جل �� �و ا �ى ا ��ك��هرا ر * � ِوك��ي ر �ي �ير ��ه ا �لِ��� ار ر * �و� ي���� ا ا � به�� ��ى ف ت خ �ذ � � � ََ �ذ � �ص��ف� �ق�ا ��ل ا �ل ن��ا ��س ا � �ف�ل ار ر ا � �ف�ل ار ر * ا �ى ا ا ك� ���ا ن�� ت� �خ���ل��ق ت� �و�م�ا �ت�ا ر�ب��ه�ا ا � ح��د ��ا ��� ت� ا �ل� ي �غَ آ � �ت ْ آ � � �ف ت ن � � ا ِر�ا �ور� �ه�ا * �لي�غ��ن��ى � ن��� �ه�ا * ا �ى ا �ذ ا ج� ط * ��ع��ل ت� د ا �ب��ه�ا ك����ل�ه ��ى ���س��ي�� ا�لم��س ��� �ل�ه� �ب م ح
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A Passage and an Explanation
When the Fāriyāqiyyah beheld the city with its marvelous curios and
4.10.2
exotic, desirable delights, resplendent shops and splendid lights, she said, “My oh my! My dreams fell short of the waking reality! What a wonderful place in which to live, and how nice it would be if we never had to leave! Albeit I note among its women something strange and new.” The Fāriyāq resumed: “I said, ‘Thank God you started with the women, for that augurs well for the book that they want me to translate! But to what novelty do you refer?’ ‘I have heard you declare, on the authority of some leading figure, that “women’s brains are in their vaginas” but I observe that the brains of the women of this microcosm of the world are in their backsides.’ ‘Explain,’ I said. ‘I didn’t catch your drift.’ “She said, ‘If a woman throws herself, recklessly, between the contradictory witnesses of craft and nature, i.e., if she makes, through craft, a great amount out of something which, in the form in which God bestowed it, was of little account, and provokes people to have the vapors (the benefit here going all to the neighbors) or, to put it differently, were she to say, using the wordless language of her body, “I own a source of wind like a twister that sorts ill with the tight-fister, a drum inside which there’s a pipe for every piper to finger, a whistle that whistles in both satiety and hunger, a deepbottomed tun in need, when it brims, of a bung, a cup that for a cover begs, a hole just right for pegs, a deep cave or narrow but spreading ravine fit to protect a fleeing sultan (he’d never be seen!), a dome with a mighty frieze and nests for both birds and bees, a refuge for the lair-less in the form of a burrow, a shameless, ever-ready, water-holding rock furrow, a hollow pecked out in the dirt where eggs may be laid in one big spurt, a puling purseful of dung kept closed with a thong, a dip like that for the dripping in a mound of crumbled bread and meats that foully fumes (especially when intercourse is foregone in the days before a feast), a waterskin with a tied-up spout whose string, if undone, will bring destruction about, a milkskin which, if it suffer a prick, will turn the air thick (and oh how thick!), a bellows at whose puffing sparks rise high, a scorching wind which, when it blows in the summer, makes men shout, ‘Fly! Fly!’”; i.e., if she is born and finds no coeval with whom to consort and therefore obtains one and puts it behind her to lend her support; i.e., if she makes it her sole custom to turn what’s flat into humps and what’s squashed into bumps; i.e., if she takes those who look at her for
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4.10.3
ف ف تف ��ي� ��س��ر� �و �����س��ير
�ف � � �ظ � � � ن �ت�ق � * ا � ا �ذ ا ا ���ست�� �ق ي�ه�ا * � او �ش���ا ر ت� ا �ل� ح�م� ت� ا �ل ن��ا �� ر�ي�ن ا �ل� ط � �و � ب�ي�� ب� ا�لم����ل �� ى ي�ه�م ا � �ع ن��د �ى ح ن � �ذ م�ز ت � ��ا �ز ت� ت �� �جَ �ز ة ق ة ن ق ا � ل � � � � � � � � ا ا ا ا ا ا ا ا ل ل � � � �د� ي�ه� � لِرك� * ح� ر * �� ي�ه� * ى ر � � ض�ي �ي ع�د ع� � ���عي��د� ا �و ��� م ت ا � ا �ذ ا ا ���ست�� ��ق ت ا �ل� ا �غ ث� � � � ت ت�� ش ن ا �ت�ز ح��قي���ت��ه�ا �و��ج��ع م���� � �و�ت ن �ظ� ��� ا ��ل�ى � ى � ب� �م��ه� �و ��هى ح ب�� م�ص� د �م ج�ع�ل� ى ر ب ت ت ف ا �ت ن ا ��ف ف ا � � ا �ت ت ا � � ا تش ق � �خ ا �ف ي�ه�ا * ��ف�و�ج���د ت� ا خ�ر�ى ��� ي�ه� �و� ���ّو�� ا �ل� حر�ص �ع�ل� �ب��ه� � �و�� ��س �� ي�ه� �و �ر�ح �ل�ه� �و� � �ر�ه� ��ى �ذ � ث ح�ق��ا � �ف�ا �ج���د ر ا ن� � �ق��ا ��ل ا ن� �ع�ق�� ��ل�ه�ن ���ا �م�ن �غ���ل�ت��ه�ا ���فى ا ��ل�ا ���ست� �ل��ك �� �و�ج���د ت� �ه��ذه ا �ي� ض� � ب �ي و ب م �ذ �م�ع ن ا �ق ا �� ت ه ��ل �ز � ف �ت � �ق ���فى ا ��ل � ح�ق��ا ��ئ ب� * �ه� ا ��ى �م� � ل�� � ا � ار �عب��ر ت� �ع ن��ه �ب�ا � �ل ر * � او �ل��ر ب� �ب�ا �لرد �� و �ج ع ح ن ��ف � �ق �ة ا � � � ف �ظ � �ة ا ة � ه�ن �ف �ا ت �ف � ا ق ت ش ا � � او ��ل � � ح� �بي�� �ب� �لِ�ع�د �ل * �و� �ل� ��� ا �ى ��ى ا �ل� ��ص�ل * ���ل� �ه��ذه �ع� د� ل� �ل ���� �ى �ى ف ن �ن آ � � � � �ذ �ف �ث ة � �� ���ا �لت� ك �ر�و�ه��ة ��ى �ه��ذه ا �لب��ل�ا د * �و ��ل��ك ك� م�� ���ا �ع�ا د ا ت� ك����ي�ر� � ك ا �ل�ع�ا د ا ت� ��ا � �ل����س�� ئ�� ن��ا ا �ي� ض� حي��ل� � ت �ة � �ن َ�ة � ثَ ْ ّ �غ � ا �� �ت�ز� � ا ��لت�خ �� ض �ئ ئ � �غ� � ا ��ل��ت�� �� � ا ��لت�� ق� ��ف� � ا ��ل�ا ��تم�ا �� � ا ��ل��ت ق���ن ����� � او �ل� � و ل� ��ج � سو ر ح�ن�� � او �ل�ي� �ر �� � او ل�م و س�ي ي ر و وي و �و ي ب ّي �ج ��جَ �� نَ � ت ف فّ ّ � � � � � ش � ق ا �ف ش ف ن ّ ت ل ت ش � � ال ا �ل� � � او �لت� ��ور � او �ل� �مت� ا �� ا� � او ��ل��تر �ث�ن � او �ل�� � � �ز � ا �ل� ��ط � �� � ا �ل� �� � �ه� � �و �م��� �و ح��� �و ��م��ص و ر�ي و و م �� ض ا �ق ا �� ��فَ ْ � ا � ا � � ا ت � �ة � ن حَ �ْ ت � ا � ا � ت � ا �ن �ة � ا ��لت��ف � او ��ل ا �س� ��ط�ا �ب� � او �لت��ص��ي�� � ���ي � � �و ل ر� � او �لِ� �ل�ه� ��ط � او �ل� � ��ل� و �ل� �س�ع� � و � �� ل � � و ر ِ ب م ي ت ع �ت � �� ش ف � � � �ص�د ر �و� � او �ل����س�م��ي�ن �و�ع�ق��� ا �ل ش����عر � �و�ت�ق���لي�� ا �ل�ا ظ ����ف��ا ر � �وت��د ر��م�ه�ا * �وك� � ���� ا �ل� ح �ري��ك ص ي م �غ ض ا �ُ �ل� �ز �ز ق عْ�ق ُ �خ �ق ت ت ت �ص �ل�م�ن �ُق � ت ت ا ��ل �ص� ا �و �م � ا �و ��م�ز� * � او � � � � � ه � ا � � ا ا ا � � ل ح � � � م � � �� � � � �ص� � و و � ي ب ر ر ر ر ر ر ى �ف ض � � � ت �ذ ت �ذ � ن � �غ ا ا خ � ق ّ ف � � ت ا � ت ����ة ا �ل�ع��قر � او �ل� � �����ا ��ض� � او �ل� ��هج���ا � �و��ي�ر �ل��ك * ��ا �ل ��م�ا ك��د� ا �� ك��ل� �م�ى �ه� ا � بو��ي�� م ث قا � ت � ق َ ْ �ك���ة حت ا ��س��ت ش����ا ���ط ت� �غ� �ظ� ����ا � ا � �ن �ف ش ت � �ت � ي�ز � �ه��ل�� ح �ر� ���� * ��م �� �ل� � �ل��د ا ب���س��ل�ك ا �ل�ى ا �ل � ي و ا �ل�و�ج��� �ى فض ن �نا ف ض �� ن �� ��ل��ك * �م�ن ا �ي�ن �ع��ل�م ت� ا �ن��ه�ن ��ل�ا ي����غ�ن�� �م�ق ��و��ل��ك * �و��� ��� �ج�ن * ح�ك �ع��د �ى �و�ع��د ا �ل�� ��س ��� �و ُ�خ �ا ت �ا ق �ذ ُق �ذ � ن ��س��ع �ل�ن ا �� ق � �ف ا �ذ ا ����ل �� �ج�ن * �و �ل� �ير����ص�ن * ا ا �ر��ص�ن * �و �ل� ي� �م� ل� ض�ي �ا �� � او � �ل ر�م * ا ا ك���ا � �قَ �أَ � فَ ْ �ذ �لَ � �ذ �ذ �ذ ا � �ل��� ���ا ن� ��ْو �ب�ا * ا �ب ���قب��ق���ة �م��قب���ق ب��ا * ا �و ا ا ك� له� ا � �ه� * ا �و ا ا ك� ���ا ن� ا �ل�ع�ف��� �لق� * ي����سم� ��ل�ه م �م ع � � ُُ ��خُُ �جَ َ َ َ � � �ذ �ذ ���لنْ���� �لق * � او �ل � ف� ��ق * ا � ح ب� ا �ل�ى ا �ل� � هق��ق� * �ل�و �ل�ا ا �ن��ك ج� ّر�� ت� �من��ه�ن ��ل��ك * �ق��ل ت� �ه� ا ب � � ب ا � �ش ا �ئ� �م� ت ��ف ��نََهٌ �م ش �م ن َّه � ه �ذ � دا �� �ة � ��ُث�ْ�� �ة � �تش � ا خ� ��فى �ع��ل� ا � مر ��� � ح��د * ع �س� ي���ض� ب�� ����ه�ور ��و ب� و ل� بو ل� و ���ر�ير �ل� ي �� ى
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A Passage and an Explanation
fools and signals to them, “I have a fellow on which you may sit, or a pillow”; i.e., if she winks at them as though to say, “Beneath where sprouts the desert rose135 on the desert floor, there lies the precious ore”; i.e., if she stuffs her backside with cushions, then sets off, gazing at it, admiring it, flaunting it, showing it off, coveting it, feeling good about it, and using it to allure, then finds another woman who outdoes her in this regard, and then this other in turn finds another who beats her too in terms of stuffing, it would be more proper to say that their brains are in their backsides.’ (Thus the gist of what she said, though for ‘desert rose’ she said ‘pumpkin,’ for ‘coeval with whom to consort’ she said ‘back-hugger,’ and for ‘backside’ she said ‘booty.’ ‘I.e.’ is as per the original.) “I replied, ‘It’s a custom with them, and you shouldn’t quarrel with
4.10.4
custom. Our women too have many customs that are disliked in this country, such as painting the eyelids with antimony, penciling in eyebrows, coloring, dyeing, tingeing, staining, striping, dotting, plain-staining, or staining with designs the hands, hair, or fingertips with henna or sometimes with saffron, tattooing, depilation, shaving the face or the head with a razor, removing facial hair using a thread,136 plucking out or uprooting the hair, shaving the head, removing the pubic hair, using medicaments to narrow the vulva or using a bung made of perfumed rags for the same purpose or the same using a different verb, douching, cleaning the anus after defecation with water or a stone, cosseting slave girls to make them salable and fattening them up, braiding the hair and intertwining the braids with ribbons, and paring and rounding the fingernails, or the exposing of the breast and wiggling of the hips by those who have been pinched or palpated, had their nipples brushed by someone’s hand or gently tweaked or pawed. To these you may add payment of compensation for rape, the “pelvic egg,”137 circumcision of girls, intercourse with young girls, and other such things.’ “I had barely reached the end of this brief speech before she flew into a rage and bristled her feathers ready for a fight, saying, ‘Your words have sealed your doom, your meddling exposed you for what you are, to me and to everyone in this room. How do you know that they should not moan and sigh if winked at, or pirouette if pinched, or use the scented rag or the raisin pits if the well’s so wide it swallows everything in gulps, or is too deep to fill and gurgles and glups, or if it’s large and flabby and groans like
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4.10.5
ف ف تف ��ي� ��س��ر� �و �����س��ير
ت �ف ��ق � � ق ا ئ ا ��ل�� �آ �ف ق ن ا � ا � �ا � ا ف�ت�غ� �ي�ن �م ا � ا ح�ت�ن�ا � �ه �ع ن��د ا ��لن�� ا ة � � ض�� �م� �ل� � �ه�و��ك ��و�ل ا � �ل�� ���ل �سم� ��و��� � او �ل� ر��ض� � و �و ح� � �لي����س ب� ك��ل م ���ب غ � � ا ن ��ض �ف � ا ن� ي����س�م ك�� ��ل�ا �م�ا * �ق�ا ��ل ت� �م�ا ��ل�ى �و�ل�� ك� �ي�� ��ص ل��ل� �م ا ��م�ا ��� �ب�ى �ع�ن ا � �ل���ع�ل * ا �ن��ك �ع ن��د �ى ى ح � ��ق�ّ ا ��ل * �و�ع ن��د �غ���ر�ى �ف��ّع�ا ��ل * �م�ا �ه��ذه �ص�ف���ة ا �ل�م��ت�ز �و�ج���ي�ن * �م�ا �ه��ذ ا �ش���ا ن� الم � �ص�ن ��ي�ن * ح� ي و � ُ َ ت ن ا ���ست � ن ت � ا ����ست �� �ا ح ا ن� ا ���ط��ل� * ا ��ل�ا ��ل� ت� �ق�ا ح� ا ن� �ت� ���ط�� ��ا �ل���جل�ع � � ا ا ا � � � � �� ل � * � � � � � ل � و � ي ض�ي ي ب ب ب ى ى � � ��ا �فّ �ة �مَ�ن ا �� �ظ �� ا �ل�� � ا �ل� �ظ �� � � �م ن ا � �ق ت ت ت ي�ن ي�ن ��ي�ق� ض��� ��� ا �ل ج��� � او �م ا ��ه � ح�ى ��ي ب��� �ل��ل ن��ا ��س ك�� � ل�� م وم��ل�وم �� * �ل� ىب ر ل ر � �ذ �� �� � ف ق � �ذً � ق �� �ون�ه � او ���حل ض�ي ��ة * �ل�ا ن� ا �� �لق��ا ض���ى �م�ن � حي� ث� ك�� �م��د لله ك�را ي ك�� �� �����و�ل�ى ا ا �لي� ت� ��ا � ح� �ل��لر ج��ل� م � �ق ا � ا ����ل ا ة � �ذ � ف ن � ق ا ض � ا �ا � ة قا � ت � ل �ع��ل�ى ا�ل�م ار � * �� �ل� ب���ل ا �ل� �مر ب���ع��ك��س �ل��ك ��ا � ا � �ل�� ���ى �ل� �ير�ى ا �ل� ح� �ل� �مر �ع��ل�ى ق � ا ة �ن �ف ا ��ل � � ��ا ��س� �ا ا �ذ ا ���أ �ش ت ا ��ل��ه � ا � ش ���ذ � ه��� ت� �وك�� ا �ك���ل ر ج���ل ا �ل� ا �م ار � � � ��س�ه * ���ل ت� ر ج ��ل و �ل يم �ج ��� ي و �ج � آ ��ن � � خ �م�ن ا � ا ة خ � ة ا � ا � �ن � �ب��ي�ر �ب�ا �� ا � ا � ن�� � ا مر � لله د رك �ب��ي�ر� �ب� �م�ور ا �لر�ج�� �ل �و�م ر ج���ل حو ل ل ��س� * �ى �ع��ل�ى ��ن � �ن �ذ � ة حض �خ �م� �ه ب� ��س�ي �د �ن�ا ا � �لق��ا ض���ى * �ف�ا ��ى � ح��ي�ن ك�� ت� ا � � ��ر� �ص�ا �م ر ج���ل � او �م ار � � او ر�ى ا �لر ج��ل� � ا��ن ت � ا ن �ظ � � � ة � ا ن �ظ � � ّ �ذ �ا ح���ة ��خ �م ّ �ق� ا �ج��ل �من�ت �� �ف� ا �ل���ل �س�م�ا ا ا �ي� ب� �م� ك��� �ل� �� �� ر ا �ل�ى ا�ل�م ار � ا �ل� �� �� ر ا�لمب��ر�ى * �و �ل� � ي ي و ر � ا �ت�ز ئ ّ � ا �ت�ز ��خ ّ ا� ش �ن ت ا � ّ �� ا �ف � ا � � � � �� � ه��� ت� �ف ك� �ك�ن ر � �و��د ك �ل� ���ر�ى �و �ل� � ح مر�ى * �ج � ب ��� ود ل�و �دي��ه� بر و �ى * ول� ي ت ت ت ّ � ا � ئّ � � ا ئ ّ � ا �ت ق ّ ا ��ن �ل�� � ق ��ل ا � ا ن ا � ا �ذ�ر�ى �و �ل�ا �ج� �ظ �����ئر�ى * �و �ل� � ح�ز�ر�ى �و �ل� � ���د � �و �ل� ج�� حر�ى * �ى �يب ��� �ى �ل� � �ل� م � � � � �ن �ف � � �ة � �ة ��خ �� ا �لن �ظ� �� ر �ف�ا �م�ا ا �لت��ف��د �ي� �ف�ل�ا � ك�� � �ل�ى ا �لي ��و� �ع��ل�ى � � ��س�ى * �و�ل��ك�ن ا �خ�ب�� �ير ن��ى �م�ا �ه��ذه ا �ل �ص�ل� ح� م آم ت ض ��ش ��ا ن ن �ن � � � � �غ �ي�ز �ة ف � �ت � ت�ن ي�ن ي�ن ش ئ ا �� �ن � �ن ك�ن � � � � � � � � � � � � � � ا ا ا � � م � ح� � � � ب ك� و ك� ي� � ���� ى �ى ك� � * ا �ل� ر �� �ي���ك�ن �م�ع�ا ش���را �ل����س�� * ي ن ن ض � � � � � � � ّ �ق ا � ا ا ا ا � � � �ن � ش ت ن �و� �ى ا �ل� �م���ك�ن �و �ل� ��� ���� ح�ن �م�ع�ا ���ر ا �لر�ج��ا �ل �ل� � ب� ك�� ح��ك ا �ل� �ل��ك�ن �و�م�ن ا �ج���ل��ك�ن * � �ل� آ ق ف � � طف ت�خ ّ �� ن� ا ��ل ن����س�� ا �ق� ��� ا �� �خ ق ا �ذ � � �ي��ل�ا * �ه�م�ا � او �ل�� �� ط��ع� * � او ك�ر�م ���ل��� * � او د �� � � ر ب ��سب�� ب� �ل�ك �ه�و ك��و ن �ظ � �ن ف �ذ � � ا �أ �ف �ق �ل ا � ا � ن �ف � ار � او ج�ع �� ح�ى �� او د ا * � او �ل��ي�ن �ج��ا ��ن ب��ا � او ��سر ��س�م�ع�ا � �و� �� ار * � او � ��� �ف ك ��ل� و ر � � ب�� و ع ق � � � � � �ت�ا �ث ار * � او �خ� �ف� �ي��د ا � او �ع�� �لق� �ب�ا �ل��د ��ني��ا � او �ل��د �ي�ن * � او �ب���ل �ل��لت���ل�ق���ي�ن * � ا و �ب��د ر ا �ل�ى ا �لر��سي����س * � �ا �ف� ��ل��ل�ع�� �لق ا ��لن��ف����� * �ق��ل ت� �مه�ل�ا �مه�ل�ا * �ق�ا ��ل ت� � ا � �ق ��ا ��ل�ا * �ق��ل ت � او � �لق � � � بو���ع�ا �ل� * � � و ر و� ب � ي س
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A Passage and an Explanation
a large door swinging open—tight tunnels being preferred by frequent fuckers—unless you yourself have had experience of them in this regard?’ ‘It’s a widely bruited matter,’ I replied, ‘thoroughly documented, much noted, celebrated, often alluded to, famous—a scandal hidden from none. It’s as though one were to say, “The sky’s above us,” or “The ground’s beneath us,” such things not being considered speech by the grammarians.138 Are you going to get angry over something that can’t even be called speech?’ ‘I don’t care,’ she said, ‘about the speech, my anger is at the deeds. With me you’re all talk, with others all do. This isn’t how married men are supposed to be. It is not with this that the respectable wife is tasked. It’s amazing—you feel no shame in asking, while I feel ashamed at being asked! Would that there were a judge to decide between a man and his wife, so that everyone might know which of the two is the oppressor and which the oppressed!’ ‘Say rather,’ I responded, ‘“Would that there were a woman to judge!” for a male judge, by virtue of his being, thank God, a male, will find for the man over the woman.’ ‘Quite the contrary!’ she said. ‘The male judge will always find the woman to be in the right over the man, especially if she breaks down before him and blubbers, and so will all men, unless it’s their own wives.’ ‘Hats off to you, as a woman expert in the affairs of men, and a man expert in the ways of women! I belong to the school of His Honor, for if I was ever present at a dispute between a man and a woman and saw the man to have a clean-plucked beard and a pocket with a hole in it,139 I’d decide the woman was innocent, especially if she burst into tears, in which case I’d be ready to die for her. But hold on! Don’t raise your hackles or growl, or stand tall the better to hurl abuse, strike out, make ready for a fight, or scowl! These days I can do no more than look; where dying for women’s concerned, it’s out of my hands. “‘Tell me, though, what is this inborn trait of yours, you women, that lets you weep and laugh at the drop of a hat and for any reason? We men weep only for you and laugh only because of you and for your sake.’ ‘The reason,’ she said, ‘is that women are finer by nature, nobler by creation, nicer in understanding, more refined of imagination, softer of heart and more tender, faster to hear and see and more kind, quicker to be moved and more penetrating of mind, lighter of touch, deriving from both this world and the next more pleasure, more eager to learn, bolder to fall in love,
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4.10.6
ف ف تف ��ي� ��س��ر� �و �����س��ير
ت �ف �غ �ة ق � ق� �ة ق ق �غ� �يَ قا � ت ح��ل�ا * ���ل ت� �و��م��ل�م�ل�ا * ��ا �ل ت� � او �و��ى �ص��ل� * ���ل ت� �و� ب�ر��ل� * ��ا �ل ت� �� �ل� � او ب���ل ِ �ف ���ث �ت ف���ق��ا * �ق��ل ت� � �ش����ق��ا * �ق�ا ��ل ت � ا �ع � � ا ف ا ق ت غ ا ف ا ق ا � ت ا � � � ���ل ا �ل��ط� �� * ���ل� � او �ي���� �� * �� �ل� � او ك�� ر ر و و و ج و ب ر � �� �م�ا * �ق��ل ت � �غ���ل�م�ا * �ق�ا ��ل ت � ا ���ط �� � ّ ح��ا * �ق��ل ت� �و��ق�بن��ا * �ق�ا �ل ت� � ا و ب�����قى �و�ج���دا * �و � و �ول ب ك�ر �ز �ق ا � ت ش � ت ا ا �ق � ت �ق ا �ق ا � ت � �ش�� �ظ �� ق ��ا * �ص�د ا * � �ل� � او ����ه�ى ع�� �ب� * �ل� �و ار �ب� * � �ل� � او ب��د �م ���ل ت� �و رد ا �و�ع� ع مَ خ �ق ا �� ت � ا � ق �ش ق ت � �ظ � ا ق ا � ت � ق ا ق ت حَ ق ا � ا �� �س�� ع�ور * ���ل� �و �لم��� * �� �ل� � او ر��م �من� ��ط��� * ���ل� �و�� ��� * � ل� و ب � ت �غ َتَ ق� � ف ق ق ح��ل� � �ق � ت � �ش��غ� ا �ق ا � ت � ا � ح��د�ث�ا * ���ل ت� �ور�ث��ا * ��ا �ل ت� � او �رب� ر��ل�ا * ���ل ت� �ل� و ��ور * � ل� و ى ن�زّ �ذ َ� �فَ �ا ث� �ق � ت �ق � ن �ق ئ ح��د��ي ث���ك ا �و ��ل�ا ���فى ا ��ل ���ا � � �وع��ل * � �ل� �د ك ح���ا �� ب� ب��م�ا �ي�� �ه ب� �ب��صب��ر ا �ي ��و ب� * � �وي�� �ى م �ن آ � �ذ ن �ن � �ف �ف �ث ف ن ف ا �ت ت �خ ت ت � � ض���ل ا �ل����س�� �ع��ل�ى �ع�ا د ���ك �و��ى ���ع�د ا د �و�� � اول�مج��� الم�م�ود � اول�مج��� �و ب� * � او �ل� � ا �� � �ى � ����ي تن ت ي�ن � �� ش �ف ا �ل�مغ� ّ ��� �من ه�ن �ف �ت �ي�ن ن ق ��م ا ن ح��ن �ا ا ح� ��س��ه�ن �و��س�����ه�� ا �ل�ى ك����� �ط�ى � � * ���ه�ل �ري��د ا � ا ��د �م �ع��ل�ى �ص� �ب �ت �ة � ت ��ن ت ت� ّ ن ا ف ا � ن � �ف ق� ن �ذ � ف �ف � �ج�م � ن�� �ون�ا ا �و ا �لم� �ت�� ��س�د ر ج��م� ا � ك�� ل��ا ب� * ��ا �ل ت� ا � ك��� �ج�ن �ه�� ��ل� �ي��ك�و� �ل��ك ��ى م � ث �ف � � ت ق �ة �ك��ا ���فى ا ��ل ش����ا � * �ف�ا ن� الجم ��ا �ن��ي�ن ا ��ل���ذ�ي�ن ��ه ��ى ب��ي�� �وت��ه� �ه ن��ا ك ا ك�� ���ر �م�ن ا �ل���ذ�ي�ن ��ه ا �لب�ي��� �ر�ص�ع� �م م م م م ّ ف��فّ � ��ذ �غ �ذ � ت ش ��ف ا � ا ن �ق � ت � �ذ � � ���و� ��ق ا �ل�م�ع��ذ ب� * ��� ك � � �ى ا د �ي� ر ا �لر�هب�� � * �ل� �ل��ع�ل �ل�ك �ه�و ا �ل� �ى ا � ار ك �ب��ه� ا ا �ل�� � ي� ى �ُ �ذ � ا ن � �ذَ تا ّ �ْ حق �م�ن ا �ع ���ط�ا ك �ه� ا ا �ل��ل��س� � ا �ل�� �ع�ن �ه��ذ ا ا ��ل ح��د��ي ث� ا �ل�م��ل�ه� الم � �ه � � � � * * ح � ب � � ب� � و ر ب ب ى ب ر � ِ قا � ت � � ن ن ق� ت � ا � �ن � ن ن ش غ ��ل�ل�ا��ش� خ� ا �� ��ص ا �ل�ى �م �ي��ك�و� �ع��ده �������ل�ى * �� �ل� ا �لي����س �ه�و ب��ل��د � * ��ل� �ل� ب���ل �ه�و �ن � � ���ف ا ��ل � �ف� * �ق�ا ��ل ت� � ��� �ع�� ا ��ل � �ف� � �ع�� ا �� �لف��ل�ا �ي�ن ط��ق� ا �ل�� �فس� ر�م�ن �ه��ذه ح�� * �م �ي� ��ي و �ي ل�ى ل�ى ر�ي و ل�ى ى ر�ي آ � � ن �ة � �ك�ن ���ي�ن ا �ل�ه�م ف ا ن � ف ا ح��ي�ن ���ف ج��م�� ا ��ل��ل�ا د ��س� � * �ق��ل ت� ث�� �ن�ن��ت��ق��� �م�ن � * �� � ا � �ل��ل� � ى يع ب و ا�لم�د ��ي �� �لي����س�� ب م ل �ج ف ن آ آ ن ا � � ��ل � � ن �ة �غ ا ّ �ص��ة ��ا ��ل ��ا ��ل * �ق�ا ��ل ت� ف��ه�ا ��ا ��ل ��ل�ا �ن��س�� * �ق��ل ت� ��� ��ه�ا ���س�� �ه�� �ل�ك ا �ى م�د �ي �� �� � ب ر�ج ب ل ي� ي� ر�ج ب ق ا � ت ن � ق � �ن � ن �آ ث ن� ا ه�ن ق � ا ت ا � ن �ة �� ث � ث ���ر�ة ا �لر�ج��ا ��ل * �� �ل� ا � ا � �ل��لي���ل �م ا �ل����س� ك� ��س�� ا ل�ى ك�� ����ي�ر * �� � او �م� � ��لي��ل� � �ب� �ل�� ب م � ��ل �ذ �ف �ذ �ذ �ف �� � ّ ه �� ا �� ��ق �ة ا �ن��ه�م�ا ��س�ا �ف ار ��ى �غ��د ��ل��ك ا �لي ��و� � او ك� ���ا �ن�ا ��س�ا ئ�ر �ي�ن ��ى د ر ب� ا � ح��د�ي��د ك�ر ا�لم�بن�� ا � س ل �ر� م م ي � ن ا ف��� ن � ف ا ا �ق � ا ش ت غ ا � ا � ��ت � � � ا � �ة � �ذ ��ا �ن ا � �ق ا �ل ��تى ك� ح�تى ا ا ��س�ا را � �ص�د ا ���ه� ل� �ي����بت��ه ا � �ل�� ر�� � �ل� ������� �ل �ب� �ل�ه ب ��لك ا�لم��س� �ج��ل� * � � � �ي ي م
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A Passage and an Explanation
greedier to snatch up every precious treasure. . .’—‘Stop! Stop!’ I said— ‘. . . more serene of thought,’ she said—‘and more ready for conjugal sport,’ I responded—‘. . . more effective at getting her way’—‘and at saying nay’— ‘as a friend more loyal’—‘and more willing the wheels of gossip to oil’— ‘. . . readier to hand out charitable grants’—‘and do the horizontal dance’— ‘ . . . more trustful’—‘and more lustful’—‘ . . . more likely to provide the needy with a treat’—‘and more often in heat’—‘. . . longer of love’—‘and of clitoral glove’—‘. . . more steadfast in passion’—‘and in swallowing and coition’— ‘. . . more agreeable a scold’—‘and to raise a leg more bold’—‘. . . more inventive at finding acceptable ways to pass on thoughtful tips’—‘and to lick the leftovers off your lips’—‘. . . with a voice more melodious’—‘and a beaver less commodious’—‘. . . quicker to empathize’—‘and to let your legs rise’—‘ . . . sweeter of discourse’—‘and in talking dirty during intercourse’—‘. . . with teeth yet pearlier’—‘not to mention,’ I said, ‘your vaginal hernia.’ “Then said I, ‘Your first discourse, on backsides, was enough to give
4.10.7
Job the hump and make every wrung, strung, and unhung member jump, and now you’ve started praising the virtues of women, as is your wont, and recounting their charms, and you’ll end up by giving away all their secrets. Do you want me to present myself to our friend140 in a state of insanity or imbecility and have the translation of the book go badly?’ ‘If you go mad here,’ she replied, ‘you won’t be able to hide away at home as one can in the Levant (for there are more madmen in the houses there than there are in the monasteries).’ ‘Perhaps that’s what seduced you with such tormenting excitement,141 so desist from this provoking, inflaming discourse, by Him who gave you that tongue so coarse, and prepare yourself to set off for the one for whom I’ll be working.’ ‘Isn’t he in London?’ she asked. ‘No,’ I replied, ‘in the countryside.’ ‘Woe is me! The countryside and peasants?’ she cried. ‘Who could bear to leave this city to live among savages— for peasants are the same in every country.’ ‘Afterward,’ I told her, ‘we shall move to a city thronging with men.’142 ‘Are there men there who don’t have women?’ she asked. ‘There are women,’ I answered, ‘but they’re few in comparison to the men.’ ‘A few women are a lot,’ she said.” The next day they set off. When they were on the train, however, and the guard called out the name of the village for which they were bound,143 the Fāriyāq was so preoccupied with their earlier duel of wits that he failed to pay
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4.10.8
ف ف تف ��ي� ��س��ر� �و �����س��ير
�ف � � � �خ � � � � �آ �� �ف ��ك ت �ع�ن ُ � ق � � ق ف ت � ��ط� �و�ل�ا �و��س�ا �ل ا � � � ح��لت��ه ��ا �ل �ل�ه ��د ��ا ��ت��� * ع ه س ح��د ا �ل��س��و� � � � ل و ر و � ى ي ك ر�ج ٍح � � ا ف �ة � �ة ت ��ث � �غ ف � ت �ن ت �ذ ���ر ا�لم�بّن��ه * �و�م�ا ب���لغ� �� او ا � �ل�ق �ر��ة ا �ل�ا ب���ع�د �م ش����ى �م��س� �� ��ط� � و��ل� �و���ع ب� ك���ي�ر * � ���ل��ه �ع ��� ك��ي �ي ي � ��ي�ز ث �خ � � � ��كف� ���س�� ف��ه�ا �ت� ن��� �ه د ر �و ب� ا ��ل ح��د�ي��د ���فى �ب�ل�ا د ا �ل�ا �ن ك� � ��ل�� �م���ل � ��ط�و ��ط ا �ل�� ي ي ر ي� ب �ي � � � ف � ا ض ش ض ���ا ا�لم��س�ا �ر ا �ل�ى ا �ى �م� � ��� ����ا ��ط�و �ل� �و�عر� وع ش��� �ق�ا � �غ� ��ا ر و بر *
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A Passage and an Explanation
attention and they went for a long way before he asked one of the silent passengers about his destination and the man told him, “You missed it.” Then he got off, regretting his negligence in having failed to remind the guard, and they reached the village only after walking a long way and becoming very tired. Note: The railway tracks in England are like the lines on the palm of your hand: via them the traveler can go wherever he wants— up or down, east or west.
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� � ح�ا د � �ع ش ا � �� ل ل � � � �� ف ص � ا � ى � ل ر �ڡ ت � �ة ���ن��ص�� �ة � �ر ج ��م� �و يح� ي ث�� ��ل��ث�ا ���ف ��ت��ل�ك ا �� �ل�ق ���ة � ش��� �ع ت� ا �� �لف��ا ��ا �ق���ة ���ف �ت��عل��� ��ل��س�ا ن� ا �� �لق �� � * ف���ق��ا ��ل ��له�ا �ز � � ه�ا م ب ى � و�ج � ري و ر وم ري ي ى م � � �ن �ف �ذ ن �ة �ة � ن � ت ق � �ل��ك �� ا �م ي�خ �ت��� ب����عل��� �ه��ذه ا �ل��لغ��� ا ج�ل ا ت� �ي��و� ا ��ى ا ر�ي��د ا � ا ��� ��ص ���لي���ل� * ��ا �ل ت� ى ر ص م م ف �� ح � �ن ات ا � ن ح��ة خ� �ج� ت� �م�ن ���فم��ك ا ��ل� �م���سم�ع * ق��ا ��ل � �م�ن � � ص � ل � ع و ى �� �ه� � �م� �ع��د ك � � هى �مرى ا �و�ل ي�� ر �ى ق ���ا * ق��ا ��ل ت� ق��� * ق��ا ��ل �م�ن �ش���ا ن� ا �ل�م��ت�د �ئ��ي�ن ب���عل��� ا ��ل��لغ���ا ت� ا ��ل�ا ج� ن �ة ن ت � ���ل�ب�ى ا �ي� ض� ��ب��ي�� ا � ��ي ��ع�ل�م� او ب ل م � ق � � �ان ن � � � خ ض ��ا د � ئ ت ت ا ا ���ل� � � ا � �ب��دٍء �م�ا �ي ���ؤ �و�ل ا �ل�ى �ج���س� ا �ل� ���س�ا � �م�ن ا �ل�عر�و�� � او �ل�ع و �ل �ر�ل� � ا �ل�ى ا �ره * � ب ب م �ف � � ب��ن���ص�� �ة ق ا �� ف� �ق � ت ���س�� ا ن ا ُ�خ� � ق ا � ا ن ا ن ق ت ق��ا �ل ت� ��د �ل � حن� ت� �م�ا ���ع�ن�ي �ه ��م�ا �ه��ذه يح� * �� ل ���ل� بح� � لله �ل�� �ل� ���س� � َجَ ن � غ �ة ن �غ � � ا ن ن �ق � � ن شآ ن ت �م�ن �ع ���ل * ا ��م�ا ا ر�ي��د ا � ا ��و�ل �ل��ك ا � �م�ن ����� ء ا � ��ي ��عل��� �ه��ذه ا �ل��ل��� �ي���ب���ى �ل�ه ا �و �ل� ا � م آ �ف � ن �تق �ظ � �ا ت �ا ف ن �ق �ي�ب��ت��د �ى �ب�ا ���سم�� ء �م�ن ��ى ا �ل��س�م�ا � او � �ل� ب��م�ن �ع��ل�ى ا �ل� ر��ض� * ��ا � ا � �ل ��و�م ��ي ت� ���ا �هر�و� �ب�ا �ل�� ��و�ى ت �أ س�ت �ق �ة � آ ة � َ�فَ خ ح�ت ا ن� ا ��ل���غ ّ �من � او ��ل�ص�ل�ا � * � �ه� ج� �� ر �و��هى �م�� ��ل� ي�� �ب�ا �ل��د �ع�� �مر� � �وب�ا �لر� ث� ا �ر�ى � ب � ى ى ح م ق ا � ت ق �ق � �ق ت َ َ ن ا غ ا ا ق � ت � �� ��ق � ا �� غ � ة ��ف ن ا ف ا * �� �ل� �و��د � �ل � ا �و �ه�� ب����� �ي� * ��ل� �ل� �� � ا ��ه�ل ا ل رى ل�ص���ي ر� �ى �ه��ذه �� � � � ا ��ن � ف � ن ك�� ن �ق � ن � ا ت�ز ���س�ا ئ�ر ا �ل ن��ا ��س �و �ل� ي ك �ه�م ا �ل��س���اح� * �و�ل��ك�ن ا�ل�م ار د ا � ا ��و�ل ا ���هم� ا �لب��ل� د �ي�� �و ج��و� �م�� � ح�ا ��ل��ة �ه��ذه ا ن �ت��س�ا ��ل� �ع�ن ا ��س�م��آ ا ��ل ��ل�ا ت ج��مي��ع�ا ��ي ب��د �و ن� ا ��لت��وّر * ف��ل�ا �ي�ن��ب���غ� ا ��ل�ا ن� � او ��ل � � * � ى بر ى ع � � ن � ��ف ن � �ت� ��في�ن ه ن � � ّ �ف ق ا ت ف �ذ � �� � � �و��س��عر���ي�ن �ل��ك ك���ل�ه ب���ع�د �لي���ل * ب���ل �ل� ر��ي ب� ع��د ى �ى ا ��ك �عر � � د �و� معر� ن � �قَ �ف ّ ة �ذ � � ت� ف � ���ي�ن ه � ن ��م ف ح�ّ�ظ � ��� �و�ذ ��ل��ك �ب� ���ط � ��ق ا ��ل�ا �ت�� ح�ا ر ا �و ا �ل�ا �ل�ه�ا � * ف��ا � � �ل نَ���ك �و� ح� �ظ � � د ح��د � �ه ن���ك � و �و ر � م ي � � �ذ � �و��ق� �ة �ق � ت ح���ك ي���س�ّ�ه� �ع��لي���ك �ك� ���ا ن� �مث���ل �ه� ا ا �� ك� ���ل ا �مر�ع��س�ي�ر * ق��ا ��ل ت� �ل�ع�مر�ى �ل�و ك� ل��ل�ا � ل و ير م 154
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٢،١١،٤
Chapter 11
A Translation and Some Advice
They now took up residence in that village and the Fāriyāqiyyah began to
4.11.1
learn the language of the people. One day her husband said to her, “I want to give you a piece of advice on a matter related to the learning of that magnificent language.” “Out with it!” she replied. “It will be the first piece of advice destined for my ears to have left your mouth.” “And my heart too,” he said. “Speak!” she said. “It is typical of beginners in the science of foreign languages,” he said, “to learn at the very first words relating to the human body, such as sinews, muscles, fleshy parts, and so on.” “I already knew that,” she responded, “so it doesn’t count as advice.” The Fāriyāq resumed, “I said, ‘Glory be to God, “Man is a creature of haste”!144 I simply wanted to tell you that anyone who wishes to learn this language should begin with the names of things divine, not earthly. The people put on a show of piety and righteousness. Even their prostitutes, flat on their backs, bellow now a prayer, now an obscenity.’ ‘So there are prostitutes here?’ she asked, anxiously. ‘Not at all,’ I replied. ‘The people of the small villages in this country get married just like everyone else and have no opportunity for debauchery. The point is, I’m telling you that they all put on a show of godliness, so, that being the case, you shouldn’t right now be learning the names for the fleshy parts. You’ll learn all that soon enough. In fact, I have no doubt you will learn it without an instructor and memorize it without a prompter, through your own inquiries and inspiration, for your quickness of understanding, acuteness of mind, and genius make everything difficult
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4.11.2
�ف ت� � �ة �ن���ص�� �ة �ي� ر ج �م� �و يح�
ن � � �ة �ن ق �� �غ � ل��ا ن�� ت� ا ��ل � ك�� ����يص�� ح��ة �� ك� ح�م� ا ر�خ� ��ص �م�ا �ي��ك�و� * ا �ن�ا �ش���د ك ا لله ك�� ب���ل� ت� �م�ن ا �ل��س�ن ��ي�ن * ���ل ت� م �ذ � �ذ ن �ذ ف � �ا �ه��ذ ا ا � ا � ت ف � ل��ل�ا � * �ق�ا ��ل ت� ا �ى �ف���ص�ل �ه� ا ا �ل�� �ى � �ه�ا � �ع��ق ب� �ه� ا ا �� ك� �س�� ح�ن �ي��ه * �ل� م �م م ً � � � �ف� * �ق�ا ��ل ت� �ف�ا ��ل���ذ ن��� ا �ذ ا �ع�� ا � ف�ل���ص * �ق��ل ت� ا �ت�ز�ع�م�ن�� ن� �ق�د خ� ��ف ت �ق��ل ت� �ف���ص ا ���خل �* ر �ل ي �ى ب ل�ى �ل ر�ي ت ن �ق ا � ت �ّ ا ��ف ا �ذ ا �� �ق �� � ��ذ � �ز � � �ة ق ف ف ح ت � ��س��ه ����يص� ه � � � ح � � ح� * ���ل ت� ��ا ���ع��ل�ى �م�ا �ب��د ا �ل��ك � �ل� � او �ل� �م� �ه� ا ل ��ول ا �ل� ى و ر ب ب آ �ذ ث � �ظ � � ّ �ظ � �ز � ن�ز فق �� ت� ا �ي�ا �م �ج��� ت� ا ت� ���ل���د �و�ع �� ت� �م�ن �ل�م ��ي ت��ع �� �و ج�ر ت� �م�ن �ل�م �ي�� ج�ر * �� �لم�ا �مض� م َ �َ � غ �ة ق ا �ف �� �خ ��ا ���ط � �م�ا ا �خ� ف�ّ�ه�ا �غ��د ا �ة ��ت�ق��و��ل ��ل��ل�ف��ا ر��ا �ق� * ا �ل�ا �م�ا ا � ح��س�ن �ه��ذه ا �ل��ل��� �م�و���ع� ��ى ا ل��س�م� � او �ل ر و � ي ع � � �� �ف �غ � ��ن � �ف ن ف ش � ت ق �ظ �ت ت ن �ع��ل� ا ��ل��ل��س�ا ن� * ف���ل���د � �ه�ا ب��ي����ى ����عر�م�ن د � ك��ل �� ا � �ل� ا �ه ح�� �� � ا �لي ��و�م �م � ى و� � ي ر ى م � �م ق ا � � ن ش ئ ت � ا ن �ف ا ��ق ف � ف ن � ت ق ن ا ا ا � �م�ع ن�� �ه�م� * � � ��ه�ل �ل��ك ا � � ��و����ى �ع��لي��ه * �� �ل ا �ه�ل� �ب�ك ا �لي��ه ا � ������ ا �ل� � � �بر �ى ّ ُ ح�ت ا �م ���ط * �ق�ا ��ل ت� ا �ى �� �لقَ��ع��ة ا ن�� ت� �م�ا �ع ن��� ت� ا ��ل�ا ا �ل�م�عن�� �ق�ا ��ل ف���ق���ل ت� � �م�ا ا �ل�م�عن�� ا ��ل�ا �م�ا � و ي ى ى ى ر �ت ض ف �ن � � �ك�ن ن ش ن ا � ف �ظ � ف � �غ �ع ن�ي�� ت� ��ا ��ى ا �عل��� �ع��ي�ن ا �لي��ق���ي�ن ا �ن��ك �ل� �����مر�ى ��ي�ره * �و�ل�� ا �����د �ي ��ى �م� ح�� �� ت� ���ق��ا �ل ت� م م Up up up thou art wanted,
She is weary and tormented, Do her justice she is hunted By her husband, she has fainted.
� ٱ َ ا پ� ا پ� ا پ� ����ظ�ا �َو � �ْر ت� �و نا����ِت�د َْ ُ َ ْ ْت ش د �و���هر �ج���سِ����س ِ����ى ا �ز� �هن�ِ�ت�د
ْ َ ُ� ش ِ����ى ا �ز� � �و���ير�ى ا ��ْ�ن�د �� طْر�م�ا ن����ِت�د ِ َْ هَ زْ َ نْ ��ش ف �ز َ ن � ا ب �ى ���هر � �����د ِ ��ى ���ه �� ���ِت�د ب
�ا �ع َ ��س ّ�د ��س ّ�م��ه�ا �م��ع� ا ��ت���ب��غ� �� ك� ل�� �ى � ي� ى ّ �ذ ن ن خ � ���ا � ا ا � ك ت �ت�ه� ا ح�� ت� ���ي�ه� ك� �ل� � � � ا� � �ج
�ذ � ���فت � �ن � ّ � ا � ا �ي� � � ا �ل��ث�ا ��ى �ل���س�د ا �ل��و�ل ح ت � ا ئ� �ة �ذ � �ت � �و ������ظ�ل ��ه� � �ج� ا ا �ل�م � ����ف��عل�
ن فق ������ل ت� ا � فق � ��هى �ي �� ��و�ل
� � � � � �ك�ن ��ل ت ا � ا � �ة ا � ا ة ة ا �ل ش����ا �عر�ه ن��ا ي� ش������كو �م�ن ش��� ��ط��ط ا �م ار � �ع��لي��ه * �و�ل�� ��س� د رى ي� مر � �م�ا �م�ع ن��ا ه
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٣،١١،٤
A Translation and Some Advice
easy to you.’ ‘I swear,’ she responded, ‘if such words were advice, wisdom would be the cheapest thing there is. Pray tell me, how old are you?’ ‘What has this question to do with what I just said?’ I asked. ‘Which season are we in?’ she asked. ‘Autumn,’ I answered. ‘So it’s the fault of the time of year,’ she said. ‘Are you trying to tell me I’ve reached the autumn of my mind?’ I asked. ‘If you haven’t,’ she answered, ‘how is one to explain this nonsense you’re voiding onto me and calling advice?’ ‘Do what you like, then,’ I said. ‘I’m preaching to the wind and talking to the deaf.’” One morning, after a few days had gone by, she came to the Fāriyāq and said, “How wonderfully this language falls on the ear and the mind, and how light it is on the tongue! Today I learned by heart a few lines of verse without any difficulty, except that I didn’t understand what they mean. Would you be kind enough to explain them to me?”145 “By all means,” he said. “Right now, if you’d like. Show me your lightning so I can give you my rain!” “How full of nonsense you are!” she said. “All I meant was, ‘Tell me what they mean.’” The Fāriyāq continued, “‘And all I meant was the meaning,’ I said, ‘for I know very well that you didn’t have anything else in mind. But recite to me what you’ve learned.’ So she said Up up up thou art wanted, She is weary and tormented, Do her justice she is hunted By her husband, she has fainted. “I said, ‘The poet complains here of some woman who has gone too far with him—I don’t know who the woman is though—for it’s in the same vein as My silly wife wants me to plug both holes at once, But as the second opens up the first shuts down. It’s like the ear: if scratched, its twin starts itching And will continue to do so till you give it its turn.’
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4.11.3
�ف ت� � �ة �ن���ص�� �ة �ي� ر ج �م� �و يح�
�� فت ّ �غ � � �ّ ق � � � ن � ��م�عر �و�ج� �ه�ه�ا �ي �ظ� ����ا �و�ق�ا �ل ت� �م�ا �ه�و ا �ل�ا ��ت� ��ّو�ل �م ن���ك * �ف�ا �ن ك�� � �م�ع�ا ش���را �لر�ج��ا �ل ا �ب��د ا ل� جه� �و� م �ن آ � � ا ت ا �� �ل �ف�ت �ق ا � ت ا ن ا �� �ق � � ا � �ق �� ن � � ّ فق ت � �ك��ا ا �ن��ك�ن �م�ع�ا ش���را �ل����س�� ا �ب��د ا �ل� جه� � �ب� � � * � ل� � ل ��وم �ل� �ي��ول�و� �ب�ا �ل��س�د * ������ل� �م ُ ح ا � �ذ �ق � ت � �ا � � � �ف� ش � �ف ش ت �ف ش ا � �ه� ا ا �� ك� � � ا ل �� ح��� �مك��ا ��ى ا ����ع� ر ا � عرب� * �ل� لي ��س� ل��ل� �م �و�لي����س ��ى ا ����ع� ر��هم �جهر و آ �ا � �ا � ل��ل�ا � �ه ن��ا �ع��ل� ا �� ك� ا �ج���س�ا �م ن��ا � او �ج���س�ا �م�ه� �� �س �و * �ق�ا ��ل ت� ا �� ك� ل��ل�ا � �ل� �ع��ل� ا �ل� �ج���س�ا � * ى م ف ى م م م � ف ح�ث ا � �ل� � � � ن � ا ا ف � � ش ل �ق��ل ت� �م�ن ا �ي�ن ��ا ���تى ا � � � ح��� ا �ل� �م�ن ا �ل� �ج���س�ا �م * ي�م� �و�ج��د ا �ج� ��س� �و�ج��د �م��ه ا � �ل���عل� ي م � � �ذ ن ��ا ن ��ف � �ث �ة ق �ف ف ت ح��م�ا �و�ج���د ا � �ل���ع�ل �و�ج���د �ع ن��ه ا � �ل ��و�ل * �ه� ا ِد �ي�ن ��س� �و � � �م� ا ��ه ك�� � �ى د ر�ج�� * �و ي �ي ع ّ �ذ � �ف� ف���ق��د ا ��ل�ف� �م�ق��ا ��ل��ة ���ط� ���ل��ة ���ف ا ��ل�ا �� ت س� * �وك�� �� ا ا ��س��تر ن� �ف�ا �ن�ه ��هى د �و ن� د ر�ج���ة ا �ل�ا ��س�ق � �يو ى �ّ ف �ف � ��� ا ن �ف ا ن �ّ ف ت� �ف � ن �ق �ف ا � ا � ن � ن � ا �ف ا � ة ��ا �ب�ا ��ى ا خ�ب�� ِر � ج ر� ك �و� ك��لي��ل� ���د � ��ه ا �ل�� ك�� �و� * � م� ج � ���ا � ���سي����س�ا � او �ل�� ��ى الجم� فَ آ � � ف � ن � ا ف ا �ق �ن � �ش ت ع� ��ق � ا ��ن حّ ا � �ن ا ��س�م�ه�ا ِ� ن� ��ه� �ج��� ء ف�ي��ه �م�ن ا �ل� ح��� � اولجم� ى ِل �و� ب�م� �� � �ب�ه اب� ج�� �ج � اوب� اب �ى � ي � وب ت ف �ف � � � �ة � �ة � ّ ا �ذ � ن ن �ف ��ه �ع�ن �� ش �ص ��� � � � �آ � ف � �ا ح��� ا ��ه�ل �ل ن��د � ا � ع ا �ل�د �ل� �و�م�و�ل�� ك��� ب� ا �ل�� �لي��ل� �و�لي��ل� * ��م�م� ك�ر � ير �أ ً ة �ز �ن �ز ة � �ن � ا ن ا � ن ق ن ف �ن خ �مر� م ا عي�� ���ه� ك ��ه ���ا ��� او ��د ا � ش���� � او �م�ا �� �ورا ج��م� �ع او �ي��ه �ع�د� � ا �� * � ك���ا ���ع ض� و ى و � ب � �م � ق �ة � ف � �ق � �ة � ن �ف� ا ا �� � ن �ي�� ���ه�ن ب���م ار �ى �م�ن ا �لب��ا ��ى �م ن��ا � �وب� * � او �و�ل �م�ن ن��ه �و� يم� �� � ��ط �ر�ي��� الجم� �ر ب��ب��ع ض� ظ�ن ك���ا � �ج �ج آ � � �ة ق � � �ت ق � �ن ف ��� ا �� �ف�ل �ن��س�ا � �ى ا �ل� ش ���ا �م�ن ا ��ه�ل ا � ك ل��ن�ي����س� * ��ا �ل ت� ا�ل� � ����ل �ل�ى � � ���ا ا �ن�ه م����ه�ور �و�ه�و ا �ي� ض� رب ل�ى ر و م � �م � �ز � �ق � �غ ن �ذ � تّ ن � �تق ق ق �م���لب����س�و� �ب�ا �ل�ور � او �ل�� ��و�ى * ���ل ت� ب���ل�ى �و�ل�م ا �ل ا ��و�ل ��ي�ر ا � �ه� ا ا �لت���لب����س ��د ج�ر�ى ع � � �ّ � ا ة �ف ا ن ا � � َّ � ه ���ع�� ا �ن �� ��ل ت �ش � ه � ا � � �ل �ل � � ا ل ل � � � � �� � د� � � ل �ع ن��د �ه� �ج�مر�ى ا �لع� * � � ملب����س ع ي�� ي � م� �ط�وى ع ي�� ملبِ����س* ي�� عرى م م �� ا ن ا �دا � �مث ً�ا � ش ة ا �ث ا �� �ه ا �� ن ا �� ا ن � � ه قُ�ُ � ا � ا �ف� خ���ف �ع�� �ذ �� ل�و � � ح� �لب����س ��ل ع���ر� ��و ب� لي��و � ل�� � �ل���� �ل� �� � �ل� د ي � �ى ل� �ل�ك م س ي س ب �ل و بر � م ق ا � ت � ا ف ا �ذً �ن � ن ا �ظ � ن �ف ن ن ا � ا ن ق ت ن �ذ � ن �ع ا �ل�� �� ر * �� �ل� �ل� �� ا ��هم �م�د �ه� �و ��و� �ب� �ل��ِد �ه� � * ���ل� ���ع� �ه� ا ا �ل ��وع �ي ��مى ��ى م � �� �ا �� ��ف ت ���ث�� ا * ف�ت��ا �ّ �ه ت� � �ق�ا ��ل ت ق ش � � � ك ا � � �و ���ل� �ع��ل� ا�لم�د ا �ه ن���ي�ن * ط� ع��� �ه �ه��ذه ا �ل� ر��ض� ك� ي ر و و �ي ى ى ي � ي �� ر � �م � � ا ن � ا ت �ف � ����س�ا ئ� ا ��ه� ا ��ل��ل�ا د ا �ل� ش نا م���رق�ي���ة �م ن�ب����س ���ط��ة ا �لن���ف �� � او �ل�ل��س� � * �ل� ا ك� ���� �م�ا ��ى � �ص�د ر�ى � او �� ك� ر ب ل س م ن ن � � � ت ا ��لت�� �ز ئ �ذ � ق �ع�ن � ش ا ا � ا ا � � ع����ي�ر�ى * ���ل ت� ا �ي�ا ك �و �ل��ك * � او ��م�ا �ي���ب���غ�ى �ل��ك ا �لت� ك ���� �و حر د �م� * و ي� ك م ْ ض ض � � ْت�آ �ن ت �غ �غَ ّ ف ���ا � او �ل�ا �ه�زا �ق� �ف�ا ن� � ���� ح��ك ا � �لق ��و� ِا �ه�م�ا ت� �و� ت� � ِاو �ه�ل�ا ��س � ِاو �ه ن��ا �� � ِاو ر�� ء � او � ��د ا ا �ي�� م 158
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A Translation and Some Advice
“At this, her face flushed with anger and she said, ‘That’s just lies you’re
4.11.4
making up. You men are obsessed with “plugging.”’ ‘Just as you women,’ I responded, ‘are obsessed with “opening.”’ ‘These people don’t say such things,’ she said, ‘and their poetry doesn’t contain the sort of obscenities and indecent language that are found in the poetry of the Arabs.’ ‘Aren’t their bodies and ours the same?’ I asked. ‘We’re talking about words here, not bodies,’ she replied. ‘Where does indecent language come from if not the body?’ I asked, ‘for wherever the body is found, so will the act, and wherever the act is found, so will talk about it. The celebrated Dean Swift, though only one rank below a bishop, wrote a long essay on the anus. Sterne is a similar case, for he too was a priest but he wrote bawdy stuff. John Cleland wrote a book recounting the doings of a harlot named Fanny Hill in which he outdid in obscenity and bawdiness Ibn Ḥajjāj, Ibn Abī ʿAtīq, Ibn Ṣarī ʿ al-Dilāʾ, and the author of Alf laylah wa-laylah (The Thousand and One Nights). He writes, for instance, speaking of the licentiousness of the people of London, that a coterie of notables there, having set up a brothel, gathered together a number of whores and would perform depraved acts with them in front of the others, taking turns. The first to follow the path of bawdiness was, I believe, the celebrated Frenchman Rabelais, who was also a man of the church.’ “‘Didn’t you just tell me that they put on a show of godliness and piety?’ she asked. ‘I did,’ I replied, ‘and they do, but this show has become second nature to them and the audience knows well what is in the hearts of the performers. I’d like to know: if someone puts on, say, ten garments, to fool people into thinking that he has neither front nor back, is the onlooker really taken in?’ ‘No,’ she said, ‘and such people are but whited sepulchers.’ ‘Indeed,’ I responded, ‘and that’s a species that grows rampant in this soil.’ ‘Woe to the hypocrites!’ said the Fāriyāqiyyah with a sigh. ‘How am I to put up with their company when I, like most Levantines, am an open book, both in how I am and what I say? I don’t hide what is in my heart from those around me.’ ‘That won’t do!’ I said. ‘You must be ever reticent and on your guard, and beware too of laughing too much, for these people express their mirth through stifled giggles with mouths covered, tepid titters, sarcastic simpers, lukewarm laughs, sniggers, smirks, snickers, wan smiles, laughing
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4.11.5
�ف ت� � �ة �ن���ص�� �ة �ي� ر ج �م� �و يح�
� �غ �ّ ا ف� �ن �ن ف �ة �ن �غ �ة �ز ق �ة ق� � او ر�ت�ا ك �و �ق�ز �� �و�ه �ر��� � او � ت��ا �و� نه�ب��ص� * � او �ل� ���ك�و��ى �م�ن ا �لت��ا � ي��ا ت� * ��ا �ل ت� آ حت ن ت � ا �ت�ز � تش �� ف ت ا �ن ن �� ن �ن � � ا �غ ا ت �ك� �م�ن ا ��ل ن����س�� ���ط ّا � � ك�ي��� �� �مر��ى ا � ا ك��و� �م ا �ل��ط� � ي�� � * � او ��� �ل� ا �ل ������و ر ى ن ت غ ا � ��لض ��ا ���ة – �ف�ا ��ت��د �ت ن �� �م�ن ا ��ل�ع�ا د ��ل�ا ت� * �ق��ل ت� ب��� ا �ل��م ا د ا � ����� �ل�ب� ا ح��ك ��ي�ق��ا ��ل �ت��غ� ت� ا ج��ل � � � � � ب ر ر ى ى ل ر ي ن � ن �أ � �ذ � � �ة � ة ا ق � � ت � ت ��ا ر� * ���ل� ���ع� � او ك���ل�ه� �� � ��ا ر�� �و �ل� ا ج�ل ���ك�ف �م�ا ا ر���د ا ن� ��� ك�ر �ل�ى ا ج�ل ���ك�ف �ي�� �و�ق�ا ��ل ت� �ي�� ى ى ي ي مّ �ج م �ّ َْ ْ ّ م�ز ة َ ْ � ت �ذ ّ �ق �ت �� ّ ت غ �ذ � � � � � � � �وت��د �ل��س �و�ت��و�ج���س �و�ه�م��س �و�َم�د ��ش� � �وت�ب� ّر��ض� �و�هر� � �و�م ���ط� � � �ط � � و�� �و� �و ع� و �� * م ع م ّ ح�ن � �ت�ز نّ� � �ت نّ� � ��ت���ق ن � �ت � ق � ت��م�ق�ق � ت��م�زّ�ز � ت��م�زّ � ش � �غ� ن �ث �ة � �لَ� ا �ظ ��� � �ت �شّ �ف ��� �و�ت�ز � و و ر و � و���رب��ه�م �� ر وم� و ر � و رم�� و �� و و ر ح حتح � ���ل�م ت� ي�� ا ن� �ت�غ�� ض��� ���ط �ف��ك � �خ� ف�� ض��� �ص� �ت��ك � ��ت��د �ى �غ��ا ���ة �م�ا ت� �ص�� * �و�م��ت �ت ك� ى ر و ى و وب ي ى �ج ب �و�م� ص ّ ��لت �ز ��لت ��ذ �ت� ّ �ت�ظ � ّ ف � ا ��لت���ل��� �ف ��كو ن� �م�ن ا ��ل��تر �ز ن� � او ��لت��و�ق * � او �� ح � او �� �ي�� ط� ح� ر * � او �ل� �� ر�� � او �ل���كي����س * و ر ر ا ��ت ّ �ذ � ا ��لت�خ� �ف �ت�ق�ز�ز �ن � �� ض � � ا ��لت�� �ز �ف � ا ��لت�خ � ت�خ �� ش���� � او �لت�� ��ط��س * � او �لت��ا د ب� � او �ل � �� * و ع � و ع * �و � � ر � او �ل �� * �و ل�� �عو ع � � ا ��ل ت ن � ت ّ � � �ن � او �لت��ع�ز�ز * � او ��لت���ن�زه � او �لت���ق ��ش� * �و � م�� � او �ل�ج�� �ه ش��� * � او �لت� ن����س��ك � او �لت� ��ق�� * � او �لت��ا �ّوه ر ع ع � �أثّ ��لت ن ث ��لت ت ت � �ذ ا �� ت � ش ح�� � او �� ح � � او �لت�� �� * � او �� � او ��لت�ن� ����ط� * � او ��ل�� حّو ب� � او ��لت�� �م� * � او �ل� � ل � ح � �د �� ل � * �� � � � و س ر�ج م م ع م �ل� ��لت ��لت ��لت ت � �ت ��ق �� ن ث � ا ��لت ا �ن � ا ��لت� ت �خ ق ق ت ا � ا ا � � ا � � � � � ا ا � � � � � � ل ل � ل ح � و�ك س� و حرى * و ��و�ى �� ��م * و �� و �� ��� * و ��ودد و م �� * و �� ب ت ت � ت � �ذ ت �ت خ ا �ل�خ حش � قف � ا ��ل�� ح�� ��ل�ق � ا �ل�� �� ش���� * � او ��لت�ب�� ّر�ى � او ��لت���ذ ك�� ��ى * � او ��ل� �� � ا � � � ل � * � � � ح��صى * � او �لت��و� ��� � � �و و و ى و ى و ى ت � ت � � ت � � � �ن ف � � ا ��ل�� هف� * � او �ل�� ���ف� � او �ل� ح��م * � او �لت��ص��ل�ف� � او �لت� ك� حش � ���ل�ف� * � او �لت��ا �� �سف� � او �لت���ل� � ح��� * و ى ت ت � � فق � �تن ّ ا �ل��خ �ف ا �ل خ�� ف � ��� �ف � ا ��لت�ن ظ� ��� �ف � �ن ف � ا ��لت�� ف� �ف و ع �� � او �لت��ا � �� * �و �ي�� �و � �� * �����ا �ل ت� � �وي��ك �و�� * � او �ل� ط� و لَ َ � � ت � � ن� � �ت� �غ �م ن� ا � ا ة خ � ا � ا �ذ � � ت ت �س� ك ر � ا �ر�ى * ���ى و �ص�و �ى م � �وي�ك �م� �ه� ا ا ��ع�لك ا ��ي��� ب �ى ا �ل�ى �ه��ذه ا �لب��ل� د �ل��� ب ق ت ف �ا � ��ل�ا �م� ���ف �ه��ذ ا ا �� ف�ل���ص� �م�ن ا ��ل��س�ن ��ة ا ��ل�ا ا �خ� �ف��ا ��س�ا فا � ِ ���ل� ��د ��ي ت���ك �� �س�م��عى �و �ل� �ي��ك�ن ك�� ى ى ل �ف � ف ق� ا ع��� �ي�ن ���ف ا �ل�مئ���ة * � ا ن� � �ّ ث � ق ا �ت�ز �ي�ن ش ح�د ���ك ر ج���ل ا �و و ا �ى ��لي��ل� * �و��ى ا � �ل���ص�ل ا � �ل�� ب���ل �ي��د � ر ى ن �ت���ست� ن ل� ة � �ّد ث � ت� ّ �ذ � ه �ع ن خ �� ج��م����ة * � �ت �ّم�ن ا ا � ت � � � م � � �ك ح�� ي� ��د ��� �ل ل ا �م ار � �و�ج� ب� �ع�لي��ك ا � ح��س��ى ح� � و ب و��و �ى م �تن ّ آ آ ت َ ��ت ّ ��ل�ه � �و��يه��من��ى ا �ى ��ت�ق��و��ل�ى ��ل�ه � �م��ي�ن � �م��ي�ن ب� ْ��س�ل�ا ب���س�ل�ا * � �و��ع�مي��ه ا �ى ��ت�ق��و��ل�ى �ن��ع� �ن��ع� * �و ج����لي��ه م م ب �ت ق � َجَ ت ّ �ت ق � َ جَ ت ّ �ت ق �� َ �سَ ا �ى � � ��و�ل ب���ل ب ج���ل * �و� ��و�ج���لي��ه ا �ى � � ��و�ل�ى ا ���ل ا ج���ل * � �و�ب����س��لي��ه ا �ى � � ��ول�ى ب��� ل�
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A Translation and Some Advice
behind their hands, and hidden chortles. If you don’t, you’ll be counted among the cheap girls who laugh till they’re fit to bust.’ ‘How can you tell me to be one of the unjust,’146 she said, ‘when you’re always complaining of women, even those who are the opposite?’ ‘Not at all,’ I said. ‘The idea is that you should master your laughter. One says, taghat al-jāriyah (“the slave girl tried and failed to suppress her laughter”) . . .’ but she interrupted me and said, ‘Enough, enough! I don’t want to hear any more from you about slave girls or girls next door.’ “‘And that’s not all,’ I said: ‘Their way of eating consists of snacking,147
4.11.6
picking, pecking, nibbling, tasting, testing, and chewing over and over again, while their way of drinking consists of sipping little by little, bit by bit, drop by drop, slowly slowly, listlessly and unenthusiastically. Whenever you say something, you must lower your eyes and your voice and display the utmost possible sedateness148 and solemnity, equanimity and dignity, pleasantness and wariness, courtesy and good manners, finickiness and fastidiousness, modesty and self-deprecation, caution and apprehension, abstemiousness and affectedness, ingratiation and flattery, quick thinking and wit, reticence and confidentiality, deference and acquiescence, scrupulosity and persnicketiness, canniness and costiveness, squeamishness and priggishness, sheepishness and embarrassment, timidity and bashfulness, mawwormism and sanctimoniousness.’ “‘My my!’ she said. ‘What’s this? Could it be that you’ve brought me to this country to recast me and fashion me into another woman?’ ‘I’d rather die!’ I said, ‘so, at this season of the year, speak pauciloquently, meaning only a little, and in the next increase the amount by twenty percent. Should a man or a woman address you, you must show the speaker how pleased you are and express your appreciation at the end of each sentence. Likewise, you must assent and consent (meaning, say “Amen, amen! Quite so, quite so!”), agree (meaning, say “Yes, yes!”), show respect (meaning, say “Certainly, certainly!”), concur (meaning, say “Absolutely, absolutely!”) and go along (meaning, say “How true, how true!”). Also, you must cook nothing on a Sunday, just eat the leftovers from Saturday cold, as do the Jews, because hot food heats the blood and excites the hot humors and also because Our
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4.11.7
�ف ت� � �ة �ن���ص�� �ة �ي� ر ج �م� �و يح�
� ف � ن � �ف ح��د ا ن� �ت� ����ط خ �� �ش�� �ا � او ن��م�ا �ن�ا �ك� � ���ل ��مم�ا �� ض����ل �م�ن �ي ��و� ب����س�ل * �و �ل�ا �ي���ب���غ�ى �ل��ك ��ى �ي ��و� ا �ل�ا � ب ى �ي م م � � � � �ا ة � ت ا �� �ت ف �خ�ن ي����س ي�ه� د * ��ل�ا ن� ا ��ل����ط�ع�ا � ا �ل���س � ا ��ل � ح ر ر� * �خ�ن ا �ل��د � � �وي�� ي�ه� ا �ل��سب��� �ب� رد ا �مك�ا � ����ع�ل ا �ل� و م م �ج � � � � ن ���ة ط��ا ���فى ا ��ل��س�� ت� * �و ��ل�ا �ي�ن��ب���غ� ��ل��ك ا ��ل ح ك��� � �و �ل�ا � ��س�ي �د �ن�ا �م�و���سى ر ج�� ر�ج��ل�ا �ُو�ج���د ي ج��م� ح �� ب ر ب ى م ع ََ � � �ف ّ�ة حن� ت� �ذ ��ل��ك * �ق�ا ��ل ت� ��ل ���ا ن�� ت� ا ��ل حرك��� � � ���ة ك� حن� ت� * �ق��ل ت� �و �ل�ا �تر�ف���ع ف�ي��ه ح��د ا �ي� � ��ى �ي��و� ا �ل�ا � ى م �نا ف ����ة �ك� ن �ذ ��ل��ك ��ا �عث��ا ا �� ض ا ��ل��س�ت�ا ئ� �ع�ن ا ��ل ش�����ا �����ك ��لئ�� ّل�ا ���ا �ع��ل ا ��ل � � �� � ا ا � � ل حرك��� * � � ك � � ي ر �ير ي و س � ب ب بي ى ف �ذ � ن�ت �ز�� � �ق ن�ت ا ��ل ���ا * �ق�ا ��ل ت� �ق�د ��ل � �ه�مت��ه �و� �ل � �ه * �و�ع��ل�مت��ه �ود �ر ت��ه * حن� ت� �ه� ا ا �ي� ض� ح� �ه �و ك��ن�ت�ه * �و� � �ي ��ت �ذ � � � �ف � ت�ز ن نا �� ا ي�ت � او د رك���ه �و �و�ع� �ه * �و�ل��ك�ن �م� ��سب��ب��ه �و�ه� ا ا �لي ��و�م �ع��د �� �ي ��و�م ا � �ل رح� � او �ل��سر�ور * � او �ل�� ا �ور ُن ف � ت ث ن ت ن ف �� ن ق ن ن � او ��ل � حب ��ور * ���ل ت� ا ���ه�م ي��م� �و ��و� �ي��ه �ل���كو� ��س�ي �د ��ا �عي����س�ى ا � ش���ر �ي��ه �م�ن ا�لم�و� * ��م ا � �ن �ذ � � ن � ا �ت ف �ت ف ا ن � ّ ق ت غ ّ ت �غ �� ��� � ا ��ل��س�� ت� ا �ى ا ��ل�ا � � ح�د * �� � الم���س�مى ��د ��ي ����ي�ر ب����ي��ي�ر �ع�لي��ك ا � �ل� � ��� ر�ى �م ك�ر ي وم ب ا ّ �ن � �ذ � ا ن �ت ق � ث ا ا��ا ن ش ف � ت � ا ض � ا �س�م�ه * �و �ل��ك �ب� � � � ��و�ل�ى �م��ل� �م� ك�� � ا ���ر�� ا �ل��سب��� ا�لم� ���ى �و�م� ا �ج���ل�ه * �م �ل�ى ّ �ة ف ا �� ت �� ق ا � � ت �خ ف � � ح�ى ا ���ل�و �ي��ه �م� رب �ى * �ي�ا �لي� ت� �ك���ل �ي ��و�م �ي��ه ��س�ا �ع� �م�ن ��س�ا �ع�ا ت� �ب� ل��سب��� ا �ل�� ب��ل ع �� ف ا ��ل��س�� ت * اَ �َ�ا ا ن �� � ا ��ل��س�� ت ��ل� � � ظ ع ����� * �م �� ه� ب� ك�ري�� * �ج���لي���ل �و��سي�� * ك�ي ��� � � ي ي ب � �ل � ي �وم ب � ي �وم م م م �ف � �ة �� �ف � ��ا ن ا ��ل ن ا �� ���ع�� ش ن � ا �� ���و� �و �ل� ��سب�� ت� �ل�ه� * ك�� �م�ن ��سب�� ت� ��ى ا �ل��س�ن � * �وك�� ��ى ��س�ا �ع�ا ت� ك�� � �� س ي ي � م م م � �� �ف ق ئ � � ش قئ ث �ن َ �َ ا ا �ل��سب�� ت� �م�ن د ��ا � ��ق� * �وك�� ��ى د ��ا � ��ق� ا �ل��سب�� ت� �م�ن � �� او ��ى * ا �ل� �م�ا ا �ب��ه�ى ���م��س ا �ل��سب�� ت� م �ق � �ذ �ن� ت �فَ� � �ة �ز �ز ا �و��م ه * �و�غ���ل��س�ه �و���س � ط��ا ره * �و� ��ر� �ِع�ل� حره � او �م�هرا ره * � او ا ا ك حره * � او �ه� ره � او �� ي ر � �ذ ئ � � ن ف � ف � ت ت � ت ا �م�ن ���ع�ل� ���ه� ��ا �ي�ا ك � او � ��� ك�ر���ه�ا �ل�ه� * � او ��طر�ى �م�ا ا �م��ك�ن �ع��ل� �ع�ا د ا ��ه� � ا ��ط� ا ��ه ى آ ي م م � م و ور م آ � � � � ا � ش ش �و�م�ع�ا �لم�ه�م �و�م����ا �عر�ه�م �و�م�� ك���ل�ه�م �و�م����ا ر�ب��ه�م �و�م�� د �ب��ه�م �و�م�ل� ب���س�ه�م * �و�ع��ل�ى ��ط�و�ل � ظ �� ظ �� �ف ا �ه ظ �� �ف ا ه�نّ � �م ا �ف�د �ه�ن � �ع��ل ��ت��ف �ت��� ��س� ا �� ف�ل�ه�ن * � �ع��ل ا �ل� ن م���ف ش�� �م�ن ع � ا ���� ر � � او � � و و � ي و � � ى ل ��� ر� �و�ع��ل�ى م ر � ى م ُق �ذُ آ � � � ش � � ف � ن � � ت ا �ص��ط�ل� * � ك���ل�م�ا ا ��� �ش�� �ا �ش���عر�ه�ن ا �ع��ى �ع��ل� �� �ل�ه�ن * �و�ع��ل� ك� � ���� ا د �ب�ا ر��ه �ل�ل� � و ري �ي ى ى م ش �ة آ ت ن � ف �غ � ف ق ن ث ت س ��ب� ��ه ��� �� �ل� � ا ��� �م�د �ه� ���� * � ه �م�ا ع ���فى ب�� �� �ت�ه� �م�ن ا �ث�ا � �و���ره ��ا ����� ح��س��ي��ه � او �ج ى ب وى و ي و يو� م َ آ آ آ �ذ �ذ �� � ��ت��ل�ك * ا ��ل�ا �م�ا ا� ح��س�ن �ه� ا * � ه �م�ا ا ج���م�ل ا ك * � ه �م�ا ا �ب��ه�ى �ه�و �ل� * ا ه �م�ا ا �م��ل ح 162
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٨،١١،٤
A Translation and Some Advice
Master Mūsā stoned a man whom he found gathering firewood on the Sabbath; neither can you make any other kind of movement on a Sunday. Have you got that?’ ‘I have,’ she said. ‘And don’t draw the curtains back from the windows on that day,’ I said, ‘in case anyone sees you and that too leads to movement. Have you got that too?’ ‘I’ve got it,’ she said, ‘and grasped it and understood it and assimilated it and absorbed it and digested it and am seized of it and have perceived it. But what is the reason for it, when the same day, among us, is a day of pleasure and exultation, exchange of visits and jubilation?’ ‘They behave on that day like the dead,’ I said, ‘because that is the day on which Our Master ʿĪsā rose from the dead. Furthermore, you must not take the name of the Sabbath, meaning Sunday (for the thing named may change with the changing of its name), in vain. Thus you should say for example, “What a noble and sublime Sabbath day that last one was, and when oh when will the next Sabbath come that I may again be alone with my Lord? Would that every day had a Sabbath hour! The Sabbath day is truly mighty and awe-inspiring, sublime and beguiling. How did people survive when they had no Sabbath? How many Sabbaths are there in a year? How many minutes in their hours, how many seconds in their minutes? How lovely are the Sabbath sun and moon, its predawn dark and hours, its heat and cold, its birds and flowers!” “‘Should you disapprove of any of their doings, be careful not to say so. Praise what you can of their customs and conditions, their landmarks and sites, their dishes and drinks, their banquets and clothing, the length of the nails of both their men and their women, the size of the latter’s bustles and the braiding of their side locks, as of their “frights” of hair (by which I mean where it’s drawn together at the backs of their heads), and how they expose their backsides to warm them up.149 When you see any piece of furniture or the like in their houses, say how well it looks and express your admiration, saying, in astonishment, “Oh how lovely is this! Oh how beautiful is that! Oh how pretty are these! Oh how charming are those! How sweetsmelling are your latrines! How aromatic your drains! How spotless your other household offices! How elegant your sewers! How clean your lintels and doorsteps! How cheerful your underground tubes and tunnels!” This is
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4.11.8
�ف ت� � �ة �ن���ص�� �ة �ي� ر ج �م� �و يح�
آ � �ذ �ذ�� � � ا �ن ظ� ��� �ف � * � �و �ن��ق� �مث��ا �عب� ك�� � * � او �ن����ق �م ار ف���ق� ك�� � * � او �ش��� �ى ب� �� او �لي�� ك�� �� ك�� � ع� � ح� ض� �� ا ك��ى �م ار �ي �*و ى م م م م آ �نَ فَ � ُ ُ � � سَ � ق � * �ف�ه��ذه ��ه ا ��ل���ذ ���ع��ة ا ��ل��ت � ت���ذ ��ه�ا ا ��ل�غ� ��� �ه ن��ا � � � � � ا �عت��ا ب� ك�� � ا � � �ص�د ك� * و ب��ه � �و �و� � و�� رَ�ب ك� � �� ك� � � ى ري ى �ي رع ب � بر م م م �ج م ن ف ��ث �ي�ن ق � ت �ا ت � �س��ع � ا � � � ت � ض ا ا ا � � � � � � � � � � � � � ه � ا ا ا � � � ك ك ��� � * و عر� ��ي ر �د حو ب��ه� * �ل� ���س �ل � م� د �ه� ��س� � �م�ل�و�ه� وج � ج ب و �مو ب ر م ق ن �ذ ث ن � �ذ � � �ة ���ا �بر��ه ا ن� �ت�ا ك� ح��د ا ك� �� �ي���ب���غ�ى �ل��ك ا ا د �ع�ي�ن �ا ا �ل�ى � �ويل�م� �ع ن��د ا � ����ل�ى �ه ن��ا �م�ن �ب���ل ا � �ت�� �ه� ب�ى * ٩،١١،٤ م م آ � � � ن ن ن ا � ت ت ش ش � � ّ �ك�ا� � � ����� �ع � � �ف�ا � ا�لم�د �ع� �ي�ن �ل� ��ا ك���ل� � �ع ن��د � د ��ه� � ك�ن ح�ى �ي�ا ك���ل� او * �و �م ح�ى ي� ب ي و و �����ع� او �و�ل�� ي� ب و ب� م آ ن �� ن نا ن غ �ي�ت ه ش ح��ل�ف��ه � ا ه ��ل ا � ا �ك� ���ل �و� �� او ر��ه �ص� ض� �ف ه ا � ا د ب� ا �ل� د ب� �ع��د �� ا � ي����� ب بر ��س� �وح� � �و� � ب ��ي��� �ع��ل�ى �ل� ي �ف �ف ن ا�� �فخ ��ذ ت ُ�َ �ة ���ذ � � � ن ق د��ا �ج�� ا �و �� س� كب���ي��ب��ا ت� ا �و ��ي��ل���م�ه ا �ي�ا �ه�ا ��ى ��م�ه * ك�� �ل�ك ك ���ا � ا د ب� ا � �ي� �ك��ل �� �ج آ �آ � � � ا � �ذ � ��َ�قْ �ف ���ا ت� ���ف ا ��ل�� �ك� حرك� �ير �ع�ى � ا �ل�� د ب� �ع ن��د ��ه ا ن� ا ���ل � �وي��د �ي�ه �لي��عل��� ��ه�ل �ه�و ��سر �ط� و و ل �� م م م م ت �ف � � � ة ف � �ق ق ق ن �خ �ت ئ ت ت �ف� * �وك� ����ل�م�ا � � �و�ن �ق � حرك �� ا �و �ي��د �ع��ل�ى ا�لم�ا ���د� — ��ا �ل ��ا ب��ت��د ر��ى �و��ا �ل� �و� � �صر * �ل� م ��ف � ا � � ض � ن � � ا ن ��ت�ق ��ل �� ��ذ � ا ��ل� ض ا�ل�مت�� ن ت ش � ��وك ���ا � * �و�ج� ب� �ع�لي��ك � ��و�ى ل� ى ع� � �و��ك���ل ب��ل ى ع� � حرك ا ��� �م�����ك�ور ��و ا ن�� ت � فم�� ض� � ا ن�� ت ��م �ن ا ن�� ت َ ّ �ع�� �ذ ��ل��ك * ا ن�� ت� �م�م�د � � * ا ن�� ت� ��م � ب�ر * ��ل * � ح��س * ح�م�ود * � ل�ى وح �لَ ْ �ذ �ة �ذ ن �ذ � ���ع��ة ا �ل�م�ا د � � � �م�ده � � ق ا ت ا ن�� ت� �و �م نّ�� �و�م�ا ا �ش��ب��ه �ل��ك ��مم�ا �ي ��و � �ب�ض� ح��� ر��ه ( )1ا ��لَهْ��ط �ة ت� ذ�� �لّ� ا �ل��ف����ق و و و ب �� ير � ر َ ل َ ن �ذ �ّ �خ ا س�ت هَ ْ � ت كَ ْ�ف ت ا �ل ك �ف �ت� ظ ��ف ق ا � � �ة �غ ن ع���ي� � �� ه(� )1و���س�� � �ل��ل��ى و �ك��س�� ��� ر �ك��ه * �ى �م��� ب� � ل م �و�ه� او ��ه �و �ل�ه �و ��س� �� �ه �و� �ط �ر�ه �و�� ر ��ه * ا �ل��ف� �ا ر��سى �م��ل �ك ف �ة � �آ ا� ّ ت ش ف ّت �� �م�ه � � �ذ �خ � ظ �� ت وب�� ��ه �و�ع�ز ��ه * ر���ع� ا �ل� د ب� �وع����م��ه �و�ج��ل� �ل�ه � او �ب��ه��ه �و���ر��ه �وك�ر �ف ن �ة � � ف �خ �ذ ��ل ��ذ ��ل ��ذ �ن ن ت� ّ � �م�د �ى ���د ك ا ��ل� �ز ��ا ���ة ا ��خل ح� ر ا � � او � ��مر ا �و ا �ل�ى �ج� � �� ا �ل�� �ط�ع�ا � �ت��ا ��� �ى ١٠،١١،٤ ح� ر �م ا � �ج ى �ج ي م � � ف ا ن �ذ � � � ن �ن ت ا ً � �ك���ة �من ا ا ش ئ ت ���ا ��ل حر�م��ة ا �ل�م�ا �ئ��د�ة � اولجم ���ل�� � او � �ل�ق �ر��ة ب���ل �و�ل��ل��م�م��ل�� �ه� ك� � � �ه�م� �م� ������ * �� � �ل�ك �ي��ك�و� ا � � س ي �أ آ � ن � �ذ � �ف �ذ �ب� ��سر�ه�ا * � او ن��م�ا �ي�ن��ب���غ� ا ن� �ت���ت�ظ� �� ر�ى �م�ن ك� ��ر� ا �ل�� د ب� ا ن� �ي��و�ع�ز ا �لي���ك ��ى ��ل��ك * � او ا ى م ّق �ف � آ �ذ خ ق حت ا �ن �ت�ن � اف ن �ُق ّ�د � �� � �ُ�ض ش ن �ث ق ����ع��ة �م�ن � ن�� �م� ���ه �و�ع�� �ل �� ا �له� � � � � ا �� � � �د � � � � ع � � � � ل م ل�ك ب ر ى � � ي ر و � � ى ب � ى ى � �ذ ت ن ف �ا �خ �ن ق � خ � ن �ف ي�ه�ا �ج� ن���� �ه��ذ ا ا ��ل ا �ل� ر��ض� ا �ل��ى � ش����ا �� حي�� او � ا �لن���ي����س �و�ع��ل�ى ��ا � ���ه �و ��ط�ا ب��ه * � او ا را ��ي ت� س � آ � � �ف �ا ��ت ن� �ذ � ��ش خ �ذ ق �ة خ م ّرك�� �ره ب���ع�� ا �ل ش����ع �ر ا �ل �ف� ���ي�ن �ب ��ق ��و��ل�ه �� �ك��ا ا �ن ك �و�زه �ل � ك �����ا ا �و��ا ر �و�ه�بي�� ي���د �م ج�ع� ي ��ر�ى �ل��ك �م �ض
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A Translation and Some Advice
the expedient that strangers here make use of to gain their affection and win their goodwill; I know many who have used it to their advantage. “‘Next, if we are invited to a banquet at the home of one of their great
4.11.9
men, you must take care to eat here before you go, for the guests don’t eat their fill in the homes of their hosts but fill themselves up before they eat. And just as it is considered good manners on the part of the host in our country to force his guest to eat and to swear on his head, his beard, and his mustache that his guest must eat a chicken thigh or six meatballs or to stuff the same into his mouth, so, among them, it is considered good manners for the host to keep a watch on every movement of the guest’s jaw and hands so as to know whether he’s a wolfer or a pouncer and a pecker, and whenever at table a mouth moves, or a hand’—here she interrupted me and said, ‘or a waist’ to which I responded, ‘or a rump, or indeed any part of the body whatsoever’—‘you must say to the owner of the moving part, “You are to be thanked for that! You are to be praised! You are to be lauded! You are to be commended! You have done well! You are too kind! You are most gracious!” and other stuff designed to proclaim the lowly status, humility, despicableness, insignificance, abjection, baseness, obsequiousness to and exaltation of the other,(1) and the self-abasement, of or by the guest, in comparison to the elevated status, might, sublimity, grandiosity, nobility, generosity, and pride of the host.
(1) “‘haṭrah is “the obsequiousness of the poor man toward the rich” and kafr is the adulation by the Persian of his king.
“‘Also, never, ever, extend your hand to a bottle of wine or bowl of food to 4.11.10 take what you want from them, for to do so would be a violation of the sanctity of the table, the gathering, and the village, nay, of the whole kingdom. You have to wait for the host to be generous enough to urge you to do so, and should he offer you a fragment of meat from a rabbit that was strangled a month ago and has been hanging in the air till it has gone rotten, praise the soil on which such a precious animal and its species was raised, as well as the one who strangled it and the one who cooked it. Should you behold a dignified and venerable old man serving an old woman, do not condemn this, as a certain misogynistic poet did when he said
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�ف ت� � �ة �ن���ص�� �ة �ي� ر ج �م� �و يح�
تُ َ � ز ت�ا�� � َّ ا � ت� َ �و�ُ ّ� ج�ع هى � �وت�ا ���مر ا �مرا � � � ح� ك��ى ا �ل��س�ع� ِ�ل�ى �����شي�ر �و���ن� � رب و � ٱ � خ � ت �م��ست ّ �� �خها ��� �م�� ث � ا ا ��ش��� ت��ا ��ل �و�����س��ع ل �ها ����مرا ��د �م � ��ي��ق� ب���ل�ه� ي � ب ي ى �ت � ت �� �ا � �ا ���خ � ���ي�ف�� ا �و�م���س�تم�ع� ��ه�ا � �ق �� ��ل� ن� ���س �س � � � � ��حرا � ك ك ح� � م ل � و �ي و و � �و ���ق�ع�د ى � ّ �ذ �� � �ذ �ت ق � � هَ ّ �� لهّر ���عر ا ا ا �� ك� ل���ل ب� � را � � ��و�ل ���ب�د ا �ر �ى ك���ل ب� �و���ه ر �ول� � �ق ن � ّ ن ��ن �� ُ نَ �� ن ُ � �وي�ر���ب��ى ا �ل�هر ا � ك�� ت� ا �ك��ل ي���م��ى يل���م��ى �وي�����سر�ى �لي����سر �ى �ف ت َ � زَ ت�ؤ ح س��ه �م��م� ا ��ل��د ���ي�ه�ا ��م��ن�ه�ا �ي�ل�ا �ز� �م �� ��جرا � �وب����ن��ى �لي�� �ى � �� ا ��� ي ظ� ���ا ن� �ع ن��د �ى �م�ن ق����ُ ج� �ٌ و ��ت��ل�ّ ن� �� ��� ن �و�ق�د ك� �هرا ط��ا �و� �ص�د � ار �و �� � و ب بل ر ن ���ؤ ��سَ َ ّ �ق ��� ت� �ع��ل�ي�ه �� �ف�ل� �غ��ا ���ة ا ��ل � �وك� ى د را ��حر ��ص ا ����س� ي��ه ��م�لء ك�� �و � � ى ي �ف �آ ت ز �ي�ز ة �ق � ن ا �ف ت ن � ي�ن شَ ْ � � �ج� � �ع� ��� � ��و�م ا � �ل�ي�� � ار �م��ه �م��ى � او �ل��ع�� ��� ك � ��ر�ى �ذ �ف� �ذ ّ ����ل ُ ت �ّ �وك� ���ا ن� ��ي��ن�ا � ��ع��ل� ��خ� � ح��س ر�ف���غ�ى ا ا �م�ا ا ��س��ب� ��طرا � ى و �ي م ى ن �نَ ���ذ �ُ َ ّ �ن ��جر�ى ���ف�م�ا ��ع�ا ��ش� �ش�����هرا ���ا � ��ف�ل�ا � ا �ت�ا ��ى ��ع�ا � ك�� ا ب� �وك م � �ذ ت �أ � � � �ز َ �و����س� �ل ا ن� �ت� ن����س �ت�ا �ير�خ� ا ك ا �لن���ه�ا �ر ا�لم� �ع����ظ� ���ي�د ا �و���ع�مرا م � � ي�ن ن � ن � �� ن �آ ��ف ا خ �ص��ص�ن ���ب�ه ا �ك� � ���ل ��م�ا ا �ش��ب��ه ا �ل�ت�� � حرا ا �ل�ى ا � ق��ا �ل * �ف�ا ��ما ا ل����س� ��م�م� ا �ت�� ّ ت ����ل�ن � او ��ل ا � �م��ن�ه�ن ��ا �ل � �و�ا ك� � �����غ�ن ����سرا � �ج��ل��د �م��س�����ترا ت� �يو���مض� ب ي رح ا ه�ن ت ا ��ق َّ � ّ ت � ق � ة � ش �و�����س�م� �ل��ل����ا �ى �ر��قر� �م�ن ���م�ع� � � ك�� ح�ى �ه��ن� ر ��قرا ع � َّ �� ت �أ �ذ ��ف � � � � �ة ش � ا ل ن �ن ل � � ��ص � � � � � �ل � �و� � � �ش��ه ������فظ� را ا � � �� �ح م � � م��� � �خ� �ى � �م ي ب ح�ها ب�ا ك� ق�د �ر � �أ ّ �ف �ة ����ت�ع��ل�� �ك��ه �بر��ه� �م�ن �ز��م�ا �ن � �ل��ي�مر �م�ن ب����ع�د ا ن� ��ي��ت���هرا
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A Translation and Some Advice
Many an old woman who looks like a demon Gestures to, forbids, and commands Her old man, who stands before her submissively And strives without ceasing to fulfill her demands. She sits talking nonsense And her listeners say, “Enchanting!” She says, “At home I have a dog and a cat. The cat panics if the dog starts snarling. He watches me as I eat— Eyes right if I use my right hand, eyes left if I use the other, And he sticks to my daughter Liza’s lap Because she shares with him from her portion what’s left over And once I had—with different colors On belly, chest, and back—a pup And took the greatest care of him And gave him milk in a cup. Then the Dear Queen came to me And though my eyes were full of tears she begged him from me— He would sleep on my thighs And lick my armpit when he stretched out his body150 And in such and such a year so-and-so brought me a little whelp But it died and for only a month did it tarry” And if she’s forgotten the date of that momentous day She’ll ask every Tom, Dick, and Harry . . . “‘and so on until he gets to
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Women have made an art, among other things, Of eating things like figs by slicing them in cross section And they eat, their hands concealed In skins,151 and chew with circumspection, And the tea emits burbling sounds, Like hens cluck-clucking, from their bowels And she spears152 on her plate portions Of meat the size of parings of fingernails And champs on them for a while So that they will slip down after disintegrating,
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َ�ذْ � �ع�ز�ي�ز ق � � �ز ��ي��ف� ��ت� ��و�ل �ل�ه �خ����ذ �� �ى �م��م�ا ا ��م�ا �م��ك �و را �و �و� ا �لمض� �ج ّ �� ث ا �� ف � � ا � � �ق �� �� �ل� فش ��ض� � ن � � �م���ك ��ع��ل� ّ �ود را ك ل � �د � � � ق � �ي�������كر�ه� و�ي ��ول ل ر ى ت �ت�ق �� � �ذ فت � ط���ك �م�ن ا ك �ن�ز � ار �ف��ن�ز را �و ج���ل��س � � ��س� ا �ك��ل ا �لض� ��ي ��و�� ف ���ع �� ي م �ف ��غ ت �� �ن�ز ت ا �� �ت �� �� � ش ش � �� � ا �را � ء �� � � �ر��� ك �و��ى �ك��ل ر ��ن� ل ���طا ط�ى ر ��س�ك �ر �ما و ��� ك � � ا ّ ت ّ � ا ن ��� ��ل �ن�ا ن �ق�ا ��ل ت ���� �خ ا���تر �ن���ص�ي��ك م��م� �ه��نا �و� ��حرا و � ي ك �و � � ل ك ب تَ �ذ ��ا ن � ن ا�� � ت �ْ ���ا ن� �ل�� ي ج� ك� �� ا � �ز� �ب��ي�ن ��ي ن���ك ج��م� ك�� ��ك �� ك �خ���ي�ن ����تر�ى م ع ح ق � � �ة �ف � ��ا ن � �نّ � � �ذ �ة � ف���ق��ا ��ل ت� �ه��ذ ا �ت ك� ���لي��ف� �ف��و�� ا �ل��ط�ا ق�� ��م�ا ا �ن�ا �ب�ا �ل�� ا �ئ��ق�� �ع ن��د ��ه �ش���ي �ا �و� �لوك�� � ا�لم � ا و �ل��س��ل�و�ى * م �ذ � � �ف ق ح�ا �م�د �ش��ه�� �ة * � �ف� ض ا ئ ���ث�� �ة * ��ل���� ت س� ���ف �غ��� ��ه �م�ن �ه� �ذ �و �و ��م ���ل ت� � �م� �ل� و� ��� ���ل ك� ي ر �ي ر ي وع ك � م ى ير م آ �اف ن ن ا ن� �ز � ت ف �ة � ض ة � �غ �ة �ص�د �ق� ا �� �ل ف��� ���فى ا ��ل �ن ���ع ا �ل� � ��ا ا � �لو�ع�د �و� ح� � * �م � �ه� ا ج و ��ر� � او �ل� �بي�� * �و� ��و�ي�� ا ج�ر�م ي ��م�ل ر�ج ّ � � � �ف �ت��ه * ق��ا ��ل ت� �ل�ا ��ت�ت ك� ��را �م�ه �ل�ا ا �ن��ه� ي��� فع� ��و ن� �ع�ن �ز �و ج� حر�مت��ه ا �ى ا ك� �ل�ه� �و�م ار �ع�ا �ة � ���ل�� م م ن ا ن ق � � ��� ا ��ث � � �ذ �ذ �ف �ذ � �ه� ا ���ه� ��لي��ل�و ا ك� ا �لت���ف ��س�ي�ر ��م�ا �ل��ك ب� ش���� �و �ع�ن ا � �لق��ا �ع�د�ة * ق���ل ت� �و�م ل��ل� �م ك���ي�ر �و � م � �� ل�ا �ة � ح ن ش ا �� ف�ل���ع� * � ��س��و ا �ل�م�ع�ا ���ط�ا �ة ��ل�ل�ا � �مور �ب�ا ��ل��ت �رت�ي�� ب� � او ��ل��س�ي �ا ��س��ة * � او �لر����د � ا و كي��� ��س� * ل جَ � � ا � ّه ا ن � ن �م�ن � ا ت ا ��ل � �ا �ه ف �ا � ا �� �ع�ن � �ز ا �ز ة ���ا � �ج��ا ره �وا �و �ل� ا �ج��ا � * �و �ل� ي��ه�م� � ك � � �ى ب�ل د �م ��ل ي��س� ل �و ي� ِ � �ز آ ش � ق ا ض� ا �� �ق ض ا ة ط��ا ا �و �ج���ل� او �ز ا * �و ��ل�ا ي خ� ��ا �ف� ا ن� ي���س�� �ك�ن د ا را �� ��ى ل�� ��� � ا �و �و �ز�ير ا � �لو ر� ا �و ���ر �� ي ن خ � ث ا �ة ف � �ن �ك�و ن� ��س��ب��ا ���فى ��ج�س حوه �م�م�ا �ي�� �ه�ا ب���ع�� ا ��ل ش���ر ���ط��ة ف��ي�ر�ه�ق ��وه ب� ك� ��ل�ا �م �و�� ���ه ا �و ب ا �و �ي��د ���ل م�� �ب� �ي� �ض � �ق ق � �ة �ذ ا ا �ن � ّ ن ن ت � ��ك�ل ا ��ل ن��ا ��س ���فى ا ��ل �غ� ا �مت��ه * �ف � ح ��و�� ا �لب�� ش��� �ري� �ع ن��د �ه� �م����س�ا �و �و� * �ه� �و ��ه�م ي حب ��و� ر م � � � ن �ذ ا ��ل�غ� �� � �ا �خ�� �ا ا � ��ا �ش * � � ش ف �ت �ق��ي�ر �و���غ� �ث ��و ن� الم ���� � �ق ��و ن� �ع��ل� ا � ف�ل � ح��ا � * �و�ي ك ��ر� �مو� �و�ى ي ري ب� م ل وب ���ه�م وي ي ى �ج � � ا ف �ف �ف ن ق �ذ ن ن ا ��ل�� �ا د�ة � ال�م � � � ��د �و�ي��عر��و� ��د ر �و�ى ا �ل�عل��م * �و�ي��يع� ��و� �ع��ل�ى ا د را ك ا �ل�ع��ل�و�م � او�لم�ع� ر�� ��ى س�ي و ج آ � �� �ا � ا � �ة �ع ن �ه ج��م�ع ا ت �من�� �ق ة ا �� ��ن ف��� �خ �� ش �ز � �ة � � ن�ب��ي�� * �و ��د � ي�� � ا لب��ل د ا �ل� ج ع��د� �ل� ج� �ر �ك��ل ع �و��ي�ر * � او ا �ل� �ك�ل ���ر م آ � ت ش �ف ا ت � ث ث �ة �ف ���ث�� �م�ن ا ��ل�ا ���ط��� �ه ن��ا ���د ا � � ن� ا �ل��م ض��� �م ا ن ا ا �و ض� ���ي�ر * �وك� ي ر �� �� �م� �ع�د ا ا�لم��س������ ي�� � ا �ل بم��� �و� ��ى ي وو ر ى ج ب
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A Translation and Some Advice
And the host’s wife says to him, “Take, my dear, A morsel from what’s before you waiting” And he thanks her and says, “I owe you so much For your generosity and being so clever!” And she sits and divides up the food for the guests And hands it out, sliver by sliver, And with each sliver you get you must bob Your head and say “Thank you!” without protest And if there are two kinds, she’ll tell you, “Take Your due of what you find tastiest and choose the one you like the best” As though it weren’t allowed to combine the two— As though if you did so, you’d be screwing two sisters in a row.’ “Said the Fāriyāqiyyah, ‘That’s too much to cope with. I’m never going to put anything in my mouth in their homes, even if they’re having manna and quails.’ “I said, ‘Despite this, they have many qualities well-known and virtues 4.11.12 to which they may own, ones not to be found among the other Franks. Among these are the honoring of promises and punctuality in both arriving and departing, payment in full of the wages of any who works for them and respect for his privacy (meaning, treating him decently, not sparing his wife their attentions).’153 ‘Don’t bother to explain,’ she said. ‘There’s nothing exceptional in that.’ ‘Another virtue of theirs,’ I said, ‘is that they say little but do a lot, and are good at dealing with matters with order and diplomacy, good sense and sagacity. One who comes to their country is not asked whether he has a passport or a permit and it will not worry him if his neighbor is the chief judge or the prime minister or a police officer or a constable; he will not fear that, should he live in a house or enter a place frequented by policemen, they will wear him out with questions and suchlike that may lead to his going to prison or paying a fine, for in their country everyone enjoys the same rights inasmuch as they are all human beings. “‘Moreover, the rabble aside, they love strangers, are compassionate to 4.11.13 the poor, and go to the aid of those in need. They honor the eminent and the celebrated and know the value of the scholar. They support the acquisition of the sciences and general knowledge in foreign countries and have societies that have been formed for the putting into practice of all that is useful and beneficial and the eradication of all that is evil and injurious. Many physicians
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�ف ت� � �ة �ن���ص�� �ة �ي� ر ج �م� �و يح�
�� ق � �ز � �غ ف �ة �ف ن�ز � �ن�ز � ا � ق �ك��ل �� ��طر �و�ص��� �م�ن �ب�ل�ا د ��ه * �و�م�ن �ي�� �ل �ل� �ل��د �ي��ه�م ا �و ي���س�ت�ا ج�ر �ر�� ��ى �م ن��ا �ل�هم� م ع ت ّ ّ ت �ف ا ن ا � �ة � �ن�ز � ت�ؤ ن � �ف ف ف ت ض �ت �ت ت ّ ق ���ه * � ���د �ع� ه ا �ل� �م��س�ا �م ��ه�ا � � � � ه ه ه ه � � � � ا � � � � � � ح�� ا�لم� ل �� ��س� و ر �� ب� وح�� و ر� و�مر� و و ى ر� � � �ص� ب آ �ذ �ت ف �ق ئ �ذ ن �ز �ز �غ ن � �ذ � � ��م�ا ��ل ت ��س��ه�ا �م�ن ��ي�ر ا � ي���س�ت�� ء �و�ج� �ه�ا �ل�� �ل��ك * � او ا ا � � ��ق� �و��ت�� ا � ا ر�ه�ا ب���ع��ض� وج ت �ا �ت �ة � ت�ف �م�ع�ا �ف�ه�ا �ت��ع ّ �ف�ه ��ه � ��ت ن�ّ ه ��ا ���سم�ه * � ا �ن�ه ا �ذ ا �ق�د � ا ��ل �� �ا د ��ه ا � � �ص�ي � ا ح��د ب� ك��� ب� ��و� � ل و ح����ل ر � ر � �م ب و �و ب م ىب م � َّ �ص � �اه ا ��ل � �ن�ز �� ه � � � ا ��س� ه ��نََ ا �ع ن�د ا خ � ا �ن�ه � �م�ع�ا �ف�ه * � ��ل�ا ���د �ش�� �ا � � د � � � � � م � ع ه م ع ل � � � � � � ج و و و ر و ى � ب و ي ل ع �ي �ب�ه ا�لم�و ى �ف ه � ا � �ذ � ه �� � ت ه �ف ا ي�ت ه ن خ� � ه � ه �� ا ��لن��� ا ض �غ ائ ا �فَُ �ق �ة �� �� ار �و�� ��ب�� * ر��ع� ��ى �و��س�ع� ا �ل� � �يو ب�� �ل� ل ار ح�� �ور � �ه� � �و��ل� �ل� ا ل�ود �و � ص ح� � ح ��فّ �ة ��ف ا ��ل �ة ا خ� ن �َ � �ا �ة ����د � �ا � �ت ف �م��ل� �ف�ا ن� �ك��� �وا � * �و�ى �ج � ح�ه�ا � ����ي�زه �ع ن��د ��ه �ب�ا ب� � او �م � او ��ه�ل �و � و ص ٍ بي ص ب � م �� � � � ���س�� ا �ن ه �ت� ا �� ل�ا � ا � ا ��فّ �ة � �ذ ا �ّ � ��م ح�ا �م�د ��ه �ترج�� � ل ا ا � � � � ه � � � ده �م � � ��ك�� م� ح� � * � � * � لل �� � �� ح ع ك ه م ل ل �� �� � � ل � � ب و و و و ى � ل يس يس م م ح �� � ش ح ة � � ا ��ف �غ � �ه � �ن ا � ا �ف ن� � ا ن �غ � �ه ��مّ ا � ن � � ث ّ ن ل � ا ا م�ز ا �ل ا � �م م �د� � �ود �ى ��ي ر � �ل� ر �ل� � ��ي ر � ح� � ����ى �م�ن �ه��ذه ي� ي� م�وج � حو� م�ل�ي ��و� م م �ج ��ص ا ن ا ��ف � غ � � �ة � س�ن �ة � � ق �ة �ف � �غ ن �ذ � ش � ا � � � � � ا ا �م ار �و� �و� * �و �و ا �ي�ا د �ى �م���ل�و�ل� � او �ل�� � �م �� � �� �� ل �ه� ي ��س�و ك� ح� ب �� �ى لر���د ط�ل��� * �م �ق ا � ت �ق �ف ت �ذ � ف ن �ف � ا ن � ن ن � ا � ا � ت �ة � ا � �ه�م� �ه� ا ك ����ل�ه �ي���ب���غ�ى ا � ��� �عود و �ل� �س��ق��ا �م� �و �ل� �مث���ل ن��ا ��ى ا �ل� ���س � او � ك ل��ر�م * � �ل� �د � � �ن � �ت �ف � ا ��ل�ى ��ت��ف ��س�ي�ر ا �لب�ي��ت���ي�ن ب� ش���ر ���ط ا ن� �ل�ا �ت�ا ��ى ب� ش����ى �م�ن �ع ن��د ك �ف�ا ��ى ا �عر�ف� �ت�ز ��ّ�د ك ��ى ا �� ك� ل��ل�ا � * ي م ة ق � �ذ ��ن ��ا �ن � ��ت�ق ���ي�ن ا ��ن �ذ � �ف ض � �غ ف � � �ذ� �ذ � �غ ق ��و�ل ��ي�ر ���ع�و�ل �مك��ا ك��ر ت� �ل��ك ��ي�ر �مر� * ��ا �ل ت� ا ا ك�� ت� ���ل ت� ك�� �ك ��ول� �ى و �� � ق � �ف �ف ن �ت�ز ّ � ا ن �ّ ا ف ّ ف �ة ق �ت�ف ��د ا � �ل ت��ه ��م�ا �ي�ض� ��رك ا �ل� � � او �ل� ���ع�د �ه�ا ���لت�� * ���ل ت� د � �ون��ك � � ��س�ي�ر�ه�م�ا �م�ن د �و� ب�� ب� �ج�ل�ا ���ق� �� �س�ؤ ��ل� � ن ���ق� �ع � �ع��د ك � م ى م ض ��� ت � ا ف���ل���ق�د �� � ��جر� �و�ل��ه� ب�����ع�ل
�غ ن م�ه�ا ج���ه�د ك � او ب���ل� ا �ر �ب�ا �� � ن ��ي���ب��غ�ى ا � ي���ع��سل��ه�ا ب����ع�د ك
ة ش فقا � ت ن ت ق ت ا ن �ش ا �ك� �م�ن ش � �ن ����� �ل� ا ��� ���ل� ا � ا �ل���� �عر ي������ك�و �م ا �م ار � �و�ه� �ه�و ي������و � ض �ف ��ل � ق ��ن ��ف ��س�ه * �و��ل���� ا �ل��م ا �ة ب��م��ل�و�م��ة �ع��ل � ���ج��ر�ه�ا ��ى �مث���ل �ه��ذه ا � ح�ا �ل * ���ل ت� �لمث���ل�ك يس ر �ى ت � َ � � � �خ �ف ف ْ ��ت��ل��ق �م�ق��ا �ل��د ا �ل ش��� � * ق��ا �ل ت � �و�م ن��ه �ير ج��ى � � ي ��� ا �لب��ر� * �ى ي ح رح
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A Translation and Some Advice
here treat the sick without charge, and that’s to say nothing of the hospitals that have been set up in every region and district of their country. If a person stays at one of their hotels, or rents a room in one of their houses, the landlady treats him as a friend, keeps him company, coddles and cossets him, nurses him, and invites him to sit with her of an evening and keep her company without her husband thinking there is anything wrong with that. Should some of her acquaintances visit her at such a time, she introduces them to him and sings his praises. If anyone arrives in their country with a letter of recommendation, the addressee makes a fuss over him and invites him to his home and makes his name known to his brethren and acquaintances, sparing no effort to secure his ease and comfort and providing him with disinterested friendship and advice both in his presence and in his absence. A scrap of paper with a commendation in the commender’s hand thus gains him a father, mother, family, and brothers. In sum, then, their virtues balance out their vices, and none is perfect but God alone, the Glorious, the Almighty. None of these good points is to be found among the rest of the Franks because the others are disobliging, insincere, and shifty, with hands that are closed and tongues that are loosened, for they are neither like our friends154 in their good sense and uprightness nor like us in our bonhomie and generosity.’ “‘I’ve grasped all that,’ said the Fāriyāqiyyah, ‘so let’s get back to explain- 4.11.14 ing the two verses above, on condition that you not make anything up, for I know how you love to go to great lengths when talking.’ ‘You seem to be implying, as you so often have before,’ I said, ‘that I’m a talker, not a walker.’ ‘If you’ve grown used to hearing it,’ she retorted, ‘it won’t do you any harm. If you haven’t, consider it a slip of the tongue.’ ‘Here’s the interpretation of them,’ I said, ‘without further beating about the bush: Have at it, quickly, have at it! My needs you know, So do your best to have your fun! She is bored and has a husband Who wants to screw her once you’re done.’155 “‘You said,’ she said, ‘that the poet was complaining of a woman but look, he’s complaining of himself,156 and the woman’s not to be blamed for being annoyed under such circumstances.’ ‘To the likes of you,’ I said, ‘should be tossed the keys of linguistic interpretation!’ ‘From which,’ she replied, ‘may be expected relief after tribulation.’”
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ا �� ��ل�ف��ص ا ��ل��ث�ا ���ن �ع ش �� � �ل ى ر �ڡ خ� �� �ف � ��ف �ة �وا � طر �ل����س ي�� � � ي �ا ن � � � ق �ة �ف � ا � �ظ � ث�� �ل�م�ا �مض ح��ي�ن � �� ت� �م�د�ة �ع��ل� ا � �لف��ا ر�ي�ا �ي�� ��ى �ب�ل�ا د ا � �لف��ل�ا � ح �� حي� ث� �ل� ا ���س �ل��ل�غ� ر�� ب� �و �ل� � ى ي م �غ �خ� ض ة � ا � ت ا � �آ �ة ا �� �ق � ق ف� ق ا � ق ا ض ت ا ا ��� �� � ��ي�ر � ��ر� ا �ل� ر��ض� �عي���ل �صب��ر�ه� �و� �ص�د ر�ه� �وع �ر��ه� ا �ل��س� �م� �و ل��ل�� * ���� �ل� � �ذ ا ف ا �ذ ت ��ز � � �ن ا �ن �ن ح ا ��ل�ه�ا * � او �ج�ع ا �ل��ل�ع �ه�ا �ه� ا � ب� �م� �ي� �ل �و�ج� �ه� ا � �ي��و�م * �ي� �ج� ب� �م �ه��ذه ا �ل�د �ي�� �و�م ا ��و ��ل ن � ن ا � ق � ا ش � ا � � ا ا � ا ا �ن ا �� ف ت ظ� ا� حي �� او � ا �ل�� �� � �هر�ه� * ك�ي ��� ���مر �ع��لي��ه ا �ل��لي�� �ل�ى � او �ل� �ي� �م � او �ل� �م� ��ى ط� ا�لم� ����ى �ع��ل�ى �� � آ ت � �ت��غ� ه * � او ��ل�ا �م�ا ��ل � ش���غ����ل�ه �و�ت��ع��ل�ل�ه * �وك� ��ك�ه�ا ��ت�ق��د �مت��ه �و���ع�د ت� �ع ن��ه ����ل�م�ا ج�ر�ى �ور� �ه�ا �لي��د ر� ر ب � �ف �ف ق �ن ن �غ �� �� ن ��ظ � � � س� ا ��ه ��ى �ي ��و�م�ه ا �ع����ل �م ن��ه ��ى ا �م��س�ه * � او � ��ده �ي��ك�و� ك ���ل�ه * �و�ك�ل �ي ��و�م يح�� ب ن ق �ن � � ���ل��ي�ز ا � �ن � ن ا ح��س� �و� ح�ن ���فى ا ��ل �� ت� ا � � ر�ة ا ن� ا �ل�ا �ن ك� �خ��ي�را �م�ن �ي��و�م�ه * ��د ك� ح��س ا �ل�� ��س ب �ج�ز�ي �ا � ا ح �ه� ا �ش � �خ ق ش ن ا �ذ ف ّا ن ا � ا ف� ا ق نا ا ���قى ���ل�� ا لله * ح� �ل� * � او ���ع�م �ب� �ل� * ��ل�م� ��د �م�� �ب�ل� د �ه�م �و�ع�ا ��� �ر� �ه�م ا ا ��ل� ��و م � ت � ن �ظ � � � �ق �ت ���د ��ه ��ل�ا �ف �ق� ����ن�ه� � ���ي�ن حو��ل ن��ا � او �م��ع�ن ا �لن �ظ� ��� ف�ي� � ا �� �� ر ا �ل�ى ا ��ه�ل �ه��ذه ا � �ل ر�ى ا �ل ��ى �� ر �ه�م ج م ر ب ي � م وب � � �ف � � �ذ �ك�د � ا ��لت��ع� ث�� ��ا ���ت ����ت��ه �م��س��آء ف��ل�ا � * �ي�� �ه ب� ا � �لف��ل�ا � �من � � � غ ة �� � � ا �ل�ه�م �ه�م �ى ا ل���د ا � ا ل�ى ا ل� و ب م ي ى ب ي ح �ج � ف � ق ��ف � ش �آ ث � ا ح��دا �م�ن �خ���لق � ا � ���ا ن� ف���ه � �هل��� � � � � ا � � ا ا ا ا ه � � ل �ل د ه � ع �د � � ح� � � * لل � � � ك � � ��� م ك � � ل � �ير�ى و �ير ير ى � م �ي ب ر ي و م � آ � �ة � ن ا � ا � �ظّ � �ف �ز � ا �ف ��م تت ف �ف ف �ه�و ك� ���ا �ل�� �ل� ا �ل��تى �ت��د �ور �م�د ا را ح��� ن��ا ��ل�ا ��ى د �ورا ���ه� �ل�ه� ح �� �و��و �و �ل� ��ى ج� ار * � � � � ا �� �ف� � � �ق ف� ا ا � �ة ف ا �ذ ا ��آ � � ا � ا ح�� �ك�ن � له�و ���فى ج��مي�� ا �ل�ا �ق� ���ط�ا ر �ل� �ي�� � � � ا � � ل د � � � ل ه � � � �ه� ر ح� * �� �ج � ي ��وم �ل� و و ي وم رح و � �و� � م ع آ � � ��ذ ا �� ��ن �ة ف� � ث ف� ا ا تي�ن � ا �ة � ه � �ظّ � ت �ه� ��س� �ع��� ك� ح �� ��س�وى ا �ل� �ه� ب� ا ل�ى ا � ك ل���ي����س� * ي� ك �صن�� �ي���ث��� ب� ��س� �ع� �ل� ���ا �ل� �م��� ي� � سَ م مَ � � ق خ ث ف � �ة � ا ��� �ل��ل��� ر � او �ل�� طرب� * �و�ير��د ا �ر�ى �� ي���ع�ود ا �ل�ى ب��ي��ت��ه * ���لي����س �ع ن��د �ه� �مث��ا �ب� �و �ل� �م�و ض� م م ع 172
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Chapter 12
Philosophical Reflections
After the Fāriyāqiyyah had stayed a while in the land of the peasants, where there was no solace for the stranger and nothing pleasant but the greenery, her patience wore thin, her heart became oppressed, and she was overcome by ennui and anxiety. One day, she said to her husband, “How strange is this world and its ways, the strangest thing in it being this rational beast that walks upon its surface! How strange that no matter how many nights and days pass over him, his desires delude him, while his hopes beguile and distract him in vain, and no matter how hard he runs to catch up with them, they stay ahead of him and keep the same distance from him as his shadow! Each day he believes that he is smarter than he was the day before and that the next day will be better than this. I used to think, when we were on the island, that the English were the happiest of people and enjoyed the greatest peace of mind. But when we came to their country and lived among them, lo and behold, their peasants turned out to be the most wretched of God’s creatures. Look at the inhabitants of the villages around us and scrutinize them well and you will see that they are no different from savages. A peasant of theirs sets off in the morning to toil and travail, then returns to his house in the evening without having seen any other human being and without any having seen him. At night he lies down to sleep and the next day he gets up early to more of the same, and so it continues. He is like a machine that turns at an even pace: it has neither gain nor pleasure in its turning nor rest when it comes to a stop, for when Sunday—the day for joy and recreation in all parts of the world—comes, the only pleasure the peasant may enjoy is to go to church, where he sits for a couple of hours like a booby, yawning for
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4.12.1
�ف خ� �� �ف � �ف �ة �وا �طر�ل��س�ي�� �ي� �
�ة � ت � �ف � �ة � ن � ��ل���� ت ح��ي�ن ا �ذ ��ل�ا ���ع ��ف� ن� �م�ن ���ا �عي�� ش���� الم�م�و�ل��ي�ن ��ى ا �ل �ر�ف� �ب�ا ���ع� �م�ن �عي�� ش���� ا � �لف��ل�ا � س� ا �ي� ض� ي رو وي �ي م آ � � � �غ � ف �� ت � ن �ف � �ق �ذ � ق ��� �و �و�ه� ا ا � �ل���ل�ق��ا ��س * �و�ل��ك�ن �ه� ا �لم��ط�ا �ع� ��ي�ر ا �لِش � ي�ه�ا ت� ا �ي�ن الم�م�و� �لو� ��ى ا � �ل ر�ى * ��ا �ن��ك م خ �� ّ � � ��ذ �� ض� �ن م�ز� � ا �ت ف ا ث ا � ا � �ل� �ق � ا �ق �ل� ر�ى �� ي�ه� �م��ر�ي� ا �ل� ا � �ل ��سي����س �و�� �ول�ى ا �ل� ر��ض� �و�ه�و ا �ل� �ى ي ��م ا�ل� ا ر � او ح� ��و�ل ع �ة � ق � �ذ � ف �ذ �خ �� ���ا ب��مث��ا �ب� ا � �لف��ل�ا � ح��ي�ن * �و�م� �ل��ك ��ا ا د ���ل ت� ���ص�ور ا�لم��ل�وك �م�ن �م�ا �ل��ك�ه�ا * �و�ه�م�ا ا �ي� ض� ن ت ا ف ا ع � �ص�ن ا ئ � �ة � ت ف �� � �ف �ف � �ة ق � ن � ل ع ي�ه� �م�ن ا �ل� � ��� ا �لب��دي���ع� � او �ل�� � ح� ا �ج �بي�� �و ��ط� ت� ��ى ا ��س� او �� ا�لم�د � �و�ع�ا �ي���� �م� �� � ف خ ة ع � ا �ن ل� � ا � ا ت � �ظ � ف �ة � �ف ش � ن ف ا م �م��ة � ��ل�ا ��س�م�ا � ا ا � � ك ح� � او �ل� �ل� � ا �ل�� �ر�ي��� � او � �ل ر��� ا �ل���ي����س � او �ل�ث�ي � ب� ا � �ل�� �ر� � او �ل� � او ��ى � و ي ف ن ن ن �ة � ن ن � ق ا ئ ن ا � � �ن ا � ت ن �ص�ن ا ا ن �ه�ا ��م حر�و�م�و� * ��ا � �م�د ��ي �� �ل��د � * �ع�ل�م� ا � � � �ع�ه� �ه�م ا � �ل�� ��م�و� �ب� �ل�د �ي�� �و��هم �م � � ��� � ا � �ظّ � � �ف � � ف ا � �ن � �ة ن ش �ق � ّ � �� د ا ب� ا �ل�ص�ا �ن�� � � ��� �و � ه� �ك�د ا �لن��ه�ا ر ك��ل�ه �و �ل� ح �� �ل�ه ��ى ا �ل��لي��ل� ع ك�د ا ب� ا � �ل��ل�ح م �ج �ه� ا �� ي ��ى �ي �غ ن ���ف �ي�ز�ي�ن �ه��ذ ا ا ��ل ن � �ن�ه�ا �ص��ف� �م�ن ا ��ل ن��ا ��س �ه��ذه ا ��ل��د ��ني��ا �و�� جه �� ��س�و�ى ا ��م�ا ��ض� �عي���ي��ه * �ف ك � � ��و � ي �يب � ت ت ��ف ن ف ا � ا � ن ن �ع ��ش � ���ع�م � �ن�ه�ا � ��ه �ع ����ط� �عن�ه�ا � ��م � ن ن �ه�ا * � او�لم���ر �و� �� ي�ه� �ل� يح � وي رو � و م ل � و ��س�و� ��م�ل ��ى ح�د �ود �و� �م � �ف �ذ � � �ن � ح ن ���ا ي� ل��ل�ا � * � او ا ك� ��س��و ن� ا �� ك� ���ا ن� ا �ل ن��ا ��س �عب��ا د ا لله ��ى ا ر ض� ه �ورب��م�ا �ل�م �ي��ك�و� �� او ا �ي� ض� ��� �ع��ل�ى م �ا ضآ � � ف � ف �ت ا ف � ا �� ا � � ا خ ا خ ح ا ��له� � �م ا ��ت ���� س �لو � ح�د ب� �ت��ل�ا �� �م�ا �ي��ه �م�ن ا �ل� �ع� �ه�م ��هم ك���ا �ج�ل �� � ���ل� �� ا ��و � م و � ب ر م � �ق � ة ف���َ � ا � � ا ��� �� � ن ��ا � � � �ي�ن ا � ا � ض �آ �ف ا ن ا � ا ن ا ن ا ج��ل ���لي���ل��ة � او ��ل � ح��ي ر� ل� �ل� ي�ج رى لع�د ل ب�ي�� ع �ه� �مك� ي�ج رى ب� �ل� � ��� * � � �ل� ��س� � � م م ش ا ف ا ن� ا ف �ذ � � � ا ا � �ل� � ��� ه ا � �ي�ز �ع ا � �ث ن �ذ �� س ك��ل� * م �م �لم� ر �و� ا ا ا �ك��ل �ش���ي �ا ا �و �لب����س ����ي � �� �م� ��ي����ع�ل �ل�ك �ل� �ص�ل�ح ا �ج� �� � م ّ � �آ � �ذ ّ �ذ �� � ���ن �ا ك ا ��ل�ص�ع�ا ��ل���ك * � ��ن ��ف ��س� ا �عن ��ا �ب��د � �ون�ه �رب� ا ��ل�� �ى �ي ك� ل�� �ه� ا ك ا ا �و��س�ع� او �ع��ل�ى �ه�و �ل� ا �لِض� و � و ي م � � �ة �ت �ة � ا ن ن ق ت �م�ن �ج� �ه�د ا�لم�عي�� ش���� �و�م�ن �ع�د �م ��د ر���ه�م �ع��ل�ى بر��ي�� ا �و �ل� د ��ه ا ���ه�م ي �ح�م��ل�و���ه�م �ع��ل�ى ا �ه�م�ا �ل م ��فتت � ت��م ف � ن � ا ��ف ا ا �� �ذ � � � � �ة �ت �� � ا شغ �و�ع� * �م� �ب� ل ى ا �ل�د �و�ل� �ه��ل��ك�و� ج � �ح�ل �ي� �������ل�ه�م �و�ع��ل�ى ر�ك�ه�م ا �ل� ر��ض� ب� ��ورا ���ع ���ط�ل �و � �ة �� ئ�ز � �ة � ق ّ ا ق �ة � ا خ ف ن �ذً � � ا ��غ ا ��ل ��س�م� � او جل �وا � ا �ل � �� �ج�ز �ي���ل� �لم�ن ��ي����ل��ده �ع�م�ل� �و�ير�ي��ه �م �ر�تب�� �و �ل� ي��ا �� ا � ا ا �ي ��و�ل�ى ا�لمب�� �ل� �ج ي ش � � �ث ة ا � ّ � ن �ة �ا �ف ن � ف ق �ذ ��ف ا � ْ ط��ه * �ل� ب���ل ا � ا � �ل����ي�ر ا ا ��ك�� ه � اوِ�لي��ِه ا �و ��س�ي �ده ا�لم� �و� �و�ه�و����ى ��ي� ��س�د ع�م�ل�ه ب���ك��ر� �م� ي���ع �� ي ���د �م��ة � ا ��ل�ع��م �ع�ن ��� �ن �ف ��ا ��ل ن����س���ة ا ��لي��ه �ه��ّ�ن �ف�ا �ن�ه �ي ��ود �ى �م�ا 1ي�ج�� �ع��لي��ه �م�ن ا ��خل ط� ب� � � ��س * ب ب ي و �ل ب ي � :1855 1م�ا �م�ا.
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Philosophical Reflections
an hour and sleeping for the rest; then he goes home. They have no places of entertainment or spots where they can pass the evening in conversation and good cheer. “Nor is the life of the better-off in the countryside any better than that of
4.12.2
the peasants, because the only dishes they know are roast meat and those turnips157 that are everywhere. But where, in fact, are the better-off in the villages? The only rich people you see are the priest and the stewards who look after the farms and fields on behalf of their owners. They too are no different from the peasants. Despite this, if you enter the palaces of their kings and make a tour of the markets in their cities and see with your own eyes the amazing products, marvelous works of art, stylish machines, valuable stuffs, luxurious clothes, and well-made vessels that are there, especially in London, you will realize that the ones who manufacture these things are the ones who make the world go round while they themselves are deprived of them, for the daily life of the worker is no different from that of the peasant in that he goes and labors all day and has nothing to look forward to at night other than the closing of his eyes. How can it be that this sort of person creates the adornments of this world, makes it a delight to live in, and creates its prosperity, while they themselves are excluded from it and have but little share in it? “Meanwhile, the cosseted rich do nothing well and sometimes cannot even express themselves properly. If people—God’s creatures on His Earth in all their disparate states and statuses—are like one body with all its different members, noble and lowly, then why does justice not apply among them as it does among the members, given that, if a person eats something or dresses in something, he does so for the good of the body as a whole? Or would the rich claim that, by being more generous to those good-fornothing weaklings and relieving them of the distress they suffer from the effort of making a living and their inability to raise their children, they would cause them to neglect their work and leave the land uncultivated, so that it become unworkable and turn to desert and they perish of hunger? If that is the case, why do rulers allocate vast sums and magnificent rewards to those whom they appoint to office and promote in rank without fearing that they will spoil their work with their largesse? In fact, if the poor man is compensated by his ruler or master with his provisions—which are a trifle to the
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4.12.3
�ف خ� �� �ف � �ف �ة �وا �طر�ل��س�ي�� �ي� �
ا� آ � �ز ا ة ��خل ت � ��ا ت � ا ن ت � � ا �� ش ا ح�ا ���د ��ه �� �ل��د �ع�� � �وي��د �ع�و �ل�ه ب� �ي� د� ا ��ي�را � � او �لب��رك�� � �ب��د �ل �م� ا ��ه �ي�ب��ي�� ا �ل�لي�� ل�ى ���� ب� ي ي ب �ف ت �ذ � ن � �قّ ن �غ ح�ق��ه ض ئ �� ا و ه ا �ه ب� ��ى ���س�م��ي�ن ��ي�ره * �ع��لي��ه * �لت�ي �� ن��ه ا � � � ���ا ��� �ع ن��ده � او � �ه�ز ا �ل�ه �و ض� � ع � ت ��قت�ن�آ ا � ا �ت � �ز ق ن ت �ن ��لخ � � �� �ة � � � �� � ���ف � � � � ا ه �ل ا ا � � � � �ل � ا ا � � م �� م ك � ط ه� ح�م��ل�ه �ع��ل�ى ا �لب� ��طر � او �ل�ع ��و �و � � م� �ل� �ل ي �� �ي ��ول � م� و�مر ب� وى م آ � � � � غ �ة � ا � �ة � ف �ة � ا �ف ق ف ا� ���ل ا �لغ��ن�� � �لق��مت��ه � او ��ل ا �لن���ي����س� � او �ل� �ث�ا ث� ا�لمن� ض� ح� �ل� �ه��ذه م��م�و��س� �ب��د �ع�� ا � �ل����ي�ر ���د * �ي�� �ك ى � � � � ت فق � ن ن ا ن ا ه �ت�� ا ��ل ا ن�� �ا �خ���لق ا �� ف�ل ��ق آ �خ �ع��لي��ه * ا � ي� ح ب� �ه�م ���� ��ط * �ل�ع�مر�ى ا � � �ر �ل�د م � ��س�و� � لل ع� �ى م �� م ا �ة � غ ن � � ف ق ش �ن ا �ة � ف ق � � ا �ن ف ن �ن � ن �ظ �� غ ن ّ � ا �� ح� �ج�� ا �ل����ى ا �ل�ى ا � �ل����ي�ر ا ����د �م � � ح� �ج�� ا � �ل����ي�ر ا ل�ى ل���ى * ا �م �ي� � � ��و� �م ا �ل�� ر � � �ن �ق ا � ا �� ف� � ا �م ��ل �ذ � ا �� ض � �ة ا ��خل � �خ �ة ن م �م�� م�ه� لر ي�� ا �ل��س� �ى ا �ى �وى ل� ��م�و�ل � ش����ي � ا � ي���سر�ى ا �ل� ي�هم� ��ع� �و م ع � ت ظ � �ذ ف �ة � ت ة ف �خ ّ ش �ق �م�ن � ���ؤ ��سه� �م�ا ���س� ء ��ه * ك��م�ن ا � �� ��� ��ا ��ا ��ا � � ت ح��ه �ه� � �ع �ي��م� ��ه� ��ا � �م�ن و � و ي بى و ر �ى ر ب ب �م ي و م ّ �غ ش ا ن ف� � �ذ � ف ا ن � ت� ���ط�ا ���ط�ا � � ن �ظ� ��� ا ��ل�ه�ا ��لئ�� �ا ����ل ق ه� �� ط �م�ن ش���ر��ه * �يو ر ي� ل �ي ح���ه �م�ن �ل��ك د � او ر ا �و � ����ي � � ي� � �ي �ب آ � � � � ن ��لي� ت� �ش���عر�ى ��ه�ل ج� ّر ب� ا �ل�ا �غ� �ن�ي �� � ���وه ح�ي�ن �ا �م�ن ا �ل��د �هر ا � ي���س�ع�د � او ا �ل ش �� ����قى ب��م�ا �ل�ه� � ��يو ن��ع ش � م � ا � �ف �بر�ف�د ��ه * ث�� � ���د � ه �م�ق��ا ��ل�ا �ن��ع�مت �ه� �ع�لي��ه �ب� �ل�� ��ك ار ن� � او ��لب� ���ط�ا ��ل��ة � �و�ا �ه�م�ا ��ل �م�ا �فر��ض� �ع��لي��ه م و�ج و � ب ب م م ْ � ق ��خف � � �ن ق َ �ف ن �ة خ َ � �ؤ ح �� � � ط���ع� * � او ��م�ا �ه �م ا� � ح�� � ��ه د �� �� � ��سه �م� ا �ل � �م ِ�ب���ل ا لله �و ل�ب ي �و �ض و م �ل ى ر � �م ع ر ي � ر�ج َ �َ ف ّ �ذ � �ذ � � �ن ن �ذ ق � �ذ ة � ش �ك��ا ��هى �ع��لي��ه �ه� ا �و�ل� ي�خ�ر� ا ك * ا �ل�ا ���يل� ك �م�� ن��وه �م�ن ا � �ي�� �و�� �ل�� � ا �ل�عي����� �و�ير�ى ا �ل��د �ي��ا �م م �ج ق � ح��دا ��ف �ع�م ه ��ف ا ��ا �ق� ا � �� �م�ا ��ف ا ��ل�ع�ا � � ت ض�ي �ا �رر ا �ل�ع��ي�ن * ح ��م� ت� ا �� � � �ش���هرا � او � �ى ر �ى �ل �ل و ي و ى م �ى ي و ر � �ي � � � ه �ت� ّ �� � ه �ف�خ ف �ش ن �ن �ف ا ن ت � ف � ا �ذ ا � ن �خ � �ف ��ق ه � �م�ن و ك ���و� �م ن��ه ا � �ل ��س�ا د �ل��ك��س�ل� �و�ع�ط�ل� � ���ا � �� او ي � �و���ه�م �م ���س� د ��ي����ه � �ل � ر و َ َ َ � ْ� ة � ا ن �ش ق ة � � �ف �� � ا �ت ك�را �هت��ه ا �ي�ا ��ه ا �و �ل�ى * �ل� � ا �ل������ا �و� ا د �ع�ى ا �ل�ى ا � �ل ��س�ا د �م�ن ا �ل��س�ع�ا د� * ا �ل� ر�ى م ا ��ل � � �آ ا � ا �� �ف �م�ن �� �ن ا ت �� �ا � � �ي�ن ��ف ا ا �ق ��ل ن ن � ��م � ا �ل� ن ا ��� ا � ة ا لب� � � ا ل�ل ى ي�ج ر �ى ��س�و � ��د � و ج ي� م�د � لع� مر� �ى ه�و �ل� �ل� ل�و� آ ع � ئ � ����ف� � ت �ب�ا �خ��ل�ا �ق� �م�ن ا ��ل�ث�ي �ا ب� * ك� �ه�ا �ف��ت�ن �ع��ل� ا �ل ار � � او �لغ���ا د �ى ر�ج��� ا ن� ��ي ن���ل�ن �م�ا ��ي ت��ق��ّو�ت�ن �ب�ه �ي � ي ى ح ��ي ت ّ � ا ��س ا � �آ � ن �ش� � ا � � � غ�ن � ُ � �ن ا ��ل�ع خ �م��ل�ن ��ه �م�ن ا ��ل� �ا �و �� � � � � � � �ل ا � � ا � ل � � � م � � � ع�د ل � � �م � * ه � � � � � م ل ا �م�� � � � ل ل � � ى ل �ي ي و ب ى ب ب و و ب ث�ي �ج ر س م ة �ة ف �ذ � � ت � ا ة ��ف ن ن � ا ف ف ش ي�ن ا س�ن �ه� ا �ل�ع�م �ى ا �ل� ��هج� ��ا � ب���ع�ي�ن �ه * � ك� � �� ع� ��و� �ع��ل� � �ه��ذه ا �ل�ع� د� �ى �ع���ر� �� � * � � ر �ي�� ي� يب ف ��ّ ��ف � �ا �ن ا � �ه �م ت ��س��ع��ل�م��ة �ع ن��د �ن�ا �ع��ل �و�ج��ه ا ��ل ح�ل�ا ��ل �و�ع ن��د ��ه ��ا ��ل � � ح ار �م * ���ل�و �ك�ن �م���ك ي��ا ت� ب�ل د � و �ى مب �ى 176
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Philosophical Reflections
latter—he will perform whatever service or work he has to with enthusiasm. He will pray God grant the latter more good fortune and blessings rather than spend his nights, arms raised to heaven, calling down curses on him because of his certainty that he will never give him his due and that what has been taken from him to make him thin and scrawny has gone to others to make them fat and encourage them in their wantonness and arrogance and in the acquisition of purebred horses, fine carriages, and stacks of furniture such as no man should own. Under such circumstances, the rich man eats his food dipped in the curses of the poor. “Or do they imagine that the Almighty created the poor just to serve them? I swear, the rich need the poor more than the poor need the rich. Or do they refuse to look down, from their sublime and elevated station, on the humble and the obscure for fear lest something of the latter’s misery touch them and do them harm—like one who achieves some lofty height while at his feet lies a vast chasm, which he refuses to bend over and look into lest it make him feel dizzy or nauseous and he fall from his pedestal? Would that I knew whether the rich have ever attempted to make the wretched happy by giving them something of their wealth or reviving them with their aid and then found that they rewarded their kindness with ingratitude, refusal to work, and neglect of their duties before God and nature. Such an idea is simply a delusion that has entered their heads with their wine, the former remaining when the latter departs. Let the rich give the poor the opportunity to taste the sweetness of life and see the world as it really is for just one month out of their lives, or for one day in the year, so that they may die happy and gratified! The rich, rather than fearing that some evildoing may result from the leisure or unemployment of the poor, would do better to fear the evil intentions that they may harbor as a result of their poverty and their hatred of them, for wretchedness is more conducive to evil than happiness. Have you not seen the thousands of girls who run around the markets of London and other prosperous cities in rags? How they crowd around those who come and go hoping to obtain the means to buy food or clothes to make themselves pretty, especially the young ones who are still not fifteen? This, I swear, is no more or less than exploitation of children for sex! How can they blame us for this custom in our countries when it is practiced among us in the form of legitimate marriage and among
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4.12.4
�ف خ� �� �ف � �ف �ة �وا �طر�ل��س�ي�� �ي� �
� �ّ � �ن � �نّ � ا �ت� � � � ا �ل�م�ٓ �ون��ة �ل�م�ا �ف��ع��ل�ن �ذ ��ل��ك * ��ل�ا ن� ا ��لب� ن�� ت� ���فى �ه��ذ ا ا ��ل ح�د م ا �ل��س �ل� ك ��ر ا �ل�ى ا �لر�ج��ا �ل ع �َ َ � ا �ت ض � ا � �� �ه�ن ت ا ف � � ا � ا �ف � ا � ا ة ت ه�ن � � � ��سل��� �م�ن ك�ي��د و��ه� �� 1 �و �ل� �� ���� �ل��لب��ع� �ل * و �ل� ي �س�م� ��ى ا �لب��ل� د ا �لب�� رد� * � �ول مِ بع � ه�ن ض ا ّ ث � ش � ا ��ل � ا �� ا ن ا �� �ث ن ��� ر ك� ����ي�ر�ة * �و�م�ا �ع�د ا �ج ���ع� ا �ى ا�لم� ل �� س ك ����ي�ر �و� �ج���ل ب� �ع��ل� ي�ه� ش���ر�ه�ه� ا �ل� ي� �م� م م آ � � � � �ة �ن�����س��ة �ُ��ع نَ�� ن� ب��ت�� ه��ي�ز �ه�ن ��م�ا �ذ ��ل��ك �ف�ا ن� �ه� ��ل�� ا ��ل��ن �ا ت� ا ��ل � ح��س�ا ن� � �لو ك� ���ا ن�� ت� ا �ل��د �و�ل� � او ��ه�ل ا � ك ب ل�� ي ي و �ج � و ب ُ َ ن �ا �ا � ���ز � � ش � �� �ت ت ه�ن ت �ذ ه�ن ��� ّ ق ه�ن �ص��ا � � * ك ل���ن ���ل��د ا � � � د ا �ل � �و���ه� ��ي ب � ��ي���د ر� �ع��ل�ى ا ل � او �ج ا �ل���رع�ى ب�ع�د ب�ر�ي�� � �ي � �ل و �ل � ب ح � �ذ ا � �ة خ ف ���ة � ا ث� ا ا � ا � ه�ن ��ا ��ت�ق � � ة �ف�� ّ�نّ ا �لم�م�� � ��ل�ا �� �م�ا ا ا �ب ��ق���ي�ن �ع��ل� � ل� � � ح� �ل� �و�ل ا �لت��ورا � * � � � ك ح ك م م � � ب � م ر ر � ب ي�ز�ي ى ف ��ا �� �ف ش � � � �ذ � ا ف ئ � �ة ا ��ل ن��ا �ض �� �ة ا ��ل�ت �ف��ض ئ ���ل�ا ث خ � ا ا ��ل��س���ا � ��م�ا ��ي ت��و�ل��د �من��ه�ن ا �ل� ا �ل ه�ن ل���� ر �ى �ب�� ��� � او �لر ا ���ل * ��� ك�� �ج ر ح �� ن � ا �ت ث �تَ ْ �� � ثَ � �ذ � � � �ن ن ت � � ت ّ � ق ّ ّ ق ت س ا �ل ن��ا ��� �لم�ن ��� � � ا �� ح��ل� ا �و�ل �ع�ن ك��و���ه�ا �ل� ��م ���ل�� ��ا �ل�� � و� �ه� * �وك�م� لع�مر�ى م ب����� ب ر ىب م ع ن � ث ش � �ف ق � ة � ن���ن ا خ� �ف ا �� ف�ل ��ق �ر * طه�ا ��ى �مي��د ا � ا �ل�ع�هر * �� ا ��س�� ��ط ت� ج� ي ��ه� � �م ّر� �م�ن �مب��ا د �ى � � �و� ��و �� � م ن ن � �ت �ف � ق � ن �ة �ف � ا � � ش �ت�آ � ا ة � اً � ا �ه�ن �لم�ن ���ل��د ��ى ��طر�� ا�لم�د ��ي �� ��ى �لي�� �ل�ى ا �ل��� � ا �لب�� رد� �ل�ع�د �م �م� �و�ى �ل�ه� * ا �و � او � �م � ن ف �س��ف ض �ة �ف � ن ة ت ا �ن��ه�ا �ت�ب��ي� ت� �م� ب���� ت� ا خ�ر�ى �ع��ل� � ار ��ش� � او � ��� ��ى �ل ن��د � * ح��د �و��هى �ع�ا د� �م� � ي�� ى ع ّ ّ � ا � �ة � �ذ �� � ��ل�ع�د � �ق�د �ت �ا �ع� ا ن �ت� ت �س�ق���ّ �ب �ف�� ا ��ش� �و ك� ���ن �خ��ا ��ص �ب��ه�ا * �ف�ل�ا �ت�ا �م�ن � او ��ل � ح� ل�� و ل�ك م ر��ه �ل�ى � ل ر ٍِ ض ���� ت � ً � �ن ن ���ل ق �ذ ن ن � ا � ت ن �ف � غ � �ه��ذه م ا � �ي� �ه�ا ا �ى �م�ن � ج�ي��ع ٥،١٢،٤ �ه�ا �لي��ل�ا * ���ع� ا � ا �و �ل� د ا �ل�ز �ن�ا �ي�ا � ��و� ��ى ا �ل���ا �ل ب� � ح� � م � ��ذ �� �ف ت ا � ��ل � ا �ح�ّ �ع��ل��ه � � ا ��ل � �ف�ا ��ن �ق���ذ ا ��س ا ئ����� �م�ن �ش���ي �ا ظ ������م��ة ج� ا ة � ري ل �ب�� �بر� كي�� ��ح ا ج��ل�ع� د �ى ا �ل� �ى � ل ي ر وح ر ب � � ن � ن � �ْيَ � ف ت � �ذ �ف ت ن � � �ه��ذه ا ��لب��ل�ا د ا �ى �ب�ل�ا د ا �ل�ا �ن ك� ���ل��ي�ز * ا �ل�ا ا � ا �لن ف���� ب� ��ى �ع�م�و� * �وك���ِو�ل �� ا � �ل��ا � ا �ل�� �ى �� م ح ع ح �ا ث � � � � � ا قت ا � ا � ت � ّ � ا �ل� ك�� � ا ���ر�ى �م� ا �ل� ���ص� د � ا ا حق� �ب�ا �ل�م ار �ع�ا �ة � او �لت��ق��دي�� �م�ن ا �لن ف���� ا �ل�ا �ن��د ر�ى �م� ع و �ل� ��د ل * � م ع ع ع � ا ْ �غ � � �ا ف ح ا �� ا �� ض� �ة غ غ ا ا �ض ��� ي�����ا د ر�ه�ا ( )1الا ��ا ا �ل� ��س ار �� � او �لِ� ر��ا �ل( )1ا �لي����س ي���ع� ب� �ص� � ب� ر �ض ر ف ِ ر غ ل و�ع ي ا�ش � �ع�ه ل��� �ى ���ير �مو �ض � ا �م�ث ة �ت � ا � �م�ت �غ� ا �� �ل � ش �ي ا ح� ا ��ش� ��ك�ه�ا د �و ن� �� �ا � � � � �ة � � �م � � ب ��ور و �مر � ل� �و � � ر ر � � ه ج �د � � ع � ل ��م ر ي حو��� * ا �و �ص� � ب ر ى ج ير س�ي �ج و ى ّ ت ش ت � ن �ا � � ا �ن ا ��� � ض �ة � � ف� ب�ا لا ���������ه�ا ر والا ����س���عما ل � ا ن � � غ ن �ف ق ��� �لن��ه� �ك���ل �مت�����ك��ه * ���ع� �ل� ��ي ن� ك و �ل� � ط�ور عر� ��ر � و ج � �ود ا �ل����ى � او � �ل����ي�ر م م � � � � ا �ذ � � � ق ف �� ا � �ل�ق � د ا ج �ل ���ة �� � ���ف ا ��ل��د ��ن ��ا ��ل�ا �� ّ�د �م ن �ك�و ن� �ع�ن ا ��ل ح ك��� � � � � � � ه � � � ا � �م ل� � � � � � � � � * � � ل ل ك � ل � ل � � � � � � ك � ب و و ي ي و و و و ى ي ب ل ر ج ح ت فت :1855 1و���ه�ا ����ن.
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Philosophical Reflections
them in the form of illicit relations? If these girls had sufficient sustenance they would not behave so, because a girl at that age has no desire for a man and no craving for intercourse, especially in cold countries, and many men whose lust for them has brought them great harm would be saved from their wiles and their greedy pursuit of money. Moreover, were the state and the clergy to take it upon themselves to set them up with enough money for them to equip themselves for a legitimate marriage—after first giving them some education and polish—they would bear bonny children and adorn the kingdom with the fruit of their wombs, as it says in the Old Testament.158 Contrarily, if they continue to practice fornication, they will give birth only to rascals and scoundrels and will be like green saplings that not only do not bear fruit but also ooze a poison that puts an end to the thirst of any who taste it. How many a girl, I swear, has become pregnant the moment she set foot in the arena of whoredom and has then aborted the fetus from fear of poverty! Some of them, for lack of any shelter, give birth on the city’s streets during the cold nights of winter or spend the night on a single bed with another girl—a custom widespread in London—for lack of means to acquire a bed and a cubbyhole of her own. Under such circumstances, she may fall victim to some harm from her bedmate. “True, illegitimate children usually grow up to be mighty men and giants,
4.12.5
like Jephthah the Gileadite, upon whom the spirit of the Lord descended and who saved Israel from the children of Ammon,159 or William the Conqueror, who conquered these lands (meaning England); yet it is more right and proper to heed and advance the common good with thrift and moderation than that of the individual with extravagance and misallocation.(1) Should not the owner of fine productive lands who leaves them uncultivated and a place for wild animals to wallow be censured and likewise the owner of fruit-bearing trees who leaves them unfenced, unguarded, and prey to the depredations of every passing fruit fancier? True, it cannot be denied that the existence of rich and poor in
(1) irghāl [“misallocation”] is “the placing of something in other than its correct place,” and is, I swear, a word that deserves to become wellknown and much used.
this world is as unavoidable as the existence of beauty and ugliness; were it not so, the universe would cease to move and men’s affairs would come to a standstill, or so the theologians assert.160 However, we speak here of that
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�ف خ� �� �ف � �ف �ة �وا �طر�ل��س�ي�� �ي� �
� � ن ا ��ف ا �� ف� ��ق � �ذ � ا ق � � � �و�ت��ع ���ط��ل ت� ا �ل�م�ص�ا ��ل �ك��ا ا �ف�ا ده ا�لمت� ك� ���ل�م�و ن� * ا �ل�ا ا ن� ا �� ك� ل��ل�ا � �ه�� �ى ل � ر ا �ل�� �ى �ل� ��ي���ا �ل � �م م ح � �� ف ه ن ه ش �ؤ ّ �� � ح�ز ا ن ��ق ا �ل� �ق� ا �� ��ذ � � �ل�ق ا ��له� � � ا � ا � ا ��ف ا �� ف ش � ا � � ل ل � � � ا � ا � ل ل ه �ي�� ا �� �عي����� �م� د �ى ���ر و ب طر * �ل� �ى ر م�د � ل� ى �ي� ��ى � م�وم و �ل� � ٍ ع ة �� � � ف �ل� ت �غ ��ن ف � ق ة ض ا ا � � ئ �ة �ف ق �خ � ن�ق ا ح��ه * � ������ ��ه �م � ا �ل� ا �ل� �� ا � ي ىب ر ى ا �ل�د ا ��م� ��ى ���ل ب� �ص� � ب ح� ر �و�مر� ا ل�ى ا �ل� � ار � ا �و ا �� � � � � � �ف �ذ �ف �ك��ا �ش���ا �ف���ع�ل ��ل��ك ��ى �ه��ذه ا �لب��ل�ا د * ا ��لي���� �م�ن ا �ل�ع�ا ر �ع��ل� ا �لر�ج��ا �ل ��ى �ه��ذه ا �ل�ا ر��ض� �م س ى ع ت � � � � �ص�ن ا ئ ا �ل ت ن ا �ل�� ضّ ن � ا �ت�ز � � � �ذ ���ا ن� �ع ن��د�ه�ا �و ن� ا�ل�م ار �ة ا �ل�ا ا ا ك� ا ر��ض� ا �ل�ع��ل�و�م � او �ل� � ��� �و ��م�د � �و ح� ��ر ا ���ه� �ل� �ي� �و ج � م ع �ق � �ن �ذ � � ن �� ا ��ل �ز ن �� �آ �ه ن ا � ا � �ت�ز � � ن �ع�ن � ّ � �ع�ن ����ط � ��ف �ز � ا ة � ا ا �م �ى ي� د� ل� � � � �ه�ا ا � * � او ب�� � م ل�ك � كب� ر �� �ل� ي� و ج � �و� ح ب� ب � �ج ل ع ح ْ �ا� ��� � �� � ���د ا ن� ���ت�ز � � �م�ن د �خ���له�ا ��ا ن َ �خ� � ه � ث ً�ا ا �ئ �ة � ن ا ��ف � �ف ا ن � �ن � � � ا�لم� ل * � � م ك� � د �ل� م��ل �م� � د �ي �� ر �ى �كل ي وم �يري ي و�ج � � ��ذ � � ف�ث � ن ت �ة ت �ة �ت ���ا ت��م�ا �م�ا * �و� �لو ك� � * �و�ل� �ل�ك � ك ���ا � ���س�ع� �و���س�ع��ي�ن �ل� �ي�� ��ص �م�ا �ئ� د ��ي ن��ا ر ا �ي� ض� ����ي�را �م�ا ر�ى م ح نَ فً ش آ ا ت �ف ا ن � ا � ق ���ث ��ه �م� ا � ��ف ا ن � � ا �ه ص� �يي� * ي�ه� � � � ا �لر�ج�� ل �� ك� �ش���ا �ب�ا ج��مي��ل�ا ��د �ت�ز �و� �� صَ ��و�ه�� * �و�ه� � ���ا � � ر �ج م � � ا �ت�ز � ن �ّ ا �ذ �خ � ��ف ّ��ز �� �كه� �� * ف���ق� ض ��� ن� �ش����ا ���ه� ���فى ا ��ل��س�ف��ا � � �و� ا �ل� ا ا د ��ل� او �ى � ح�ي ا ل� � ا ى �ل� �ي� �و ج � ل � ي و و ب ب ح م َ ة �غ ��م � �ة ��ل ح��ّد ا ��لث���لث���ي�ن ا ��ل�ى ا ��ل�ا ر���ع��ي�ن ���فى ا �ب�ل�� �و�م�ن � ح ث� �ع�م�ن �ع ن��د�ه�ا ِ�ج���د � �و� ن��ى * � �و�تب ����قى ا ج ي��ل� ب � ���ا ��س�د�ة � �م�ا �ع��ل�ه� �م�ن ا ��ل�ا �ص�ا �ف��ة �م�ن �ع�ا * �م� ا ن� �م ا �ع�ا �ة ا ��ل� ��ل��د ���ف �ق ا � ف�ل��ق��ي�ر�ة ك� و ى � ر و ي� ِ ر ح� م ع ��ز �ة �ن � ظ �� � ا �ذ � �ة ا �� ه ا �� ا ��ن ن � ا� ا ا �ل �و�ج�� �م ا ع �س��ا ب� ا �لب��ا �عث�� �ع��ل� ا �ل�ز � ا � ل � و � �ع��ل� �م� �ه ب� ي�� لر� ي ��و� * � � � ل � ب �ج ى ى ب م ة �ف �ك�ن ت �ز � � ة ت �ة ن ا �ع ن� ا ن ا � � ا د ا ��لنَ� صَ ف �غ� ا � �لو�ل��د �ي ت��ّ ب���مر�ة � او � � او � �ي�� � ��و �ي� ح��د� ��ى �م�د� ���س�ع� ا �ش���هر * �ى � و �ل� � �� م ّآ ا �� ش �آ � ا ا �ت ن ��ا � � ا د ا �� ��فل ّ �ة ا ج ��ل ��م���ل��ة * � �ف��ض � ا ���ل�ا �ع�ن �ذ ��ل��ك �ف�ا ن� �م�ن � ��ص � � ا � �ص��ا ح� ح� ك� و �ل� ل � � � و �ت�ي � ي ���و�ه� �ل� �ي� ��و ب ث ا �ن ش ة �ف �ف �ف �غ� ا ��خل ��م��س��ي�ن �ت�ز �و� �و�ه�و ��ى ��س�ن ��ث��لث���ي�ن ��س�ن ��ة �مث��ل�ا ا �م ار �ة ��ى ��س�ن ��م� ��ى � ع���ر� ��م��تى ب���ل �ج ت ُ �َ ُ ت �ة ��ا ن �� ه �م�ن � �� � ��ق � �ل ا �ف �ا � �ش�� �ز � ا ة ف � � ت م � ���ا ن�� ت� ا �م ا ��ه ب���ع�د � �ل �� �و�ا ��لجع �وك� ي�ه� * �ل ى �ى ي� د� �� ك�� � ل� ول�ده ري� ب� ع� � ر � � � �غ ف ��� � �� � �م�ا �ئ��ة د � ن��ا ���فم�ا ا �� �ف�ل �ق� ���� ن��ه � ���ي�ن �ك�ن ��ل�ه ��ف �ك� ����ل�ه * �و�م�ن �ي�� ا�لم�ا �ل �لم�ن ا � ن��ا ه ا لله �ب ��� ض� �ي ر ر ب ي وب �ى ل ي وم ف ا ن �ن � ت � � �ذ � �م�ن ��ل�ه خ��م��س� ن� ا � � ش �� � ��ف� �ب��ه� ا ا � �لق��د ر �ل� �ي�� ��كف��ه ��م�لء ا �ل�ا ر��ض� ع���ر�و ن� * �� � �م �ل� �ي ك و و م م آ ت ّ �ذ � �ذ �ذ ���ا ن�� ت� �غ� � ��ة �ف�ل�ا ���د � او ن� ��ت��ب�� �غ� ن��ا �ه�ا �ع ن��� * ��ل�ا �ن��ه�ا ��ت��ع ّ�م�د � �هب��ا * �ه� ا � او ن� ا�ل�م ار �ة ا ا ك� ي ب ن�ي ٍح ع آ � � �ّ � �ن ��ت��ق ��ا �ف� � ا ن �ت�ز � � ا ن �ت�ز ا * � ا ن ��ت ت خ �����ذ ��ل�ه�ا �م�ن ا ��خ�ل ا ��ل�و ��ل�ا ئ�� � او �ل�م�� د ب� � اولم � ا م د ح � � � � و ر و ور و ل ر م م 180
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Philosophical Reflections
poverty that cannot be described as conducive to savagery and wantonness, not of the abject poverty that creates constant worries and sorrows in its sufferer’s heart and that leads him in some instances to cut his own throat or in others to drown or hang himself, as has become commonplace in these countries. “Is it not a shame upon the men in this land—the land of science, industry, urbanization, and civilization—that they will marry a woman only if she is well-endowed in both senses?161 Uglier still is the fact that the great men here do not marry for love but out of greed for more money: a man whose income is one hundred guineas a day will want to marry a woman whose income is also precisely one hundred guineas; if it’s ninety-nine it won’t do. This is why you often see handsome young men married to ugly middleaged women. Unfortunately, most of the men here are late marriers, meaning that they don’t marry until they’ve reached later middle age. Thus they spend their youth in fornication and their thirties in looking for a woman possessed of position and wealth while the poor but beautiful woman is left on the shelf, and the men feel no shame at having children when they are old—this despite the fact that the raising of children under a wife’s care is one of the most important reasons for marriage according to the divines and that conception takes place only once every nine months. What I’m getting at is that the children of raddled middle-aged women will not turn out bonny and healthy like those of beautiful young girls. In addition, when a man who gets married at the age of, say, thirty, to a woman aged eighteen, reaches fifty and his wife still has a roving eye and is randy, he will have his children to keep an eye on her. What use is more money to one whom God through His bounty has already made rich? What difference is there between a person who has a hundred guineas a day and one who has fifty, or twenty? Anyone who isn’t satisfied with such an amount will not be satisfied with all the gold in the world. Furthermore, if a woman be rich, trouble is bound to follow on her wealth, because she will resolve to throw banquets, feasts, and parties, to visit and be visited, and to hire servants whose lustiness and blooming good looks appeal to her eye, and the moment she feels an ache or a pain in any of her limbs, she’ll make out that she feels ill and conceive a notion to go abroad, or to the country, and there, while her husband is preoccupied with
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4.12.6
�ف خ� �� �ف � �ف �ة �وا �طر�ل��س�ي�� �ي� �
ا ض تا ض ت ت ّ ��� ا خ ت � �ف � ت �ت���ل ن � ض�ت�ه * �وك��ل�م� ا �� ع�ن��ه�ا �ب��را ر�ت�ه � �وب� ض� ��و ��م� ر� ���ا � �ه� �ع� � ح�م� �ع��ل�ى ا �ل��س� را �و � �م � ��� �و���و �ي �ج �ة � � � �ة � �ة� ن �ز ف � �غ � ا ا �ل�ا را �ف� * �و�ه ن��ا ك � ح�ا �ل� ك���و� �و�ج� �ه�ا ��ا ئ�ر ا �ل��د �م�ا �ب�ا �ل� �م�ور ا �ل��س�ي �ا ��س�ي � ا �و ا �لب �� او �ع ث� ���ل ��م�ن ت خ ا �ل� �ا ��ل���ة ��ف �م��ق ه ت خ ���ل� * � ��ت��له� ��م�ن ��ت��له� * � ����د �خ��ا د �مه�ا �م�ن ا ��ل��د � ن��ا �م�ا � ب و �ي ر و ب � � � و و و و م ي �ى ر بي آ �ا آ آ ُ � � � � ا �غ � نَ ن ا � ا ���ع� �ع�ي�ن �ه � ��� ّ �ذ ن ق � � ا ن و � يم ص ا ��ه � �و�ي�� ���ط� �ل��س� ��ه * ا �لي����س �ه�و �ل� ا �ل� � �ن�ي � ي��م��و� �ب� �ل� �م ار ��ض� � او �ل� د � �و ع �ى آ ي م �غ � ن �ث �ف ة � �ذ �ن ��ق �ر * ا ��ل���� ا �ل�م� ت� � �ف��ا � ���ا � ف�ل � ك� �ئ�ه � ��ه �� ��م � �ل�� ا �ت�ه �من�ه�م��ك� * � ا ك����� ا �من�ه ي س و �ي ج � �م و م ى ر � �م � و� و � ي ر � �م ُ�غ � ف ت �ن �غ ن ت ت �ف � ش �س� ت ا �ف ا �ه�م �و���ه�م�ه�م �و���س� د ��هم � او � � ه�� ر��هم ��ى ا �ل����ه� او � ي��م�و� �ع ��ي�ر �ه�م �ور� ب � �ل��سر� � ن � � � � ��ل��د * ا � ا �ن�ه ا �ذ ا �ز �ق � �� � ا �� ش � ا ا ��ش ض ���ا � �و�ا � ح��ف��ا �ش���ق ��و�ة �ل�ه �وك��م�د ا �ع��ل� ا ب� �� � و�ه * و و ي ر � ول�د ي�عي����� م� �ع� � � ي ى ي ّ آ � ح��د �م� �� �ل�ف �ه� ا ن� �م�ن �ت �ى �م�ن ا � ��ل�ا د ا ��ل�ا �ع��ا ن� � ا ��ل�ا �م � �ه ن��ا �ت�ا ّ ا ��ق� ��ا �ف�ا ن��م�ا �و�ق�د �ق�ا �ل ا � ر و ي و ر ر وي و ي� م �ق آ ن � � ح ش��� * � �ت �ى ا � ��ل�ا د ا �� �لف��ل�ا ح��ي�ن �ه� �م�ن ا �� �لق��ا � ���ع�� ا ��ل � � �ص��ا � له�م�و� ا �لر ��ط ب� � � ح�ا ا �� �وي�� ��ي�� � ر و و و ب ح ب �ض م آ � � � �ؤ �ة � ا � � � ت � �ك�ن ��ل�ه� �ه��ذ ا ا ��ل � او ��لي��ا ب��� * � �ول�ع�مر�ى �ل�و �ل� �ي�� � ح �له �ج�ز� ء �م�ن ا لله ���ع�ا �ل� ا � � �� ا � �ل� د �ه � س م ى ى ر ي و م و � �م م ّ � � �ت � �ذ �ف � ُ � ن � �� ��ف ف �ف ن � � � ي�ن �م�ع�ا �ف��ي�ن �م حب�ب��� � ك� ل��ا � �� او ��ى �ع�د ا د ا�لم�و��ى * ك�ي��� ب� ��ى �ه� ا ا �ل�ع�ا �ل�م �ع��ل�ى ا � �ل ��س�ا د * ك�ي � � ن � ش ف � ّ ى ر ج���ل * ف���ق��د �ي�� ��كو ن� ��ل�ه ح��د * � او � ����قى �ي��ه ا �ل�ف� ر ج���ل ب���ل ا � �لف��ا � �لي����س�ع�د ر ج���ل � او � ي� �� � ا � �ة ن �ا �ا ش �ا ن ق ه���ة * �وك� ��ي��ف� ��ي�ق�� ح�م� * � �وي��د ا � �و �ل� �ع��م�ل * �ورا ��س �و �ل� ر����د �و �ل� ��� ���ل ب� �و �ل� ر ي ع �ه��ذ ا ���ف �ه��ذه ا ��ل�� �ا د ا ��ل�ت ض �� �� ت� ب���ع�د ��ل�ه�ا ا ��ل�ا �مث��ا ��ل * ��ل�ا ج�ر� ا ن� �ف�ل�ا � ح�ى �ب�ل�ا د �ن�ا ا ��س�ع�د � ى م ب ل �ى رب آ �ت �غ �ا � �ف ا ن ا � � � � �ق ض ش �ق �ث ت �م�ن �ه�و �ل� ا �ل ن��ا ��س * ب���ل ا �لج���ا ر �ه ن��ا ا ���� ي��� �ع��ل�ى � ن��ا �ه�م �و ر �و���ه�م * � � ح�د �هم �ي����ى ً � �ق �م ه � �ق ا �� ت � ا � �دا � �ة ف� �ق � ت �� ه �ل��َ � ا ق � � ا �لن��ه�ا ر ك����ل�ه �و�ه�ز ���ع�ا �م�ن ا �ل��لي���ل � او ���ف��ا �ع��ل�ى �د ي�� * و �د ��س� ل� و ح� مر ���ل� ل� �ل� م ي �ت ق ن �� ��ث ة ف ق ا � � ن ا � �ذ�ي�ن ش �ف �ن ا ا ��ز ا ة � ش ت �� � ���ع�د �ع��ل�ى ك�ر��س�ى �و�ع��د ك ك�را ���سى ك���ي�ر� * ����� �ل �ل�ى ا ���ه� �ل��ل�� ي����ر�� �و ن�� �ب� �ل �ي� ر� �لي�������ر � او � ا ف ث ن �خَ �ف ف �ذ ق �ص ت� �من �ه� * �ف�ا �م�ا ��ى �ي ��و� ا �ل� � �م�ن �ع ن��د �ن�ا * ��ا ا ���ع�د ت� �مث���له � ح��د �ي���لب� ��و� ���ِد ر�ى م � �م ر � م � ا ن � ا ف� ��ا * �َ�س�د �ى ا ��ل��ص�ا ئ� � ا ��ل�ا ���ص�ا * �ف�ا �ي�ن �ه��ذ ا �م�ن ا ��لت��ا � �ع ن��د �ن�ا ر ب رو ب ر ا �ل� �ب��د ا � � او �ل� � ك� ر جر � �ت ث �ذ ن � ي���ع�ق � ح��د �ى ر�ج���لي��ه �ع��ل� ا �ل�ا خ�ر�ى ب���ع��ض� ��س�ا �ع�ا ت� �ع��ل� ا ر�ي ك �ف� ا � ����ه * �� ا ا � ح�ا � ا �ل�ع� �صر ى ى م َّ آ � ش ��لخُيَ �آ � ف ن � ن �ت ّ ن ���� �ج�ب��ت�ه �ور� ه �و�ذ �ه� ا ��ل�ى ب���ع�� ا�لم ن��ا �زه �و�ه�و ي�م����ى ا � ���ل� ء * ��ا � ك���ا � ا �ل��م�د � ب كب� ب �ض 182
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Philosophical Reflections
political affairs or economic issues in his town house, she will closet herself with whomever she wishes and disport herself with whomever she likes, her manservant finding in his hand enough gold coins to shut his eyes, close his ears, and seal his lips. “Do not these rich persons suffer the same diseases and illnesses as the
4.12.7
poor? Does not death surprise them while they are engrossed in their pleasures? Do not many of them die childless as a result of their intemperance, their desires, their avarice, their corruption, and the recklessness with which they pursue their lusts? Or, if they be blessed with children, do not these live out their short lives thin and famished with hunger, a misery to themselves and an inconvenience to their parents? An English writer has said that any vigorous, strong child of their great men or princes one may come across is the result of impregnation by one of their retainers. The children of the peasants, on the other hand, you will find to be bonny and strong, with the appetites of horses, and I swear, if their parents didn’t have this reward from the Almighty, namely the sight of their children around them, in lively good health and full of affection, they would be no better than dead. “How did this world come to be built on immorality? How is it that a thousand, or two thousand, men must suffer here for one man to be happy? And what a man! He may have a heart but no mercy, two hands but no work, a head but no sense or brains. And how did this come about in this country whose justice is the stuff of proverbs? There can be no denying that the peasants of our country are better off than these people. Indeed, even the shopkeepers here are in a miserable state despite their wealth, for one will spend the entire day and part of the night on his feet. I asked one once and said, ‘Why don’t you sit on a chair, of which you have many?’ and he told me, ‘Those are for the people who honor us by visiting us in order to buy from us. If I were to sit like them, I would become one of them.’ They pass their Sundays benumbed of body and mind, brains and eyes alike in a daze. What a contrast with a shopkeeper at home, who crooks one leg over another for a few hours on his bench, then, towards the end of the afternoon, casts his mantle in a heap behind him, and goes to some pleasure garden, walking proudly. If civilization and knowledge are the cause of these things, then ignorance is bliss.
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4.12.8
�ف خ� �� �ف � �ف �ة �وا �طر�ل��س�ي�� �ي� �
�ذً ن � ح��ي�ن �ه ن��ا ���فى �غ��ا ���ة ا �ج��ل � او ��ل�عل��� �ق�د ��س��ّ� �ه��ذ ا �ف�ا �ج��ل � ��ه�ل ا ا ��س�ع�ا د�ة * �غ��ي�ر ا � ا � �لف��ل�ا � � ��هل� ي ب ب م ق ّ � � ا�ز �ز � � ت ن ة � � �ت ي�ه� ا �ل�عل��� �و��ه �م�ل� �م�و� �ل�� � ل�ك�د � او �ل��ر� �و�لي����س �ع ن��د ��ه �ي�ا د� �ع��ل�ى ب� ���ؤ ��س�ه� * �و�م�ن ا �ي�ن �ي�ا � � م م م م م ح ن ن � �ق آ ة � ت ق �ن � ل�ا � �ة �ف ا �ذ ا �ه � ا � ن ن � ظ�ن ا �ن��ه� ج��مي��ع�ا ي� ح �م�د ا ر��س * ��د ك��� ت� ا ��� ��س�و� ا � �ل �ر � � او � ك��� ب� � � �ل� ي � ح � ��س�و� م م ت ن � خ ا � ف ا ��ل �ق ق �ة � ت ف �ن ق �ف � �س��ع ا ه� � ا ��لن� ���طق ���ل�غ� ت ل��ا ب� �ش���ي �ا � او ��س�م�ع�ه �م��ه� �م� � �ل�� � ح� ي���� ا �م� �ل� * �ه� * ��ا ��ى ا � ار ��ى ا � ك�� م �� ب � م ة ن � ق � ن �ث � ا ف � ن س �ب�ل�ا د �ن�ا �و �ل�ا �ج�����س�ن �ا * �و�ق�د �ي���ل �ل�ا � � �ون�ا �هي���ك ا � ا ك����ر��ه �ل� ي���عر�� ا �� � ح��د ��ه �م ّر� ا � ا�لم��ل�ك م م م � �ن �� ف ق ا ت � ن ا ��ف �ف � � ت ف خ ف ق � ح � ا �ل�ع�د �و * �����ا �ل ا ��ى ا �جع �ي��� ��ى ��س���ف�ن �ل � ب� ك�ي ��� ��ي��� ���ل ا �ل�� ��س �ى �رب ا �مر �ب�����س���ي�ر � ل ّ ن ن � � ن �خ ح �ع��ل ا ��ل ���ا ���نى ���ه� �ج��ل ا ��ل� � �ه��ل�ه� ي� �س��ا ن� ا �ل�ا ر� �ي���ل * �وك� � ��س�و� ا � � ك� � �ب�ا ��سر�ه�ا د �و���ه� * ح ب� �ض ب ب ر �ى م م م � � ا �و �ي ظ� ���� ن��و ن� ا ن� ا �لر�ج��ا ��ل ���فى �غ��ي�ر ا �لب��ل�ا د �ي�ب��ي��ع�و ن� �ن��س�ا ��ه ا �و �ي�ا ك� ����ل�و�ن��ه�ن ا ك�� ��ل�ا * ا � ا �ن�ه و � �م م ق ّت ن � ����ذ � � ا ��ل��ق� �� * � ��ل ا �ن�ه �ع ��ف ا ا � � � ا � �خ ا ئ � �� ن � � ��ي ت�� �� �و ��و� �ب�ا ج�ل ور و ب �ول و �و � � ر �و � حوا �ل ا �ل� م�م �و� �ص� ����ص ا �لب��ل�د ا � �ل�ع�ل�م� او م � ن � ن � � � �ذ ف ة ئ � ض ش ا ��ه �ل�و ك� ���ا � �ل�ه� �م�ن �ل�� ا ت� ا �ل�عي�� ش��� ا � �� �ه� ا ��ه ���ع�ا �� �م�ا �ل ن��ا �م� ����د� � د ��ه � �من� ك بر م و ر و � �م م ع ��ن �ة � � �ف �ذ � � ق ا �غ� ن�آ ا �� ��� �ة � ا ن �غَ� ن�آ ا ��ل� ن �ة ن � ا ق ط�ي��ع� �ّو��ه �لم�ا �و��ى �ل��ك �ل�ه� * و � �� �ود ك��� ج � �ص��ع� �ع��د ��هم �ل� ��ي� ��و�م �م��� �م �� ل ب م م َ �ذْ آ آ ف�آ ��ل ّ �ز آ � � �ذ � � ن ن ا �ن � ط� ب� ا ��ل�ه� �و � او �ل�م�� ء �و�ص��� ا ج� �و �و ك� ���� ا �ل�ا ر��ض� �و�ع� �و�ه�ا �و�م ارئ��ت��ه�ا �و�ل�� �ة ا �لم���ط�ع�و� � �ع��د �� �م ��ي م ت � � �ئ ق ا �ل� ش ح ت� ا ��ل�ا ��ش�� ا � ا� ا �� ت � ��ف ا �� ا �� ا ��ل �� � ن ا �ل� ا ا ��ل ��ا ر���ة � �� ر ج �وم���ر�و ب� �و ل��ن�زه �ى ل �ري� �ض �وح�دا ��� * � او �ل� �ك�ل ع��د مي�� ه ج ي ت �ا � � �ف � سَ مَ � � ف �� �ة * � او ��ل��تردّ د �ع��ل ا ���حل ا �ل ن��ا ض� �م�ا �م�ا ت� � او �ل��س�هر ��ى ا �ل��� ر � او ��س�م�ا ا �ل� ت� ا �ل��طرب� * ي���عر�� � ر ى ع ا ن ا َ � ف � ظّ �ز �ذ � ن ح ���� ن��ا � �ن��يع��م ن��ا * �غ��� ا ن� ا ��ل��ل���� �مَ�ن ا ���ست�خ�� � �م�ن �ه�م �م�ن ا ر �ب�ل� د �� � اوِ�ل�� ر و �ل��ك �م � ب ي ي ب ر�ج ق ت �ان � ف تف �� ض � �� ّ ��ن ف���ع�ا * � او �عت�ب��ر ب� � ��ك�ل �م�ا ج�ر�ى �ع��لي��ه ��ا ��س����ا د � او ر�ع�و�ى * ��د ���ع��ل�م ت� ا �ل� � �ك�ل � ر � ��ع ت� ا ��ل�ه�ا ��مم�ا �� �ل�ق � ت� �م�ن ا �� �لو� ���ف� ���فى �ب�ل�ا د ��ه ك� ��ي��ف� ا �عي�� ش�� ���فى �ب�ل�ا د �ن�ا ا ن� ر ج� ح ش�����ة � او �لت���ق ش � ي� ي � م � �خ �� � �ة �� ف ن ا ��ل � � ���� ة ا ��لت� � ق � ط �ة �� �ق �ق ة � ة � ا �غ ط � �ز خ ��س�ا �لم� * �وك�ي��� ا � ��� � او �ل ر ر� � او �ل�ه ر � او � ك ل��رك�ر� �و ج�� �ل� � او �ل�هر�هر� � او �ل� � ار ب� �� � ة � اَ ْ � �ز ق �ة � ا �ن�ز ق ��ز�غ �ة ���خ � � � � او � � � ��ي�ط �غ� �و�ه�ا ه �غ� �ت� � �وِ�عي� ��ط �عي� ��ط � ِو�ت� �خ� ل�ك�د ك���د � � او �ل� ��هى � او �ل�ه ر�� � او �ل� ا �� � او �ل � �ر� �و�ي�ط� ب َ َْ �ن ��ن ض ��� �ن��ة � �م��ا ���ن �م �ص� �ن��ة * �ف�خ�� ا ��ل��ل�ا د �م�ا ا � ا ف َ� � ّ �ن � ق � ير ب �ه� ه �ل� �ر�ج �ل��ل�ه�م �ع ا � �ل��ل ب� �م ا � او �ى �م�و� و و ب ى ر و آ � ّ ف ن � � �ف � �ف �� ف � ن �خ ي�ه�ا � خم ا � �ل ت� �ه� �و �ه�ا � او � �لي� ت� �� ���ل�ص�ا �ل��ك �ود ه * �وك�ي��� �ي��ك�و� ���ل�و��ص ا � �لود �م�ن د �و�
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Philosophical Reflections
“Not to mention that the peasants here are not only wretched but also
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extremely ignorant—though how are they to acquire knowledge when they spend all their time toiling to provide for their families and there are no schools where they live? I used to think that they could all read and write well, but it turns out that they do not even speak their own language well. I read something in a book and hear it from them in a form that contravenes its proper usage, not to mention that most of them have never heard the name of our country or our race. One of them once heard that the king had ordered horses to be sent overseas on ships to make war against his enemy and he said, ‘I’m amazed that people can fight on horses at sea’! It seems to me that in their ignorance they believe everyone else in the world to be less than they, or they think that men in other countries sell their womenfolk, or eat them, or that they live on a diet of roots and greens. If they knew the conditions of other nations and the peculiarities of other lands, they would be aware that even if they had many times what we do, their cold, the unwholesomeness of their air, and the darkness of their skies mean that it would profit them little and that the wealth that they have from manufacturing cannot take the place of the natural wealth that we enjoy by way of sweetness of air and water, clearness of air, sweet-scentedness, healthiness, and wholesomeness of soil, tastiness of food and drink, picnicking in the meadows and gardens, eating next to running waters beneath verdant trees, visits to the bathhouses, and evenings spent in pleasant conversation and listening to musical instruments. Those of them who have visited our country and become familiar with our good fortune and comforts know this. “The wise person, however, is he who knows how to extract from every 4.12.10 reverse some good and, giving thought to all that has befallen him, how to benefit and find lessons for life. I have now learned, from all the loneliness and hardship that I have met with in their country, how to live in ours, should I return to it safely, and how belly laughing, splitting one’s sides, laughing like a horse, laughing for no reason, laughing immoderately, laughing oneself silly, peeing oneself with laughter, chuckling, chortling, checkling, kenching, fleering, cackling, cachinnating, and ‘ho-ho!’ and ‘hee-hee!’ and ‘ha-ha!’ and ‘tee-hee!’ bring the heart greater relief from worry than unbreakable vessels or unshakable buildings. The best of countries, then, is that to whose airs you’ve become accustomed and in which you’ve found someone who
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�ف خ� �� �ف � �ف �ة �وا �طر�ل��س�ي�� �ي� �
ن � اق � ن � ش �ف � ئ ت � ض ئ ك� ���ف� ا ��ل��س ارئ�ر * �وك� �� �� ش � ��ي��ف� ��ت ن� ك ���� ا �ل��س ار �ر �و���ع��ل�ن ا �ل��م�ا �ر �م�ن د �و� ا ��ط�ل� �� ا �ل��ل��س�ا � ت�تّ ن ن ��ف �ذ � �ف � ل��ل�ا � * � او �� �لق�� � �ه ن��ا ��ي � ك ��ر ا �ل�ا �ن��س�ا ن� �م�ا ي� ��ى �مي��د ا ن� ا �� ك� ح��ّ �ب�ه ���م�و ن� �و ر �و� ا � �ى ك� س �ي وم م � � � � �ذ �� ن � �� �ث ن َ ثَ � ا ح��ه �و�م�ا �ي ك ��ر�ه�ه ��طي�� ش����ا �و�ه�و�ج��ا * ا ��م�ا �م���ل�ى ك�مث���ل ا �ل��ع��ل ب� ا �ل�� �ى ك��ا � ي���س�م� �ل��طب��ل� �و�م� ي� ب ع ظ� ش حت �ش �ق ه � � �ده �ف ا �غ ا � ا تض �� ��ه ا �غ��ص�ا ن� ����ج�� �ة �ص� �وت�ا �ع �ي��م�ا * ف���ل�م�ا ا �ت�ا ه �و�ع�ا ج��ل ��ه ��ى ���� و�ج � � ر�� * �ل� ��� بر ر �آ ّ ظ� آ ن جَ� َ � ��ل�ا �ع�د ت� ا �م��ل�ك �خ��ا ���ط �ى �� ��� ا �ب�ل� ��را ك� � حو��ل�ه � س ا � � � ك * م حر �و�ه�و �����م�� � �ير�ى ا�لم�� �� ع و � ر ب ى رم ن ا �خ� ض �� � ا ش �ن �غ � ا �� ن �ا �و �ل� ي ك �م��ن��ه ا � �ير �و�ى ���لي���ل�ه �م ن��ه * ا ��ى ا ر�ى �و�ج��ه ا �ل� ر��ض� �ه�� ا � ��ر �و�ل��ك�ن �ل� ����ى �ذ ا �ن � �طَ � ْ �ش � �ض ة ّ ��خ � ا ن �� ن � ا�� �م�ن �ه��ذه ا �ل � ��ر� �ي�ب��ي���ض� ا �ل�و�ج��ه �ع��د ا �ل� �ك��ل * ا �م� �ب�ه �م ا �ل�� �ع ب� ���ى * �ل� � �ك��ل ف � � �ت ن ي�ت غ ف �ن �ا ا ن ت ن � ف ا ن� ا ت غ �ص��ا �م�ن ا � ار ��ط ا �لت��د �مي���ل * ���ل�و ك���ا � �ص� ا �ل� ر��ض� � �ب��� �ه ��� ب �م� �ي���ب�� �ع��د ه�م �� �م� ����� ب � ن ا �ن � ّا � �ة � ا � ن ا �ن � ق � � �� � �خ � �ذ ا ا ا� طه�م ا�لم�ا ك��و�ل ح�د �ه�� �م ا �ل�ل� ��ط� �ل��س� �ل�� ه �ع ���ط�ع�م �ب �� ��و�ل�ه�م �م� �ه�و * �ه� ا �م� �ع�د ا ���ل�� � �غ ّ ئغ � �ف ّ ن ت � ن � ا �ل� ش م���ر�و ب� �و� ش����ه� � او ���س�ا د ��ه �م�ا �م�ن ا لله ���ع�ا �ل�ى �ب�ه �ع��ل� ي�ه�م ��س�ا �����ا ��ط�بي��ا * � �و�ا �هي���ك ا � و م م ّ ��خل �ز � ��ذ �ذ � ن � ا �� � ��ق فا ن خ� ��م � �ون�ه �بر�غ� � �ة ��ن ��ا ت� �و خ� ���ل���ط� �ون�ه و ب ا �ب�� ا �ل� �ى �ه�و � او �م �ه� ا ا �لب��د � �ل� ��ط�ع�م �ل�ه * �� ���ه�م ي ر ي �ا خ � ت ا �خ ف ق ا ��ف ا �ذ �ف � ق ا ئ �ق � �ن ��ن ت �ف � � ا � �ة ث �خ ف ق ن �ب��ه��ذه ا �لب� ��ط� ��ط� ��م ي� ��� �� �و�ه ب���ع�د ا �ل� �م� ر � ����� * �م� ا ��ي� ي��د ا � �ل�� ���ل ��و�ل�ه ا ��ى ك��� ��ى �اف ن � � �ذ �� �ذ � � � ه �ف� ا �� �غ ّ �ة ف � ي�ه�ا ا ��ل�ا ا ��ل�و� ح ش�����ة � او �لن� � �ص� * �ب�ل�ا د ا �ل� �ر� �و�ه�و �ل� ي ج���د �� �ك�د * ب���ل ك�ر �ل�ك �ل� يم� ب�ع�د �� م �ج � ف �ذ �� � ن � ت �ت�ز �ي�ز �ت �ق ش ا ا ا �ن ن � � � � � � ا ��ل�ى �م� ل ل � � � ا ا ا � � � � � ا م ا ه ل ل ورك و ور * �صر ا �ى ���� م * �ى ��و���س لع� م * ��ه�� ك � ��ى ّ ّ ْ � �ّ ف � آ خ �ذ� �و�ه ن��ا ك ��ت����ل�ق ا ��لب�� ش��� د �و ن� �ت��ص��ل�ف� � او � ف�ل� ض����ل د �و ن� �ت��و�ق��ف� �و�ت ك� ���ل�� * ا �ل�ى � �ر �م�ا ك��ر ت� ى ِ ر � � � �ذ � � ن ن ن � ا ا ف � �غ ف ت � ش ا � ��ل�ى �م�ن ا ��لت��ا ��نّ�ف� � او �لت��ا ���� * �ل� �ي� ��ط�� ا �ل�ع���� �ل�ل� ���س�ا � ا �ل� ا ا ك��ا � ��ي � ك� �ل��� ب���ل� ت��ه * يب ي � م � � ��ث ة ا � ا � ا � � � ا � ��ؤ � �ة ا �� �خ� ض �آ � � ا �� ش ا ة � � � � �ا ��ر و �ل� بم���� �ه�د� �لي����س ا �ل�عي�� ش��� �ب� ��ط�و�ل ا �ل��لي��ا �ل�ى �و �ل� ب���ك� ر� �ل� ي� م و �ل� بر ي� ر �ض � � �آ ش ة �ذ ا �غ ت�ن ا ن � ا ت آ� ا ت نا ح��ا ب� * �و� ع���ر� �و�ى ا �ل� د ا ب� * ا د � او � � �و �ل� � * � او ��م� �ه�و �ب� � � � �م ا ���س ا �ل� � ب � �ف � ا حض�� �ة � ا ��ل�غ� �ا * � ت خ � ��ذ�ي�ن ت ف ن �ه� ا ��ل��س ا ئ�ر ���فى ا ��ل ���ل��ص �ل��ك �م�ود �ت��ه� ��ى ا �ل� ب��ت��ع�ا د � � ر و ي� ب� و ا �ل� ��� �ص��و �م � م ر م ق� � ا قت ق � ن � �ن ف � ق � فق � او �ل� ���را ب� * ا ��م�ا ا �ل��د �ي��ا �م���ا ��ك�ه�ه * ��ا �ل ������ل ت� �و�م ن��ا ��ك�ه�ه * ��ا �ل ت� �و�م ن��ا د �م�ه * ���ل ت� � �م ش����ا �ّم�ه * �ق�ا ��ل ت� � �م�ل��آ �م�ه * �ق��ل ت� � �م ���ط�ا �ع�م�ه * �ق�ا ��ل ت� � �م�ل�ا � ن��ه * �ق��ل ت � �و�م�ل�ا ��س�ن �ه * و و و و �ي
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١١،١٢،٤
١٢،١٢،٤
Philosophical Reflections
is sincere in his love for you—and how can there be sincere love without a baring of secrets and how can secrets be bared and innermost thoughts declared if the tongue isn’t let off its leash to run free in the field of speech? Here people keep everything secret and think that for a person to talk of what he feels, loves, and hates is frivolity and folly. I, though, am like the fox who heard a loud noise coming from a drum that was being beaten by the branches of a tree; when he got to it and went to work on it and tore it open, he found it was empty. No wonder then that I no longer surrender my judgment to my hearing. Or, like one at sea who is thirsty and sees water all around him but cannot use it to quench his thirst, I see that the face of the earth here is green but that nothing of that greenness brings a flush of good cheer162 when eaten because it has nothing appetizing about it, which is because everything that grows in their country is forced out of the soil by over-manuring. If there were a sodomite here, we should ask him what their greens taste like. “All this is aside from their habit of mixing up solid with liquid food and 4.12.11 their adulteration and corruption of the palatable foods with which the Almighty has blessed them. Given this, it is only to be expected that the bread, which is the main support of our bodies, has no taste, for they leaven it with a vegetal scum and mix it with those potatoes of theirs, and then, following the leavening, they pat it down. What good is it to one to say, ‘I was in the land of the Franks’ if all he found there was loneliness and adversity? Quite the opposite: recalling it later may cause him to choke in distress. To Cairo! To Damascus! To Tunis this very year! There you will find people to visit you or whom you can visit. There you will find cheerful faces devoid of flattery, and generosity devoid of restraint or artificiality—and any other words for scorn and contumely you’ve mentioned to me. A person cannot live happily if he cannot talk in his own language. Life is not to be valued according to the length of its nights or the number of its days, by views of green land, or by observing instruments and machines. Rather, its value lies in seizing the convivial moment with those who are dear, keeping company with persons of culture of whom one thinks with pleasure whether they be elsewhere or here and whose affection’s sincere whether they’re far or near. This world’s worth lies in exchanging bon mots.” The Fāriyāq went on, “And I said, ‘And in breathing on your nose!’— 4.12.12 and she, ‘In companionable carousal’—‘And olfactory arousal!’—‘In
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�ف خ� �� �ف � �ف �ة �وا �طر�ل��س�ي�� �ي� �
ق� �ق�ا ��ل ت � � ����ا � ��ه * �ق��ل ت � �م ا �ه * �ق�ا ��ل ت � � خ �م�ا د �ن�ه * �ق��ل ت� �و ��م ض� �� ض�ن �ه * ��ا �ل ت� ح�ا � � و � و مط �ي ب � و ر ��ب �غ � �م �آ �م�ه * �ق��ل ت � �م�ف �ا ��م�ه * �ق�ا ��ل ت � �م� �ا ���ط�ف��ه * �ق��ل ت � �م� �ا �غ� �ف��ه * �ق�ا ��ل ت � � خ � �ق م�ا � �ل��ه * �و� �ول �ول �و ور �غ ق� ق ق خ �ق��ل ت� �و�م�ع�ا ��ن �ق��ه * �ق�ا ��ل ت� �و ��م ��ره * ���ل ت� �و ��م�ا � ح�ا ض� �صره * ��ا �ل ت� �و�مب��ا ��م�ه * ���ل ت� �ؤ ن ق� ق� ق ق � �و� ك� م��ا �ع�م�ه * ��ا �ل ت� �و�م�ع�ا ش���ره * ���ل ت� �و�م ش����ا �عره * ��ا �ل ت� �و�م� ا ���س�ه * ���ل ت� �م ا �� �� ه �ق � ت � خ � قا � ت � خ ا ق ت قا � ت ا ا �م�ا ر �� ط�ه * �و�م�ل� �م��س�ه * �� �ل� �و�م��س� �ج���ل�ه * ���ل� �و�مب�� �ع��ل�ه * �� �ل� �و � ل�ط� * �ل� �و ق� � � �ق � ت � � ا ة �ز ة ح�ه * �ق��ل ت� �و�م ش����ا ر� �ق�ا �ل ت� �و�م ��ط�ا ر� ر �ه�ز � * ح�ه * ��ا �ل ت� �و �ج�م�ا ر � * �ل� و م � ق� ��ا ن خ ق � �ت��ا � ا�لم�ل�ا �عب��ه * ��ا �ل ت� �و�م�د ا �عب��ه * ���ل ت� �و�م�ز ا �عب��ه * �و�ه ن��ا ك�� � م
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Philosophical Reflections
mutual delectation’—‘And degustation!’—‘In shared affection’—‘And lingual refection!’—‘In having fun’—‘And letting saliva run!’—‘In friendship’s charms’—‘And taking you in my arms!’—‘In granting each other’s wishes’—‘And giving you kisses!’—‘In kind consideration’—‘And osculation!’—‘In
talking
face-to-face’—‘And
mutual
embrace!’—‘In
discussion and debates’—‘And arms around waists!’—‘In talking in tones that are soothing’—‘And lying together in one set of clothing!’— ‘In close associations’—‘And sleeping together in a single pair of combinations!’—‘In mutual stimulation’—‘And exploration!’—‘In witty contestations’—‘And conjugal relations!’—‘In jesting’—‘And besting!’—‘In conversation’—‘And copulation!’—‘In banter’—‘And going for a canter!’— ‘In joking’—‘And poking!’— and that concluded our merrymaking.”
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ا �� ��ل�ف��ص ا ��ل��ث�ا ��ل ث� �ع ش �� � �ل ر �ة ي � � ا �ة �م �ش�� �ڡ �م��ق� �م� �م��� ي � ت ُ � نَ �ن ث ا ق ا � � �ن ت �� ت ��ث �ن � ن ا � ت � � ا �� ح�د ��س ا �ل�ه� ر��س ب� �ه�� �م �� �ل * ك��� س�م�ع� ك���ي�را �ع ا �لِ����س� * ح�ى ك��د� ا م��ى َ � � � � ص�ن �� ح �ة ق �ة ��ا ��ل ن��ّ��س�ا * ��ف�م�ن ق��ا �ئ�� ا ن� الم ا � � ط� ب� �عي�� ش����ا �م�ن ا �ل�ع�ز ب� * � او ��سل��� �ع�ا �ب�� �م�ن ا�ل�م�ز ا ��م� ح � ي ل ب م �ذَ ة � ّ َْ � �� ا ��لت� ّ� ��ل��لت�� ه ا ��� �� �ا ن ��ه�ل د � �ون�ه ِ�م� ب� * ا �و ا �ل ك� له ب� * ا �و �عر �ض� �ج ب��ي � �و لع� ط ب� * �ع��ل�ى �م � م�� �ب��د� ِ�ل�� �لو ب� � او �ل� � ق � �ن � ُ �َ ت �ة �ز شن � ل��رب� * �ج��ل�اه �ب�ا �ب�����س�ا �م� �م�ن �و�ج��ه �ع�ن ����� ب� * �ص�د �ى ��لب��ه �م ا � ك � او �ن�ه ك����ل�م�ا � آ� � � ت ش ا ف �ة � �ن ض ا ��ا � ضَ �ة ت �� َرب� * �و��س�م�ا �ن�ا �م� ��غ��ن��ى �ع�ن � �ل�ا ت� ا �ل��طرب� * �و�م�د ا � ��� ب� ك�� �ل� � او ر����� �� م ر� م ع � � ف ّ ف ن ت � � ة له�ا �ب�ه �م�ن ا �ل�� ج�س �ذ ا ت� � ��ا �ي�ا * حب� ب� * ��ا � �م�م�ا �خ� ��ص ا لله ���ع�ا �ل�ى �ب�ه ا�ل�م ار � �م�ن ا�ل�م�ز ا �ي�ا * �و�� ض� ���� � ت � � �ك�د * � ��ل�ا � ��د � �م�ع�ه ��هّ � ك� ���م�د * ف��ا �و��ل �م�ا � ا ن� �ص�و�ت��ه�ا ا �لر�خ�ي�� �ل�ا ي���مرد �ع��لي��ه �ن � � حرك و �ي ب و م و م ت �ك�ن ا �� �لق���ل� � ا ��ل�ه�ا * � �ع ن��د �مغ���ا �ز ��ل��ة �ع�ن���ه�ا * ��ت ن�ه�ا ��ل ا �ل�م��س ا ت� �ع��ل �م�ن �ش����ف ت�ي��ه�ا * ���س�� و � ي� ي� ي و ب � ر ى �ف � ّ � ��فّ ش � ن��ت� ش �ّ ش �� � � �ي�ن � � ا ��� ن ش ��م � �ك� ���ل � �و��د رق���ل * �و ج�س ���ل ي ه�و ب� ي��دي��ه� * يح�ب����� �يوح��� * �يوح ��� �وي� �ع��� * �وي��د ر ي م�� ��ف ���ت ا �م ّ � �ة �ت ق � � ا � ا ق � �ي�ن ت� ش � ���د � ق�� * � ��ي�� ش �ه� �بت��د وي و �ل وب ح� * � � ��و�ل �ل�ه� ا �ل� ��د ا ر ح�����ل � �وي��د ر�ب��ل( )1و ح�� � ��ى �ى ب�ي � ف��د ��ي ن��ا ك �م�ن �م�غ� ن ا � � � ه ا ن �ش ئ ت �ف��ع ن ا �ز � ا ��ل �� �ج مرح� * � ����� ر �� �و�ج��ك �ى (� )1 ح ن���ب� ش��� ر ق����ص ووث� ب� و� �فص� ق� و�ن�ز ا ث ض ن شئ آ � � �ش ح�ك * ا لم��� ش � و�� � م���ى و�ل�ع� ب� وح�د ح�ا ��ل�ه * � ا � ����� ت و � � ��ق��� ه و �قرن� ا �ل��غ�ز ا ��ل��ة * �لين���ع� �ب�ا ��ل��ك �ب�ا � ح��� ح��س�ن � و ب د�ة د�ة �ف ن ش ك * ا �لت����� ش ش���� ا ��ل� ك� م ��اح و���� الا �ل و ح�� ��ي��� � � � � تُ ْي�ن ا ��ف �ذ ُ �يَ ّ �ة ئ ن ن ق ق ش ت �غ ت �ن �ز � �ع ن��د ك ا �ل�لي��ل�ه * �ل�م ���ع� � �ى ا ك �� ح �و�ل� * � او � ������ ا � �ل وم ا � ب�ل���ي�� ا �ل��ن�ص���ير * ود ر��ل ر����ص �ن�ز�ي ت �ش ق ت ت �ف خ ح���ج و�ب� حوه د ر � � ���ر و � و������ � � � ا ا ��ث �� َ �� َ� �ذ � َ ْ �ن �خ� �� كل وبح����ل ر����ص �ز ن ق � �ل�ه ا �ل�� �فس� ر * �ع� �م� ا �و ا ك���ر* ا ل�ى �طر ى ا �م ا � * ط � و ر����ص ا �ل ج * ر ح � ١،١٣،٤
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Chapter 13
A Maqāmah to Make You Walk
Al-Hāwif ibn Hifām faid in lifping tones,163 “I’d heard so much about women
4.13.1
I almost ended up with sciatica, for some say that the life of the married man is better than that of the bachelor, one safer in all it entails than that of shouldering one’s way up to water holes guarded by jealous males, or enduring the pangs of thirst and fire, or exposing oneself to public disgrace and ire; and that, should life’s worries coat one’s heart with rust, a smile from one’s spouse revealing pearly teeth in a line, a sip of saliva like honey, a voice so sweet it obviates the need for musical instruments or sparkling wine will polish off the dust. For among the things with which the Almighty has singled out woman by way of merit, and virtues that He has seen fit to have her inherit, is that no ill temper her sweet voice resists, no anxiety or heartsickness with it coexists. The moment her lips are moved, the heart is soothed, and when with flirtatiousness her eyes are lowered, whoever’s in her presence with pleasures is showered, so that he frolics and rollicks, confines himself to the ‘little nest’164 and is refreshed, capers and caracoles, stiffens and comes, dances like a Negro and bangs on drums(1). When she walks through her house in a willowy fashion, the fates declare (with passion), ‘Our lives we’d give for you, you merry coquette! If you’d like us to place your husband on high, like a sun at its highest position, so he can keep you in the most pampered condition, or you’d like him to stay tonight at your side, no stratagem could turn us aside. If you’d like us to seduce him with the notion of travel (for a year or more) to some place (safe or dangerous) far from this shore, all that’s needed from
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(1) ḥanbasha means “to dance, jump, clap, leap, talk, and laugh”; maḥsh is “vehemence of intercourse, or of eating”; taḥfīsh means “confining oneself to a small chamber”; darqala means “to dance, spread one’s legs, and strut” and darkala something similar; baḥshala means “to dance the dance of the Negroes.”
�ف ق ا �ة �م ش �ة �ي� �م��� �م� �م���ي��
ش ة ن ��ف ا � � ا �ّ ا �ن ض ن ض �ة � ن ف � � ��ا ن�� ت� �ل��د ��ي ن��ا ا ك��ر� �م�ن �ن��ه�ى � او �مر * �م� �ع�لي��ك �ل� �� ���� ��� �ل��س�ا � * ا �و ا ����ا ر� ب�� ن��ا � م ّ َ � ح��س�� ن��ا �ب� ���ط �ف��ة �ع��ي�ن �م�ن ب����ا ن� * �ق�ا ��ل � او ن� ا ��ل�ز �و� �مت��ع�ه ا لله ��ا � ح�ص�ا �ن�ه * �و�ه نّ��ا ه ب ي ر �و ب �ج آ ح�ه �ور�م�ا �ن�ه * �و �ز ا ده �م�ن ا ��ل�� �ئ�ه � او � ��ر�ة ب���س�ت�ا �ن�ه * �و�ج�ن�ى ��ت�ف��ا � ب��ن�ض� ح��س�ا �ن�ه * ي��� بع� ث� ن ت خّ � ض ة �ز ّ ًا ّ نش ��� �ة �ن ش ن شت ا � � ��ذ ت �� ش ا ����ا * بح� ��ر� �و�ج��ه �ب� �ل�ل� ا � �مك�ا ���� * ا � � ��و��ى �م��س� �م��س � او � ا �����ه�ى � �و آ َ �جَ �ّ �� �� ه��ا ا � ّ ���ّد �ف�ا ��ل � او ن� �ش���� د ا �ع� �و ��ل�ا �ع� * � او ن� اب �َى ا ��ل�ا ا ج��ل � * � او ن� ��ل�ه د � ح � � ل ط ك � � � م و ب ب ب ِ ع �آ � � � � ف ف �غ ت ا ا ت � �غ �ت ن �ه�ا �م��ن�ز �ه�ا ( �و�ل��ك�ن ��ي�ر ب���عي��د �ع�ن ا�لم�� ) ��� � ���ه ا � ا � * � �� ��ط��ل� �م ن��ه ا � � ا ر� * �م � ي ب� ي �ل رح و ع َ �ل ح �تُ�زَ ف ّ ْ َ ��ْ ئ �ن � �ن � ن �وب� ش����ا �ر ا �لج���اح� * �وِ��س ار �� �ب�ه ا �ل��د �ي��ا ا �لي��ه ب��م�عر��ض� ب� ش���ر * �و�ِم�ه�د �ى ك�ش���ر * ا � ّ � �ذ ا �لت��و�ى �ع��لي��ه ا �مر ��ق�ّو�مت��ه ب��م�ه�ا ر�ت��ه�ا * �و��س�دد �ت�ه �ب�ا �ش���ا ر�ت��ه�ا * � او �ن��ه�ا ا ا �ت��د �عب� ت� �ع��لي��ه ّ � ف َّ�أ �ت�ق ّ �أ نض ة ن �ز �ز ��ر� � �و��يع�م�ا * �و ا د ك �صب��را �و ج��م�و�م�ا * � �و � ي�� ت� * � �و�تب��ع��ل ت� �ل�ه �و�ي�� ت� * ا ده ا لله ��� خُ ّ � ن َ �َ � � � �ن ا �ذ � ح�� ا �ف�ي�ر�ه�ا * �و�ف�ا �ز ب ج��مي�� ��ل���ذ ا �ت��ه�ا �و� �ي���ل �ل�ه ا ��ه �م�لك ا �ل�د �ي�� ب� حب ��ور�ه�ا * � او �ن�ه �ق�د �ق�ا � م ع � � � ّ �خ ف �ة �ا ف �ق ئ �ذ ق ض �ق �م�ق��ا � ا �ل�ع�ا ��ه�ل ا �ل�ا �عظ �� ���ا �ة �م�ا را � * ���لي���� �ب�ا ر�ى ا �ل� �م� * ���ل�و را �ى �و��ت�� ��ا ���ى ا � �ل� ض� � م م م � ��ا �ه ن ا ا � � ا �ف ا � ا ��ن �ف غ �خ �ت �ن ا � ت �ت � �ه� * �ل� � ��س��ه �م ا � ب�� �ع�ه �و��د �م��ه * �و� �لو را �ى ك�� �� 1و و � �ع��ل�ى ب�����ل��ه * ح ب ن � م�ا �ن ه ا ��ل � ن ا ا � ا � �� � �ف ا � ا ��ل � ض ة ���ل�مه�م�ا �م ش����ا �ف ا ف ث � ��ر� �ص��� و �ى ح� �م�ن ا � �ي ك� � � �ه� * �ب��ع� � ك�� � �ى ج��� ب� �ل� ول و� ي ق ا � � ا ن � ّ �� ت � ث ا ��ن � ئ ل��ك�ل �ف�ا � �ق�ا �ه �و ��ل�ا ���ة ش��� � �ف���ة * �و�� � �ص��ف���ة * �و�� �ل �ل�ه�م� ا � �ل��د �ى � � ل��ك�ل ��س�ا ��ل� ا �ل�� �ى �و� ي ي ح ر ر�ي �ف ً �غ � � ش ا � � �ة � �ق ف � ن � ح�ا �ش���ا ه ��ى ا �� ك� ل��ل�ا � * �و��س�ف��ه �ب��ا د ره �ب�ا �لت�� �ر�� ��ر �وظ ���ي��ف�� * �و� �لو ا � ا �مرء ا ا ��� �ظل�� �ل�ه �و� ���� ك م ي ع � ا �ل� �ا � ا � ا � � ا ��ل�ع ا �ذ � ا ه ا ن � �� ه �ق �ذ ا � ا � � � ه ���ل ه �قَ �فْ ا � ا �ذ � ا � ا وم�ل * و ر ى و ي�� ب� لل � ي�م��س ل� � �ل� * وي��س�و م� ع ي�� ���د و �ل� �ل� * م َ �ز ف ّ � �ف � ّ � � ن�ت ��� �ع� * � دّ �ت ت �ف�ز ا ��ل� � � ت �ز ا ن �ن � ن � ع ى وج ور ���ه ا �ع �ه� ا لله ��� � �ع��ه �ك�ل ك�ر ب� * � او �م� �ه �م �كل ر ب ت �ق ا � ت � ه � ا �خ ا � ش�� �م�ن ك� حْره �م�ن �ج�� �ع��لي��ه �ج�� ��ي��ده �ص�د ا ر�ت�ه �م�ن � حر�ه�ا * �و� �ص�د ر�ه� * �و � �ل� �ل� �ل� � ّ ��ا ن � ه � �ن � ا �ن ف �ة �ف � � ��� ا ���ست�� ا ف ث �و�غ���ل�ه * �ف�ا ن��م�ا ���د �ف�� �ك� �� ا �ل�ى �م�ا ك�� � �ع�لي�� م ا �ل� � ��� ح�ص� �� ب��م���ل�ه * ر ج ل ي ِ ع عف � آ �� قَ ف � �ن ن ن �ظ �� � �ذ � خ �ف ّ ْ ت َ ا ا ا ل� ا � ن � �ز � �و�� ر * � او �لِ�ع � او �ل� را ر * ح�ى � �لو را �ى �ي��ل� ا �و رد �� * �ل�ه� ء ب���� ��س�ه �ع ا � ��ي �� ر ف كا ����ه�ا. 1� :1855
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A Maqāmah to Make You Walk
you (you being to us the noblest of those who forbid and command) is a hiss with your tongue or a sign with your hand; a mere wink from your eye would make us comply.’” He went on, “Likewise I’ve heard it said that a husband—God grant him
4.13.2
protection from all that’s unchaste, let him in the greenery of His orchard and the plucking of its apples and pomegranates, and with ever more of His charity and bounty make him blest!—can enjoy with his spouse whatever pleasures he likes. If he wants, he can touch. If he craves intoxication, that too is not too much. If he wishes, he can fondle and trifle, and if he refuses to be unserious, wealth and social standing are at his command imperious. Also, that he has in her a fastness high (but not dry)165 in which she may his cares dispel, from which joy and happiness augur well, and a fruitful meadow to which the world beats a path with glad tidings on display and offerings fit to make him laugh. If some affair of his should go awry, with her skill she’ll set it straight and with a gesture she’ll make it right. “I’ve heard too that if she flirts with him and throws herself upon his neck, dresses up for him and tosses her hair—may God increase him in ease and opulence and you in patience and indulgence!—he’ll think he’s gained the world and all that’s in it, carried off every pleasure and joy that’s there, and that he’s reached the most elevated of stations, that of that most mighty monarch, viceroy to the Creator of Nations.166 Should he at that moment the chief judge, passing on his hinny, observe, he’ll suppose him one of those employed by him to follow and serve, and should he a priest or churchwarden behold, the honor of any direct communication he’ll withhold and send in his stead, to the honored first, a male flunky, to the respected second, a lady lackey and tell them, ‘For any who can conquer and subdue, I have a noble commission, for any who inquires as to my well-being or expresses their thanks, a position.’ Should any man bark at him, cut him dead, or call him a name, he’ll come right back at him with rough words and blame, and should anyone—perish the thought!—cuff his occiput, deal his nape a thwack, or subject his feelings to attack, he can run to his wife—God grant her strength!—and she’ll relieve him of all grief, give him from every terror rest, restore his impregnability with her private parts, his prominence with the promontories on her chest, and tell him, ‘Fear not his wiles and his spite: every show of force can be repelled by an equal display of might.’ He then returns to his former haughtiness and pride, his overweeningness and being
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4.13.3
�ف ق ا �ة �م ش �ة �ي� �م��� �م� �م���ي��
آ َ آ ن �ظ � � ا آ َ � � ت ف ال� ت ّق ��ف��� * �ف � ت � �ف نّ ق � ��� �ت ق � �ن �ه�م�ا �� �� ر ا �ل� ��ك ا �لي� �ه�و ا �ل ار ��� ا�لم� ��� * ا�لم��ر�� م�م�� �ل� * ا �ل� �ك��ل � �و��ل��� ء ه �م د رر � ع �أ � �خم �خ � �� ا �خ ّ �� ه ن �� � ن � �ف غ � � ن ا ن �خ ا �ل � � م���س � � � � ا ا م � �ط ا ا ل � �ه � ل� ا �ل�ث�ن �ا �ي�ا �و�مر�ج��ا � ا � �ل� * �م� ي�ي���ل ي�� � ك� � * �ي ر ع� * و ي � � �� م� � م م م َ �َ ا � ا ش � �ن � ا � ا � ا �غ� ا �ق � ا ن ا � ا ا � � ا ���ز ا �ق ن ت ا ا ه � � � � ا ا � � م م و � �ل� �ج�� �ج و ل �ع� � * ����ه�ى م�د م �ل� �بت�� � * �ل� و �لو � ب� � ع�ه� �ع��ل�ى �أ ا ��ّ � ن ا �ز �غ ا �ة �� � ��ك� ض � �� ّ ح ش � ش �ظ � ا ا ل��ا ن� ��ل�ه �م�ن ا �و ���ط� ا ��ل �ف ��ش� � ح ش����ا ��ا * �ف � � � �ه� �� �ب� ك � ل ���وه ��� ��� �ي� * �و�م� س م � ي ر ر �� َ فَ نَ ت ْ ظَ ق َ � ف ف � ش �ق ف ق �ن ف ت ئ � �ن ا �م�ع�ه�ا ي���س�� حي���ل ا �ل�ى ��� � �و ��� * �و�ك��ل ��� �� � �� �ب �� �ر��ه�ا ���ه�و ���ص�و�� �ور��� ٤،١٣،٤ ع * �و�م �� ���ل ب ع ع َّ �ف � �ق ��ل�ا ب��� �ع�� ش�� ا ��ل�ع�ز ب� ا �ه ن��ا * �و��ل��ل���ذ ا ت� ا �ج�ن� * �ف�ا ن� ا ��ل�� �د ا ت� ي� ح��سب�� ن��ه ��ى �ك���ل �و� ت� س�ي ى ل ي � �ذ ا � � � �ع ن �ه�ن ا ن ��ن َّ�ة � ا � � ة �م ن ه ��ت ن�ف ��م � ا ��ل � ا �ذ � �� ه � �ن ��ت � �زّ � ب�� و ح�د� �� ���ى ج ي� �ه�م�و * �لي����س ل� م �ل ه ج �م�و * و ��د م م ع � � � ت�ؤ ّ ق ه�ز ا �ن �� �ي�ت �ذ � ث �ذ ��ل ا � � �ة � �ظ �� د ا ئ��م�ا ا ��هن ���ل �لي���ل� �ل��ل�ع ���ا �ل * �و� �� ر��ه � ���ع� �م ا �ل�لي���ل �ع��ل� م���ل �ى ا � �ك ح� �ل * �ل� � ك�ر ى ي �ذ �م ّ ��م ص�ن �ذ ت �ُق ْ َ �� �خ خ � �ف ن � �ن ا ت � ح � �� �ع��ل��ه �م�ن �ه�و�ع��ل� �ه� ا � ح�� ا � ر� ط�ق� �و����ل�ا �ل * � حب� ب� �ع��د ا �لب� � � * �مرو ص ي ى � � ئ � �ذ � � � ا �ل��س�ي �د ا ت� ا�لم��ت�ز �و�ج��ا ت� * �م ش����ا ر ا �لي��ه �ب�ا �لب��ن �ا ن� �م�ن ا �ل�ا را ��م�ل ا �ل�ه�ا ج��ا ت� * � او �ن�ه ا ا �� � ���ده �خ� ��ف ��ف���ة * � ا ��ن ��ف ت��ه �ن ظ� ������ف���ة * �ف�ل�ا �م�ن ��ت�ق�� �� ��ل�ه �ه�ا ت �� ا ��ل � �ن�ز �� ه � ر ج� � * ول ور ي ي ع �ى م� ل� ر جع وي ف � � ا �م�ن �ت ت � ه �ع�ن ا �ل�م� ت �س��ق �� * � �ت� ت �س���ف � �ه ���فى �م�ص�ا ��ل � � ح�� ا �و ��ت��ل�و�م�ه �ع��ل�ى �م�ا ��ا ت� * و �ل� ��س�� � و ي ب و ت�ي ل ح ن قَ ْق �غ ا � � � � ا َ ف ْ َ ف ْ ��ت ن ف ق �ا �َ ْ ح� � � ي�ه� ب� � ا�لم�هب���ل * �و �ل� �م�ن �ت�ز ج�ره �ع��د �ي��� ��ي�ر�ه� �ل�ه �وحج��ل�ه ا �ل� ح� * ا �و �ج�� ���ه �ب��ل� ق �ّ ا ف � ا �ز ف ف �ت ق � � ف ��ا ّ ن ف �م�ف��ا ر�ت��ه ا �ي�ا �ه�ا ا �ى �ج� �� * ا �و � � ��و�ل �ل�ه �نَ�ز ا �� �ن�ز ا �� * � او �ل� ��ا �ل� �ه�ا ��( * )1و �ل� � ت � ي�ن ج�ز ��ف ا � �� ح�ا �م�ن ��ي ب� ك�� حق� �ع��لي��ه * �ف��را ه ا �ب��د ا �ل��د �هر �ميّ��ا � �ى �ب�� �ي��د �ي�ه * �و�ه�و �ع�ا � �ع�ن ��ك�� �لت��ه �مك�ا ي�� آ شّ ا ّ ح�ا ح�ا ���ا ��ل��ل ن����س�� �م� �ا �قَ ا ا �ة ذ � � � � �فم� ار � ��س�د ْ * � ��� * ح ت ح�ا * �مت��عر ض� ق ت � � ت�ي ر ( )1ا ل�� ي��� �صو� ا �ل�د ج��ا ج�� ا � ا د ع�� �ُ ن ة �ل� �ف ش �ل��س� �ا د وح��ل���ج ا �ل�د ي��ك � ش���ر ج� ن���ا � ح�ا * � �ق�د ق��� ���ف ا ��ل�ا �مث��ا �� ا ��ل��س�ا ئ �ّ �من�ه�ن �م��س�ا ف���ق��ا ��ا لم � حي���ه و�م���ى � � � � ل � ر و ى ري ب ج � ي ف ف ل ح�� � �ز �ف ح��� ج�ر �ل�ل�د ي��ك ا لى ا ن�ث��ا ه �ل��ل��س� �ا د و� � ح ُ َ � ف � �ك�ن �ذ �ز �ة ا �ل ن�������ف� �م ن�� ا � ت�ل���� � ت ��ا � * ���فى �ك� ��س�ي�ر ا �لج�ع ح�ى لا ���ل ج���ا � * �م�ن �ل� �ي�� ا �و�ج�� وا �ل�د ج��ا ج� و ج ع �ي س م �ج �ج ذ �ف �ق ن ن ش �ي�� �د ر ع��لى ا �ل��س� �ا د و� �ل�ك ب�ا � �ي����د ج��ل�د ب���ي� �ف � ث �ذ ق � �ز �خ � ن ت ت � �ز ق ف ذ ك� ���ا ن� ا ا � او � * �ي���ل ��م�ن �� ك��ا ��� � ��ط� ا و � ا �ل�ع ب� ب���ط ن���ه و����ض � ��ي ب��ه و� �ل�ك ا �جل��ل�د ي���س���مى ا �ل ن���� ج��ا �� �ج م آ ف � ا �ز ف ا � ق �ش�� اّ ئ ن�ز �� ا ن ت و� �� �م� ء ا � ب�ل���ر �ن�زح�هكل�ه و �ه��� ل����ى ر �� * � ا �ن�ا ��ؤه ا �ت حرك� � ا �و��س� * �و� ����ه ا ��سر * �وك��ل� �م�ه ا * غ �ز ر خ و �ز ج ش __وع� ي�ل��ه ا ج� ���ه وب�ا �ل���ر ا �ر �ى__وا �ل���بر ا د ع ع ع ع ن َّ ف ذ � �ن�غ��مت��ه ا خ�� * � �ن�ه�مت��ه ا �ض ��� ب� و�م * �� � * � �ن�ه�ز �ت�ه ا ��ق� � * �ي���ه وك وى و� و و� رم رم 194
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A Maqāmah to Make You Walk
snide. Even should he see a princeling or king’s vizier, he’ll think himself too fine to treat him as his peer—for he’s the one in clover and luxuriating in a life of relaxation, coddled and gazed at with adulation. He eats with such pearly teeth and coral lips before him that he thinks pickles are the best of fare, that the most blessed of possessions is a shirt of hair, that water that’s brackish and briny is tastier than the wine at any evening party. And oh! should he spend the night with her on a mattress stuffed with wooden shavings and touch her downy skin—he’ll think them the most luxurious of stuffings, for any injury suffered along with her is transformed into bounty and gain, into revelry and carousal any pain. “From another, though, I’ve heard it said that the bachelor’s life is the
4.13.4
happier, the one in which pleasures are more likely to bloom, for the ladies view him as ever roaming free, and think one rutting bleat from him will dispel all gloom, given that he has none to tie him up each night in order to tup or half the night to keep him up lest he forget he’s now the sheltered spouse of one who wears anklet and blouse. For this he’s beloved of the girls, a prize to which matrons aspire, pointed out by randy widows as an object of desire. When he goes home, his hands are free, his cuffs unsoiled,167 there being none to tell him, ‘Hand over!’ or blame him for what’s past, quiz him on things to come, seek to have him in matters vaginal embroiled, tell him ‘Shoo! Shoo! (ḥaf ḥaf!)’ at every amorous clucking (qayq) from some other woman and his every roosterous wing flapping (ḥalj), tie—and how tie!— the piece of skin between his belly and his willy (najf) before he bids her good-bye, or tell him ‘Quaff! To the dregs, the water quaff (nazāfi nazāfi), or else I’ll finish you off!’(1) nor any to weep before him in supplication when he’s powerless to support her, even though to do so be his obligation. You’ll see him ever with a happy, rolling gait, full of joy, throwing himself in women’s way and never walking straight, laying and splaying, keeping company with women who’re ready to pup and feeling them up. As says a proverb that’s making the rounds like a bad penny,168
(1) Qayq is the sound made by a hen when it demands to be trodden; when you say that a rooster ḥalaja, you mean that it spread its wings and went to its female to tread her; ḥaf ḥaf is a call made to drive away a cock or chickens; najf is making it impossible for a buck to mount, which is done by tying a piece of skin between its belly and its member, this piece of skin being called the nijāf; when you say that a man nazafa the water of the well, it means “he drained it dry”; azhafa means “to revile . . .” or, followed by ʿalā, “to finish off (a wounded man)” or by bi-l-sharr “to lure to evil,” or by al-khabar (“report”) “to exaggerate [the report], to lie, or to slander.”
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�ف ق ا �ة �م ش �ة �ي� �م��� �م� �م���ي��
مَ�زّت �ق ق �خ ق س�ن ا ن �ذ � ق نش �و� ��ه ا ر �و�ى * �و�� � ��ه ا �ل�� * �و��س�ه�م�ه ا ���س�� * �و����ره ا �عب ��� * �و� ب ح��ه ا �ع� �ل� ن ��ت �ّ ق � ض �ف ُ ����ط�ع ت ه �� ق ن ف � � ط� ب� � او �و �ر * �و�م�ا د �ت�ه ا � ك حو� �س�� ب� � او ��غ�ز ر * �و��د ��� �س او ا � ب�ع�� � ���ه ��ى �و �م�� ا ي �ت�ف ت شَ ي�ن � �ف �ت ن�ي�ز �ن�زّ �ن�زّت � �غ ��زَّت �سْ�ق � ا � � ��ي�ر �ِ ��ى و ح�د �ه�و �ع�� ا �ل��سب�� ب� ��ى � ���ك�� ه �وِ ��ه * � �و � ��ي�ر ���ر�زه �و�ل ��ه * ا �ل�ى �غ � �ذ � � �م ا � ا � � ق ا ن ��ت�ق ا � � ه � � �ة � ا َ� ن �ا �ف ف ��ي ر �ل�ك �م� �ل� �ي�لي ��� � �� ب��ل ب� م�و م��س� �و �ل� ح�ص�ا � * �و �ل� �ي ��و�ص�� �ب�ه د ا �ل�� ف � ا �ت �� � �ذ ق ت �ف ق� � �ا �ف � � ا ن � ا �تََّ ن � ا�لم� �هب��ا ن� * �و�ت ك� �� �و �ل� �ي ��ق��ا � * ��ا �ل ا �ل�ه�ا ر��س ��ل�م� ار ج � ا �لم��ط��لب�� � * ���ل� ��ى ح ح ق �ن آ ��ن ��ف ���س �م�ن ��ل ن��ا ا ��ل �� � ��ا �� �لف��ا ��ا �ق� * ف� ���ف ت��� ن��ا ���ف �ه��ذ ا ا ��ل�ا �م ا ��ل �ّ�ا �ق� * �ف�ا �ن�ه ا �ع�� �ل ��ا �ل����س�� ي ي ى ر بر � ب ى ي وم ب ري �ن � �ف ا � � ه�ن � �ن �ذ ش �ة ش �ة ف � ق �ذ �ق ن ه�ن �ل �� �ة � ا� �م ا �ل ��ير ب�� * � او �عر� �ب� � حوا �ل� م �ى ���ي��ب�� �و���ب���بي�� * ��ل���د ا � �م � ح�ل�و ��ا ن ح�ا ض ح�ه�ن ا ��لن ف���� � ا ��لض �جَ� َل�ا �ع نّ��ا �م�ا � ا �ل��م ّ * � �� �ل�ق �م�ن �� ا ��ل��د ��ي ن��ا * ��ل �� * �ف�� � � � ل � ك � � � � و � و ب ر ور ر و �ى ع �ف � � �� ت �ق ا ��لت����� �ع��ل�ي�ن �ا * ��ف��س ت� ا ��ل�ى ب���ع�� ا � ��ص � ح�اب �ى * �ل�ا ��ط��ل�ع�ه �ع��ل� �م�ا ب �ى * ��م�ا ك��د� ا ر ر ب س �ض ى ع ت ت �ذ ث � ف � ّ ق � � ت � � ش ش �ا ح� �ه� �ى ا �ل� � ����ده ك���ا � * �� ��ا �ل ���� �ى ���� �ى * ��ه� ا ك���ا � �م�ن � � ب ب ب ر ب ر ا �لب�� ب� * ى و ى بو ي م ف �ذ ف ف ن � ق غ � �ل� � ا � ا �ش � ا ف�ت��� �لق ��ف ا � �ف ا � ا � ���ل�� ن� ا � � حو �ل� ��عر * � ت��ه �م�ن �ي��ده ��ا ا �ي��ه * ا �م�ا ب���ع�د ��ا � ل�� ري� � ب �ى م��س و م ي �ِ � �� ط�ا ن� �ه�و ا ��ل���ذ �ى ��ي����قر�و ا ��ل��ب�ل�ا د ب���عِر ���س�ه ا � �ل��قر��� ب �ن �ف ن � �و��ه�ا ا �ل � �ح��ة ��ف��ل���س�ه �غ��د ي���س�ت ن������ش��ي�ن � �� ح���سا � ا �ل�� ي ب� ش � ���� �ذ � �ن � �ذ ��ضر���س�ه ���ل ا ت� ���ت�د �ه��كر � م �ك �� �ح�ا �ن�اب �ى � ّ خ �و ����ف��ق�ا ره �ن��ّ�ع�ا ����ش�ه �م�ن �ت��ع���س�ه ����ش�د ا د �ر�� ت ّ َْ � ا ا �� �ف�ل � � ئ �و ن� ا ��ل�ى ����س�د �ى �ع ن�����س�ه حو�ل ا ل��ها ج�� � بو��ه� �� ُ ف ا �ف � � ع��ه ا �و �ع��ّ�س�ه � او �ل�ى ا �ش��ت ��ف��ا �� ج��مي�� ع �م� ��ى ��ق�� ب
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A Maqāmah to Make You Walk
‘He who has no wife has many.’ The result, it is claimed, is that the bachelor’s stride is vaster, his movement faster, his words less trimming, his cup more brimming, his intonation more melodious, his cravings more imperious, his thrusts more pressing, his delicious wine more refreshing, his lance’s blade of keener bite, his arrow truer in flight, his breath more sugarcoated, his love more devoted, his food tastier and more plenteous, his vital juices more fluid and copious. They forget that the emptying of his basin into more than one plot is the very cause of the dropping of his water table and lust, the weakening of his vigor and thrust—and so on and so forth by way of phrases that shouldn’t be used to describe whore or honest matron, or characterize a man, whether he run or trudge to his damnation.” Said al-Hāwif, “The two schools being thus equally balanced, the two
4.13.5
claims in contention, I said to myself, ‘If only the Fāriyāq were with us today so that to this thorny question he might turn his attention, for he cleaves more closely to women than does even doubt and better knows their ways than any graybeard or youthful gadabout. Of them he’s tasted both sweet and bitter, and of their love he’s been both victim and benefitter. Were he present with us now, all this confusion that we’ve endured would straightaway be cured.’ I went then to one of my friends to apprise him of my dilemma and, no sooner had I knocked upon the door than he fell upon me, in his hand a letter. ‘Good news!’ he said, ‘Good news! Here’s a letter from the Fāriyāq that reached me in yesterday’s mail, written in verse, down to the smallest detail.’ I snatched it from his hand and here’s what it contained:169 “‘After salutations, be informed that
4.13.6
A procurer’s one who goes With his bride from one land to another Where the long-necked lovelies Swoon to the scent of his money,170 One who, on every beauty shaking with fat, Sharpens the two fangs with which he bites, And stiffens the slackness of his spine, His resuscitator from misery.171 There too are bull camels, Aroused to mount his recalcitrant she-camel And to drink up everything In his trough or his tumbler,
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�ف ق ا �ة �م ش �ة �ي� �م��� �م� �م���ي��
ق� ��ا �ل
د ره
اف � � ا ن ��ب�ز ا � �ر�ج����س�ه �ق� �و�لر ب���م� ��� �وه �ب�لا د ���س� �� ا � ب آ � ح َْ � �ح��تى ي���ع�ود �و��م�ا ��ل�ه � ��س �ل��م��ع ض����ل ا ��ل���س�ه ٍ ���من� ّ �ذ �ف َ ْ � ا ن� ا �ل��لب�ي�� ب� �م�ن ا ��س��ت����ش� ا �ر � �ج� ا ��ى ��لب�����س�ه � �س�ّ��م�ا ����ش�ا ن� ا ��لز � او � �و� ح��م�ل �ف�ا د � �َو��ق���س�ه لا � ي � �ج ح �ذ �م�ن ����ش�ا ��ق�ه ت��م� �و�ي��ه� ه �و��م� ا �ق� ��ل���ذ �ة َر�غ� ���س�ه � �ف �قَ � ت � ّ �ح��ل���س�ه ���ف�� �ل�يب����ع��ل�ن ��ى ����س��ة ك��ى ي���س����ب�د ب� ئّ � غ ّ � ف �ن � �ل���ل � ح���س�ه حي� ث� ا �ل��س���اح� �م��� �ص��ص �م ي������شر�� ب ن � ��ض ّ �م�ن �م��ت�� ت ه���ك ���فى � �ج ن����س�ه � ا � ا �ل����غر��ي ب� ا � �� ر �أ َ � �ح�ا ��ل ا �ل�عز� �و ���ب��ة �و�ه�و ��م�ا ��ل��ك �ر ���س�ه ا �ْولا ��ف���ف � ى �ة �ن �ف � �ص�و ن� ��ل��د �ر�ه��م�ه �و� �ح� � � ���س�ه ��ح ر �م�ت�ه �و� ار � ����ب�ل �م�ن ����ت�ز �و� �ي ��و��م� ه �خ����ير ��ل�ه �م�ن ا �م���س�ه �ج َ � �ف �ذ ن ّ � �ح�ا ��ل ا �ل��ت�ع�ز ب� �م�و� ا ك� ح����ش�ا �م�ن ا ����س�ه ���ا ن� ��ى � �ة �ف َ � ��ل�� ح��د���س�ه �ك�ن ب������شر ��ط ��ن ف� ��و�ر ه �ع�ن �ر ��ي��ب� ��ى � �قَ � َ� فا � ض َ ��ض� �ل� ا �ت���ت����شا ���غ��ل�ن �ع�ن ���ّ�س�ه ��� ����ث� ا �لب��� �� �ل��ب� م ع ع ن ��ضر �خ���ت�ا � �م� ا ��ق�د ����ط�ا ب� �ن�ا �ف�� �َر � ّ��س�ه �� ��م�ا ا � �ي�� م ع ن ت �ك���ن�م�ا ي�ج�� ا ��ل�� ��ل�� ��ح ّر �ز �م�ن ب� �� او �ع ث� � ح���س�ه � ب
ا �� ا �� ف���ل ا �ت�� �صف� � ا ل�ه� ر س �م� ح ت� ا �ل� ب��ي��ا ت� آ �م�ا ا �ف��ص��ل�ه ��ل�ا � �م ا ��ل ن����س�� �ن�ا ظ ������م�ا ور
� �ز��ن ت ا ف �ه�ا �م�ن ا �ل�ا �ش���ا را ت� * ق���ل ت� لله * �و ك��� �م� �ي� �س��ف ت��ا �ئ�ه ف��ه�ن �غ��ائ����ا حو ج� � ن��ا ا ��ل�ى ا � ت � � �ون�ا �ث ار * �و�م�ا ا �� ي� ب
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A Maqāmah to Make You Walk
And sometimes they nickname him “pander,” The ugliest of his evil vocations. In the end he returns, no Physician left to him to treat his incurable treachery. The wise man is he who consults
4.13.7
One well tried in adversities when bewildered, Especially in the matter of marriage And how to bear its crushing atrocity. He who is attracted by its deceptive coloration And the pleasant taste of its comforts Let him marry in a small village That he may deal as he wishes with the contract For depravity chokes Any who cranes his neck to lick it. The stranger172 is more harmful than
4.13.8
One indifferent to his reputation among his own folk— Or perhaps it is not so, for in the state of bachelorhood, While he is his own master, Lies protection for his money, his privacy, and his peace of mind. Again though, the present of him who marries Augurs better for him than his past Since, in his state of bachelorhood, He missed having someone to keep him company. He must, though, avoid The harboring of doubts. Marriage, then, and more marriage! Be not Distracted from practicing it again and again So long as the advantages of starting over at it Do not damage the ending of what was good.173 One must, however, be alert To whatever may turn it into catastrophe.’” Said al-Hāwif, “Once these lines I’d scrutinized and, with a fair degree of certainty, the truths at which they hinted had surmised, I said, ‘What a paragon! How much insight into women’s affairs he shows, in verse as much as in prose! And how greatly we need from him, concerning these creatures, a fatwah, be it delivered in person or in absentia! Except,
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4.13.9
�ف ق ا �ة �م ش �ة �ي� �م��� �م� �م���ي��
� � �ن ه �ل�� � ن �ع�ن � ا �� ه ا � ا ف�� ا � �م�ن � ش م��� � �� ار * � ك �و� ح�ا ض� ��ك�ل ل���� م �ي �ب����س ح� ل� �ل� يم� ه�و فن ث ن �ا ف �صر��ف ت� �مث�ن��ي��ا �ع��لي��ه ا �مرد � �ون�ه ��ا ��م�ا �ص� او �ن�ه ا �ل� �ع���ا � * �� ا ��� �ج م ا ش �ة (� ح� ����ي � � ض �� �ة م� ���ط �ر� ب
� �� �ا ن ا �ل�ز � او � * �ف ك� �� ��ه را �ى �ك��ل �ج �ق �ز تش ��ق � ه ���و�ى ا �لي�� * * �و �د ا د � �
�صغ���ا ا ��له�ا �� �م� ا �� �لف��ا ��ا �ق� ف���ل���ذ ��ل��ك �ل�� ���ع� �ع��ل��ه ���ع�� ا ����ا �ت�ه ف��ا �ن�ه�ا ر � ي ب �ض ب ي م ي ب ري � س ع � �ن � � � ف � ا ة ق ا قا �ن ش ا ت ا �ل�عب�� ر� * �و�لي����س �م ���� ��ى ا �ل��د �لي����س �ع��ل�ى ا � �ل�� ر�ى �����د �ص� ر �ة � �ة �ن � �ذ � ت ف ت ّ � �ذ � � ب�����ن�ن �ا �� ل��ا ب� * ���لي����بن��ه �ل�� �ل��ك) ح�� ��ط� �و��ل� �م ا �و�ل �ه� ا ا � ك�� ��ص ب ي �ي
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though, where he speaks of marriage, of his own state he nothing vouches, as though he thought all else of lesser purport and best consigned to that place where, after passing through the stomach, the food debouches.’ Then I departed singing his praise, all the more desirous of seeing his face.”
(Note: because he was fond of the Fāriyāq, al-Hāwif didn’t take him to task over some of these lines of his, which are awkwardly expressed. It is not my way, however, to pull the wool over the eyes of the reader, with whom I share an old friendship going back to the beginning of this work. Let him, therefore, take note of that fact.)
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ا �� ��ل�ف��ص ا ��ل ا ��� �ع ش �� � �ل ربع ر � آ �ڡ � �ث�� ء �و ��ل�د� ي ر �غُ �ف � � �� ���ث �ت�ه� � �ر ق� ت ���ل � او ��ل��د ا ن� ي� ط�� �ك� ق��د �ر��س ��ى �� ح�ه�م �و�عي �� �وب��هم� له�م �ع��ل�ى ك�� ر � م بو �� ح ب� �و�ل��ده ك��� � ب ع �� �ن ف ق �ف ل� � � ن � م��ا � ا ��ل�ا ا �� ها ا ا ن ا �ن � � � ح��س ا �ل�� ��س * � او � يح��س�د �ك�ل �م ��ي� ��و��ه �ى م �ير ��ه ا � � ح� �م�د � او �ل ك� � او ن� ا ر ب م م ف � ت ش ا�خ� � ض عف� �ع�ن ا ��ل�ت ت ح��س��ه ا ن� �ير�ى ا ب����هن م�� ���ل���ذ ا ت� ا ��ل��د ��ن ��ا �� ��� � � او ب�� ن��ه * �و م��ى ���� ا �لر ج���ل �و� ي عب ب ظ� � ا � �ذ ة � ف ش ت ن ت �م�ت ت ح��د � ����ن�ه�م�ا م��ع�ا �ب��ه�ا * �و �ل� �ل�� � �ل��ل�م��ت�ز � � ا �ع ��� � �م�ن ا � �ي�ب��ي�� �م� ا �م ار ��ه �ع��ل�ى � ار ��� � او � بوي � و �ج ّ ع م � �خ � ��ا ن � ا �ش � ّ ا ق � � � � � � �� � �ل��لب��ه �و��ل��د ��ل�ه �صغ���ي�ر �ل�ا �ي ��ورق��ه ب��ب� ك� �ص ار ��ه �و �ل� ��ي ب��ل�ه ب��ب��لب��ل�ه * �مك� ا ��ه �ل� ��ى ا �و ج� ��ا �ئ�ه �و� ع � ش � � � ا ن ��ل�� � ا ن �غ ن �م�ن ا ن� ا ه �م �� ض� ا �غ ق ا � ��� ��ي�ر �� د ر �ع��ل�ى ا �ل������كوى ب��ل��س� ��ه ي عل��م �م� �ي���ب���ى ا � �ي��د ا �وى �ب�ه * ب���ل �ير ري ّ ن �غ� � �ف � � ن ��ا ن ا � ا �ل� ق ة ا ا � ا ��� �آ ا ��ن ��ف ح�ا � � �� �م�د ا � ا � ا �ل� ��ط�ف��ا �ل � ���ل�م�ا � � � � � ا � � ل � � �� � � ص * ط�� � � ��س ك ه � � � ل � � � � ي و � م رو ى و وى و ي ي ب و ر �ض �ل� ب آ �� ّ � خ م�ز � �ة �ذ � ن نّ � ا ن ّ�ن � ا �ت �ن�غ ن ط�� ا �هم� ���ص� او ب�� ا �و�ل� �ل��ك �ع�ه�د ا ��ط� �وي�ل� * � او � ��ي ��وَه ب��م�ن � ب�� �م � ا � ي���ع�ي� �ل�ع�ل� �ج� �ه�م ا � ب �� �� ا � ت � �ف � � � � � ف�ي��ه ��ى �ك��ل ك��ل� � م� ط�و * �و�ج� ب� �ع��ل� ا �ل� او �ل��د ا �و�ل �م�ا �ير�ى �و�ل��ده ق��د �مر��ض� �س� ��طر �و�م �� � ب ي ى م ع �ق �ذ � �ف ت � ا � �� �ا ��ل خ� �� �� خ ن ت � ا � � � � ط�ي�� ب� �ب�ه ا � �ب�� را عه�ده �و�ي ار ع�ى ا �� ا � ��ي �� � حوا �ل�ه �و�م� ي��ط ار �ع�لي��ه � �و�ي� ي��د �ل�ك �ى ك��� ب� ي�ب��ر ا ل� ب ��ث� � �ن � � �آ � ��ذ � � ا �ز �ف � ه ا � ا �� �آ ا � ا ن ا � ا ��مت�� ن ن ا ف ا �غ ن �ذ � � �ن ح�� �� �ل� ح�ا � ط�� ي �مب�ي���� * � بر��م� ا ���ى �ل�ك �ع ك���ي ر م ا �ل�د �و ا �ل� ى ي ج�� � ب� �ل� � ب � � � ن ا �ة �� � � �ي�ن ��ف � � ح�ا ��ل ا �ل��م ���� * �و�م�ن ا ��هّ �م�ا ���ست��ن حق� �و�ل��د �ه�م�ا ا �مرا �ل�� � �ه��ض� ع�� �ي� ا ل� او �ل�د �ط�ع�ا � * � � ى � م ي ري �ض م ن � ش ��ا ن ��ث � ا ن �� � ف � ا ن � ح��ّد ا ��ل ش����� ا �����ذ � � �ق �ف �ل� � ا ل��ط����ل �لم� ك� ���ا � �ل�ا �ي��د ر�ى � �س��ا ب� بع ل ى �ي �� �ع��ده ا �ل ار ����د ك�� � ا ك���ر ا � ب ح ن ّ � ا ��ل ش ف ���� �ق �ة ن ت � � ا � � ا�� ا ش ت ���ل * ف���ل���� �م�ن ا ��ل ���ه �م�ن ا ��ل�ا �ك� ه��ه * �مر ض� � ��و و ��� ا � �� ���ط�ع�م ا �ل� �م �و�ل�د�ه� �ك��ل �م� ي������ ي ي س آ ن� ا � ا � ن َ � � ا �ل� ن ��ق ش �ة � ا � ا ت ا �م�ز ق �ة لّه�ى �ع ن��ه �ب�ا �ش���ي �� �م�ن ا �ل��ل�ع ب� � او �ل� �صور م� ���� � او �ل� �ل� � �ل� �و�� � او �م� ا �ل� �و�ل�ى ا � ��ي�� � *
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Chapter Fourteen
Elegy for a Son
It is ingrained in the nature of every father to love all his offspring, no
4.14.1
matter how many, ugly, or vicious they may be, to think each of them the best of persons, and to envy anyone, other than his own father or son, who is superior to him in praiseworthy qualities and virtues; and when a man grows old and too weak to enjoy the pleasures of this world, it is enough for him to watch his son enjoy them. Likewise, there is no greater pleasure for a married man than to spend the night with his wife on a single bed with, between them, a small child of his who neither keeps him awake with his weeping and crying nor wets him with his little willy. By the same token, nothing pains his heart more than to see that same child sick but unable to give tongue to a complaint so that he may know how to treat him. The physicians themselves are at a loss when it comes to treating small children and rarely find the right cure. It would be better if specialized doctors were to be appointed who could devote themselves to their treatment long-term and that those who excel at it be extolled wherever words are written or printed. It is the father’s duty, as soon as he sees that his child has fallen sick, to pay him close attention, observe his condition and any new developments, and write everything down in a book so that he may be able to give the doctor a clear account of it. Doing so may avoid the need for many a medicine that the doctors will sometimes try out as a way of probing the patient’s condition. Food is one of the most important matters that should engage the parents’ concern where their offspring are concerned, for, given the child’s lack of awareness of the limits to intake, at which the mature person stops, the most frequent cause of his falling ill is food. It is not a form of tenderness or solicitude for the mother to feed her child whatever he wants; it is better to
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4.14.2
ف آ � ��ي� ر�ث�� ء �و�ل��د
� �� � �ذ � ق حّ�م ا ��خل ن�ت ش ا �ن �� �و�م�ا ا �ش��ب��ه �ل��ك * �و�م�ا ا � ���ل �و�ج�� �ه ا �و ح��ل�ى ا �ل�و�ل�د �ي� ��ط��ل ب� ����ي � �م ا ب��ي��ه �و��د � ر ج � � �غ�� ا ��ل �� ���ط �ف�ه * � �م�ا ا � ّ ط��ف ت���ي�ن ح��ه �و�ه�و �م ���ط�و�ق� �ع ن��ق� � او ��ل��ده ا �و � او ��ل��د �ت�ه ب��ي��د �ي�ه ا �ل��ل�� ي � و ب �ض� �و ج �ل ر آ � � ق � �ن ���ا ا ن � ا ش ت �ذ ش � ��� ض ه��ه * � �و�ي� ��و�ل ا ��ى ا ر�ي��د �ه� ا ا �ل����ى �ل� ك���ل�ه * �و�م�ن ��س�وء ا �لت��د �ب�ي�ر ا �ي�� � ي حر�م �م� ي������ ي � � �ا ا�ا ض � �� ر ف���ه * � �ول�ع�م �ى ا ن� �م�ن ا �غ� �ف��� ر ض��� ا ب�� ن��ه � ح�تى ا ب� ك� � �و ب� ك�� ��ا ه � او ج�ر�ى �ى �ل� ج���ل �م� �ل� � ر ي ل ى ر �ي �ل� � غ ت ا ��ا ن � �ز � �ن � ن �غ ن ّ �� �� ف ة ا �خ � ��ف ��ف د �م�و�ع�ه �ل���ي�ر �� د��ي ب� ك�� � ب�م�ع �ل �ع ا �ل� ب� ��و� * � �وي���ب���ى ا � �ي��د ر ب� ا ل�ط����ل �ع��ل�ى ا ي � �ذ � � �م�ن ا ��ل����ط�ع�ا � ���ع�د � ��ل�ا د �ت�ه ���س�ت��ة ا �ش��ه �م� � ��ق���آء ا ��ل�ا ض ���ا ق���لي��ل�ا * �ف�ا ن� ا �ل���ط�ع�ا � ي��غ��� �ي�ه � مب و � رع ب ب م ر ع � � � �ة � � � �ق ّ � ه �ف� ض �ا �ع�ن ا �ن ه � ف ح� �ظ � ��� � ��ص ���ا �ع�ه�ا ا �ي�ا ه ب���مر��ض� و�ي��وي� � ح� � او �ل��د �ت�ه * ب���ل رب��م�ا �م ن��ا �ه�ا ��ط�و�ل ا ر ض� �ي ���ل ن ث �ذ � � �ا ن �ذ ّ �ة �اف ن � ف ���ع�ه �ك��ا �ه�و �م� �ه ب� ا �ل� �ر� �و��ه ا ك����ر ا �ل ن��ا ��س ر�ي� * �و �ل� �ي���ب���غ�ى ا � �تر ض� �و�ل�م ��ي���ده �ش���ي �ا �م �ج م ن � � ث � �ه �غ���ض� � ا � �م��ذ � �ة �مض �����ط ���ة ا � �م �� ض ����ة * �� ا �ن�ه �م�ا د ا � ا �لر ج���ل �ع�ز ��ا ا �و ك� ���ا � �ل� � � و ب�ى و ع�ور و �ى بر م ب م ري م ّ � ��ل��د ا �ق� ��� �ل�� � ش����ع �ق � ش ح ن�� �ع��ل ا � ��ل�ا د �غ��� ه * ��� �ل�� � �ق��د � ا ��ل��د ��ه ا ��ل��ل���ذ�ي�ن ا ��ل �ير ب� و ط م ي ر � ح� ا �ل���� �عور �ب� � و �ى و ي ر ب ل م �ي ر و ي ً � ن ّ �ا ��ّ ا ه � ق � �ا ّ ����ع�ن حق� ��د ر�ه�م�ا ا �ل� ب���ع�د ا � �ي��ص�ي�ر �ه�و � او �ل��د ا �مر��ي��ا * � او �ل� �م�ه�ا ت� ا �ل�ل�ا �ى �ير ض� بري�� � ب ُ � ن � ��نّ � ا �� ض � ة ا � ّ �ف �ا � ��رور� ا �و �ل� د �ه�ن �ي ك ��� * ح�ن �� او د ا �ع��ل� ي�ه� �م�ن ا �ل�ل�ا �ى ي���س�ت�ا ج�ر� �ل�ه� ا�ل�م ار ض� �� ب� ل� م م ع �أ ّ ّ �ف ن �ا ح��� ����ن�ه�م�ا ��ا ن � � ق �ق � � ش ا �و �ل� ج�ر�م ا � �م�ن ك�� � �ل�ه �و�ل��د �و �ر ��و�ل ا �ل���� �عر * �ور ب� ا �م �و ��ط����ل �ي ل ب ي � ��ذ � ق � � ن �ل� �ت ا � � ن � �ذ �ف � � � �� �ة ت� ّ �� �ت�ف ّ ق �� ا �ل�و �را ح��س ار * �وك� �مك�ا � � ر�� ا ر � اوح � او ب��د ا � * �م �ي م� �ل�ك ا � ي�� ر� ا �ل�د م� �لو�ع� �و آع آ ا ف ا �ف ق ���قت � ف ا � ا �� ا ��ل�ا ��� ء � ���ق ت��� ا � ��ل�ا د ��ه ا ��ل�صغ���ا ا ��ل�ا � �ئ � �ي�ن � � س � � � � � � ا � � � � �ص�ص� �� ��� ر و ب بر� ��ك ��ل ط�� ل م�د ب� مر م�و �ى ل ي�ه� جع ب م � �ف � �ذ � �ف آ �� ن � ي�ن ��ر ���فى ا � ف�ل���ص� ا ��ل � �ع��ل� �م�ا ك� ح�ا د �ى � او �لث���لث��� �م�ن ��س� ر ا �ل�ع�دد * �� �س �و ء ك��ا � ا ب� �� او ا �ل��ط���ل� ل ى ّ ت � � � � �ة ف ة ا ق � ف � � ي�ن � � �م�و�م ن��� ا �و ك��ا �ر�ي�ن * �و�م�ن �ل� �ي��ك�ن ��د � ح��ل�ى �ب��ص��� ا �ل� ب� ��و� ك��ا �ل ار �ه ب� � او �مث��ا �ل�ه �ود �ع�ا ك م � ا ه � ا �ت � ا �ئ ه � ا �ن ه � ا ���ع�� �م� �ز ة �� ن ّ ة ��ا ُ� ن� ّ ى ا �و �ي�ا �و��ل��د �ى �ف�ل�ا ��تث��ق� ب� ك� ��ل� �م� �و �ل� ��ع�و�ل �ع��ل� د �ع� � * �ل� � �ل� ي ل� ع � ا لب� ��و� يب � ى م آ ت � ث �ذ �ذ � ��ا ن �ذ ا ا � ّ ة � � ن � ق �ا ���ا � ا � �لف��ا ر�ي�ا �� �م�م�ن ا ا �ق�ه ا لله � ا �ل� �م�ن ك�� � ب ��و� * وك ح��ل� �و ء ا �لب��ن ��ي�ن �� �ج�ر �م� �ل��ك م عع � ��اَ نّ � ��ك * ف���ق �غ� ��سن��ت���ي�ن ح��س�ن ���ا ن� ��ل�ه �و��ل��د ب��� ���ا ن� �ق�د �ُ�س���ك ���فى �ق�ا ��ل� ا ��ل �م ا ر�ة ا �لث� � � � � � ه � � �د � ل � � ك ك ك � و ل ر ب ب � � فآ يَ ُ � ش � ْ �ق �ت ���ا ن �ع� �ص�غ� ��س�ن �ه � ن �ظ� ��� �ن �ظ� ��� ا �ل�م�م��ي�ز � ي�ن � �� م ا � �ل �ا � او �ج �م� �ل ج�� ء �ل�م ���ع�د ه ��ى �م� � � ر �ب�ه ا �ل�ع�� * �وك� � �ل�ى ر �ي ر ر 204
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Elegy for a Son
distract him from it with things such as toys, painted pictures, ornamented devices, and so on—though how pretty the child when he asks his father for something, his cheeks blushing with shyness or timorousness forcing him to lower his gaze, and how lovable he is as he throws his delicate arms around his father’s or his mother’s neck and says, “I want that to eat”! It is equally bad management to deny him what he wants and make him cry over something that can do no harm. I swear that anyone who pays so little attention to keeping his child content that the child cries and his tears flow for any reason other than his being disciplined has no right to be called a parent! The child has to be trained to take light foods six months after birth, breastfeeding continuing for a short while. Solid food nourishes and strengthens him, not to mention that this preserves his mother’s health; indeed, extended breastfeeding of the child will sometimes result in her falling ill and benefit her nothing. This is the method followed by the Franks, who are the people with the most offspring. She should never breastfeed the child if she is choleric, or upset and disturbed, or sick. Moreover, so long as a man is a bachelor or has never raised a child, he
4.14.3
will never feel proper feelings of tenderness for the children of others. Yet more, he will never fully appreciate his own parents who raised him until he became a father and a raiser of children himself. Mothers who breastfeed their children are of necessity more tenderhearted toward them than those who hire wet nurses. Without a doubt, any who have children and read the words of the poet, “And many a mother and child have been torn asunder as are soul and body when they part,”174 will not be able to prevent themselves from shedding tears of heartfelt agony and sorrow, and the same if they should read stories in which fathers are stricken by the killing of their innocent little children, such as the killing of the children of Midian at Moses’s command, as recounted in Chapter 31 of the Book of Numbers,175 whether the children’s parents are believers or unbelievers. As to those who have not been graced with fatherhood, such as a monk or his like, should they address you as “My dear son” or “My child,” put no trust in their words or faith in their blessings, because only one who has experienced fatherhood can know the affection that goes with filiation. The Fāriyāq was one of those whom God had given sons as sweet to the taste as candy only for him thereafter to sip the bitterness of parental bereavement. He had a child who reached two years of age and was as though cast
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4.14.4
ف آ � ��ي� ر�ث�� ء �و�ل��د
�ذ ن ا � � ن � � ت �ا ن � �ي�ن ا � �ؤ ن � ا � � ح ش�� � �و�ا �ل�ف� �م�ن ��م�� �لق� ��ل�ه �و�ل�و �ب�ا �ش���ا ر�ة * �ف ك� �� � ا ب� ��وه ا ا ر�� ا �لي��ه ي�����س�ى ب� �لم� ���س و�لم�و � ي ش � � � �ة �ذ� ن ���فى ا ��ل ح�ا ��ل ج��مي�� ا ���ج���ا �ن�ه �و�ه�م�و�م�ه * �و�ل�� � �ك�ن �ل� ��ي��لب� ث� ا ن� ي���غ� ش����ا ه �ع�ا ر��ض� �م�ن ا �� ك� ل��ا �ب� ا ك���ا � م ع � ان �ي�ن ا �� � � � �ا �ّ �ة � � ��ن ��ف ه ا �ن ه �غ � � ا �ن ه � ا � � ه � � � � � � � د ي ��و�ج ��س � �ل� ي��د وم ل� �ع��ل�ى �ع� ل�د هر ا ل�ل م� * و�يرى ��س� � ��ي ر �ج � �ير ب� � �غ �ي �تم� ��ت���ل�ك ا ��ل���ط��ل�ع��ة ا ��ل ن��ا ض ��ر�ة * �وك� ���ا ن� ي �ح�م��ل�ه �ع��ل� ��س�ا �ع�د �ي�ه �م��س�ا �ف��ة ��س�ا �ع��ة �و�ه�و ��ي ن��ا � ي��ه � �ل�ى ب ى َ � غن � حت ا �� �ف ه ا �ل��� �ف � ث �ل�� �� ش ا ا ن ا � �غ �و�ي�����ى �ل�ه * ��ى ِل�� ط���ل بحي�� م ي�ع�د ي����� � ح��دا ��ي�ره ي �ح�م��ل�ه ا �و ��ي�� � ه��ه ا �و لي ّ � ت � ا ة ن �خ ��ذ � �ص� ّ ح�� � ا � ا �� ا � ح��ده �ع��ل ا ��ن �ف� ا د * ا ��ل�ى ا ن� �ق�د ر ا لله ر ب� ا�لم�و� � او �ل ا �ن�ه ��ا �ك� ل � ���ل �و� ب� �ي ي ى �ى ر غ � � � � �ف � � �ة ق ق ة �ت ا �ق � � ي�ز غ � � ن ا ت �ن � ���ل�� ا �ل�ص���� � ك����� �ه�ا �م�ن � �ى ا �ل��ل� د �م�ن ��س�ع�ا �ل ��ى ���ل�ك ا � �ل �ر� * �و�لم�ا ك��ا ��� �ر�ى ا �ل� ك� ير ير ر ب ي �آ ة ��ا ن � ا ّ �ن ش ا ة �� �ة �ة ��ا ن ف ا �ن�ه ��ل�ا � �� ���د ف��ه�ا ا �� � ط�ي�� ب� �ع��ل� ا �ي� �ص��� ك�� � * ط�� ء �م�هر� �وك�� � �ل� �ب��د �م �م���� �ور� � ب ي و�ج ي� ب ى �آ � � ت� ���ا ه ��ا ��ا ���ستح� ط�ب���ي�ن �ه ن��ا ك * �ف�ا �ش���ا �ع��ل�ه�م�ا ��ا ن � ت��د ا ك� �م�ا � �ب�ا �لم�� ء ا ��س��ت ش����ا ر ا ب� �� او ه ا � ح�د ا�لم� ��ب ر ي� ب � �ي ر ب �ل � م � � �ي�ز � ف حت �ص�ب� ا ��ل�ا ��س�ق��ا �م�ا * � �خ�ن ا ��ل�ا را ��س�ه * ���ع�م�ل�ا � �� �ص��ت��ه ا ��ا �م�ا * �و�ل� دد ا � ا �ل���س � ل � � ب و ي ي ى ى م آ ُ َ �ف ق ق ��ل �� خ �ة آ ُ َ � ش � � � ���ا ن� ا �ذ ا ا �ن�ز ��ل ���ف ا �ل�م�� ���ع�د�ه�ا ي���غ� ش���� �ع��ل��ه � ر�ى �� �� ���ل��ه � �� � ح�م � ك��ا �ل��د � �ع��ل ��� � ط ك� و ى ��ك�ل ب ي ب و � ى �ي ر م ى آ � � �ف ح�ت ا � ت ا �� �لق���ل� * ث�� ا �ش���ت�د ��ه ا ��ل��د � ء � �ص�د ره �و�خ� ��ف ت� �ص� � وت�ه * ح�ب����س ا �ل��س�ع�ا �ل ��ى � ب ى ب م ّ � � � �ف �ذ � �ة �ة � �ن � ة ة �ز ن�ز �ق ح�ا �ل� ا �ل�� ��س�ت� ا ��ا � ���ل��ا �ل� ا ���ا � ي���ع�ا �وده �م� �ل��ك ا �لر�ع�د� � او �ل�ه � * �و ب����ى ��ى � �وك يم بي ي�ه� �و�ه�و ع ع فا ت ���ئ�ن ا �ن��� ن��ا ض� ف ا ن �ظ � � � ��ا � ش ا�� � ا � ا ق ا ح�ا ��ل ا ��ل� د �م�ن ���عي���� � ��يو� �� ر ا �ل�ى � او �ل��د �ي�ه ك�� �ل���� ك��ى �ل�ه�م� �مم� ��ي��� ��س�ي �ه * �� ���س�� ور ي ي آ آ � � �غ �ف � �غ ت ي�ن ا ن ا ن ش �ن � غ �خ � �هرا * �و��ا ر� �ع� � ه ا �لج���ل� � او � * �و�ل�م ي���ع�د ����ى �م ا �ل����ذ� � او �ل��د � �و ي���س�و ��ى ��د�ي�ه �عب � �ّ �أ ا � آ � � ّ ف ا ��ا ن � ف ا ا ق �ف �خ ا � �ذ � �ذ ف � ت ح��ل�ق��ه ا �ل�ا �ت ك� � ���ل��� * �وك�� � ا � �ل�� ر�ي� �� ��ى ��ل� �ل �ل��ك �ي�� ر�� ا �ل�عب��را � �يو ج�� ر �ب� �ل��د �ع�� ا �ل�ى �ن �ذ � �ذ ق � ف ن � ّ ن � ن �ذ � ّ ا لله � �و�ي���و�ل * ر ب� ا � �� �صر�� �ه� ا ا �ل�ع� ا ب� �ع�ن اب� ��ى ا �ل�ى ا � ك���ا � �ل��ك �ير� ض�ي ��ك * ا ��ى �أ �ف �ذ � ن�ز � ا � ح��ا �ة �م�ن ���ع�ده � ��ل�ا ���ط�ا �ق��ة ��ل� �ع�� �م ش ��ل�ا �م� ر بَ� ��ل�ى ���فى ا ��ل � ����ا �ه�د �ت�ه ��ى �ه� ا ا �ل�� ا �ل� �لي�� * ل و ى ب ي � ى عً م آ ظ �� � فَ ْ ن ق ا �ة �ة ان حت � ا ا ا ه � �ف ت ��ا �ِم�ت �ى �ب���ل�ه �و�ل�و ب���س�ا �ع� ��ى �ل� ر ي ج � �ود ب��ن�� ��س�ه * � ه �ع����م� ��س� �ع� * �و � َّ ���ا ن ��ل�ا �� ّ�د �م�ن ��ن ف� �� �ذ �ق� ض ���ا �ئ��ك ��ه ف�ت�� �ف�ه ا ��ل�ا ن� * �و��ل��ع� ا �� �لف��ا ر��ا �ق� �ه� ا �ّو��ل � او ��ل��د د �ع�ا � � ع � � ل و و و � ب ك� � ب ل ي ى �ف ا ن ��ؤ � �ة ا ��ل��� �ف ���غ� �غ� س�ت �ة ا � ا � �م ا � ا � �� ق ن ا � ت �ن ش ف �����ق �و� ح ن��ّو * � � ر ي� ط���ل ي ر ر �� � ي� �م� �ل� ي�� ط�ا �� * ا ب����ه �ب� �لم�و� �ع � � م 206
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Elegy for a Son
from the very mold of comeliness and beauty, having arrived lacking nothing of what is needed to bring refreshment to the eye. Despite his young age, he had the look of one capable of distinguishing those who cheer from those who oppress and would make friends with any who treated him kindly, be it but by a gesture. When his father gazed at him, he would straightaway forget every sorrow and concern, though there would quickly descend upon him then a touch of melancholy since he had a foreboding that the child would not last long before Fate’s dread eye, and he would decide to himself that he was unworthy to enjoy for long that radiant countenance. He would carry him in his arms by the hour, talking to him tenderly and singing to him, until the child became so comfortable with him that he would no longer want anyone else to carry him or entertain him or to eat on his own. Things went on this way until God, Lord of Death and Life, decreed that the child should be taken by a cough in that village of which we have spoken and, given that the smaller villages of England, like those in other countries, are without skilled doctors and it was essential to seek the advice of some doctor, of no matter what kind, his parents consulted a quack there who advised them to bathe him repeatedly up to the neck in hot water. They followed his advice for some days, the child only growing worse until it eventually reached the point that, when he was put into the water, he would pass out and a heart-shaped blotch as red as blood would appear over his heart. Then the sickness grew worse until the cough settled in his chest and his voice became weak, though at the same time he was overcome by repeated tremors and shakes. He continued to struggle for life for six days and nights, moaning weakly and looking at his parents as though complaining to them of his sufferings. The roses of his cheeks were transformed into jasmine, his eyes, with their startling contrast of black and white, became sunken, and no food or medicine any longer went down his throat without difficulty. While this was going on, the Fāriyāq shed copious tears and prayed fervently to God, saying, “O Lord, turn this torment from my son onto me, if that should please Thee! I have no desire to live without him or strength to watch him in this painful struggle. Let me die before him, though by a single hour, so that I do not see him give up the ghost. Ah, how terrible an hour! But if Your decree must be carried out, let him die now!” It may be that the Fāriyāq was the first father who ever prayed for his son to die, out of pity and tenderness, for the sight of the child dying over a period of six days was too much to bear.
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4.14.5
ف آ � ��ي� ر�ث�� ء �و�ل��د
ّ � ت ح ش����ا �م�ن ح��س �ة � او �� ك� �و���ع�د ا ن� �تُ�� ���فى ا ��ل� ��ل��د * � او ب� ���ق ���فى �ق��ل� � � او ��ل��د ��ه ا ��ل � �س�و� ل��م�د * ا � � � و ب و و ي ر ب ى �� �ش� ف �ذ �ذ ن �� �ه ا ف� �ق � �ي�ز � ��ف �� �عت� ا ف� ف�� �ا �م ن ه ا ��ل ��ل ن ة ق � � �م���ا �م�ه�م�ا ا ك��ا � �ك��ل ��ى �ي��ه �ي�� ك�ر �م� ���ده و ي��د �ى ل�و �ه�م� * ��ص�ل �� �ى ��د ر� ت � �ف �ف � �غ ف �ة ق �س��ق ار ��ى �م��ن�ز ��ل �ق�ا ��ل ا ب� ��وه ��ير�ثي��ه �ص�ن �د �و�ق� ف���ل�م�ا د ف� ن��ا ه � او � ح��ي�ن � ����ل� �و��د �و ض� ���ع�ا ه ��ى � �ع��ل�ى � ٌ � ��ذ�� �ا ا ا ��ل��د ���م� ب����ع�د ك ��م�ا �ذ ك� ��ر �ت��ك � �ج� �ِر � او �ل� ك�ر ��م� � او � ار ك ���تر ب� � او �ِر ع �ن � � �ة � د ��� ا �ت ��� ت ا � �ن ل � � ه � � م �ي�ا را � ا � ا ا ا �ك � ع م ح����س � � � ا � � � ه ت �� � �حل �ج �غ �ر � ر � ل و �ر ��ص�ل�ى ً � �خ� � �أ � تُ �ت � ا ��م�ا ���ف � ش ا � ��ف�ا �ي�ن ���ع�د ك �م�ه � � ���ط� �و ��ه�م ى ب ح���� �ى �� �سو�ى ل� يه� ب� ا �ل��ن� �ر �ج��ى َ � �اَ ّ � �ن �َ�مَ ���ًق�ا ا ���ق�ّ ا �ج��ل � ����س�َ ��م ن��ى ف��ا د � �حا �ف ك� ل �� ���ن�ه �ِو��قر �م الا �و�قا �ر ر م � ّ � ا� ن � ا �� ث �ذ��ا ي�ن �� � � ���ا � � ��م� ك ��ضر ا �ل�د ���هر � �لوا �ب ���ق� ك ل�ى ��ع� ا ��ع��ل�ى الآ ��ا �ر � اولا ك�� �ر �ئ�ق ن ا �� ف� �� �ئ �ش��� �م�ن ا �� � � � ا ت ى ل���ظ�ل��م� � � اولا � �� او �ر ��م� ب��ع�د ��ق�د ك � ار ���عى ا �و � ار ���ى ا ن ن �ّ � ��� ��ل� ا ��ل� ا � ن ت ن ا ل���ظ�ل�ا � ��ع��ل ّ �ج�ن ا � �� ى ا �و �ط �س�� � ا � �� ي ب � �ص��ح � او ��� ��ع��ى ���س� �ر م ع � ا ��ا ����ئ�� �ذ ا ك ا ��ل��ل��ي� ا �ذ �ل�� ��ي ��قَ ��ل�ى �م�ن �م �����ط�م� ��ف�ي�ه ا ��ل�ى الا ���س � ل �ح� �ر ع � م ب� يب س ّ ُ ت �� ُ تّ �س�ا � ��ف�ي�ه � ْ ت � ��ق � ن �ن ��ق � � ��خ ط� ت� ���ِ��ش��عا ر�ى حر�م� �م��س�ى � او ���س��ب ا ر �ت��ى �م ��ب�ل�ه �� و � � � � �ف � َ�ُ ن َّ � ا ى ��ما ي� � ا �ل�م�ن�يّ��ة ��ى ا �ل���ب �ر�ي��ة � ��صّ�ر ��ق�ول���ه� � ك�� �ج�د �ى ا �لت� اب �� � � ح� �ج� �ر ب � م م ّ ّ � �� ن ا ا ��ل�ا �ولا ب �ى ���قر ب����ع�د ك �م�ن � ك�� ��ح��مى ��م� ��ه��ذه ا �ل�د ����ي� ���ب�د ا �ر ��قرا �ر ت ثُ�َّ تَ ُ �خ� ��م ا �� ��ق�د � ك�� ح�م��لت���ك ��ف�و�ق� � ا � � � ْ ُت � ح�ى ا �ذ ���غ�د �و ت� �و�ر� ح� �م �ح� �ر حر� � ي ر ر م �ف � ��ج�ز ن � � ت ا ا �ن ل� ���س�هر � ا �ل�� �ل��ي�ل �م � � ���م� ا ���غ��ى ب� ك� �و�� ك�� �� �ى ��ع��لي���ك ا �و ا ���س�ها ر�ى ع م � �ن ��ا ن � � ُ �� �أ ت � ض ئ ا �ؤ � � � � � � � � � � � ل � � ا ا � ء � ل ��ب � � � � � �غ د ا � � � ل� � ف ك �� ط � � �و� ك� �ج �ر � ر �ك � �ر ع و ي�ر ��� � �ول ج � �ر ى ع م
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Elegy for a Son
After the child died and only sorrow and grief remained in their hearts, they could no longer bear the place where they were living because everything in it reminded them that they had lost him, adding to their distress. They left it therefore and departed suddenly for London, having placed him in a casket; and when they had buried him and had settled in a house, his father recited, in lamentation for his death You gone, the tears, when I recall you, run
4.14.6
And memory, now that dust conceals you, festers like a wound, O forsaker of a heart that you have left Exposed to sorrow’s every flame (Or so I wrongly thought, but, after you, where is my heart? Naught’s in my chest but fire— A meager diet, hard to bear, that has reduced my body That even so constrains). What harm to Fate should it have left you to me As reality and not mere memory? You lost, nothing more affrights me or delights, Not of shadows nor of lights. All one it is to me if night o’ertake me Or morning come, now you are gone. Ah how evil was that night, for no desire did it leave me To see another dawn! Six nights till then you had me sleepless kept And on that last, longing for my bed, of a fifth of myself I was deprived. O little son, they cannot help me to endure, Those words of theirs “Death’s rule on Man’s imposed.”176 No indeed—now you are gone, no consolation’s left to cool my heat: “This world for permanence can furnish no abode.” How oft did I cradle you before I departed of a morning Or left at night, to return to the best homecoming! How many a night was I kept awake by fear, though My tears and lack of sleep availed you nothing! How often did I pray for a cure to your disease, beseeching, Though unavailing were my prayers!
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4.14.7
� ن ا �� خ� ف ن ��ن��ت���ك ���فى ا ��ل �� �و�� ك�� ل� ح ض� ح�� د س � �و�� ا � م � ا �� � � �� ��خ ّ�� ا �ن�ن � ل � �و ج ��م� ل و ��ج�ه�ك �ى ي ي �ل �ى ن � � � ف ا � �ل� �ي��ص�ّو�ر ك ا �لم� �صّو�ر �ل�ى �����ق�د م �ح�د �� ّق �ك�ن � او � ا ك ��ل ا �و ا ن� �ي�� � ي� ر �ض�� ُ ن ح تَ �ك�ن ��ع ن� � � ا �و ا ن� �ت�� � ج�� ��ف�ا ���ما � ِ �ى ب َ ي�ن ��ف �ت لا ا �ن���س�ي�نّ��ك ا �و ا � �ح�� ��ما ا ��ى ن َ ا � � ا ث نَّ� ق� ت� � او � ا �ُم ت� �و �ل� �ر����ي��ك ��م� �ب ��� ي ًة ُ �ت ��صُّ� ���ع�د ��ه�ا � �ي�ا ح����سر� ��ع�د �م ا �ل�� ب ر ب �� � ا �ي�ن � � ّ ا �ن ك����ثر ا�لم��ع� �ل�ى �و��ق�ل ���م��ع� �و ��ى تُ ي�ا ��ق�ا ��ل�ه �م�ن �ذ ا �ق� ��م�ا � ب��� ت ����فر �و��ي � آ �ج�ا �ور �ر ��ّ�ب�ه �ج��ا �و�ر ت� ا ��ع�د � �ى �و� � ف ف � ّ� ��ج��ع��ة ����ن�ز ��ل ت� � �ي�ا �� ط ك� �ح �� ���ا � � � � ه � � ل � ى م ��ف � � �ة � ��ق ت ��ف ن � �� � � � ظ � �ى � �ل�ي�ل� �فا �ر � ��ي�ها �ا �رى � �ن � � ا �غ ن ق �ل� �ر�و ا � �ي��ك ��د ��سرى ��ج � � ا �ل��د ج��ى �أً ح ��ن ت ا ���ط � ا ن ��� ش � ّ � �ق�د ك��� ���م � ي �عي����� م�ه��ن� ع � ت�ف � � � ت �� ا ن �ذ ��ق ت � ق���ل�ه � ح� و ودد � ل�و � � ��ى ب
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ف آ � ��ي� ر�ث�� ء �و�ل��د
� � � ث � �ي�����طرا ��ع��لي���ك �م�ن ا �ل� حوا د � ��طا �ر �ى �ة ُ�نُ ف ض آ �ف �ح�� ن��ه�ا �� � ��ى �ر �و�� � �ض� ا � �� �� � ر ُ ّ تَ � ث �� �صو�ر � �ب�ا �ل�ما � ��ور �م�ن ا �����ش�عا �ر �ى �فا ��ل�ا � �� �ع ن��د �ى ا ��ل �� � ا ض� ق ر �ض ��ي ��� د ا �ر ي وم �َ���� يَ تْ � �ا خ� ا ��ل ا ا �ف � ��ا � ك �و ل ب ِق�� �ِح�ل ك � � ر �ج ت �ذ��ا � ا �ن � �ح��ي�ن ��ع��ل� ّ � �خ�ل� �مِ ا ���س�� ك�� �ر ى َ ن �� ��ف��ل� ت نّ ث ي���ل�و� �ر ��ا ك ��ع��ى ا � �ل�ق�ا �ر �ى � ّ �خَ �ف � ت � َ َ َ �ت �ع�د �م ا �ل�ب��صر ��ى ا ح�م�ا �ل ����س�ا �ر �ى �� ت � ا �ش� ا � �ة � ز ّ �وك��و� ح����ش� �ى ���م� ��ت� ا �ل� � او �ر � �ا ��ق�د �ذ ��ق ت� �م�ن �ث � ��ك�ل �و �و� ح ش�����ة � �ج� �ر ت ن ��� �وا �ر ه �و ج�� �ش�ا � �ب��ي�ن ج�� �وا �ر �ى ت� � ن � َ� ��أ � �و�ي��ق�ه�ا � او �ب�ا � �ق�ص� ����ف�قا �ر �ى م � ن ا � ا ا ���ب�د ا �و��فا �ر�ق��ى ��ع��ل�ى �ج ��ب� �ر ن � � ّ ف� ن ��ج� ���س�ا �ع�ن ��ا ����ظر�ى � � � � � ��ك�ل ر م ��غ � � � ا � ب����ع�د �ى �و��ي��ب�ل� ا ��ط�و�ل ا �ل� ع��ما �ر �خ �ك�ن � ��ل�� �خ�ا ر ا لله ���غي�ر ���ي�ا �ر �ى � ي
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Elegy for a Son
How many a dark night did I embrace you lest sudden mishap should you befall— Such were my fears— The beauty of your face transporting me To some fresh forenoon garden. No painter mayhap your portrait for me painted, yet In these my verses you are portrayed; they are your guardian— Or if a narrow grave-shelf has hid you, For me the Earth today is the narrowest of spaces, Or if from me you have been hidden, yet still Nothing in my troubled thoughts remembrance of your charms displaces. Ne’er shall I forget you—or should I do so, I shall be dead, for never have I known A time when upon your memory I did not dwell; Your elegy I’ll declaim so long as I remain, and if I die, Then let the reader my place fill! What grief! My capacity for patience thereafter was as little as My ability to conceive of how to bear my loss. Many gazed upon me, few helped, And the gloating of my visitors seared my guts, Leading me to recite a verse uttered by one who’d tasted The same bereavement and alienation from neighbors as had I: “I kept company with my neighbors, he with His Lord— And how different his neighbors from mine!” What a disaster! It descended, its weight crushing My shoulders and announcing the snapping of my spine, On a night when I parted company with the light of my eyes Forever and he was of me perforce bereft— Small wonder that, when the darkness of night had passed From before my eyes, every star had also left. I would have hoped that happily He’d outlive me and reach a ripe old age And wished I might taste my own end before he did his, But God’s choice and mine were not the same
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4.14.8
ف آ � ��ي� ر�ث�� ء �و�ل��د
ْ � ن َّ �ن َّ َ��غ ً َّ � ما ��ل� ت ي��ه �ه�و ك���ا � �و��س�د ��ى ��ع��ل�ى ا ��ي��ثا �ر �ى �و �و���س�د ��ت�ه ب����ي�د �ى �ر �� � � ن � ا� نت ح�ي��ل��ة ��ا ��ل� ت� �م�ن �نَ �������َظ �ُ�م��نَ ا ���ن�����ظ�ا � ٍر ى ِ � ع�ي��ى ا � �ل�ي�ه �ر ��� �و��م� �ل�ى �� يي ر َ � � نّ �ة � ق ق � �ن � ف َ ن � ��� �م�ا ا �ْود �ى ���ب�ه ا � ا � �ل�ق�ص�و�ر �م��� �صر ت� �ي��د �ى ع �ك �ظ�� ا �ل�إ� ��� ��� ��صا �ر �� �ذ ���ا ن �ل�� � ��� �د � � ا � ا �خ � ط ��ف�ه ��ل� ���� ت ��ل �فه�� �ع�� � � ه � ا � � ك ا � � �ش� � ك � ل� ق �ع �ب ي � ل � � � � � ل و �ي ى ي ِ � ر ر ى �ى � ر ى م ً � � � � � ن َ ق �ف ت ّ � ت �ل� �فه�� ��ع��لي��ه ��ع��ل� ا �ل��س �ر��ير �م�و���س�د ا �و�ل�وا ��س� ���ط�ع� � ك� ل��ا � ��و�� ي����س�ا �ر �ى ى ى � �ن � ���ا ن� ���ي�ز ��ي�ده ا �ل�ً �ا ن �ؤ ��ل�� � �ك�نّ ا � ا ���ل �م�ا �ف ك� ٓه �م�ن ا �����ش��ع�ا �ر �ى �� � �ي �� �و د �ى ل �م��س ك � � ��ا � � � �ُ ّ ��ف ا ت ن �َ ��ج���ف�ا � �و��ئ�ن ا ��َّ�ن��ة �م����س�جت�� � � ا ا � � � � � � �ق �ق �ي � � د � � � ك � � � �ب � ل ط � � و و ر ر ر ر ي � ر ي َ ّ � � � ْ ق �خ � ت � � ت ش � ا � �ح��ى ����ي��� ا �ل��د ���م� �ي ��و�ل� �ج ��س��م�ه �ل�ما ��ع�� �ل�ي�ه ���ه��م �ك�ود �� � �ج� �ر ى ع م � � �ة � � �ة � � �ذ��ا �ي�ا �ر�ع����ش� ا �ود ت� ���ب�ه �ق�د ا �و�ر ��ث ت� �ق��ل�ب�ى ا �ل�وج�� �و ب� �و�ل�و��ع� ا �ل�ت� ك�� �ر ��ف ه �ذ � ا �� �� ن ت ��ن � ��ل� ت� ا ��ل���فن� �� ��ض� ا ���ق ّر � ع�ين�� ب����ع�د ا ن� ���س � ا �ق � � � � � خ� � ي � � ف � ى ب � ر و ي ر ى �ض � � � �ف َ ف� ق � � ن � � �ف � ا �ق ل��ظ�ل� � ���م��ع�ا � ك� ا �ى �م�ن ه ��ع��ل�ي�ه �� � � � ا ا � � � ا ��غ ل � ش �ي � �� ل� � � � � �� � م � � و ى ر � � ِ � ر ر � ى � � ى م � آ �ذ � تّ �� ����ث�ا ��ل �فه� ��ع��ل�ي�ه � او �ل�� ن �غ��� ء �� � ��ن � ه ل � � ا ا ا � ا ك ا �س� ك ا � ��ص� � ي �� ل � � م � و ي ى ب ر � � �ى � ا � � � ا ت ��غ�ز � �ذ �ن �ل� �فه�� ��ع��لي��ه �و�ه�و �ي�ا � �خ� �م ���ي�د �ى �و�ي��� ي ع��د ��م� ي���ع��ط�وه �ل� ���س���� ا �ر ى ّ � �ة ��ل �فه� ��ع��ل�ي�ه � �ه� لا �ئ�� ُك �ُ دْ ���ن�ه ��ل��آ ��ل� ئ �ضا � �و�� �ح� �ود � ار �ر �ى � �ى � و و ر ب ٍ ُ ْ �َ � ّ �ة �ف �ق ��ط��ف� ًل�ا لا ������ ق �� ا ا َ ن� ش� ت� ا �ل�م�ن�ي � ���ي�ه ��� ي ي� �ي� �ي ��و�م ا ���� ب ط�� �ع� او ��ل� الا �����ظ��ف� �ر
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١٠،١٤،٤
Elegy for a Son
And ’twas I who laid his head to rest with my own hands, by greater
4.14.9
force compelled. Would that He’d laid my head down in keeping with my hopes! My eye gazed at him and there was nothing I could do. O for a look that could have brought about my wishes for delay! My hand fell short of unhanding from him that which brought about his end; Verily, incapacity is born of a conviction of inability! How I grieved for him as his eye complained to me For he could not himself inform me. How I grieved for him, laid down upon his bed, And had I been able, he would have lain on my left arm But the slightest touch added To his pain and he would wail at the touch of my hairs And moan the moan of one who seeks aid, heart throbbing Like a bird that feels the cold yet passes the night with nowhere to alight, Till I feared my tears might hurt his body, When they flowed down over him like falling rain. What a shudder it was that took him off! It left my Heart to palpitate and suffer memory’s desolation. Would that recuperation had then cooled my eye, after It had heated, with a shaking off that contained consolation. How I grieved for him, as he embraced me in the darkness And my sleep, for painful pity, was cut short! How I grieved for him as my singing lulled him Though, if I stopped, he craved for more! How I grieved for him when he took from my hand And returned what he had taken in his, hoping for more! How I grieved for him as he gummed my cuff, Leaving shining pearls and fiery stars! Ah, what a day, on which death fastened its talons into Soft clay not made to withstand the hooks of its claws! What a dire affair! It oppressed me, making death and Life to me as one until my fated end!
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4.14.10
ف آ � ��ي� ر�ث�� ء �و�ل��د
� �� ّ � ا �ة ا ��ل � �د � �م�� � ت خ ����ط��ةً ��عا ��ل ت� ��ف��س�ّ ت� ���ي�ن ح���ف � او �ل � � ا �د ح� ي�ا � � � ق �م � ى ى � ي و ب ر ى َ � ّ �ذ � ن ��ا ن � � ا ��� ش � ي�ن � � �� �ق � �ح�� ��ي�ل�وح ل�ى � اولآ � ���مر �ف�صا �ر ا ا ���مرا �ر �د ك� � يح�ل�و لعي����� �ا � � � ن �ا � � � �ا� ا � ت� ا �� �ف ا � ا �ل� ا � � � ل � � �� � ل� � س � ي ا � � �ل � ع ل � �د �د � م ا ا � � � � ص � �� ط � �م ع ص �خ � � � � ل ل ل � � � ى ل � ب ي � و ر و و و ر ى �ق ض �� ً �ف �ذ َّ � � �ق �ض� � �م�ا ��ت ن��ق� ض��� ا ��ل � ح��س ار ت� ا �و ا ����ى ا �س ى ���ب� ا ��ع��ل�ى � ��جرى �� �� آ ا �ل��ب�ا �ر �ى ى َ � �ت �ف � � � َ ّ َ ئ ت �ف � ت �ن � �ص� ك��الا �م���ط�ا �� ّل�ا �ولا ������ط�� ا � او � �ى ��ع� ��ى �و�ل�� ���ه�م� �� ك�� � ا ل � � ى ى ر ر بر ب م� � َّ ّ � ��ك ��ت��ن ��� �ف �ض ّ�د ا ��ل��ن�ا � او �ل�� آ ء الا ا �ل�� ��فا ��ل��ن�ا ر الا �ن�ا � �ث � � � � د م � � ط � � � � ل � ر ر ى ع آ � ٌ � �ي�ا ��لي� ت� � ار ��هى ا �ل�عي�� ش�� �ي ��و��م�ا � ار � � ��ج� �و���ف�د � ء ���مر�ب ��و ب� ا ب� ��وه ا ل��ه�ا �ر �ى � ع ت�ف �� ق� �� ن ل� َ �ن ن� َ � ا ��ق ا ا ت م � � � � � � ا � � � ء ل ل � � � آ ا ا � �ج��ل�ى �ل� ح� �خ� ��ف�ا ك���و� ��ف�ا د �ى �ع���مر � � ي � � ق � � ر � ى ع � ��ف ه � ا � � ه � ا � � ت � ُ � س� �ل�م�ا �ي��� ا ا د ا �ر ��ي ت� ��م�ا �ل�ا �� �ضي�ر ��ي� �ل� � �ج�ل� �ف� �لي ��و� �ل�� �ضي�ر د �ر ى م �ن ت ن �ف ن � �ة ئ ّ ن ا � ا �ل�م�ن�ي � � اولا ��م�ا ��ى ب����ع�ده ��س�ي �ا � �م��� � س� �وي�ا � ��ى ا ��س�ت����ث�ا �ر �ى �خ � ا ت ت �م�ا ���ع�د �ه��ذ ا ا ��ل �لت� � � �� � ��ط ب� �م�ن ا � ب ��ضرا �ر ��ف� ����ف��ع�ل الا �ي�ا م بى ��م� �����ش��ه�ى � � �ذ ا� ن �ن ن � ق �� ��ف � ش �ن � ا �و�ل�ت� �ه ب� الا ��م� �ل ��ع��ى ا ��ى �ل�م ��يب ��� ل�ى �ى ا �ل��عي����� �م ا �و���ط� �ر َ �ذ ف ُق � � ���ص نّ� ا ��ل �� � �ع�ن ا � ْ ���ل� �ف�ا � �م�ن ا �ق� �ث ك� ��ل�ا ��مث�� �ث � � ��ج��ع�ا ���لي ���� ��صب�ا �ر �ى ِ ر و ي �ل كى م � � �آ � ��ح�م��ل ن �ك��ي�نَّ ���م� � � ��� ء ب� �و� � � ا ل ل� � � ا � � � � � ي� � ��ف � � �د �د � � � م ك ��م � �م ط �ع � � � ع ل ب ب � و ر ر � � عِ ر ىي ى ى � ا هَ َّ ك�نَ ��� � � ا � ه ا ��ل� تّ حَ ��ك�ل ا �و َ� ����س� ا �ل��م���ط�ا ك �م� � �د � � �� ا ��ل�صب��ر �م���ث�ُ ا �لث� � ح ا � � �ب� �� س � م � ل ر ر م � � � � �ق � ة ض ض ل�����ط���ف� ��ي��ق��� ���مر� �ل��ك���ن�م�ا ��ي��ق��� ا ب� �� ه ���ب��ل�ه ب� ا� ا � ���م � ر و ل ر ى ى �ت����ع � ه ���ف ����ن�ز ا ����ن�ه � �خ� ف� �� ���ت�ه ا د � ا � �َ ح��ْ�ن ا ّ���م�ا ا ا � د � و رو ى ع ب ي و و ر ور � ي �ف � � � �ه ا ت َ�ن � � � �ش��ه ت� ا ��ط� او �ر ه ��ى ���ف��ق�ده ا �و���طا �ر ه ا ��ط� او �ر �ى ي�ه� � �م �ق�د ا ��� ب
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Elegy for a Son
Living was sweet to me when he would wave to me But now that he has gone is naught but gall. Neither distance can console me nor length of time Nor change of days and cities. My sorrows will never end nor can I die of grief For thus the Creator’s decree with me must take its course. Nay, nor shall my tears extinguish my burning fire
4.14.11
Though they pour forth like rain, For any fire but the fire of a parent’s loss may be extinguished And any water but that of tears will douse a fire. Would that tranquillity of life might one day return And a child, reared by a father sore beset who’d give his life for him! I would pay with my life for that of my son, facing My death as one content, freely choosing. For his sake I would hide away things that could do no harm But today I do not hide even that which may do harm. Death and my aspirations, after him, Are one and the same in terms of what I prefer So let the days do with me as they will— After this calamity no further injuries can come. Let hopes forsake me— No aims in life are left to me. Let he who has tasted a bereavement as devastating as mine Be incapable today of making me endure patiently But let him weep with me and bear The excess of my tears from a tear duct overflowing. Naught demolishes the underpinnings of patience like a child’s loss or Slices through the back so brutally as its severing sword. The child dies but once, but
4.14.12
His father dies before him many times. The wresting from him of his child and his disappearance bring down upon him Repeated episodes of demise, and what episodes! How unlikely that any man’s experiences of the loss Of his desires will resemble mine
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ف آ � ��ي� ر�ث�� ء �و�ل��د
ن �ف � � � ة قُ ّ ا �و ا ن� ���فى �� �س ء الا ��س�ى ��ل�ى ا ��س� �ة ا �و ا � ��ى ��ط� �ل ا �ل � ح�يا � ��� ��ص�ا �ر �ى و و و � ��ٌ � َ � �َ ��ل�ن � ن �����ف� ا ��ل�ا �ن���سا ن� ����ش��ا �ك��ل ا � � � � ه � ل ا ا م � � ��ج � �د � � � �� ق ص � �ع � � � ح � ل �ي ى � ر ي ر ل ى ع �ف �ذ ا �ة �ا �ا �� � ّ � ت ح�ى ي���� ت� ا�لم�و� ���غ� ���ي� �ك��ل س�و�ى ���ي�ه �و �و ا �ل� ي����سا �ر � او �ل� �ع���سا �ر � ن ��خ �ي�ن ا ��ل� ����ثً�ى �من �ه�ا ��ض�م���ه�م �ي ��و� ���م� � � � � او �ل���سا �ب ��ق ��و� �ي��� � ع ا�لم�تا � ر ى ر �� ر م �ف �� �� ح� ث� �ل�� �����ع �ف� ��ل�ه �م ض����م�ا � ��ل�� � � ا ا � � � �ك�ن �ي ��و� ا � ط ل � ��ف د � س ج � �� � � �� � � ع � ي ر � ر ى ر َ م ل ع ي م � ّ ّ � � ���ا ن� �ذ ا ا ����س�ا ��ك� لا �م�ن ��م�ا ��ل���ذ ���ط���ع�َ ا ��ل��ع�� ش�� الا �م�ن ��ع�د ا ە ا �لث� � � ك � ل ر ي م ي � � �ف � ا � ث � شَ �� ��ف ن ت � �ْ� �ة � ��فا �لر�ز�ء ��ى ا �ل� �م� او �ل �م���ل ا �ل����عر ���تر ��ز�أه ��ي�ب��� �ِ �خ�ل��ف� الا �ط� او �ر فُ ف ْ �َ �� � �م� � ده �ع�ن � ا ا ا ����ص ك� ��� �ل�َي�ه�ن �م�ن ��ع�ا �ش�� ت� ب�� ن��وه ��عي������ش�ه �و� �ل�ي� ل د � و ر ر ِ ش � ا ���ش��� � � ا � ا ب����ع�� ا ��ل �ز ا ��ا ��ق�د ي����سا�غ �و���ع ض���ه�ا ��يب ����ق ���� � ع �د ا � � �� � �م ص �ج � � ل ي � ى � �ض ر ي ر ب � ى جى
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Elegy for a Son
Or that in the violence of others’ grief I might find a model Or in length of life an end deserving of my pursuit! A person’s care will avail him nothing. All are headed to an end that’s been measured out. Death is the end of every living thing—in this The well-off and the poor are all as one. Those who went before one day with those Who followed after will be gathered in one crumbling clay. The death of a child, however, is a day more dread, for he has known No space in which to run and strive. The one who knows the sweet taste of life is he whom Loss of a child has passed by, not he who is possessed of riches. Loss of wealth is like loss of hair—you Lose it and then it sprouts anew, time after time. Let him be happy then whose children live as long as he does And may his well remain of what may muddy it ever free! Some catastrophes may be easily swallowed but some Leave a lump in the throat on which to choke until the end of time.
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� ��خا �م�� �ع ش ا � ��ل�ف��ص� ا �ل � �� � ل س ر � �ڡ ا ��ل � �ِح�د ا د ي � � �ق �ة � ث � ّا � � ّ � �ت � ن � �ق ����ؤ �م��ة ��س�ا �فر �ب�ا �ه��ل�ه �ك�ن �ب��د �ل��ل�ف��ا ر��ا �ق� �م�ن ا �ل ك �� �لم� �ل� �ي� ��س����ى �ب�ا � �ل رب� �م�ن ���ل�ك ا � �ل �ر� ا�لم ش � ي م م ي � �� � �ق ا � ة �� � � �ة � ش ن � ف� �ن � ا � �ي�ن �من �� �ق �ة �من �� �ف�ت�� �ة � ا ن � ا �ل�ى ك��مب��ير * �وب���و م�د� �ط� �يو�ل� ي�م � ط��� �و ح� * �ل� � ���و� �و�ج ��و��ه�م م� ب� �� ب �ج ث �ت �خ� ت ق ة �� ��ز ن �ت �ف � ق � � �ن � ا� ��ز ن � ت ش ل �ش���د�ة ا ��ل �صر� ا � �ل��ل ب� ع ا �ل����ه� او � ا �و �ب� �ل�ع��ك�� * �� ار � � � ح � �� ع��د� ا ح � س م �ان � � ئ �ات � ن ق � ن �ا �� ��ف ق �ق ا � � ���لي��ل�ا �ع�ن ا �ل�عي ��و� �ل� �ع�ن ا � �ل���ل�و ب� * �ل� � ا �ل�ع�ي�ن ��ي�ن �ل� �� ��ط�ا �و�ع�ا � ا � �ل��ل ب� د ا �م� * ك�ي � � ا � �أ �أ ة � ق ق �ة ���ع ��ف��ا ن� ��غ����ل��ا ن� ��ق� ��ا * ف��ا ���ست� ّ �� ن �و��د �ي���ل �و ض� �ه�م�ا ا �ّو �ل� ا �ل�ص� �ص� � � او �ل�و�ص�و�ص� �ح�ل �ك��ل �م � ي ي ب و ي ت ا ��لت�ف � � ْ � � َ ت ت �ت � ا ��ل� � * �ص���ص � او � �ل �وب���ص � او �ل�ب��ص�ي�ر �و ����قي � �ص���ص � او �لت�ي� ض� �ص���ص � او �ل�ب�� ي ��ي���ض� �و �ج� � ي � او �ل�ي�� ي ح � � ُش � م ا �ة � �ا �ة �خ�ز ا ��لت خ� ا �ز ث � ��ا � �ت��ة � ال� خ ل� خ � � او ��لنَ��ق��د � او ��ل �� �و�ص� � او�لم�ل �و�ص� �� ا �ل��ل�و� � او �ل��ل�م �� ر � او �ل��� ��ط�ور � اوم و و � ر �و م ح ت � ح َ ضْ �ن �ة � َ ْ ق �� حَ �َ �� ���زَ ّ � ا � ا �� ا ��ل���ل �ظ �� � ا �ت ف ا ت � � ��ن ��ق �ة ف � او ��ل�� ل �� � � او �لر� �م� � او ��د ل � او ل ر � او �ل� ي�م� �ض �وح� � او �ل� �ل���� � � او �ل�د ��س� ح ش���ي ��� � او �لِ�عر� � �َ غْ � �صَ ْ � ا ت �آ � � � ا ��ل��ت ش �ا � �� � ا �ل�مغ��ا ض�ن ��ة � ال� خ م ��ا � �وت��ة * ث�� ا �ل�ا ي� ش����ا � � او �لن �ظ� �� ر � او �لب�� ��و � او �ل� ر�و � او �ل� ج� ���ل� و ��� و س و � � �� و م م � ت �ة � َ نْ � َ ة � َْ ة � �ة �َ � ث �ص � ا �ل�م�ع�ا � ن���ة � ا �ل� ش � او �لج� م����ا �ه�د� � او �لر��ؤ �ي� � او �لب���غ�ى � او �لب ��ق��ا �و� � او �لب ����قى * �� ���لي�� � او �لر� ء � او �لب�� و و �ي ر �ت م �ت � ت ق ا ��لت�� �ظ � � � �أ �أ ة � �أ� �أ ة � ت ق � َ شْ ق ��لت � � ل � � � � � � ا حي�� � او ج�ل��� ل��ج��ي�� � او �ل�ج��� � � � � د د � � ح� ح� � حي�� ج ح� �� � او � �تب ي ا �لر ر � � او �ل�ل� �ل� � � او �ل�ب��ر�ي��� � او �لب�� � ���� � او �ج و ي�� و ي م م م ت � ضَ ْ�ز ا �� �ت�خّ � � ا �غ ف �ا ف ف ��� �ق �ة ا ��ل�ع��� ة � ا ��ل�� � � ا ���حل ح ��م � ل � � م � �سر� � 1او �ل��ل ت� ء � او �ل� ��ب�� �و ب ل��� ��ص � او �لِ� ��س���ا �� � او �ل� ر��ا �� و ي و و �ج � �ج آ � � � � � � � � � ْ � �ة �ة �ة �ة �ف ت ق ة ة ا ط��ف ش���� � ا �ل� �ت ح��د ���ل� � ا �ل��ط ���س� � ا �ل�ز �ن�ه � � ا �ل��ن �د ق�� � ا �ل�ن�ق � ن � � ل ل � � � ا � � � ا ا � ل � � � � � � � ح وِ ر و � او � �لور ور و ر و و ر و �ر وب و ب �� 1 :1855وا �ل�ع��س��ح �ر�ة.
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Chapter 15
Mourning
Since the Fāriyāq had no choice but to live close to that ill-fated village,177 he left with his wife and went to Cambridge. For a long time, they walked around with eyelids half closed and half open, for extreme grief distracts the heart from the natural appetites, or vice versa. Then the knot of sorrow loosened a little from the eyes, though not from the heart because the eyes do not always obey the latter—and how can they when it has been said, “Two weak things will conquer a stronger”?178 Each permitted himself first to peer,179 peek, and peep like a puppy opening its eyes for the first time, then to snatch stolen, furtive glances through narrowed eyes that looked askance, then to watch and observe, then to stare and scrutinize, then to crane the neck, cover one eye the better to see, and to contemplate and meditate.
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4.15.1
��ف� ا ��ل � ح��دا د ي ِ
� ش �ة � �ة � ق �َ � ��س �ة �ا � ا ��لت�� ن � � ا ��لتف �ص��� � ا ��لت � �ص���ص � او �لِ� ر�ش���ا �� � او �ل ّر�ع�ا � � او �لب��ر���م� � او �لب��ر�ه�م� � او �ج�لر �م� � ه � � � � و � ي و �ج �ي��ص و ي ص م � �آ آ � � � � ث ا ��ل��شُ� خ�� � �� �� � � � � � � ا �ل �� ح� � او �لِ�ا ش����ص�� � او �لت� ��ط�ا �و�ل � او �لت� ��ط�ا ���ل�ل � او �ل�ا ش��� ئر��ب��ا ب� � او �ل�ا ��س��لن� ��ط�� ء � �ط �� � �و�ص � او ل �م�� و م س جم � � � � � ت �ن ق � ت �ن ق �ل� ت � تْ ت ف ف � ت ا ا ا ا ش ض ش ���ا � � او �ل� ��س����� ار �� � او �لِ� �ه ��ط�ا � او �ل��د �ي ��� � او �ل�� �ري ��� � او ح� ء � ا � �������ا � � ا � ��س��� و �ل ي � و �ل ي � ح ع � � ّ � ن ّ � ت �نّ � � ْ � �ة � �ف � او ��ل ح��ت ش�� � او �ل�صَ �د ء � او ��لِ�ا �� ج�س ��ا د � او ��لت��ا �ّ�م�ل � او �لت� ك� � ���لئ�� � او �لت�� ّر��س � او �لت� ��ط��ل� � او �ل �ر ��و � ا و �ل��ر ��ى * � ع �� ف غ ت �ت ت ت ��م�د �م� �ذ �� � ��خ � ت � ن �ق �ن � ث�� �ت��ص�ا ��ل م ا ك ل� � ل�ك ي�� ح� ا �ل�عي ��و� � او � �ل���ل�و ب� * �����د � ���ل�ك ���ر ج��م �ع �ه��ذه �و م ع م ّ ُ � � � �ة ن ف �� � �ن ة �خ �ا �� ن ن �غ ا ن �خ ف ق ش ���ف ا ��ط ا ��ه�ا * ��� ا � ا �ل� ���س�ا � ��� �ل �م�ن �� ��ط��� ا �م����ا � �ورك� ب� م �ع�د� ا ��ل �ط ير ى ر� � �ج ش ً �خ ا � � ا �ّ ا ���� �ذ �ف �ذ � ��مخ ت ف �ة ف � ا �ي�ز � �� �وا �هر � او �ع ار �ض� ��ا �ه� ا ��ى ا ك �و�� �ل��ط� �ج��د ا �و ج�� ����ل��� * ���ه�و �ل� ا �ل ا �ب��د ا �ل�د �هر�م� ج � �ز �� �ف ا ت � ف ت ��آ � �ن �ة � �فم� ا � خ خ ���أ �ش ا �ة ق ا ن ا � ب��ه ل �و ر� �� ع � * � ح�ا � او �ر�ى و و ر ح� �ب��رح * ���را ه ��س� �ع� �� ���ع� � 1او �ر�ى ك�� ب �خَ ق �غ � ف َ�ز ا ا �ت ئ ا ا � ا ش ن قا �ه�و ب� ش���ر ���ل���ا �و� �و�ل �مب� ����س� * �و�ي��و�م� ��ط �بر� ���ِ�����غَ �و�ي��و�م� ا �و ب���ع��ض� �ي ��و�م �عِ �ه� * � � ُ َْ ّ ث �ف � ن �آ �ف ا ن ن �ت�ز � ب��م��ل� �ة �ق ا � �خ���ل�ق��ا * � او ك�� ���ر �م�ا �تر�ى �م ن��ه ��م�ج���لي�َ�ت�ه �ه��ذه ��ى ا �مر ا �ل����س� * � ��ه ا � �و ي� ح� � ل� �ج �ق � تن ن ن �ت�ز ح��ة � ��س��ل�م ت� �م�ن ض ����ي�ز ��ن ���ة �م�ع�ا ر ���فى �و�ج���را ���نى * � او � �و� ��� ت� �ت�ز �و�ج� ت� �ب �� ب ي���� �لي�����ى ك� � و ي ي �ج ّ ت ضآ ��ق��� �ة ق ا � �� ت ن ت��م��ل ت ��م��ل� � �ذ ���� ح� �� �ل لي�����ى � ��و ن� ا �و�ج��ا �ه��ة � ��نو ب��ا �ه��ة * � او ن� ك� ح��ة �ل�ا ك�� ح� ب ي� ب ي� ���ا ن�� ت� ا �م ار ��ه ب��ي�� آ آ � � �ف ���ة � او ���س حرك��� �خ�ن ��ى ا ��ل ش����ت�� * � او ن� ك� �ق�ا ��ل ��لي�ت��ه�ا ك� ���ا ن�� ت� ��س��م �ر * �ف�ا ن� ا �ل��س��مر ا �خ� �ف� � ���ا ن�� ت� ضآ �ف � � � �ا �ة آ � � �ص�ف� * � او ن� ك� ���ا ن�� ت� ك�� ك� ���� ء �ف�ا ن� ا ��لب�ي��� ا ر ��ط ب� ا �ب��د ا �ن�ا ��ى ا �ل� ي � ��س��م �ر �ق�ا �ل �لي�ت��ه�ا ب�� � �م�� �م� � ي �ض �ت ن�ز ة ق � � � ن � ق �ة فآ � �ة ف ن ن ق ف ف ٓ ن ا ت ا �ا ت م ش ��� �� �ه����� * ��ا � ا �له��� ا ��� �م� �� * � ا � ��س�ا � �عن�ه�ا �ك و ر � �ي م����� � �� �ل �لي���ه� ك�� ��� �م �و ي ل و � �ّ ا �ف � � � فن �ا تن ن � ن ة �ق�ا �ل �لي�ت��ه�ا ��هى ا �ل��تى ��س�ا �فر ت� � �و�ا �ل�ع�� �ك��س * ا �ل� ��ى �م�د� �و ض� ���ع�ه�ا ��ا ��ه �ل� �ي ��م��ى ا � �ي��ك�و� ب � �ذ خ��ف ش �ف �ق �ذ � �ا �ك�ن � حوا ��ل ا ��ل ن����س�ا ئ��ي���ة �م�ا �ل�ا ي��م�� �صره * ا ا �� ��ى �م�و ض� ح� ���ع�ه�ا �و���س �ع��ل�ى �ل��ك �م�ن ا �ل� �� �ى ����ى � � ��ث� ة ن �ق �ك�ن ا ��لب���ل�و�غ ا ��ل�ى �ق��ع ه * � او ��ل حر �ل�ا ي��م�� �م�ن ا�ل�م ار �ة ا ن��م�ا �ه�و ب� � ���ؤ � �ون�ا ك���ي ر� ح�ا ��ص�ل ا � �ل��ل����ل ب� �ش � ر ّ فت � او �� ا � ا �م ا � ن �ة � ا �ي�ز ا �� � ت�ق �ل � ا ا � � ا �ت�ز ا �� �ه ��تت�ق �ل � ه � � �ك� ���ل �����س�م�ي�ت�ه حو �ل� �بت�� �ي �� �ل� ل �ي ��� ب� ب��ه� * و �ل� ل �ى ��� ب� ب� * وع��ل�ى ٍ ّ �ث ا ت � ا ن ا ن �ف �� �ق��ل��ا دا ��ل��ة �ع��ل��ه * � ���س��ت�ثن� �م�ن �ه��ذه ا �� �لق��ا �ع�د�ة �ش��� � ا � � ىو و ح�د �و�ه�و � ب�� � ا �ل� ���س� � ��ى �ك��ل ي ب ي ى *
قن 1�� :1855ا ���ط�ا.
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Mourning
Finally, eyes and hearts made peace and the former began to speak on behalf of the latter, though heartbreak still ruled their depths. Humans, though, were created “from a drop of mingled fluid,”180 com-
4.15.2
posed of a number of varied humors, essences, and contingent characteristics, and they will continue as long as time shall last to combine this with that and mix the serious with the humorous, joy with grief. On one occasion, then, you will find a man content with his lot, on another as greedy as Ash ʿab,181 at times joyful, at others miserable, one day rapturous and blithe of heart, on another, or part of it, too despondent to sport or play. He is human in form but a ghoul by nature and this unsteadiness of his is nowhere more visible than in his dealings with women. Thus, if he marries a pretty woman, he says, “Would that I’d married an ugly one and saved myself the attempts of my acquaintances and neighbors to muscle in!” and if he marries an ugly one, he says, “Would that I’d been acute enough to marry a cutie and gain prestige and renown!” If his wife is fair, he says, “Would that she were darkskinned, for the dark-skinned are livelier and warmer in winter!” and if his wife is dark-skinned, he says, “Would that she were white, for white-skinned women have cooler bodies in summer!” If she is short and generously proportioned, he says, “Would that she were svelte and narrow-waisted, for the narrow-waisted are less expensive to feed!” If he leaves her to go on a journey, he says, “Would that it were she who had traveled!” and vice versa. Only when she is pregnant does he have no desire to be in her place. The same rule applies to too many matters concerning women to count, for even the most seemingly obvious matters relating to them are an unplumbable ocean. In sum, the heart has many contrasting states and conditions among which it constantly changes, or which keep it in a constant state of change, and, when all’s said and done, its very name—qalb—points to what it is.182 One thing only is an exception to this rule and that is man’s unshakable insistence, in every state and under every condition, in every place and at all times, on preferring himself over others. If he leads a dissolute life, he believes that no one is more pious in God’s sight than he. If he is crass and crude, he thinks every elegant wit his inferior. If he’s a miser, he supposes that every letter he utters is the most generous gift and if he is ugly and mean-spirited, he thinks
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4.15.3
��ف� ا ��ل � ح��دا د ي ِ
�ا ن ا� ش ا ن �غ �ت ف ف �ن �ف �ص ا ره ���فى �ك� ���ل �ز �م�ا ن� �و� ك� � ض���ل � � ��س�ه �ع��ل�ى ��ي�ره * ���ل�و م�� � * �ع��ل�ى � ����ي ح� �ل �و���� � * � او � ر �� ��ّ ّ � ا �ّ ن � ا �ّ � ن ��ا ن ف ا � ن � ��ا ن �ف �ظ � ا �غ � �ظ � ا � � � ك�� � �� ج� ار ح�� ب س� ا � �ل� برع��د ا لله ا �ل� بره * � او � ك� � � ��� ��لي� ��� را ى �ك�ل كي����س ن� ن ��ا ن �خ �ا �� ن ن �� � ف ف ّ �ة�� ر�ب��ي�ز د � �ون�ه * � او � ك�� � ب�ي��ل �� حر�� ��ي� ��وه �ب�ه �ه�و �م ن�� كب���ر�ى * � او � ك���ا � ظ�ن ا � �ك��ل � ا �ذ � ا � �� ن ي�ن � ا ن ا ن �ت ن �ظ � ن �ظ � � ن ا �ظ � �ي�ن � � �ا ��� �م�ا د يم�م� يم�م� �ل�م �ير ا �ل��ل�و�م ا �ل� �ع��ل�ى �� �� را �ل�� �� ر �ل�ه * �و �مك�ا ا � �ع�� ا �ل� ���س� � � � �� ر�ك�ل �ن �ف ���ذ � ��ا ن ت � � �ت ه �م ة ��خل � ق ��ا ف �ة � ا �ا � او �ج� �ه�ه�ا �و �ل� �تر�ى � � ��س�ه�ا ك�� �ل��ك ك�� ��� ب��ص�ي ر� ب�� ع� ب� �صر� ب���عي ��و ب� ا �� �ل� ك�� �� ا �ل� �ي � �ف � � � ف � ن ق ف �ن �ف ي�ه�ا �م�ن الم � ح�ا ��س�ن �م�ا ��ى �م�د �ي���ت��ه ا �و � �رت��ه * � � ��س�ه * �و�ل�و ��ط�ا �� ا �ل��د ��ني��ا �ب�ا ��سر�ه�ا �لم�ا را �ى �� �ي � � �ك�ن ��ل���� ت �� � ا �ن ��ف � � ت ا ��ف ت س� ��ه ���ف ا � � �ن ث�� ��لي���� �م�ن الم ح�د �م ا �ه��ل�ه �مك�ا ��هى ىى ح� ��س �ى ب��ل�د ��ه �م� �ى ب��ي����ه * �و�ل�� ي م س �ف ت � ّ ف � � �ذ ا �ل� ن � � ض � � ش ن ن � � ف���ه * �� ح��ص�ل �م�ن �ل��ك ا ��ه ا ������ل �م�ن ا �ل�ع�ا �ل� ك���ل�ه * �و�ل�و ا ��ه ك��ا � ����ا �ع ار ا �و �ب� � حر�ى ي م آ آ � � �ا �ا � ث خ ���� ا � ا �لت���غ�ز ��ل ��� ن �ش���عر�ورا �ل�ا ي� ه��د �ود �ع�د * �� را �ى �ع��ل�م�� ء ح��س�ن ا �ل� ا �ل� ��ط �ر �ع��ل�ى ب�ي ل و ب خم ا ��ل ��ا ض �ة � ن �ة خ ���ت �ع� ن� �م�ن ا ��ل�ا د � ا ت� �مث��ل�ا �م�ا �� ���ط� �ى �ش���ق���ة ��م���سم�ا �ئ��ة �ف ��� �خس � ري � و ي و ��� � او �ل�ه��د��س� ي ر و ر ّ � � �ذ �ف ���ا ن� �م�غ� ن� �ا ا � ��ل�ا �ع��ا ح��د * ��ل � س� ا ن� �ش���عره ا ��ن ف��� �م�ن ��ل��ك � او �ل�ز � * �و�ل�و ك� ��ى �ي ��و� � او � ح�� �ي و ب ب م م ع � � ��ف � ا � ه ��� ا �ن �� آ � �ة آ � ا ��� � �� � خ��م��س��ي�ن ا ا � � � ا �ك � �� ط�ي ب�� ��ط� ��س�ي � ي��د �ب�� �ل� �م�ن � �ل� ت� ا �ل��طرب� �ورا ى �ج�� را �ل� � ى و ى ل ب ي و م � �� ا � ه �ق �� � �ل �ا � � � �ئ � ا �ذ ن ا ه � ا �عت�ق ا ن � ن � �خ �ص��عت��ه ا �ش � �ن ف ���فى � او � ��� * �و�ل� ي �طر ب��ب�� �ل� ��ط ع�ي��ل وي�ب ر��ه�م ب� � لل �ل� ���د � � م ع �غ آ � ف ن ن � ن ن � ن ّ �ف � ا ا � ا �ل�ا ���س�ا � ي� ك �م��ن��ه ا � ي���ع�مر ��ى ا �ل� ر��ض� د �ه ار ��ط� �وي�ل�ا �م�ن د �و� ���سم�ا � ن��� ا �و �ع�ز �� ع ن �ف ق ي�ن � �ق ا �� ا �� ان �آ � �ة ��ف ت ت � ا ن ن ن ف �ن �ف � ل ح� �و ب�� ��ط�ل * و � �ب� �ل� * �م��ى ��ي ��عل���م ا �ل� ���س�ا � ا � ي���عر�� � � ��س�ه * � او � ��ي� ر�� �ب�� ا �ل� ت �ق � � � ق ا ��حل �ة �ا خ � ���ل���ط ا ��ل � �م�ن �ذ ��ل��ك ا ن� �ك� ل��ا �م�ن ���فى ا �� �لق���ل� ��ا ��ل� � ح�ز ن� ا �� ك� ���ل � او � ح��د ح�دي��� �و � �م��ل�ق�� * � او ب�� �ل� ي ب ب ح �ذ � �ظ�ن ن �غ � � ض ا ف ���ذ � ف ن �ن �ف �ن ح�ا �ذ ��ا �م�ن ا �ل ن��ا ��س �ي� ��� ا � ��ي ره ا ي�� ��� ��ي����ع�ل ك�� �ل��ك � � �ه�و �م�ع� �ور �ع��د � � ��س�ه ب���ك� �و�ه � ي ث قا ً ّ � �ف �خ � �ذ � ح���ذ �و �غ���ره * �و�م��� ح��ة �ش���ا ن� �م�ن ��ت��ل���� ا ��ل � ه � � � � � � ل ح��دا د �ع��ل�ى �مي� ت� �ل�ه�ا �و��هى ��ى ��ل�ا �ل �ل��ك ي ب ب س ا � ن�آ ����ست�خ� ف ا �ذ�� � ��ذ �� ا ن� * � �ت �ت�ا � ا ��ل� ��ؤ ���ة �غ��� ا ��ل��ل� ن� ا ��ل�ا ��س� د � �ت� ���ط ��ه�ا �ي�ز د �ه� و و بر � ي�ه� ا �لِ �ر� �وي � � � و رح ى ر ي ي ر و �ه� ك�ر ا �ل� ك�ر ة ن �ت ق �من ّ �ة �ن�غ� �ة � ق ا ئ � ا ن ف ا ن ا ش غ ف �ص� ح���ك * � او �ن��ك �ج���د �ير� �ب�ا � � ���ع�د �ى �ع��ل�ى �� �م� ا � �ل�� ���ل �ل�ه� ا � ��ل� �� �م���� ��و�� ب� ب
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Mourning
the blame attaches only to those who view him as such. Likewise, just as a man’s eye sees only what is in front of it and not itself, so his mental faculties apprehend all the faults of mankind except his own. Should he travel all the way around the world, he won’t find anywhere the good qualities that are to be found in his city or village, and the good qualities of his town fall short of those of his own house, though none of them are to be found among his family to the same degree as they are in him, from which it may be gathered that he is the best thing in the entire world. If he be a poet, or more accurately a poetaster, the only thing he’ll do well is to sing the praises of misers or write love verses to Hind and Daʿd,183 and if he should see scientists and engineers inventing, for example, devices that make it possible to travel five hundred miles in a single day, he’ll reckon that his poetry is more useful and necessary than any of those. If he’s a singer or a player of a musical instrument and sees that a neighbor of his is an experienced physician who treats and, God willing, cures five hundred patients each day, he’ll believe that his trade is more conducive to health and more beneficial and the thought will never occur to him that a person may exist on this earth for a lengthy period without hearing a song or the playing of an instrument. When, then, will men learn to know themselves and to distinguish between right and wrong? Not to combine the sorrow buried in the heart with peering and staring? Uglier still than these traits is the fact that everyone imagines that everyone else is doing the same and that he is to be excused because all he is doing is keeping pace with them. Exemplary of such ugliness is the woman who wears mourning dress for a dead relative and over the same period flaunts her bold looks and thinks nothing of talking about males, who finds comfort in looking at colors other than black and finds it as music to her ears when someone tells her, “So-and-so is in love with you, and you should be seated on a dais and telling the ladies- (or more accurately, gentlemen-)in-waiting around you what to do and what not to do, and you should never handle anything with this soft hand of yours and never leave your house on this delicate foot of yours, and you have so many suitors in every place and you will never, at any time, be without people to surround you, serve you, indulge you, and make you forget your sadness”
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4.15.4
��ف� ا ��ل � ح��دا د ي ِ
آ � ئف ح �ى ا ��ل�ُ �ص�ف��� * � ا ن� ��ل�ا �ت�ت�� ن��ا � ��ل� �ش�� �ا تا �ت ن حو��ل��ك ا �و ��ا ��ل �ه�ى ا �ل�و�ص�ا ���� �م�ن �� و و ى � �و� �مر�ى � �و � �ر و ب �ي �� � �� ف �ة ا ش �ة � �خ �ة ن � ا ت�خ �ن �� ط���� * ب��ي��د ك �ه��ذه ا �لر� �ص� * � او � �ل� �ر ج��ى �م د ا رك �م� ����ي � �ع��ل�ى ر�ج��لك �ه��ذه ا ل�ل� ي �ف �� � ��ق ت � �ن � � ��ث� �ي�ن � � ا ت م�ا ن � ش ق ن � �ف �� � ع����ا ��ا ك���ي ر ب حي� ث� �ل� ���ع�د �م��ي�ن ��ى �ك��ل و � م ي � حو ��ط��ك � او � �ل��ك ��ى �ك��ل � ك�� � �ذ � ا � ��ذ � � خ �ن ت ح�ز �ن��ك * �و�غ��ي�ر ��ل��ك �م�ن ا �� ك� ���د �م��ك � �و�ل�ا ��ط�ف���ك � �و� ن����س�ي ��ك � �ه�ا ك يو ل��ل� �م ا �ل� �ى �ه�و ا � � ي ي آ ّ ّ �ث � � � ّ �ف � �ن ق � �ف ق ق � �ة� ��ل حوا د ��ى �ب�ل�ا د حر�م� �ك���ل �م�ن ا�لم�و ت� � او �ليم� ت� * ��ا �ل ا � �ل��ا ر�ي�ا �� ��د را ��ي ت� ك����ي�را �م�ن ا �ل����س�� ا �ل� آ ض � ا �ن��ي�ز �غ ا ه�ن ث ����ا �ن � � � َ ّ ا ا �ل� ك� ��ل�� �و��ي�ر�ه� �و� ا ك�� ���ر �خ� �ف���ة �و ��ط �ر�ا � او �ز د�ه�� �و�� ك� ح�� �م ا �ل�عر�و��س � او �م�ه� * �و�ل�م ا ر ب ض �ذ ���ا ن�� ت� ��ت ن �ظ� ��� ا ��ل�ى ��ث��ا ���ه�ا ا ��ل�� �س د ا �ذ ا � ��ر�ت��ه�ا ���فى �غ��ي�ر ��م ح�� ب����ن��ه�ن �م�ن ك� ��رك� ��ر ا ن� ك� � ت� ��ل�ت�ت� ك� ���� ك ح��ل�ه�ا * و ر يب ي � �ذ � �ف � � � �ز � ف ��ا ن ن ق ا �ز ا �م�ا ��ى ا �م ا �ل �و� � ��م�ا �ي� ��ط��ل� �ل�ه�ن ا �ل � ح��لي�� �ع� را �ب�ا � ��ي� ��و�ل �مث��ل� * �ل��ع�ل �و�ج� �ه�ا ك�� � ر �ج بر ب م �ذ � ا ��ف � � ن � ت ا ��� ��ت ف ف � � ت�ت خ �ة � �و�ن��ه�ا ���فى ا ��ل��لي��ا ��ل�ى ا ��ل � ح�ا �ل��ك�� ���رد �ي��ه�ا �ب�ا �ل��س� او د ا ��م�ا �ه�و�ل� � ك�ر��س�وء ا ���ع�ا �ل�ه �م�ع�ه� �ى �� �سو د لك ي�� ف �ف ا �� � � � �ا ���ا ن�� ت� ك� ا ��ل��لي��ا ��ل�ى * ا �و ا ن� ا �ي�ا �م�ه�ا �م�ع�ه ك� ����ل�ه�ا ��س�ود ك ���ا �ل��لي��ا �ل�ى * ��ا �م�ا ��ى ا �مر ا � �لو�ل��د � او �ل� ب� � �ذ � � �ّ � ن � ا �ف ن� � � �ة ح��ّد ت� �و��هى �م ا ئ��ي���ة� 1م�ه�ز �ق��ة * ث�� ا ن� الم �و�غ��ي�ره �ف�ل�ا �ع� ر �لم�ن ا � ح�د ع��د ا �ل� ر �م ��ط�ل� �وب� ر م �ج �ذ �� ف ن�ز � �ة � � � �غ ف � � ت�ز ح�م� ن� �ع�� �ت��س��ل�ت�ه�ا � ��ت��له�ت�ه�ا �ل��لر�ج��ا �ل �مر� �و ب� �� ي�ه�ا ب��م�� �ل� ا �ل�عر�و��س * ا ا ل�� حو�ل �ي�� ا � و ل�ى ي � و � ي � �ة � ��� �ل � ا ت� �ذ � � ن � ة � ت �خ � ف لع� �م�ه� ب�م� ح ت� �ل��ك ا �ل�� �س او د * � �وب�ا � �ه��ذه ا �ل�ع�ا د� ��هى �م�ن ج��م��ل� ا �ل�ع�ا د ا ت� ا �ل ��ى ��ا �ل�� م ن � ف �ظ � �ة �ُ َّ ُ � ت ّ � �ف � � � �ة �ة � ف �غ ض ق ت ت�ن �ظ ش ش �س��ع�م�ا �له�ا ���ع�ه�ا * � او �ل���ا �ه ا � � �ل� ��� الم � ا � ح��د ��ى �ل� � �ا �ه��ذه ا �ل��� �ر��� �م��� ���� �م�ن � ح��د � و � ر �ي ّ �ف �ّ ت ت ّ � �ا نّ � ا �ة � ا ب� ح��دد�ه�ا ا �ى �م���س ا �ل��س�� �� ح�د � � حر ا �و �مب��رد � ح��د * �ف ك� ح��د �ه�ا �و� �ك��ي�ن � او � �� � �ل� ب���س� ح�ه� �ج آث � ن � آ ��ل � ت �ّ ش ة � ن ا �ظ �� � �ذ �� �ة � ا �ن� ا ي�ه�ا � ��ا ر ا �ل � ح�دا د � ا� ح�ز � � او � ك� ي�ه�ا ا �ير�ى �ع��ل� ح�د ����ه�و� ا �ل�� � ر ا �ل� ل�� �ب� � او �ل� ��ك��س� ر �و�ه�و � � ْ اش ق �ك ن ��ف ا ��ل ن�� ��آء * � � ��ّ�ده ا ن ن ف �ص����ا �م�ن ا �ل�ث�ي �ا ب� ا �ل��س�ود ي����س�مى ِا ��سب��ا د ا * ��و�� �م�ا �ي���و� �ى ��س � � وي��وي � � ق � ش ��ا � ْ � ف ��سَ��د � ا ن�� ت ت � ن �و�ه��ذ ا ا ��ل ���ا ب��م�عن��ى � � ب��م�ا � ا�لم�ع��ى ا د ر�ى * حر�� ي ج��ى ا �ي� ض� ح�� �ل� ا �ل����عر ك�� �ل ب و م ف� نّ � ة �ذ ت ّ ت � � � ���ا �ِ�س�ل�ا �ب�ا � او �ل��س��لي� ب� �ه�و ا�لم��س�ت��ل ب� ا �ل�ع�ق���ل * � ك� �و����س�مى ا �ي� ض� ��ا � ا�ل�م ار � ا ا ���س��لب� ت� ا �ى 1� :1855مرا رئ��ة.
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Mourning
as well as other things that are a violation of the respect owed to both death and the dead. The Fāriyāq resumed,184 “In England and elsewhere I have seen many
4.15.5
women dressed in mourning garb who were more cheerful, rapturous, blooming, and mirthful than a bride and her mother and I never saw one of them, on laughing, look at her black garments and think to herself that her cackling was out of place. If it is the death of a husband that is involved, however, one inclined to clemency may seek to excuse a woman by saying, for example, ‘Maybe her husband used to betray her on dark nights, and her dislike for black simply reflects her memories of his evildoings toward her in the blackness of those nights,’ or that the days she spent with him were all as black as night. When it comes to offspring or fathers or others of that sort, no woman who wears mourning while showing off and laughing hard can be excused. Moreover, among the Franks a woman wearing mourning dress is as much in demand among and desired by men as a bride, because the studs among them jostle one another to entertain and distract her, well aware of what lies beneath that black and that this is one of those customs whose practice contradicts its theory. “It appears that the word muḥidd (‘woman dressed in mourning’) in this noble language of ours derives from the hadd (‘edge’) of the knife and from ‘aḥaddahā or ḥaddadahā, meaning “He rubbed it with a stone or a file and it thus became sharp (ḥaddat, taḥiddu).”’185 Thus it is as though the lust of the one looking at a woman who is wearing mourning clothes (ḥidād) were sharpened by his seeing upon her the traces of sorrow, melancholy, and dejection, this being the most attractive state a woman can be in. It also helps him that a certain kind of black cloth is called isbād, a word that also occurs in the sense of ‘shaving of the hair,’ which is also called sabd (and you know better than I the full sense of that word).186 The isbād is also called a silāb, while the salīb is a person whose mind has been stolen (mustalab). Thus it seems that if a woman tasallabat, i.e., puts on mourning and dresses in a silāb, she steals (salabat) the mind of any who looks on her, for the moment his glance falls upon her, his heart falls with it and he says to her, or to himself, ‘I would give my life in ransom for yours! I would sell my father and my mother for you!
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4.15.6
��ف� ا ��ل � ح��دا د ي ِ
ن �ظ � ق �ظ � ف � �ّ ت � ت � ي�ه�ا ��ي�ق�� ق���لب��ه ا� ح�د � �و�لب���� س� ا �لِ��س�ل�ا ب� ��س��لب� ت� �ع����ل �ن�ا �� ر�ه�ا * ��ا �و�ل �م�ا ��ي�ق�� �� �� ره �ع��ل� ع ع ق �م�ع�ه ف� ��ق�� ��ل ��له�ا ا � ���ف ��ن ��ف ��س�ه * �ف�د � ت���ك * ��ا � ا ن�� ت� � ا �م� * لله ا ن�� ت � * �و��ا ك ا لله * ب بى وى يو � وى �ي � � ن ن ش ئت ن ف ن �� ن� ا �و��ل �م�ن �ت�� ّ���س� لم حو �ه��ذ ا ا ��ل �ص�د رك ح�ز � �م�ن � �� �و� به��ى ا لله ��د ا ك * ا � ������ ا � ا �ك�و و ل ف ا �ن ن ا َ ْق َ �� �ن ت �� ف ت م��ا ه * �ف�ا ��ل�ق �ع�� ّ �ذ � ّ � ق ا ���ع��ل� * �� ��ى ا �� ا ��د ر �م ن���ك �ع��ل�ى �ح��م�ل ا �ل ك� ر ى �ه� ا ا �ل�ه�م ا � �ل�� دح� �وك��و��ى ِ� ل� �ظ ن � � آ � �ة �� ة نّ ا ة ���ث�� �ة ��ت�ف� ّ ع ����م��ة � �خ�ز �ع� �ل�ا ت نت � � ك ط � � � �ع ن���ك ي ر و ي ب �ي ب ا ��� �م�ه�� � �م��سر�ور� * ا � �ل�د �ى � �ل� ر ر�ج � يَُ �خ � ا � ش � ت � ا ن �ز �ذ � � � * �ف��ل�و �ز ر�ت ن�� �م �ة ا �و���سم �ه� ا ا � ك ح� �ل�ى �ب� � ا �ورك �ل�م ���ع�د ي� ��طر ب��ب�� �ل��ك ����ى ل��رب ى ر ش � ا � � �ف �ا �ي�ز � �� ا �ّ ا �خ ��ا ن� * ا �ن��ك ر�خ� �ص��ة ر�ع �� ���ة � او ر�ى �ه��ذ ا ا ��ل � ���ط� �ق�ا ���س �م�ن ا ��ل�ا ���ج� ح� �ع�لي��ك �ل ول �ل� ب و ب ب � اَ سَ � ��ن � � ت ا �ب ��ق��ا ���س � �مث���ل�ه * �ل�ي�ت��ك ���ع��ل�م��ي�ن �م�ا �ع ن��د �ى �م�ن ا �ل� ���ى � او �ل�و�ج���د �ل� �ج���ل�ك * � او �ى �ع�ت�ي �د ح �ن � � ّ ��ن ��ف �ان ح ث ا ا ��ت�ف �ّت �ي�ن �ع�ن �ذ � � ا ��ل ش ن ا � ا ت ش � � ا �� �ل � � ا � �م م ح ج � ل�ك ����� ب� �ل� ����ه�ى * �ل� � ا رم س� ي� م��سر � ب ي�� ر ك �� ر ى ع ن ��لض ّ ا ��ل� ش ا �ق � � ��ت�� � ا ��لن ��ق ة ا ��ل ت �� ا �ل� ا ��ن �ق ق �ف �خ ت �� � � � � � � ا � � � �و�تب��د �ي�ن ��ى ���د�ي��ك �ع��د ا ح�ك لك ر ��ى �ط� م� ر� �ل�و ب� ع���� � * ى � �ذ � � �ذ � ا ن�ز ف � �ة �ذ � ا �ز �ق��ل ب� �ل�ا �ي�� �و ب� �ل�ه� ا ا �ل�ا �ن�� �ك��س�ا ر * � ا و �ي� �ع��ي�ن �ل� �ت�� �� ا �ل��د �م� �ع��ل� �ه� ا ا �ل� ا ر * ع ى � �قَ ْ ��ن �ذ � ح��ّد �ف�ا �ن�ه�ا ح�ز �ن��ك � � ح��س�ب� ا ن� ا �ج���ل� �ع ن��� ح�ز �ن�ا ��ل ���ذ ��ل��ك ا �ل��م ا �ة الم � � � � ا ا ا � �ص�د �ه� ك� * ه ل � �د � � ك و و ى � � � و ى ر م � ت � �� ا �� �ذ � � ا �ل ش ف� ق � ف تق � � ن �ة �خ �ف �ن �ف ���عل��� �و��هى �م�ا �ش���ي � �م�ا ي �طر ب��ب�� ل �ل�ك م��� ��� �ع�ل� ي�ه�ا ��� ��و�ل �ل�ه ا �و ��ى � � ��س�ه�ا * ���ع� م م ��ن ��م ت ا �ة � � ��لت�خ�� ف ف � ن ا � � � �ن � � �ة � ق � او لله ا �ى ح�� �ج�� ا �لي��ك � � ح ش���� � او �ل��س�د �م * �و��د ب�� ت� �� ع��ى �م� ا �ج��ده ا �لي ��و�م م ا �ل�و � ا ف� � � ا ن ت ا ق �ن ت ا �ن �ف � �غ ��ا ر � او �ل�ا ك�� ح��ة � او �ن�ا � �ر�ق���ة ��ى ب� حرا �ل� � ك� ��د ا ر * � او را ك �ج��د ا ا �لب��ا ر� �ير �ب� � ���ع� �ر��ى �و���س� �مر��ى �ي ت ا ش ��ن �ت ا ��ن �ت ا�� ��ن ت ا ��ن ت ا ض ��ن ت خ ا �ن ت �ذ �� �ن ت ا ّ �ن �و���ع� ���ر�ى � �و ب�� د ر �ى � �و ب�� ك�ر�ى �و ج�� �ور �ى �و� ��ر�ى �و�� � ح� � �صر��ى � �و�� ا ك�ر��ى �و���س� ر ��ى �ن � � �ذ � �ّ �و�ت��س�ا �ير ���نى � �وت��د ا �ور ���نى �و�ت ش����ا �ع ���نى * �ف�ا ���حل �م��د لله ا �ل�� �ى �ه�د ا ��ى ا �لي��و�م ا �لي���ك �و�ه�د ا ك ا �ل�ى ر ة ن� ة �خ ا � � ا ّ � � ّ ن �فّ ن � ا ��ن ق�ّ ض � �� ن ن ����س � ا �ل � �� �� طر �و �ل� �ب��د �ل�ى م�مَ�ن ��ي �� ��س �ع��ى �و���و���س��ى * �و ي�� ���ك ل�ى * �ل� �ى ا �م ار � م� ك ر ي �ّ � �ذ ف ن ���ا ن �ع� ّ ن ف ّ ��ر ب� ك� ح�تى ا ا �ن��سي�� ت� �م�ا ا ك� ���ا �ب��ده � او�ل� �ب��ك ك� ى ا � ا �ر� �ع ن���ك ��ا � �ع ن��د �ى �م� � � ل �ص�د ر � م �ج �فَ � ا �� �� �ة ح * � ا �ع�ّ ا ��ل��س � * �ف�هل�� ّ ا �ذًا ا ��ل ال� خ ا �ش��ت��ق��ا �ق� ا �� �ل َ� * �و�من�� ��ت ن��ا ��ل ا ت��ّ ا ��ل � م� ل�ط� � �� � ور و ر �ى ب و ى م ر ر�ج م م
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Mourning
What a wonder you are! God protect you! God grant me a chance to give my life as a ransom for you! If you wish me to be the first to implore you to allow him to wipe this sadness from your breast, I will do so, for I am more able than you to bear adversities. Throw then this piercing pain upon me and be you happy and joyful! I have a large musical instrument187 and many entertaining stories with which to release you from this care. If you would visit me once, or allow me to visit you, none of these sorrows would ever cross your mind again. You are soft and plump, and I can see how hard this loss is for you; it can be removed then only by something equally hard. Would that you knew how I grieve and suffer for your sake! I am prepared to deny myself every pleasure to see you part your lips and reveal those delicious glistening teeth of yours and display on your cheeks, when you laugh, that dimple that has so often dented the hearts of your suitors. What heart could forbear to melt before such dejection? What eye would not shed tears onto this black wrap? Sufficient reward it would be for me to take your sorrow upon myself, enough for me that I lift from you the rust of this care!’ “The woman wearing the mourning is the same, for she is conscious, as she walks, of what is going on in the mind of the man who feels such pity for her and so says, to him, or to herself, ‘Indeed, I swear I need you to lift from me the loneliness and sadness that I feel today! I spent last night drowning in the ocean of cogitations and perturbations, and you look to me to be qualified to pick quarrels with me, to spend the evenings chatting with me, to keep me company, to take me by surprise, to come to me early of a morning, to come and live near to me, to engage in give-and-take with me, to walk hand in hand with me, to discuss with me, to share secrets with me, to travel with me, to ramble here and there with me, and to vie with me in quoting poetry.188 Praise, then, to God who today has guided me to you and you to me, and decreed that you be mine—for I am a poor dejected woman and must have someone to dispel my grief and cheer me, until, when I have forgotten my sufferings and some disaster falls upon you, it becomes my duty to provide relief (ufarriju) to you, for I possess the very source from which relief (faraj) is derived189 and through me you will obtain joys most sweet, pleasures most complete. Off with us then to social intercourse and evening prattle, to repartee and to doing battle!’
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4.15.7
��ف� ا ��ل � ح��دا د ي ِ
� � � �ا �ف� �ة �ف � �ذ � � ن �ه��ذ ا �م�ا �ي� ن�� ش����ا �ع�ن ��ل���� ا ��ل � ح��ة * � او�لم��س�ا �ج���ل��ة � او �ل ك� � او�ل�م ار �و� م�� ح� * ح��دا د * �و�ل�� �ل��ك ك���ا � � ب س ِ �ث �ق ُ � � � �ث ق �ة ن �ت ق �ف ت �ن آ ن � ك����ي�ر �م�ن ا �ل����س�� �ي ��و�ثر� ا �ل�ث�ي �ا ب� ا �ل��س�ود � ��� �ب�ا ���ه�ا � � ��و�م ��ى � ش � ���و�ي��ق� �م�ن �ي�ل�ا ��ي�ن �ه �م�ن ا �لر�ج��ا �ل ��ا ن ت ا � ا �ف ن� ا � ض ا � ّ ن � ن � �ذ � �م�ق��ا � ا ��ل � ح��دا د * �و�ل�� �ل��ك ك�� ��� �ل� ر ي�� ��� ي حب ��و� ا �ل��ل�و� م ِ �ج � � ت � �ف �ز ا ا ن ا ا �ل� ��س�ود ��ى ا�لم�ل� ب���س �و �ل� ��ي ج���ا �و � � و�ه * ���ا ن� ��ل��ا �� ا �� �ل�ق ��س����س��ي�ن � ��ذ � � ي �و�ل� �ل�ك ك� ب س � ا ئ� ّ �ة � او �ل� �م� ا �� �سود *
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Mourning
“This is what comes of wearing mourning and this is why many women prefer to wear black garments—being confident that they will have the same effect of attracting any men they may run across as does mourning dress. This is also why the Franks love the color black for clothes and never go beyond it and why priests’ and imams’ robes are black.”
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4.15.8
ا �� ��ل�ف��ص ا ��ل���س�ا د �� �ع ش �� � �ل س ر � ��� �ي�ز � �و�ر ا �ل�ا �ن ك� � �ل� �ڡ ج�� ي �ف � � � � � � � ة �لم�ا �فر�غ ا � �لف��ا ر��ا �ق� �م�ن �ع�م��ل�ه ��ى ك���مب��ر � ��س�ا �فر ا ��ل�ى �ل ن��د ر�ة �ع��ل� �ع�ز � ا ن� �ير ج� �� ا �ل�ى ا �ل ر� ي ي ى م �ج�ز�ي �ج ع ت � � ا � �آ ��خل ّ� �ي�ن ��ف ه �ّ ف � ن �ة ن �غ ��ص � او ��س��� ���ا * ��ي�ر ا � ا � ط�� ء ا��ي ر �ى �ه��ذه ا�لم�د ��ي �� ح ب� �م�ع� ح��مى �ن�ا �� ض� ح�د ا �ل� �� ب � � �ن ف ���ه �ش�� �ا * ث�� ا �ص��� ت ا �� �لف��ا ��ا �ق���ة �خ� ف� � �ن � ق ���ه�ا �ع�ن ظ �� �هره �و�ل� ��ي ت��ق��ا ض� �ق��ا ��ى ا � �ل���ل ب� يب � � �� ض� ري ي ب � �ي م م �ف � �ة � �خ� ف ق ا �ن �ذ ث � او ��ل��ل��س�ا ن� * ف��ا �ن��ه�ا ك� ���ا ن�� ت� �و��ق�ئت�� �م�هر ت� ��ى �لغ��� ا � �لق ��و� * �� ا �صي�� ب� �ه�و ب � � ��� ��ى م م � ة �غ � �ز ا ��� �ق ف �ذ � �ق ة � ت ت �ن � ل �و�ع�ه ل ع���ل � او �ل ار �ى * �و �ل��ك ا �ن�ه �لم�ا ��� �صر�م ت� �م�د� � ي��ا �ب�ه �ع ا � ر� � او �� �و�� رج�� �ج�ز�ي را �ى ا ن� ا ��ل�ع� د ا ��ل�ه�ا �غ���ر ا � ح�م�د * ��ل�ا ن� ا �� � ا ت غ ت � ا��ا ن ت � �ن ���خل � �ص� و ي� ي حوا �ل�ه� �����ي�ر� ع�م� ك�� ��� �ع�لي��ه �م ا � ب � � � � ق ة �ت ا ا �ح�� �ة ��ف ا �ل� ا �� � ا ��ل� ح�ل�ا �ك�ن * � �و��ل�ك �ع�ا د� �ل��ل�ف��ا ر��ا �� ا �ن�ه �ل� ���د خ��� ب���ل��د ا �خ� �ص��ب��ا ا �ل� � �و �ف��ا رق��ه م�م � � � ح م�� س � ب ى ي ل ي وب ي �ي ف � � � �غ � � � ف �ف ة ا ا ��ا ��ت�ق ت � ن �ه�ا ب���ع�� �� او �ئ��د � ن ه ف ات ه � شا �ه �ه�ا �ل�� ط�و�ل � ي��ا �ب�ه * حر�م �م � �مك� ��د �م� ا �ل� ���� ر� ا لي�� * �و �ل� �� �� �� ي� �ض ت �ف ث ق �ا �ت �ة � �ة �� ف ح��د ا �ع��ا �ن�ه�ا � �ع��ل�م�ا �ئ�ه�ا � �ه� �م�ن ��م�ن �� ��� �ص�د �م�د ��ي ن�� ا ك���س���ورد �و�م�ع�ه ك���� ب� ��و� �ص�ي � ا �ل�ى ا � ي � و � و و م ّ آ � آ � �ن�����س��ة * �ف ا �ى ا ��ل� � �ص ��ل ا ��ل��ه �مت��ع��ذ ا ف��ا ن� ا ��ل�ع��ل�م�� ء ���ف �ه��ذه ا �ل�م�د � ن���ة ��ل����س� ا ك���ع��ل�م�� ا ��ه�ل ا � ك ر ى و و ي ل�� ي �ي ي و ر آ � �ة ش ف �ظ � �ظ � �ة ن ش �ة � ق �ص ���ف ق���ة ا ��ل ن ��ا �� ب� �وب� ش����ا ���� ا �ل��ل���� * ب���ل ��هم ا ����د �� ���ا ��� �م�ن ا �ل�ع�ا �م� * �و�ع ن��د �ه�م ا � �م� ر ى ر ج ّ � ف ق �ذ � �ذ � � �ذ � ا �ت � �ا � ّق � �غ �ت ق ا �ل� ر�� ب� �ل� �ي�ا ��ى ا �ل�ى �ب�ل�ا د �ه� ا �ل� � او �ل ش����ل�ا �� �ع��ل�ى �ع�ا � ���ه * �و�ل�� �ل��ك �لم�ا �ه ب� ا � �ل��ا ر�ي�ا �� ا ت� ي م � �آ � آ �� ا � �ة ف� ق ا � � ه � �ن �ت ق � �ة � ف ا � � � �لي���ل� �ل�ي�رى ب���ع��ض� �ه�و �ل� ا �ل�ع�ل�م� �ص� د ��ه ا � �ص�د * ح�د ه� ب��ب�� ب� ا�لم�د ر��س� ���� �ل �ل� م � ��� م ��ذ ت � ا �ه ��لت�ف ا � ة ق � ا ن �ك�ن * ق��ا ��ل ���فى �م ق��ا ��ل ف��ل�ا �ن�ا * ق��ا ��ل ا �ي�ن ���س�� �ح�ل ك�� ا * �� �ل ا �ع��د ك د ر � ���ى ج ر� م � � �ن � �م��ت ّ � ا �ك�ن * ق��ا ��ل �م�ا ا �ن�ا ب��م���ط ا ن� �و ��ل�ا را �ه� � ا�لم��س�� ح�تى �ت�ز�ع�من��ى ا ��ى ق��د �م ت� ا �لي� ك�� سو �ل� * � �� � ر ب م 230
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Chapter 16
The Tyrannical Behavior of the English
When the Fāriyāq had finished his work in Cambridge, he went to London
4.16.1
intending to return to the island and a shaking fever went with him. One of the kind doctors of that city, however, shook that shaking fever off his back and charged him nothing. Next, the Fāriyāqiyyah came down with palpitations of the heart and tongue, for she had by now become skilled in the language of those people. Then he in turn was afflicted with palpitations of mind and thought, the reason being that, his leave of absence from the island over and the time for him to return nigh, he had decided that if he hadn’t at first succeeded, he wouldn’t if he tried again.190 This was because the easy living and comfortable housing conditions that had formerly prevailed there had changed, and this was usual for the Fāriyāq: he never entered a land of plenty that he didn’t leave a barren waste, as noted earlier. Also, he had missed out on certain benefits there which he was now denied in view of the length of his absence. Taking this into account, he made his way to the city of Oxford, taking with him a letter of introduction to one of its notables and scholars, a clergy man. He believed it would be difficult to make contact with him, for the scholars of that city are not like those of Cairo in their graciousness and warmth of welcome; on the contrary, they are ruder than the common people and think no stranger comes to their country without a beggar’s bag over his shoulder. Thus it was that when the Fāriyāq went one evening to see one of these scholars, someone confronted him at the door to the college and said, “Whom do you want?” “So-and-so,” he replied. “Where do you live?” asked the other. “In such and such a place,” he said. “Do you have money enough to pay the rent?” the man asked. “I’m no metropolitan or monk191 that you should suppose that I come to you as a beggar,” he answered.
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4.16.2
� ف � ز �ورا �ل�ا ن� ك� ��ي� ج�� ���ل��ي�
�ذّ ا �ل� � ظ �� � ث � � �ل�� ���د ف� ا ا �� � خ � ن��ا ب� �ذ ��ل��ك ا �� �ل�ق ��سي���� مع �� �ل�م�ا �ت��ع� ر �ع��لي��ه ا �ل�و�ص�و��ل ا ��ل�ى ج� � و يج � � ي�ه� ا �ه�ل� ل��ل�ي�ر س م م م آ � �ك� ��لت���ك ( � � )Williams Scoltockخ� �م�ن �ن � � � �ة � ��س�و�ى ر ج���ل �م ا �ل��ط�لب�� ي���س�مى �و�لي��م ��س��و و ر ت � ��ا ن � ف ا ا �ق ش �ت � � ن ه �ق �� �ة � � � ن ق ف ا ��لج� ��ا ر ك�� � ا � �ل�� ر�ي� � ا ���� رى م�� ���ط�ع� حب���ل �ل�ي� �رب� ��ط �ب��ه�ا � �ص�ن �د �و��ه ��اب �ى ا �لت��ا ج�ر ا � �ا �ن ه �� ن � ف ق � ت �ف ن ن �ا تخ ا �خ ��ذ ن ث ن �ه�ا �ف ك� �� � �� ظ�ن ا � ا � �ل��ا ر�ي�ا �� �ل�م ي� ش�����ر�ه�ا ا �ل� ب���ع�د ا � ا ���س���ا ر ا لله ��ى ا � �ي� �� �م��ه ��م � � � ن � � � ��ل ��ل ن ة �ف ا �� �ز � �ف �ذ � � ة �خ ق ا �ن �ف �ت��ه ��ى �ل��ك * ف���ق��ا �ل ت� �ل�ه ا � ا �ل ر� ي � ن��� �ب��ه� � � ��س�ه * ر ج� ا �ى ��د ر� �و � �و �ض �و ج �ج�ز�ي ع � ��ن � � ت ن ا � � � ف �ز ف ا �ق��ل �خ��ي�را �م�ن ا ك���� فس� ��ورد � او �ى �م�لل� �م��ه� �ك ���ع ن��ا ��ه�ا �ه �ة �ع�م �ن�ا � �ل� ���ل ا�لم��ل�ل * ���ق��د ا ض� ي� ر ر و م ن � ن � ت ث�� ة ��ف ا ا �� ا � ا ن �ن ��س�� �ع�ف ح��ص� �من�ه�ا ي�ه�ا * ف����ق ّ را ��ه � � � � ا ا � ل � � � ل د � � ع � * �م � ع ع م � � � � ى � � ي ل ل � � ر و � ي � ل ر ى ر ى ٍح ى ت ت �ذ �ذ � ث� ش �ت ا � ف ا ا ق �ة � ف ن � � � � � � � ت � � �م�ن �خ���د �مت��ه ��ه�ا � ك��� ك���ا ��ا ا �ل� ك��ا ��� ��س ا �ل � ح�ا ك�� �ي ��و � �ب�� �ل��ك * � ا ��� �د �ب� � �ل�� ر�ي� �ي�� م ي� و ب ب ى ب ر م �خ � � ن � ف� �ق ن ف �أ ن ق �ذ � � ش ا ���خل ���ا � �ر �ى ا � �م���ا �م�ه�م�ا ب��ب��ا ري���س ��ي�ر �ل�ه�م�ا * �و �ل��ك �لم�ا ����ا �ع ن��د ا �ل ن��ا ��س ا � ع آ � � �ظّ �� �ف ان � �م�ن �ه��آ ��ل ن��د �ة * � ا ن ا �ل�م�ع�� ش�����ة ف�� �خ �ه� � ��ا ر��� ا � ل ��ص ا � � ي�ه�ا ا ر� ��ص � او �ح� و ر* و � و ر و� ي وب يس ح ث � ن � غ �ة � � � � ي�ز ��� ��ن ف���ع�ا ن ا � �ف�ل ر�ن��سي���� ا � ش��ّ �ب�ا �ل�غ� ر��� �م�ن ا �ل�ا �ن ك� ���ل�� � او �بر * � او � �ل��� ا �ل�عرب� �ع��د ��هم ا ك�� ر يب س ب � �غ � �ذ � � � �ن � ا ا ا �� ت ت خ � �ف � �ا ت ش ح��ا �ن�ا ��ى ر ��ؤ ��س ا �ل ن��ا ��س �و �ل� ��� �عود � او ����هر * �و��ي ر �ل�ك م ا �ل� �و�ه� �م ل ��ى ���د ���ل ا ي ت � � �� ن �غ ق � �ة ن �ف � ف ق �خ�ر� ا �ل�ا �م� خ�ر� � ا �لر�وح� * �و�ل��ك�ن �ي���ب���ى �ب���ل ��س� ر ا � �ل��ا ر�ي�ا �� �م�ن �ه��ذه ا�لم�د ��ي ن�� ا � و �ج �ج ع � � ف ن ة ة ف ي�ز ا ح�ا ��س�ن � او ج�ل ي�ه�ا �م�ن الم � ���عي��د �ع��لي���ك ب���عب��ا ر� �و�ج��� � �و�ص�� �م�ا �� �� �ور �ع��ل�ى ا �ه��ل�ه� ا �ى �ع��ل�ى ا ��ه�ل � � �م�ا ��ل * ��لت��عل��� ��ه� � � ف ا ا ق ن �ك� ن� ��ل��ك �ذ ��ل��ك � د ا �ع�ا �م�ن ا �ج ���ل ح�ل�ا �ل ا �و � �ه�ا � و م لر حي���ل ا � �ل�� ر�ي� �� �م � ح ار �م * �و�ل�ي��و فا ن � ت � � ا ��ن ا �خ� ش � � ل��ا � �ق�ا � ا ن� ت��ّ � �ل�� � ��ق �م�ن ��م�ا ��ل ��ل�ل�ا ��سه�ا ا �ل�ا �ن ك� �� � * � ���ل��ي�ز * �� � ا � ك�� � � � ل � �ي و ر ى � ج �ي ب ب ب ى م م ب� �ن ن ا �ت �ذ � ت �ا � ا �خ �� �ن � ا � ف � ن �ذ � ���ا ��ل��ل�ق��د � ���ف �م�ن �م ا � �ي� ��ى �ه� ا ا � ك�� ل�� ب� ا �ل� ��ي�ر ا كب���ر �م ا �ل� �و�ل �ي���ك�و� �ل��ك �م�و ج� ب ح ى � � � � � �ف ح��د �ه�م�ا ا ن� �م ���ط�ا �ل�عي��ه ��ي�ق ��و�ل�و ن� ا ن� ا �ل�م�و�ل�ف� ك� ���ا ن� �ي ��و�ل�ف� ا � ف�ل�� �صو��ل ��ى ا �و��ل�ه �و�ج� �ه��ي�ن * ا � � � �ة � � �ذ ق � ��ا �نّ�ه ك� ���ص�ي�ر�ة � او �ل�ا ن� �ي� ن�� ش���ئ��ه�ا ���ط� �و��ل��ة * �ف ك� ���ا ن� ا �ّو �ل�ا �غ��ي�ر �ى د ر�ب� �ب�ا �لت��ا �لي��ف� ا �و ا �ن�ه � �يري��د �ي ّ � ت �غ �آ � ض ن �ق � ن ن � �ن ن �� ن � � � �ذ � حق� ��ن ��ف ��س�ه س� ا �لي��ه �م��م�و� ��و�ل�ه�م ج�ر�ى ا�لم� كي���ا � ِ��ل� * � او �لث��ا ��ى ا ��ه ك��ا د ا � �ي��ل� ا � �ي����� ب � � �ّ ة �ق � ق ق � � ن � ش فق �ا �ب�ا �ل��ط ار د �ي�ن �و�ه�و �ل�م ي�����عر �و�ل�م �ي��د ر * ���ل���د �م��ل�ل ن��ا �م�ن ك���ل� �م�ه � او �ع�ا د� ��و�ل�ه �ي���ل �و��ا �ل �وك���ا � 232
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The Tyrannical Behavior of the English
After this, when he experienced such difficulty in reaching that honorable
4.16.3
and mighty clergyman, and found no one there disposed to be kind—with the exception of a student called William Scoltock192 and a shopkeeper from whom the Fāriyāq bought a piece of rope to tie his trunk but who refused to take payment for it, imagining, seemingly, that the Fāriyāq had only wanted to purchase it after consulting God by divination as to whether he shouldn’t use it to hang himself—he returned to London and opened negotiations on the matter with his wife. She told him that the island was less likely to provide a living than Oxford and that “I have become utterly bored with it. We wasted the flower of our youth there and acquired not a single fruit. What then is the point of going back?” At this, he decided to resign from his government position there and wrote a letter to the governor’s private secretary informing him of this. Then the Fāriyāqiyyah’s palpitations grew worse and he decided that it would be better for them to live in Paris, because of the popular idea that the air of Paris was healthier than that of London, that living there was cheaper and opportunities were more abundant, that the Parisians were more welcoming to the stranger than the English and more charitable, that the Arabic language was more useful there and more widely known, and other delusions of the kind that sometimes enter people’s heads never again to leave them until the soul does so too. Before, however, the Fāriyāq departs that city, we must repeat to you, in compressed form, a description of the good qualities that it contains and of the injustice meted out to its inhabitants—which is to say its fair inhabitants—so that you may decide whether the Fāriyāq’s departure was right or wrong. Let this be too your farewell to the English, for the book is drawing to a close and there is no space left for expatiation since I’m afraid that this last book may come out longer than the first and that that would require my censure, from two perspectives. One is that its readers might say that the author had made the chapters at the beginning short and now was making them long, as though at first he’d been unschooled in writing or he now wanted the saying “mature horses run ever longer heats” to be applied to him.193 The second is that they might say, “He’s come close to joining the ranks of those who drive away their listeners by the length of their readings but remains oblivious and unaware, and we’ve grown bored with his words and his saying again and again ‘this is claimed and so is that’ and ‘once it was and now it is not.’ He has taken the reins of debate between
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4.16.4
� ف � ز �ورا �ل�ا ن� ك� ��ي� ج�� ���ل��ي�
ة ��لجََ � � ف ق ���د ��ل �م ن��ه � او �لي��ه * �و�ل� ي��غ���ا د ر�ن�ا �ن ار ج� ��ع�ه �و�ن��ع��تر��ض� �ع��لي��ه �ص�ه�و� ا �و�ص�ا ر * ���ه�و ��د ��تب ��ّ او � م ّ ق ا � � ف ا ا ق ت ّ �ف �ا �ف � ق ي�ن ��ف ا آ � ث ث ا �ن � � ف ي�ن � ا � ق ا ت� �م� �ج�ز� ا �ل��ر�� ر �م ا�لم�و� �ل��� * ا �ل� ا � �ل�� ء ك��� �ب�ه ��ى ا � �ل��م�� * �� �ل ا � �ل�� ر�ي� �� ���ص�ور ��ى ح�ا ا ت� ��ل ن��د �ة �ذ ا ت� �ص�ف���ي�ن �مت�� ا �ز ���ي�ن * �مت��ص�ا ق����ي�ن ق� ن ا ��ك�ن ���ف � ا ة �ن ر ح� ر� �م � ر �ع����لك ا ���ك ��س� � ى ب و ي �ة � � ف �� �م�ت�ن�ا � �ي�ن ش ��ف � ل��ك�ل د ا ر ��ا ب� * �و�� � ع��� �و ن� د ا را * �و�� � ل��ك�ل �ب�ا ب� �ع�بت�� * و ب ح�� * �ى �ك�ل �ص�� � ر ّ ��� �ع�ت���ة د � ا � � � �د �م���ل���ط * ث��ّ �مثّ��� ��ل�ع�ي�ن ��ك �ه�د ا ك ا لله ا ���ع��ي�ن ��ن��ت��ا ا � او �م� �م �ك�ل ب ر �ج و و�ص�ي ب بر ب م ل ��لُ شُ � ُّ ُ�� � �ذ � ُ ُ � �غ � ا ���خل �م�ن ا ��ل ُر�ُم� ا ��ل ن�� او �ه�د * � ا � ار �ئ��د * � او �ل�عب���ن ا�لم� او ��د * � او �لرج � ا �لث�� او �م�د * � او ت� � �� � �ج و م ح م � ت �ل� � � � � ا � �ة � ا �ة ف � � ض ن ش �� ب� � او�لم����ا �� ب� * � او �ل�ص��ل� �و�ه � او �� ج�س� � ح� * � او �ل� ��س�و�ل� ا �لت�ب��ه��ك�ن � او�ل�م ار ��د * � او�ل�م ار � � �ة � �� ا �ة � ا �� �ث ا � �ة � ا ��لن ض ة � ث �ة � ت ة ح��ة * � ا �� ك� ح� * � او �ل��لب��ا �ق� � او�لم�ل�ا � �ص�� � ���ا ر� * ل���ل�م� � او �ل��را ر� * و �لو� م� و �� و � او ل� ب � ض آة � �� ا �ة � � ة � ة � �ق �ة � ة ة ���� � � او �لب�� ش����ا ر� * � او � �ل ��س�ا �م� � او �ل ش����ا ر� * � او �ل��ط�ل�ا �و� � او �ل� �وث�ا ر� * � او ل�و��س� �م� � او � �لو� ََ ا �� ض ا ض �ة � � ة �غ ����ة * � ا ��ل�غ� َ�� � ا �ل�مَ��س�ا ��ل��ة * � ا �ل�م��ل��د � ا ��ل�ع��ا ��ل��ة * � �م�ن ���ا ض� ��� � ��� * � او �ل��ط ار �و� � او �ل�� ض� �و لب�� و و ِ ر �ض و و و ب �� ُ �ُْ � ُ � ُ ��زُ ْ � �غُ ّ � �فُ ّ � ع � ا �� ف�لُ� ض �ْ � ا ��ل�ُ �ف �ص�ه� � او � � � او ل� ��ص �ُ�� � � او�لم�غ� ر � او �ل�ا د � � او ��خل ل � � ا �ل �هر � او �ل� ر � او � �ل ر � او � �� ص � � ل ح � � ل�� � و و ب ر ر ب س م ح ح �ُ ُ � � �ُ �ع � �ُ � ا ��لُ � �فُ ق � او ��لب�ُ�ره � او ��ل�وده � او ��ل�ع��ي�ن � او ��لنج���� � او ��ل شُ�����ه� � او ��لب�ُ� ْر� * � او �ل ش��� � ��ك�ل � او �ل�د �ود و ب � � � او ج�ل� � � او � �ل ر�� ِ ل ل �ج �ج ْ ُ � شُ ّ � ُ ّ �ُ ّ � ُ �ج ��ّ ��خلُ �ُ ه � ا ��لُ��� � ا ��لُ��� �د � ا �����ذ ��ل�ف �ن � � او �ل��ل�ع�� � او �ل � او ��ل�زُ� � او ج��ل � � ن���� � او � ا ل � �� � � ل ل ل� � �� � � و و و و حو � او �ل��ل��مى * �و�م �ك��ل ب ب س س �ج ب�ج ش � �ة ت ّ ة م ض آ ُْ � �ة �ة �ة ة ���� � س�ن ط�� � ر�عب �� �وب� ط�� ��ا ر� ا �و ب��ي�� ح��ل�و� ا �و ح�� � ر �� ب ��� �� ب ض �ف ن ا �ع �ة � ف ن حق �ه��ذ ا ا ��ل ��ا ن � ��� حر�� ا � �ي ��و� ع ��ى �� �م� * �وك�� � �� � � �ت ت �� ّ �ن � � �ك�ن را ��ي� ا ل � ل��ا ب� ا ��لث��ا ��ى ��ل�� ��ا ك� ���ا ت� ا �و ��ل�ى �ب�ه ح ك� �ج��د �و�ل ا � ك�� ف ��لت�� ق ي�ه�ن * ح� ��ق� �م�ع ن��ا ه �� �لَ �� �� ف �ة ط���� * �و� بّ���ة ل� ي �ُ فَ ا �ل�م�صف �ن � �ذ �وه ا ��ل��س��ه� ا ��ل � � � � � ا م ح��س�ن * �و ا ت� �و�ج��ه م�ص�� ل � � � و ل ج ح ح �ُ ْ ُ ش ة � ا � � � � � �د� ا �وب��ه� لب��ي � �ض * �ص��ل��ة ���دي�
234
234
*
٥،١٦،٤
٦،١٦،٤
The Tyrannical Behavior of the English
his teeth, argued both sides of the issue, and left us no room to review his arguments or object. The reward for a writer who’s a chatterbox is to have his book cast into the tinderbox.” Said the Fāriyāq, “Picture in your mind that you are living in one of
4.16.5
London’s residential quarters, with two rows of houses, parallel, face-toface, façade to façade, twenty houses to a row, a door to each house, a lintel to each door, and in front of each lintel a step or tiled threshold. Then conjure up before your eye, God guide you right, forty girls, each of them smart and perky-breasted, fat and virginal, corpulent and compliant, big-buttocked and buxom with a twitch to her backside and bustle, with saliva sweet and teeth that glisten, clearness of brow, length of back, and evenness of cheek and possessed of loveliness, wit, and fun, plumpness and facial chubbiness, good looks and tubbiness, freshness and beauty, pulchritude and handsomeness, goodliness and comfiness, tenderness of skin and attractiveness, succulence and juiciness, pretty length of face and dewiness, well-roundedness and willowiness, each of them being white and comely, bright-complexioned, beaming, blonde, strawberry blonde, near-strawberry blonde, chestnut, ashblonde, dirty blonde, dusky blonde, or dusky chestnut blonde, of a healthy whiteness and white prettiness, the white and the black of her eyes clearly defined and as large as oryxes’, her pupils blue but as though mixed with red, her whites suffused with black, or her pupils blue but as though streaked with red, or wide and black, swan-necked,194 her eye sockets wide, her eyes widely spaced, her eyebrows delicate, broad and uncreased of brow, mightybodied, fine-bridged, snub-nosed, high-bridged, beautifully black-lipped, or with lips between black and red, or brown-lipped, and each of whom is ruʿbūba,
“tall and languid, or white, comely, soft, and sweet, or smooth”; this word should have been included in the table in Volume Two but I thought that the scrubbers195 deserved it more, because its meaning is made real in them
labbah, “refined” with a face that is muṣfaḥ,
“even and comely”
buhṣulah,
“of extreme whiteness”
235
235
4.16.6
َ � ور���ل��ة بِ
َْ �ور� ح��ل��ة ِب َ �ْ � ور ب���ل �ي �ذ ش َ �و ا ت� ����عر رجِ���ل َف �ورِ���ل��ة �زَ � �و �ْو�ل��ة �ذ ت ي�ن ْ �آ �سَ��ل� �و ا � �ع�� � ب �ذ خ �و ا ت� � �صو ت� � �ر��د ي َْ �س��ح�ل �و ِ�� ب ْ �س � او ��� ح�ل�ا ��نيّ���ة طَ � فْ �و �� ����ل��ة َ ْ �ة َ �و�عب���ل� �عِث���ل��ة َْ � �و�عي� ���ط�ل ُ ْ� � �و�ع ��طب ��و�ل َ ْطَ � � �و�عي� �� ب ��و�ل ََ ْ �و�ع�مي��ث��ل��ة تَّ � م��ل��ة � �و� ك�� �هَ ْ ضَ �و ي�� ����ل��ة �� �ة �و�هي� ك� ��ل� ُ � �و�ه�ْو�ل��ة
� ف � ز �ورا �ل�ا ن� ك� ��ي� ج�� ���ل��ي�
� ظ �� �ة � ََ ا ت � َْ �ة ُ � ��ة �غ � �ظ �� �ة �� ا � �ة � ع� ح ّك �ك� � ���ل ��حلم� ��لي��� � او ل �بر� �ل� ي�م� ا �ل �بر�ل� � � او �ل ب�ر�ل� �يو ر � ���ثر�ة ا �ل���ل ك�� ح� * م � � ق �� � �ة ���خ ��ة � ة �خ ض� و��ل� * �ي��د� ا �ل� �ل� �ط �ي� ��م� ج � �ة ن ا �ة ��ل ح�م� * �� �ع�م� ي ي�ن � � ة ��س� ���ط��ة � او ج��ل ��ع�ود� * �ب�� ا �ل ب �و ت ا �ى �ج� ّ �ذ ��ي��ل�ه�ا ج� ّار � ح��س�ن �ا * ر �خ� ��ف ف �ة �ظ �� ف �ة �ف �� ن �ة ي���� � �ر��� �� ط�� * �ي � �ة � ��ط� � و��ل� ا �ل�ه�د ب� * �ي �ث � آ ��ل��ّ�ن �ع��لي��ه ا ر ا �ل ح��� * �ي ي �ض � �ة �خ �� � � � �� �س�� ح��ل�ل * �م� ك��ا ل�� ب � �ة ا �ل� ا �ة ا ��ل ا �ئ�� �ة ا ��ل��� � �ة ��ل و��ل� ا ج �مي���ل� * �مر ر ع� ط � �ي �ة �خ �ة ر� �ص� �ن�ا �ع�م� * ��ة �ف�خ�ة ض��خ �م� * �� ��م� � � ���ط� �و��ل��ة ا �ل�ع ن��ق ���فى � ح��س�ن �ج���س� * � �ي م � � �ة �ة �ة �ة � � ق ��ف�ت�يّ� ج �مي���ل� م�مت���لئ�� ��ط� � و��ل� ا �ل�ع ن��� * �ي � �ة � ق ّ ��ط� � و��ل� ا � �ل��د * �ي � � ئ �ة � ع ���� ا � �ت ّ � ا � �م�ن �ت�� ��ث ا � ا � ا � ا ظ س���ل ي�� ب��ه� د �ل� �ل� * ا �لب� ��ط�ي�� �ل� ��م�ه� و ر�ه�ل�ه� و ب ة ��م ت �ة �م�د �ور� ج��م�ع� * ��ة ا �� �� � �ة �� ض���خ و��ل� * ا ل� ��م� ل�ط �ي� �ظ ع �� �ة ��م� * ي ح ن ا �ل��م ا �ة �ت��ه�ّو��ل ب� ��س��ه�ا * ر
236
236
٧،١٦،٤
٨،١٦،٤
The Tyrannical Behavior of the English
rabilah,
“mightily fleshed; rablah, also pronounced rabalah, is any thick piece of meat . . . and rabālah is copiousness of flesh”
ribaḥlah,
“large, well-formed, and tall”
raybal,
“smooth and fleshy”
and has hair that is rajil,
“between straightness and curliness”
[and each of whom is] rafilah, meaning “she drags her train behind her in a comely fashion” zawlah,
“light, witty, and intelligent”
and has an eye that is sablāʾ, “long-lashed” and a voice that is kharīd,
“soft, with a trace of shyness”
[and each of whom is] sibaḥl, “large; synonym sabaḥlal” isḥilāniyyah,
“a beautiful, tall, splendid woman”
ṭaflah,
“soft and smooth”
ʿablah ʿathilah, ʿayṭal, ʿuṭbūl,
“large and stately”
4.16.7
“long-necked and with comeliness of body” “a beautiful young woman, full-figured and with a long neck”
ʿayṭabūl, “tall” ʿamaythalah, “slow, because of her largeness and the wobbliness of her flesh, and a woman who drapes her clothes coquettishly” mukattalah,
“rounded and compact”
hayḍalah,
“huge and tall”
haykalah, “large” hūlah,
4.16.8
“a woman who stuns with her beauty”
237
237
َْ �َو�عي���ه�ل
َ َْ � �و�ع ن��د �ل��ة َ َ� ط �و��ل��ة �و�ع ْر �� �ي� َ ََْ � �و�ع �نر��د �ل��ة َْ � �و �ج�م��د �و�ل��ة خَ �ْ �ث���ل��ة �و �ْ �وِ�هِْرك�����ل ي �أ �و�م� ر �و�م��ة � �ة �و ج�ر�م� ي جَ ّآ � � �ظ �و��م�� ا �ل�ع ���ا � م حَ �و��م�ا �م��ة َْ آ � د �م�� ور ُْ �ور�ع�م�و� م َ �و��سِ��ل�م��ة شُ غْ �و�����م�و� َّ م ض ���خَ �وِ� �� �م��ة � َّ طه�م��ة �و�م �� � فَ ْ �و���ع�م��ة ��ق��س� �ة �و يم� �ثَ كَ �� � �و م��ة
� ف � ز �ورا �ل�ا ن� ك� ��ي� ج�� ���ل��ي�
�� � � �ة � ث � ا ا ���َ ْطَ �� �� ا �� غ� �ْ ف ا �ق ا ��ل� ن ش �� �ة �ط�و�ل� �و م��ل�ه� لعي�� ب ��ول �و لِ��ل��� � �و ع������ط� �ي ا ����غَ نَ ْ �� ن �� �ة ا ��ل�عَ �ْ �ة ا ��ل َ �ْ �ة ه�� * ه�� �و ��س� � �و ل ��ط��ط� �و � � لب لب ��ة �� ث ي�ن � � ض ا ا �� �� � �ة ض��خ و��ل� * �� ��م� ا ل��د �ي�� �و �هى ا ي�� ��� ل�ط �ي� �ق ّ � �ة � ح��س�ن � ا �ل ش���ب��ا ب� � ا و � �ل��د * �� ��� �ة ُ �ة ش ة �ص��لب�� ����د �ي��د� * �ط�و ل� � �ي � � � � � �ة �ة � �ف ق ف �ص� �م ك�� ح�م� ا � �ل ت���ل * �ل�� ي ط���� ا � �ل�� ب ض ���خ��ة � � �م� ا �لب� �� ط�ن * �� �خ ق � �ة� � ْكَ �� � �ة ح��س�ن ��ة ا �ج��ل � ��س� � او �ل � ��� �ل� � ا و�لم ش����ي � ك���ا �ل�هر ��و�ل� * ِ م � س�ن �ة ��خل � ق � � ح�� � ا �� �ل� ج� م��د �و�لت��ه * ظ � �ة � � �ة � ��س�د � ن� ا ا ��ل ��س�م� * �ع �ي��م� ا �ج�ل و � حو�ه� �ج ي � ���ث�ي�ر�ة ا �ل���ل ك� ح� * م �ة ج��مي���ل� * � ت ف� ق ا � �ن �ت غ� �� �ة ا ��ل���ل � �ل�ا ���ست��ب���ي�ن ك�� ��ع�و���ه�ا �و�م ار ����ه� ( م ��� ط�� ح� �ل�ه�ا) ي ب م �ة �ن�ا �ع�م� * ن ا �ع �ة � ا ��� ف �� �م� ا �ل� ط ا ر �� * � �ة� � ش غ �ة ���ط� �و��ل��ة �م�ي�ل� ح� ك���ا �ل�����م�و�م� * �ي � � ض �ة � ض �ة ن ا �ع �ة ��� �� �م� * ��� ا ري�� عر�� ي � � ت ل َ � ا � � � � �ة �ة م ة ّ � ا �ل��س�م�ي�ن � � او �لب��ا ر�ع� ا �ج ��ل �م�ا �ل � ا و�لم�د �و ر� ا �ل�و�ج��ه ج��م�عت��ه * ت � �خ � ق ا �غ �ظ � ا ق �ه�ا * ا� � �ه� �و���ل�� ��س� � � �س�وى ��ل� � ���ذ �� � �ة � �ة �س�م� * ج �مي���ل� �وك�� ا ا ل�و ي ّ �غ ر�ي�ا �م�ن ش��� ا ر ب� �و��ي�ره * 238
238
٩،١٦،٤
١٠،١٦،٤
The Tyrannical Behavior of the English
ʿayhal,
“tall; synonyms ʿayṭabūl, ghilfāq, ʿanshaṭah, ghanaṭnaṭah, ʿalhabah, salhabah”
ʿandalah, ʿarṭawīlah, ʿarandalah,
“comely in her youth and of figure”
majdūlah,
“slender-boned and compactly built”
“huge-breasted and also tall” “tall, firm, and strong”
khathlah, “huge-bellied” hirkīl,
“comely of body, form, and gait; synonym hirkawlah”
maʾmūrah,
“comely and compactly formed”
jarīmah,
“large-bodied; synonym jasīmah”
jammāʾ al-ʿiẓām,
“abundantly fleshed”
4.16.9
ḥamāmah, “beautiful” darmāʾ,
“whose elbows and wrists cannot be seen” (because they are covered by flesh)
ruʿmūm, “smooth” salimah, “smooth-limbed” shughmūm,
“tall and pretty; synonym shughmūmah”
ḍikhammah,
“wide, pleasant-looking, smooth”
muṭahhamah,
“fat, outstandingly beautiful, with a round, compact face”
faʿmah,
“a woman whose figure has ripened and
qasīmah,
“beautiful; synonym wasīmah”
kathamah,
“plump as a result of drinking or other cause”
whose legs have thickened”
239
239
4.16.10
�ث � � ك� م���ل�م��ة و � � �وك�� ك� �م��ا �م��ة �ث �و �وي�م��ة ُ ش � � �م �� � � و وِ م هَ �و� ِ��ض� ي�� َْ م ث نَ � ب�و������ة َ خْ ���د �ن � بو � �وب�ا د �ن َ �ة �و�ب��ْه ن��ا �ن�
َ ْ كَ � �و�ب��ه��ن���ة ُ �و�ج� �ه�ا �ن��ة َ ْآ ح��ن �� �و�ب َ �و�ذ ا ت� �ش���عر �ج�� ح�ن ِ �خَ ف �و�ِ��لي��� ق �ورا � ن���ة � � �م ن ��س�� �ون��ة ا �ل�و�ج�� ه و ْ �و�َم ش����د � �ون��ة َ �ذ �و ا ت� �ع��سَ�ن َْ �آ ��� ء �و�ع ك��ن �غَ ْ �و�ي����س�ا �ن��ة
� ف � ز �ورا �ل�ا ن� ك� ��ي� ج�� ���ل��ي�
� � � � �ي�ن �ا � �ة �ج�م ��تم�ع��ة ��ل ح� ا �خل�د �ب�ل �ج �ه�و�م� م ق ة� ��ت � �ة ا ��خ م ق � � ل � ل � ���ص�ي�ر� ج مع� �� * ��ت��ن�ز �ة ���حل م�� �ك �م�ا * ا � �ش�� ت ا �ل� ا ة ر � �ب��د ا �ث��د �ي��ه�ا * و �م� �م � ا �� هَ ضَ خ� ا ��ل ��ط�ن � �� �� �ف � ش � �م��ص ب�� ول� � * ط� ا �ل��ك���� ل� � � م ح آ � س�ن � � ض ّ �ة ��� * ح�� � ب�� �ة �ن�ا �ع�م� . ف � �ة �م�عر�و�� بك����ا د �ن� * ا ��ل���ط�ي���ة ا ��لن���ف �� � ا ��ل � ا � ا ��ل��ل�ي�ن ��ة ���ف �ع�م��له�ا � �من� ���ط�ق�ه�ا س و يرح و ى � و � ب �ض � ّ � �ة �ف �خ � ف �ة � ح�ا ك��� ا �ل � او �ل� ���� � � ي���� ا �لر�و� * ح ش �ة غ ض �ة ق � �� � � آ ن �ف � �ت ش ت ت ��� � �و ���ا �ل ل�لع ا� � � � ك �ه�ا * �ج�ز� � ب � ه���� ��ى �م���ي�� � ���� ب� �� �ي �ة �ش���ا �ب� * ض ���خ��ة � � �م� ا �لب� ��ط�ن . �� ت ت �م����س��ل���س�ل �م��س��ر���س�ل * ا �ل��م ا �ة ا ��ل�ت ا � ت ش ا �خ ف �ه�ا * �س���ل� ����عر�ه� ���ل� � ر �ى ب � �ة � ن ح��س�ن � ا �ل��ل�و� * *
� ن ت ه � ت ه ��ف � ا �ن ف � � �ه�ا ��ط�و�ل ح��س���� ��س�ه�ل�� ا �و �ى �و�ج �ه�ه� � او � � � ا ��ل�ع�ا �ت��ق �م�ن ا ج��ل �وا ر�ى * �� � �ن � � ش ا �ل���ط�و��ل �م� � ح��س ا �ل����عر * ّ ع ا ��ن �� ��� ن �ت�� ك ط��ه� * ع�� ب �ة �ن�ا �ع�م� *
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mukalthamah,
“having the flesh of the cheeks firm but not coarse and ugly”
kamkāmah,
“short and of compact physique”
wathīmah,
“bulging with flesh”
mūshim,
“with budding breasts”
haḍīm, “haḍam is concavity of the belly and delicacy of the haunch” bathnah,
“a plump young beauty”
bakhdan, “smooth” bādin,
[stout] “too well-known to require definition;
bahnānah,
“having sweet breath and smell, or tractable in
synonym bādinah” her work and her speaking and full of laughter and good company” bahkanah,
“a succulent young woman . . . and one says 4.16.11 of a big-buttocked woman tabahkanat fī mishyatihā (‘she walked with a swaying gait’)”
juhānah,
“young (of a woman)”
ḥabnāʾ, “huge-bellied” possessed of hair that is ḥajin, “flowing and loose” khalīf,
“a woman who wears her hair loose down her back”
rāqinah,
“attractively colored”
with a face that is masnūnah, “comely and even, or with length to her face and nose” mashdūnah,
“a barely pubescent girl”
possessed of ʿasan,
“[possessed of ] height, with attractiveness of the hair”
ʿaknāʾ,
“one whose belly has developed folds of flesh” 4.16.12
ghaysānah, “smooth”
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�فَ �و��ي�ن �ا �ن��ة قَ �و�ِت���ي�ن �َ ّ �ة � َ�ن � ا � �لق��د �م��ي�ن �و�م�ل��س
� ف � ز �ورا �ل�ا ن� ك� ��ي� ج�� ���ل��ي�
��ث ة � ش ك���ي�ر� ا �ل����عر �ة ج��مي���ل� *
*
ا �� ن ا �� ا ف ا �� �� � � ا �ف �ة � � ّ �ة � اق ي�ه� �ط�ول �و�ل��ط� � َ�ن � �م�ن ا �ل� ��د ا � �و ل��ع� ل �م� �� ا�لم�ل��س م �� ئ �ة � ن ي�� ا �ل��ل��س�ا � * �ك�ه� ْ ف � �ق �ب��ه�ا �ت��ور �ع ن��د ا � �ل ي��ا � * �و �َو�ه ن��ا �ن��ة م ََ ْ �� ض �آ � ش ا �ة � ن ا �ع �ة ا ��ل ت �تُ َ �� �ة �ن� �ة ��� ء ا �ل���� �ب� � او �ل�� �م� ا �و ��ى ر�ع�د ر�ط� �وب� �و�ع�و�م� � بو�ر�ه َر�ه��ة ا لب�ي�� � �� � �� �ت ا ة او لب� ره ا ل� ر ر� � ن � ة ن � �ة � �ذ ا ت� َ ْ�ه َ ح��س�ن � � � ا � حوه �و�تر�هره � � ل � � ه �ة ه ه � �ص���ص �ل�و� ا �لب�� ش���ر� �و�� � و ب ر ي ر رر نَ � �ة �ج����سم�ه ( � ا ��ل�ا � � حر�ى �ج ��س�م�ه�ا) ا ب��ي���ض� �م�ن ا �ل��ع�م� �و�ج���س� و م ْ َْ َ ُ ر�ه ار ه �ور�هر�وه �ور�هره �ن�ا �ع� ا ب��ي� �ض� � * م � � ا �ة ال�م��ل�� �ة � �ف ّ �ة ف ا ج�ل� ر�� يح� � ا و � �ل �ت�ي � * �و��ا ر�ه��ة ي َ آ � س�ن �ة � ن ��ف ا ا �ل��م ا �ة ا ��ل � * �و �ود�ه�� ح�� � ا �ل��ل�و� �ى ب��ي�� ��ض ر ُ ْ �ا � ت �ت ا �ل ��ى ر�ع�د �م�ن ا �ل� �مت��ل�ا * �و� �مَو�ه�و�ه��ة � �سَ� ْ آ � � �� ��س�ا �ج��ي�ت�ه ا �ى ��س�ا ك��ن�ت�ه * ف �و ج�� �و� ا �ل��طر�� ضآ آ � ���� �و�ج� �ه�ه * �و�ع�اب��ي���ة ح��س�ن �� �م�ن �عب��ا ي��� بع ��و ا �ى ا � � ث َُ � �ة �ُ ���ا ��ل� ��ه � ا ��ل��د �ي�ن ا �ى ال�جم �رد � او �ل�م�ع�ا ر�ى � ح��س�ن � ا �ل�ع ْ�ر��ة �و حي�� �ير�ى ك� و�ج و ي ي � �ا و �لر�ج���ل��ي�ن * آ ت �ذ � � �ش ���ت���ه�ا ح�م �� * ث�� � ث ك��� ���ط�ا �و�ص�ا � �� �ن��ة �ود ��ل� ا ف��ه�ا �م�� ء � ط��ف ت���ي�ن �م�� �ت�ا �خ��� ب��ي��د �ي��ه�ا ا �ل��ل�� ي � م ج � ��و �ع��ل�ى ركب� ي� ي� ب و و ي م ��ت ت � �م�� تي�ن ت � ف ت �حث �ت ض �� ت �ذ �ذ �ة � � ث � ا�لم�د ج�ل � � � ط���ق� � ���� � �و� �� � �� � � ح��ك �ع�بت�� ا �ل��د ا ر �و �و� �ص�ي �د�ه�ا �و��هى ��ت�� �ب�� ب� و طرب� و ح� �ت�ت خ �ت ت ��ت �ت�ن ن �ت ت ت ض �تت ث ث �ت�ت ث ث ت ت ��ت ت � ت ��� � � ��ت�� ���� � � �ج� � � ��ت خ� � � �� � � �ت��ت ج� � � م � �و ر� � � �و�م� � حض� ع ل ��� � � � �� و و و ر و ح�ل و � �و��ع��ع� �و�م��م� � �و�����بع و ر �ج ج �ج �ت ت ح ح �ج �ج �ج �ج ت �أ � ت � ت�ز �ز ت �� ض ت ت �ج ت � ّ �ت ت ّ ��ت ت�خ ت �ت � �ت � �� � �س � � ل � � � � � � � � � � � � � � م �م � � �م ���د � �و��ر�ع�د �و ي��د و�� طر و� ك � �و�ت ت��ا �ود �و � �د�ه�ر و� ر ر و �ج �هر و�مرمر و ل�
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The Tyrannical Behavior of the English
faynānah,
“having abundant hair”
qatīn, “beautiful” with feet that are mulassanah, “feet and soles that are mulassanah are those that have length and delicacy and are shaped like a tongue [lisān]” wahnānah,
“languorous on rising”
barahrahah,
“a smooth, white young woman, or one who quivers with softness and smoothness and with glowing good health”
possessed of rahrahah, “rahrahah is the attractive glow of the complexion and the like, and when you say ‘his body’” (though it would be better to say “her body”) “tarahraha, it means ‘it grew white with ease’ and rahrāh and ruhrūh and rahrah, said of the body, mean ‘white and smooth’” fārihah,
“a young, pretty girl”
wadhāʾ,
“a woman of comely coloring, toward the white”
muwahwahah,
“one who quivers with fullness of flesh”
sajwāʾ of glance,
“calm, i.e., tranquil, of glance”
ʿābiyah,
“comely,” from “ʿabā, yaʿbū, meaning ‘his face beamed with light’”
and comely of ʿuryah,
i.e., “the exposed and naked parts that may be seen, such as the face, the hands, and the feet”
“and each of whom has taken in her delicate hands a scrubbing brush, a cake of soap, and a bucket of hot water and gone down on her rounded knees and set about scrubbing the threshold and doorstep of the house, all the while vibrating,196 shaking, quivering, quaking, shimmering, quavering,
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� ف � ز �ورا �ل�ا ن� ك� ��ي� ج�� ���ل��ي�
ت � ت� � ��تت�� ّ��ز � �ت �ت ّ��ز � ��تت � �ز ���ز � �ت�تم�ز �م�ز � ��تت �ز�ز � ��ت�� ح�� � �ت��ت ّ�ه�� � �ت�ت�خ � �� � �ت��ت �خ���ش ح�� م �س � �ه و و�م�ور وح�ي و� ر ج و��ل ل و و� س ور س و س ور � ��ت ت ض �خ �ت ���خ � �ت�ت��ن��غ� ش�� � �ت �ت��ع�� � �ت��ت �قّ��� � ��ت ت���ل�ص��ل�� � �ت�ت��ن�� ن �ص��� �و�تُ��و�خ� �� �و�� � ����ل��ض� �� ��ض� � �و��لض� و � ور ص و ر ص و صو ص ِ ص ت تقق ت � �ت �ت �ّ� � �ت �ت �ّه � �ت���ت��س�� � �ت�ت�� ن ّ � ��تت�غ�� ض ف ت� � �ت�ت�خ م � ��ض� � �وت���ن�غ����ض� و� ري� و� ري� و ي و ��و و � ���� � �وت��ر �ر�� � �وت��ر�ي��ق� � �وت��رك��رك و ع ع ع آ تَ ّ ْ �ة �ذ � �ا �ت ف تّ �و�تر �وه �و�ت �ري�ه � �و�ت���ل�وه � �و�ت ت���ل�و�ى � �و�� �صر�ى * �ورب��م�ا ا � � ��ق� �م� ر ��ؤ �ي� �ل��ك ���سم�ا � �ل� ت� ع ��ع �غ آ ا ��ل���ط � ���ع�ز �ف� ��ه�ا ���ف ا ��ل ش ��� ا ف���ا ح��س�ن �ذ ��ل��ك �من �ظ� ��� ا � �م��س�م�ع�ا * � �ل��ك�ن ��ا ا � � �� � � و و ر ب� ى رب ي ي و ي ن�ي ر ع � � � �ة � ش ا ة ا� ا �� ش � � �ن ��� ا �خ� �� � او ج��ل �ل ن��د ن� � او �عي��ا �ن��ه�ا ا�ل� �ي�� �ك�ن �� ك�� �وا �ه��ض� �ل� �� ل� م �و��س�ي �ل� �لم���� �ه�د� �ه��ذه ا ل �و ص م م � �آ �ة �� �ا � �م ا � � �� � �ن ا �ل� ن �ن � ا ت ل ��ا �ذ ا ��ل��ة �ع�ز �ة ا ��ل � � � � ا � � � � � ا ا ا ا � � ح ل� ��ه� ك رم� �ج �م� ل و ج � ل ي��د ى ه�و �ل� ح��س م�ص�و� * ي ح�ل ك� ب م � ّ � � � �ذ ت � ن �ة ن ن ن � ا �ف ف � � � � ا � � ا � �ل ���س�ا � �� �ل� � ���ع��ل� � �ل��ك � ا ��م�ا ا ا � ا �ن ا �ل �ه�ن ل�م�ل� ��س ا �عت��ا ب� ك�� و ح��س� � �وركب� � � * �م� �ب� �ل �ج��ي�را ك�م� ر وي �ي و م ف � خ فق � ظ� ف ن �خ ��ا د � �ش�� �ا ��� ��خل ي���س�و�م�و� ���د �مت��ه� ��ت ن� ���ي��� د ر� ا �ل��د �ي�ا ر �م�ن د ا ���ل ���� ��ط * �ي�ض� ع ا م �ي �ج م � ن �ف �ش � ت�� � اق ا � ق ��ا � �ق ق ا ك�� � �ل ب���� ب� ا �و ا �ل���ع�ل ��ى ر�ج���ل�ه �و�ي��ك��� ��ط �ب�ه �م� ��د ر �ع��لي��ه �و�م� �ل�م ��ي���د ر �ع��لي��ه �ي��رك���ه ا �ل�ى ن � ا � ث �ة � ة � ا �ن �ة � ���ل�ف �ن ��آ�ن�ا �ه��ذ ا ا ��لت ن ّ ��� ا ��ل���ذ � ��ا �م�ع ن ���ذ ��ل��ك ��ل�ا �ن ح�ن � � � ك � ك� � �� � س ط �� � ل � ى � ا�ل�مر� ا �لث�� �ي�� ا �و ا �لث�� �ل�� * �و ى س � � � آ� � � � � � �ف ��ل�ه * � او ن��م�ا �نَ ِ� ي�ه�نّ �م�ا � �ل ا �ل�ى ا � �لق���ف ش��� � او �لر� ش��� ا �ى ا �ل���ط�ع�ا � � او � �ف�ل ار ��ش� * �و�م� ��ك�ل ا �ل� م ع ��ث �ذ � ق كَ��ُ �ذ � �ق � ا � ت� ت ن � ن آ ت �ف ن ق ��ل��ك �ف��ت�ز�ع�م�و ن� ا �ن ك�� ح��ر�م�و� ا �ل����س�� �و���عر��و� ��د ر�ه�ن ا ك���ر �م ن��ا * � �ل��د ب���ر �ل��ك ��و �ل� * � م ت ف ه�ن �� � ���ة � � ف�ن ��ف �ف ا ا ت � ه�ن ��ف � � ا �� ��ل ا �� �� �ز �ق ا �ق ش ا ا � � � � � � � ل ل � ا � � ا � ل � �ك � � � ل ا ا ل ل� � � � �م� ���سرح� �ى ل�ي�� �ى ح� ك� ي�ط�� �ى �ل � � و��� ر و ��س��ي ر �ى ب��ل د ي ع � ش ا �ة � ه�ن ف ا ّ ن ن ا �ن � ا�� � ه�ن ��ف ��ش ا� � ا ن ا �ل���� ��س�ع� �و� ح�د � ��ل� ي���ع�د �ع��د �� �م ا �ل� ك�را �م �ل� �ى ��ى * ب���ل �ه�و حرى � ْ ��� ا �ن �ة ُ �ؤْ �ث �ة � ّ �ث �ة ��قُ � �ث �ة ��ق ّ �ة �تَْ ّ�ة � ن َ ْ ّ ه �قَ ْطَ �� ا �ن �ة ق � �� �ة ط��ا ��ني�� �وك��ل�بت�� �ي�� �ود � � ي�� �ودي�� �و ي�� �و�مع� �و ي�� �و � او د �ي� �و��ور�ي� �ي��ك�و� د ��يب�� بو��ي�� �و ر� ب�� �ي�� �و��ل� ب �َ �ْ�ق �ة �ْ�ق �ة �َ�زْ �ة � ا ّ �ة ��َ�ز � �ة طَ ��� � �ة قُ نْ � �ة ق ن �ذ � �ة ُ ْ ف ا �ن �ة � �س �� � صَ � �ر� �وع �ور�ي� �وِ�لي�� ��س�ي � �و�ط عي�� �و ِ��سعي�� �و���د عي�� �و��� عي�� �ود ��س��� �ي�� و ري و ي ِ َ ��ق �ف� ّ �ة � � �� ّ �ة ف ا ئ �ة ش � ا دْ ��س�ا ف����ة � ا �م��ذ ا ئ�����ة � �ُ�مم�ا �ن�� �ّ��ة � �ش���ْع ن��� ّ���ة � �ش � � ح ح�� * �لي� ت� ����عر�ى و ِو ط��ي � � او د �� ��ي�� � او ر ي ي ب ي ِو ي و وي و ب ّ ��خل ا �ة ي�ن ت ا ا � خم � ت �ف �� � �ق ا �ئ � �ة � � �ة �� �ف � ن �ه�ا ��ى �ك��ل ي ��و� � �ل� � ك�� ك�ي�� �ي� �ك�و� �ق��ل ب� ا �� د �م� � ح�ى ا �ل�ع�بت�� * ا �و ح�� �� �مر�ه� ��د �و�م � م � �� � � ف � �ة � ت� ا �لي ��و� �ع�بت���ة ��س�ي �د�ت��ك * �ن��ع� �ل�و ك� ح��ي�ن �ت��س�ا �ل�ه�ا ر�ي���ق ت��ه�ا ��ه�ل � � ك� ح�� ك ���ا ن�� ت� ا �ل�ع�بت�� �ورد ت� م م �ف � � ن �� ��م�ع ن ا �ل� �أ ة �ن �ا �ك��ا ��هى ��ى �ل�غ� �ت�ن�ا �ه��ذه ا �ل ش��� �ر�ف���ة �� ك� �ع ن��د ك�� ب ��ى �مر � ��س�ق� �و�ه�م�ه�ا �ع ن��د � م ل��ا � �ل� ��ي ب��ع�د ا � ي� ب � �ي م 244
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The Tyrannical Behavior of the English
shuddering, shivering, shimmying, wobbling, bobbling, jouncing, bouncing, fluttering, flickering, turning, twisting, jerking, twitching, trembling, jiggling, swinging, swaying, tossing, tumbling, jolting, and scudding, the sight of this perhaps coinciding with the hearing of musical instruments being played in the streets, producing oh what a lovely sight and sound! “But, O rich men and burghers of London, have you not at your disposal 4.16.13 any means to contemplate these humps and bumps without demeaning the dignity of respectable good looks? Do you believe it right that beauty’s decency be violated and the hands and knees of these fair ladies blistered to make your doorsteps smooth? How is it that your neighbors the French don’t do the same but force their servants only to clean the stairs of the house on the inside? There, the servants put something like pattens or sandals on their feet and scrub what they can, and what they can’t they leave to the next time, or the one after that. Nor do we charge our women with acquiring this meaningless skill: we just entrust to them things involving board and bed, meaning eating and sleeping arrangements. Yet despite this, you pretend that you respect women and know their value better than us! What a monstrous thing to say!197 And when it comes to sending them out into the dark nights to roam the alleys and streets and dispatching them to distant lands unaccompanied, it wouldn’t be considered among us as showing any kind of respect for them. On the contrary, it would more likely be considered panderation,198 wittolism, whoremongery, pimpism, poncification, hornism, and cuckolderation. “I wish I knew how a maidservant’s heart feels when her mistress 4.16.14 orders her each day to ‘Scrub the threshold!’ or when her colleague asks her, ‘Did you scrub your mistress’s threshold today?’ For sure, did the word ‘threshold’ occur among you in the sense of ‘woman,’ as it does in this noble language of ours,199 her imagination would likely have raced to
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� ف � ز �ورا �ل�ا ن� ك� ��ي� ج�� ���ل��ي�
�ة � ت � ا ��لت حت � � � ا �خ ت � ا ا ��ل�� �س ا ��ل ا ��ل� �ذ ��ل��ك * ا ��ل�ا ا ن� ��ل�غ� ت ت � � ��ا ���س��ة �ق�ا ���س ا � � � � � � � ا � � � ل ل � ك � � ح� �ل� �م�ل �� وي�ل و �ل� ير * و ��س� � و ى م يب �ج ت � �ذ � � � �خ ا �ة �� ا ة ا �ل ش � �ة ن ��ن ق ح��د كب�� ���را ئ� ك�� م��� ��ط� �م�ن ��سب�� ب� ��س�و�ى ا � ا � ا ر�ى �ل�ه��ذه ا ل�ع� د� ���ا � ��د ا خ� �� د �م� �ك م �ذ �ث خ � �ة ة ر�عب �� �و��ة � او لله ا �عل��� �م ن�� ���ل�ثم�ا �ئ��ة �و��م��س��ي�ن ��س�ن ��ة * �وك� ���ا ن�� ت� ا �م ار �ت�ه د �يم�م� �ف�غ���ا ر ت� ا �ل��س�ي �د� ب م ّ ا ��ا نّ � � �ذ � ا �ًا � ا ��ف �ف ف �ة �ف � � � ي�ن �من�ه�ا � ك� ت �ه�ا � ح��ك ا �ل�ع�بت�� � او � �لو� �ص�ي �د ��ى �ك��ل �ي ��و�م ا �ل� �ل� �ل�ه� �ى �ع�� ��س�ي �د�ه� * ك�� � ��� �ل � � َ ّ � ل� � ُ � � � � � ا �ل �ة �ي�ن �ة��ا ��� �لق � � ا � �ل�ف ُن ق ا � � ن ش ام�م ا � �لق���ل ب� �ل�ا ي���ع�� �لق� �ب��ه�وى ج ��مي���ل� ا �ل ك م��س��� � �مك� ي ع� �� ب��ه�وى ��� * و ك ���ا � ا �ل����ى ج��م � �ج ا ��ل��غَ ْ ��ل �غ �ا � �ة ا ��ل ش�� ا �ل� ت � � � ��ل �ش �ة �ق � � تا � ف ����ع� �م�ن ا � �ل� ��ط�ن * ا �و ي���ل ا �ى ��ل �ل� ح�� � ا �ل�ى �مر��د * ا �و ��ى م��د م�لك ا �ى �و ي ي �ج ْ � � �ذ �ة �ف �ف �خ�ز ا �َ� ة � �م�ن ا ��ل �وا ر ب� �م�ن � حرر * ���سر ت� �ه��ذه ا �ل�ع�ا د�ة ا �ل�� �يم�م� ��ى ج��مي�� � * �و ا�لم ك ��ر� ا �ل�ى ج�� �ي ع � ت ّ ن � �ف � ن آ � �ذ ��� ا ئ � � � �ص �نر�ا �ه� ا �ع� � ا �ل�ى �ع� �صر ا �ل��م�د � � او �لر��ق� �ب�ا �ل����س�� * � او �ن ت�� ا ��س�ا ر�ى ا �ل�ع�ا د ا ت� كب�� ر � ك� م م �ذ � ت � ��ف�م ت �� ف� ت �فَ� � �ة � � � ن � ف � �ف ن � ا ن� �ت�ن��ت��ق���ل� ا �عن�ه�ا * �و �ل��ك ك� ��� ك� �� ك�� � او �لت��ق���لي��د * ��ى ا ل� �� �ِع�ل� �ل� ي ك �م� � ���لي��� ا � �ل �ت�ي �ا � و � م م م � �ن �خ � � ت� �ذ ّ ��ا �� ش �خ� � �ن �ف� �ق � �ن ت �ؤ ا � � ح � م ��د م� ك�� ا ا � � م ل �� � �و� * � ر ر�م� د ب ي���ض� �ع��ل�ى ر �س�ه�م �ى �ي ك�و ��و ك� ���ي ��و م �ز ئ �� ���ف ا ��ل� ��ل�ا ئ�� �ع�ن �ت ا ئ���ه�ن � ا �ذ �عه�ن * �م� ا �ن�ه ��ل�ا �م ن��ا ��س���ة ���ي�ن ا � �ق�ا �ت ا � ���ف� ج�ع ك�� �و� ك � �ش � �� ك �� � ب ب و رب� و ر ى � و م م ع � �ظ �� � ��ؤ � �ة �ت ا ئ ��من� ة ت� ن �ق ا � قَ َ � ا ة �نا فا ا ا �� �لق��ص� �ف� � او ��ل ح� ور ي� ر �� ب� �ج �رد� �م��ى ا � �ل ��و�م �ب� � �ل��م�ه * �� �م� �م� او ��ط� � ا �ل�� ��س و آ آ ّ ّ � ا ت � ئ �ة ف �ا ان ا �خ ت � ا � �ه�و �غ��ي�ر �خ��ا ��ص ب� ك�� �* �ع��ل�ى �م� ا ���ر�ع�ه ا �ل� �م �ر ء � او �ل� �عي�� � �ع��ل�ى ا ج� �ر ء ا �ل�ع� د ا � ا �ل��سي���� � � م ا � ض ا � ن ا ئ� � ا �م � ا �ف ن� �ة �ي�� * ب���ل �ه�و �ع� �م ا ي�� ��� ع��د ��س� ر ا �ل� �م ا �ل� ر ج
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The Tyrannical Behavior of the English
that conclusion as soon as she was asked. Your language, though, is stiff and hard and cannot accommodate interpretation or extrapolation. I can see no reason for this outrageous custom other than (though God alone knows the truth) that one of your great men acquired a white, comely, soft, and sweet maidservant some three hundred and fifty years ago, and his wife was ugly, and, the mistress being jealous of the girl, she told her to scrub the threshold and the doorstep every day to make her look abject in the eyes of her master—as though the heart doesn’t fall as easily for a pretty but pitiable girl as it does for one in easy circumstances, or as though the thing that quivers has to have a bustle, or the thing that is rounded a cotton wrapper, or the full plump arm a silk-wool padding, or a fine fat leg a stocking of silk. This vile custom then remained something natural to all your great men up to this day of ours, the day of civilization and kindness to women. You are slaves to customs and tradition. Once you’ve become used to a certain way of doing things, you are incapable of abandoning it. By way of example, you make your young male servants sprinkle white ashes on their heads200 till they look like old men on top and your old women expose their chests and arms at dinner parties, though to do so is ill-fitted to times of revelry and good cheer and the sight of their naked chests puts everyone off their food. The complicity of people in the imposition of bad customs thought up by princes and notables is not something special to you. On the contrary, it’s widespread among all the other nations of the Franks as well.
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ا �� ��ل�ف��ص ا ��ل���س�ا ��� �ع ش �� � �ل بع ر � �ڡ � � �ف ا ي و ���ص� �ب� �ر ي���س ��ا ن � � ف ا ا ق �� � � ن �ة � ش ة ��ف � � �ة �ذ ت ض��ا ب� �ف ك� ��ا ن�� ت� ك�� � �و�ص�و�ل ا � �ل�� ر�ي� �� ا ل�ى �ه��ذه ا�لم�د ��ي �� ا �ل����ه�ي�ر� �ى �لي��ل� ا � ��ب �ف �ل ا � �خ ��ذ � ف �ف ي�ن ا �م� ش �ت ي�ن �ن �ؤ �ة ا ف �ه�ا �م�ن ا ���خل � �ص�ا �ئ���ص * � �م� ا ب�ص� � ا �� �ي� ��ط�و�� ��ى �ع� � ه ع�م��� �� �ع ر � �ي� �م� �ي� ا � � �م�ز � ق �ح �م � � � �ذ آ �ة م��ف ّ�غ ا �ل� ت ���ا �ل ت� �� او ر�ع�ه� ك� م�ب�ّ ����ط�ل ف��ا ا �ب��ه�ا �م�ل�� �ن� �م�ن ا�ل�م�ز ا �ل � او�ل� ا ��ل� � او �لر� ا � � او �لر� او � �مق�()1 �ش � و ر �ج �ج � اَ ْ � آ � َّآ �آ �َ�ُْ آ ت ��جَ ���ّ�ذ ا ��ا ت � ا ��ل ُ�جَ� � ا ��ل ُ �َ �جَ � ء �ى � ا �ل� ��ط ن��� ء � ا �ل ��� � � او �ل ل ل ا �ل ا � � م � � �م � � � � � ى �ر و و بر و و و ب و ر ب و رو ب ( )1ا �لرا جم ِ�م��لوا �ي���ص��ط�ا د ح � ُ � �ف �ُخ � ذ�� ا ا �لرا �م ق� * � ا � � ا ��ل���لَ � ا �� ّ ا � ا ت � ا ��لن� ا � ا ت � ا �ل� ا � � ا �ل�فخ ا�خ� ا �جل�وا رح وك � او �ل� �و ت� � او ��ل � و لب�َ�ي � ح� � و ِ �ص� ح� � وم�ص� ي��د و�� حر و ب � � ِ ��ج �ج � قُّ َ � ّ � � � � �ز ف ق ش �صر � او �ل ن�� او �م�ي�ر � او �ل�� ح�ا � ح�ا ا ت� � او �ل��د � ��� او � ���ا � او ت� حي����س � او�لم���ا �ي����س � او �ل���� �صو��ص � او �لب�ي� ض� � او �ل ش � �ُ � � ا �� �قُ �فّ ا ا ت ال�م �ز ف � َ � �َ � ق �خ ��فَ �ف ط�ف � ا ��ل� ا ��� �ف ط�� � او �ل��ك ��ا �� � او �ل� �� � او �لِر�ب ��ق� � او �لِ��طب ��ق� � او �ل�ع� او د �� �وا �� ي �� و ع�و ي �و ل��� �ع� � �و ج � اَ � نُ َ �َ � � � �ا ق ���ا �ن�ا ت� � ا ��ل�ا � ا ���ْودَ ك� � او �ل�� ش����ق� � او �ل�ع�ل�ا �لي ��ق� � او �ل� �و�ه�ا �� � او �ل ش���ب��ا ك � او �ل� ش��� ار ك � او �ل ش � و ح� ب��ي���ل �ف ظ � � ن �ق �� �ش ا�� ق � � ا� �� �ش تا ط��ه � او �ل��ك� او ب��ي���ل � او �ل����ه�و�م � او �لم�ص� �ل�ى * � �� � �هر �ل�ه ا � �� او �م �ك��ل ���ى �و�ع�� ده �و�م�ل� ك���ه �و�� �� ب �ف �َ �ُ � ُ ة ��ف �ه��ذه ا ��ل� ا � �ة ق ف ل���ل� � او ��ل � �ص�ؤَ ب� � او � � � ا � �م ل �ود ا �م ار � * ج � ك ع� � حوا �ن�ي�� ت� �ص�م� �مت��و� ��� �ع��ل�ى �و ج�� �� � �ى ي ب ع ُ ���فَ � ت � � م �ز ن � � �ق � ا �ل�مث�ا � � ا ��ا ��ن �ا � ال� خ � �ا مف��ا � � اولم ل��ا دي � � او �ل � ل�� � ارب� � او � ك��ن � او �ل���ك ت� � او � �ل ارب� � او � ك ��ا � س� و � بر و �ل ب� ر و ح� �� ب ح �ج �ج �ج � � ا ن � �ف ن ا ت ق � � � ف ق �ف � ���ي�ن � ا �� �ل�ق ا ��ق � ا ��ل�� ّل�ا �ن�ا ت� � ا �ل�م ن��ا �م�ا �ت � ا ا ن � � اولم ح�ا ر�� � او �لم�ص� ��� و ع � او � �ل �� ���� � او � �ل �� د �� � او �ل�د ك�� ك�� و رب �� و ب آ آ ح�ا �ن�ا ت� � ا ��خل ا ن ا ت � ا ف �ة � � ا � � ش م����ا � �ت��د �ه�ا �ن��س�� � ا �ى �ن��س�� ء * � �م�ا � او ��ل � �ير و و و �� �� � � او �ل� ��د �ي� � او �لم��ط� ع�م � او �ل ر ب َ نْ �أ آ َ �ن كَ �ْ �ع� ا �و �ت� ر � ا �و ا � او ر�ج���ة ا �و ا ج� �ي��د � ا �و بُ� ْر�ج��ا ن� ا �و �جُ����ذ� ء( )2ا �و بَ� ْ�رن�ا �م � ا و� �م �� ب �ج �ج ي �ج ْ �جَ �ذ صَ ّ ْ ّ � قّ� فُ ْ ق ف �ذ ���ة �ع�ه�د�ة ا �و ��م ��ر ا �و ��� ر ا �و �ِو� حض� �صر ا �و ِ�� ��ط ا �و � ن��د ا �� ا �و � ��ك ا �و �� �ل��ك�� ا �و ��سَ�ي �ا �ل
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ب��ه
Chapter Seventeen
A Description of Paris
The Fāriyāq arrived in that celebrated city on a foggy night and was too bleary-
4.17.1
eyed to be able to see its distinguishing features. Then, in the morning, he set off to roam its streets as though he were unemployed and had all the time in the world. He found them to be full of slipways201 and slides, snares, decoys and baits,(1) traps, lures, ropes, nooses, lassos, nets, hooks, and hunters’ hides. It occurred to him then that the mainstay, working gear, support, and central pole of everything in this capital was the presence of
(1) A rāmij [“decoy”] is “an owl used to lure predatory birds” and a rāmiq [“bait”] is the same.
a woman. All the eating houses, drinking houses, shops, warehouses, marts, groceries, godowns, depots, countinghouses, butcheries, showrooms, storehouses, workshops, factories, hostels, hotels, boutiques, corner stores, bathhouses, dosshouses, brasseries, bars, magazines, granaries, restaurants, and watering holes were run by women—and what women!—and there wasn’t a stub, a daybook, a tax-book, a list of accounts due, or any calculation involving multiplication (burjān(2)), any jottings sheet, invoice, certificate, product, entry book, accounts ledger, record of charges, deed, abstract, liquid account,202 or precautionary blank-filling203 that wasn’t handled by a woman. He noted too that the clever man
(2) The Qāmūs gives the following definition of burjān: “calculation by burjān is when you say, ‘How much does such and such times such and such make (mā judhāʾu kadhā fī kadhā) and what is the square root of such and such times such and such (mā jidhru kadhā fī kadhā)?’ In other words, the judhāʾ is the product, the jidhr is the square root by which two things are multiplied with one another, and the whole thing is called burjān [i.e., ‘multiplication’].” However, under the letter yāʾ 204 he speaks only of judāʾ, with dāl, providing the following definition: “judāʾ, of the pattern of ghurāb: the amount produced by multiplication, e.g., the judāʾ of three times three is nine”; likewise, he fails to mention the use of al-ḍarb in this sense [i.e., in the sense of “multiplication”] in the entry for ḍ-r-b.
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�ف �ف ا �ي� �و�ص� �ب� ري���س
آ ا � �ت �ق �� ا � �ت �ق��ي�ن ا � ُ���د� ء ا ��ل�ا � ��تت��ع�ا ���ط�ا ه ا �ل��م ا �ة �ه ن��ا و و ري و ر و �ج ر م ّ ت �ذ � � �ن � ا � �َ�ن خ �ف * � او �ل��لب�ي�� ب� م ا �لر�ج�� �ل م ا ح�ا �ن�� �وت�ه ا و� ��� ��ى � � � ت ا �ز�ي�ن �ف ح�ا ���ل�ّ� ��ه ��ل�� ش ��م ت ف � ا �م��ل ل����ا ر �ي�ن � اولجم ��� ��ى ح��ر��ه را ج�م� ي�� �ي وح ب � � �ك�و ن� �ذ ��ل��ك ا ��ل ار �م ا �ل��سب��ي���ل * �و �ل�ا �فر�ق� �ب��ي�ن ا ن� �ي�� � �ج �غ �ف ن � ة �ن ف ق �خ �م�ن ا ��ه�ل ب��ي��ت��ه ا �و � �رب��ا � او ��م�ا ا �ل�عب��ر� �ب�ا � �����ا ��س ا �ل�� �ي آ ق ��ن ف �ذ �ق خ فا ت �ا ش ا �ت�� ت ن � ا � �ع��ل� ا �ع ن��ا ���ه� * �ه� ا �و �د ا ي�ه�ا ا � ح��د �ه�ن �� �ص� ���س� �ب� ري���س �ب��ص��� � �ل� ي����� رك� � ى م �ن ن �آ � ا ف ن ت�� ا � �غ نّ �ة �� خ نّ �ة � َ�زَ ن �ف � � �ذ ُ � �ز ش ن �� ��ل�م�ن �� �ل� �� � او ل � � او �ل�ه � � او �ل�ه ا م � �ن � ه�ن � � ����� ��� � او �ل�� ي � * �م �ل�ك ا ��� �ي � ك� ب �م ���س� ء ا �ل� �ر �ج �ج �ج �ج � سَ ْ ن ّ � ض � ت ��حَ ْ � � � � �����ا � او ��ل��تر� �ي�� � او ��ل�ا � ��� � او ل �ب��ر�ة � او ��ل ن�ب��ر�ة � او �ل�ا �جَ� ش�� � او �لت��عث�ي�� ث� � او ��ل��تر ج� � � او �لت� ��طر�� ب� � او � ل ك �� � ج � ي ع ع � ُ ج �ح � �ّ � � � ��زَ جَ قْ �ة � � ت ت ف �غ ت �ت ت � او � �ل� ���ط�ع� � او �ل�� �ري��د � او �ل � �ه� �وي��د � او�لم�د � او �ل��ر�� ي س���ل � او �ل�� �ري���ل � او � �ل���ص�ل � او �ل�و��ص�ل � او �ل ���ل �ف �خ � ا ا � �ة � او ��ل�ه�� له��ل��ة � او ��ل�ا د �غ��ا � � او ��ل��تر�خ� �� � او ��لت��د �ن �� � او ��ل��تر�ن �� � او ��ل َ �ْو� � او ��ل�ا �ش����ا � او �لت�� �ي�� � او �ل� �م� �ل� � ر ي ي م م بع م يم م م ت � � �ل� �جَ �َ ن ا ��لت����لي�ن �� َ �� ثْ�ن ا ��ل��ش��� � �ت �ن �ة ي�ن �ن ح�ز�ي�ن � او �ل � او ��ل��ت ن���عي�� � او ��ل��ت ن��غ��ي�� � او �ل�� �و � ا و �ل� �ر ي�� * ح��� � او �د � �و ح�� � او ل�ط�� �و ج � م م � حت � ن���ت ش��� ا ��ل ا �م� �ف� �ا ���عل�� ���ع�د �ذ �� � ��ه �ه�ن � ف �ك�ن ا �ز ا ه ا � ف���ق��ا ه * � �م�ن � � � � ك� � � و رر و ر �ي �ى �ي �ى ��س� ع ل ي �م ب ل�ك �ل آ ��ز �ف �ذ � � ت�غ ��� � �ه��ة � ��ه�ن ��ت��ق ت��د �ى ��س�ا ئ� ا ��ل ن����س�� * �ف��ل� ��ل���� ت ح��دا �ه�ن س� ا � ر �ل�ك ���ي��ي�ر ا �ل �ى ��ى �ك�ل بر وب � و ب � ت ��ز � ق س�ن �ة ح�زّ ��ق ت �ث � ا ��� ّ ا ��ل ن ا �� � ّ �مث��ل�ا َ�عْ��ع��ا � �ذ ��ل��ك ا �ل�عب��ع� �و�ص�ا ر ا ��ل� � ا � ل ح ع ح ��� �� � � � ه � � � � � � و � س ب ب و ب ب ب ب ي ت ْ �ذ � ن ه�ن �خ � ض ق َ ف ���ا ��ت���صي�� ب� ا �ل ش����عر �و��سب��ت��ه �و�ت��سر ج��ه �و�ت��سر� ح�ه �و���س�مي��ده �� � �ي��و�� ا �ي�� ي�ه�م * �و�ع � ي ي ت ت ت � �ز ق ت �ف ق � �� ��م�ي�ره �و ض� �ف� ���ل�ه �و �فر�ق�ه �� ره � �و� ��طرره � �و�ت ن ��ف�ي�� ش����ه �و�ع���ص�ه � �و��ص� ي��ف��ه �و ر���لت��ه �و� ش��� كي�� وج �ي كَ ُ ُ آ ت ْ ُ ّ ش � � ْ � ّ �ة � ق �ة خ ا �ذ ��د �ه�ه � او دّ ر� ��ؤه �و�ج���د ��ل�ه � �و�ت��ف �ت�ي ��ل�ه �و�ت��غ� ب�ي��ت��ه �و�م��� ��ط�ه ا �ل�ك� ح�ه �وك�� �و� ��ع ك ��د � ��ب�� � او�لم�� ِ�د �م� � او �� ُْ َ �ذ � ن � � � �قُ ّ � فّ ا �ص��ة �م ن��ه ا �و �ق�زّ�ع��ة ا �و �ق�ن��ز �ع��ة �و ج� ��ع��ل�ه � ك �� ��س��ل�ا * �و�م�ن �ل��ك ا ��ه �ل��ط�و�ل م��ر�ه��� ا �و �م ب �أ � ض � �ق �ا ن � ن ق ا ف ت � ة ن �ه�ن ح��س���ن �ك� � ���ل � ك� ��� �تردد �ه�ن �ع��ل�ى م� او � م�� � �ي� ��ط� ��ه �مر���ص� * ���ر�ى ا�ل�م ار � �م � ع ا �لر���ص ي ب ��ت ت خ� � �تت ف ت�� ش � م���� ���ف ا ��ل�ا ��س� ا �ق� � ا ��ل ش ���ك * � ��ا ��ل� ت� �م� ��ل�ا �ن�ا ��� ا ر �و��ه ت��م��د �وت� � � � �م � � � � � � � � � ل ك � � و و و و ى ى ي ي و و و يي ل ى ع تش كَ �� ن فع � ُ ْ كَ � ُْ �قَ � � ا �زُ كَ�� � ُّ � � � � ق �ص�ا � �ى � او � � ��سوِ���� �� ح ب� ا � �ل��ا �م�و��س ك��ا � ي���عر�� ا �لپ���ل �� �ى � او�لم� ر ��ى � او �ل � ل�ك�د ر�ي��ل � او �لِ �ري��د �و��ى 250
ُ ن (� )2ع ب���ا ر�ة ا �ل���ق�ا �مو��س ف�ى ب� ر ج و� ح��س�ا ب� ا �لب��ر ج��ا � ذ� ذ ف ذ � ذف ق� � � ُ آ� ذ ف� ذ ��� ا ج��� ا وه ��� ا �ى ك ��� ا و�م�ا ج��� ر ك ول�ك م�ا ج���ذ� ك�� ا ى ك ذ ذ ��ع���ض �ه ف� ��ع���ض �غ �م ب����ل��ه و ج��� ره ا �ص�ل�ه ا �ل�� �ى �ي� �ض�� ر ب� ب � ى بآ � � �ف ن ا� غ غ ن ن ت ت و�ج �م��ل��ه ا �ل��بر ج��ا � ا ����ه ���ير ا ��ه ل ي� ح�ك ى ب�ا ب� ي�ل�� ���ير ى آ �ة �لم آ غ �ة �غ ا �جل � � ��د� ب�ا �ل�د ا ل ا ل�م�ه���م�ل� و�ع ب���ا ر ا ج��د� ك��را ب� �م ب����ل ح��س�ا ب� ت ف �ة �ة �ة ث ث ث ث �ؤ ن � ا �ل� �ض�� ر ب� �لا � ى �لا � ج��د ا ه ���س�ع� * وا �ض� ر ب� �ع�� ذ ن ف ذ � � �ع�ه * �ر ا �ل� �ض�� ر ب� ب���ه�� ا ا ل��م�ع�ى ى �مو �ض �ك
250
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A Description of Paris
among them placed in his store or workplace a pretty decoy that he could wave at the shoppers and those passing on the street. It made no difference whether the said decoy was a member of his family or a stranger; all that mattered was to slip the noose around their necks. Furthermore, the women of Paris are distinguished by characteristics shared by no other women among the Franks. For example, they speak with such nasality205 and huskiness, such a catch in the throat, so thrillingly, so tunefully, with such vibrato and tremolo, such resonance, such bravura, such lyricism, such intonation, inflection, and modulation, such melodiousness, such tunefulness, such musicality, such mellifluousness, such sweetness, such a lilt and a swing, so excitingly and so movingly that the listener is intoxicated and loses all awareness of whether they are undoing his buttons or his vertebrae. Another aspect of their appeal is that they change their costumes every little while and all the other women imitate them in this. Thus should one of them don, for example, a cloak, or wear her clothes skintight, everyone straightaway cleaves to a love of cloaks, while skintight dressing becomes a custom. From them too is taken the curling of the hair,206 its braiding, plaiting, coiling, cutting, gathering, loosening, parting, combing, currying, twisting, tousling, and rumpling, as well as the grooming of the kuʿkubbah and the muqaddimah.207 Another thing is that, from their long frequentation of places where people dance, they think that everywhere they set their feet is a dance hall, and you may observe one of these women walking in the markets and streets swaying and bending, loose-limbed and leggy, and how I wish Our Master, the author of the Qāmūs, had known the polka, mazurka, schottische, quadrille, rigadoon,208 valse, and other kinds of
251
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4.17.2
�ف �ف ا �ي� �و�ص� �ب� ري���س
ا � ن ن ا ��ف � � �غ � ا � �ن ض �� � � ا ��ل �ق��� � ت ��ن ت �ڤ� حق� ا�لم�ا �ش���ي �ا ت� ح�ى ك��� ا ر �و�ي��ه� ع��ه �ه�� �ى � � او � �ل��ل��س �و��ي ر�ه� م � رو ب ر ص �ذ � ت ّ ��ف �ف �� ا � ا � � �� ا �� �ت� �زّ�ز ه�ن � � ه�ن � ح� � � ا � �ك � � � � ل � � � � ي�ه� �ى �ل ح� ل وب� ل * ��ى �ب�ا ري���س * �و�م�ن �ل��ك � ك�م� �ع��ل�ى لر�ج � ل و ع ع� م �ذ �خ �ا � � ا ��ف ا ��ل ت �ف �ف��ت �ى ا ��ل ��� ��م�ا �ش��� ا �ل��م ا �ة � ق���ل��ه ���ي�ن ���ل� ا ر ر ج ل ي ى ر و ب ب ر�ج ي�ه� * � او ا ��ل مع�ه� �ى ب�ي��� ��ه�ى �ُ �َُ �َُ � � �ّ � ا � �آ � �ة ا ��ل ن ا �ه �ة ا �ل�م ت ��س��ع��ل���ة ا �� �لق��ا �� ��ة * �و�ه� الم� ��ص � ا�لم�د م ح� الِم� ��ص � � � �ل� مر �� ي�� ح�ا ب� ا�لم�د بر� ا�لم�د ب�ل� � ي و ض�ي ِ ب ح ح ح ُ � � ّ ّ � � �ف � � � ن � � َّ �خ ت ضَ � ا �ل� �ت�ز�خ � �خ ���د الم���س � � ت سَ � ش � الم ا �ل كب� � � � ا ��� ج ��د ا�لم�ع���� ر ا�لم���ر�و��س م� ��وح ا�لم��ك��وح �لمع ��و�ج ا �لم�ص�و ب� ا�لم�دبِ م�ي ا ًا � ا حَ َ � ا � ّتَ ضَ � � � � �ن ن ��ك ن� ��ل�ه�ن ��� * �و �ل�ا �ي�ز �ل�ن ��ط�و�ل ا �ل��د �هر �و� �لم� � ح� �م� �و �ل� � ب���ل * �و�ير�م ا � �ي��و ِ ع َ َ ���ا ف���ا �م �ت���ز ا � ا ف ّ � �صه�ا �� ّ��ا �م��ؤ ّ ��ا �م �فّ�ل�ا �م� �فّ ا �م� �فّ�ل�ا �م��س�غ���ا ض �� �ش� � و �ي��ا �ت�ا �م�ا ك���ا �م�ل�ا * � ب ي و و ر �ك�ل ��ى ِ� � ب ي رب ر رب �ذ � � ن � ��ذ ��ف ن ��ف �� � ف� �ظ � � ح�ت ا ن� ا ��ل��لغ����ة ا �� �ف�ل �ن��س�ا � �و��ة �مب�ن��يّ���ة �ع��ل �ه��ذ ا ا ��ل� � � �� ح� * �و �ل�ك ا ���ه� يح� �و� �ى ا ل�ل ى ر ي �ى م وم �ف � �ن �ة � ا � ف �ظ � � �ذ�� ة � ق ن �ذ � �ق � � ف ق خ ا � او �ر ج��مي�� ا �ل� � �ل��ا �� ا�لم� ك�ر� � ��يو ن� ��ط� ��و� �ب��ه�ا ��ى ا�لم� �و ث�� * �و�ع��ل�ى �ل��ك ��و�ل ا � �ل��ا ر�ي�ا �� ع آ � ّ � �ف ن ��خ ه ا ��ل� ا ��ل�ا ��س��م�ا �غ� � � � �ع ن��د ا � �ل ر����سي����س ا�لم�ون�� ث� � او �ج� ب � ��ت��ب�� �ل��ي ى ر ِ ع �� � � ت ق ن � �ا س� �ئ � �غ� � او �ل� �ش��ب�ا �و�ه�و ا �ل��د � �ل��ي�ل �ع��ل�ى � ���ؤ �و�� ���� آ ط���ع�ا ��ع��ل�ى ا �ل�بت��� �ل��ي ه � � ب � م ع � � � � ���ن�ا � �� ��م�ا ��ل���ذ ا ت� ��ق��ن�ا � ا �و ا ���ن�ه � �ص��ف��ة ا �� ك� م �م�� ل���م�ا �ل �ل��ه�ن ا �ن �ي�ك ك ي و ع نّ ن �غ � �ذ � ف � �� �م�ن ��� � ��ق ا �ع�د ��ل�غ� ت ت غ �وك� ح��د ا �لت�ي��ت��ا ئ��يّ���ي�ن �م�ن � ���ا � ا � ح�ا �ت��ه� ��ا �ظ ���ه �ل��ك ج�� �ع �ه� ������لي� ب� ب ع �ض� � � � و ل م م � � ة ن ا �ت ق ن �� � �ذ� ش ع��� �ي�ن ي�ه�ا ت� �ف�ا � ا �م ار �ة � او � ا�لم� ك��ر �ع��ل�ى ا�لم�ون�� ث� * �و�ل��ك�ن �ه� ح�د� �ه�� � � ��و�ى �ع��ل�ى � ر �ف � ن ظ � �ن �ذ � � ن ن ن ا � ه�ن ت �ذ ن ظ � نث م�� � ��و ب� �ع��ل� ج� ك� ��را * �و�م �ل�ك ا � �ع�� او � ج��م� �ل� � ك � �ب��ا �ه�ه�ن �� �����م�ا � �و��را * ��م�ن ا �ل� ��� ى م َ � � ُ ا ��ل � �ع�زّ � ���م�ا �ل ا �� �م�ن ��م��ل�ك �ل�ه �مِ�لك ج �ُ � ���ل���ف� ا �ذ �و ا �ل�م��ل�ك �ت�ت��ب���ع�ه ا ج��ل � ن��ود �ت ك� �
�ح�ا � ا ��ل�ع��ْ�ن �ن �م � ر ب ِ ي
ن �ج���ن�د � او �ع� او � �و���عر��ش� ا �ر ���ف� ع � ت � ��ذ � �ل � � �م�ا �ل ا �ل��ن�ا ��س ��ط�و�ع�ا �ت������ب� �و�ل� ى ا �ج � ع
�و�م ن��ه
�خ ���ا �ر �ب�ه ��ا ن����ت�ه �م ض� 252
�جَ َ � � ��ش�� �ذ � � �و�ل���� ي ج��د �يه � ح�� ا �ل� ي � �س�ف� �ع�ن ���ل��ده يس 252
٣،١٧،٤
٤،١٧،٤
A Description of Paris
dance that I might relay the words for them here, to the credit of the walking women of Paris! A further aspect of their appeal is the sway they hold over the men and
4.17.3
the power they have over them in every situation. You’ll find the man walking next to the woman in abject submission209 and when he’s alone with her at home, she it is who forbids and commands, reigns and remands, while he is servile, bowed, licked, reined in, whipped, checked, humbled, ill-used, cringing, domesticated, ill-treated, abused. They, on the other hand, never cease to crave special foods even when not pregnant and to demand that everything be in full measure, in full supply, shaken down and running over, abundant, complete, full, perfect, replete. Even the French language is built upon these female cravings, for in speaking they drop the ends of all the masculine words and pronounce them in the feminine210—on which topic the Fāriyāq said, Among the French, the feminine ending To listening ears must be conveyed. This points to their women’s desire, by nature, To make it to the end and obtain satisfaction when getting laid. Or perhaps it’s a sign of their complete consummation (If, among veil-wearers, claim to any such thing may be made). Some impotent grammarian of theirs, seemingly annoyed by this, made it a rule of their language that the masculine should take precedence over the feminine.211 It didn’t do him much good, though: a single woman here can take on and get the better of twenty men. Another thing about them is that an epitome of their beauty is written on their foreheads, in verse and in prose. An example of the verse: A king of beauty is mightier than any king Of army, ministers, and lofty throne. Soldiers follow the ruler at his command But men follow beauty on their own. and Who fights the black-of-pupil, white-of-eye by his weapons must be betrayed And the whetting of his sword will avail him naught for all his pluck,
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4.17.4
�ف �ف ا �ي� �و�ص� �ب� ري���س
�ف � ح �ذ ��ع��ل �ج� س��ف� �م��ش�� ح � ��ضر ب� ا �ل��� ��م �� �ر � � ي و � ى
ا �� �� ط �ف� �م��ش�� حو�ذ �ع��ل� كب� � � ����ده �� �و�م� � ��ضر ب� ل ر ى
� � ا ا � �غُ نّ �ة ش ف�آ �ن �ُ نّ �ة ف � � ت ن �غ �ف �ت �و�م�ن ا �ل ن���ثر * ا �� ك� �ه�ن�ي �د ه��د * ا ب���ل� ��ى ا �ل � ل��ل� �م �ب� �ل� �� * ������ ء �م ا �ل�ع�� * �ر ��ط ا �ل��� ي ض� � ��لخََ � آ �ق �ا ة � � �ف�ت ا �� � ة �ا �غ � ا ق ا � ل� له�ا � * �ص� را �ل� ��د ا � * ��ي��ق�ز � ا �لِ� د ا � * ���د �ل * �ج��ل�� ا�لم����ل * �� خ��� ا ��حلم� � * �ي � � م م ح م ح � ن � �ز � ت �� ���ا �ش �ف غ���ّ �ص ��� ���فى ا ��ل�� �سو�ق� * �م�ن ك� �� ش � ���ف� ا �ل�� �سو�ق� * ا � ا ا ك�� � بر ا �ل��را ��ئ ب� * ك� ��� ر ي م م ع ن ا ���َ ْ عَ ا �ع ا � ا ��فت�ت ا ن ا ن ا � ا �ع ا ن ا � �ا ��ل�� � �ي�ن ا � ّ ا ��ل ن�� ا ئ و �� ب� * ا � لعب�� ب� * م�ل لع� �و ح ب� * � �ل� ج�� � * د �ى �ل� � � � * � ا �ت ف ّ � َ نَ ا ��لت ّ ن � َّ ق � ا �ي�ز � ت � � ا � ا �ل ن��َو�� * ا ��ص�ل ا �ل ش��� ��ق� * �ل� � �� ك � ���ن * ا �ل� �و �ي���ل�ه ا �ل�ب��ه��ك�ن * � ه�� * ا د �ع�ى ي م � ال�م ا ض�ن �ة �غ ائ � � � تّ �غ �ص��ف� * ا �مض��� �م�ن ض�ن ��ة * د �لي���ل � �� ح� � �ل��لت��ه�يي�� � او �لت���ي�� * ا�لم���ا � �� � * ��ل� ���ل ا �ل� ي ى م م � ���ف� ا �ل�م�ع�ا �ص� * �ت��و�ه �س�ف� * ��ل�ا �ف ا ر* ب���ع�د ا ��ل�ا ف���ترا ر * ��ل�ا �ع�ا �ص� * ب���ع�د ك� � �� ش � ا �ل� ي � ر م م �ج َ �� ي�ن ��غ�زّ � �ة � ت �غ� �ة ا ��ل���ط�� * ا �ش � ق ��ل�� ح�ي�� ب� * ر بّ� ا �ب���ت��س�ا �م�ه * �ج��لب�� ار �م� * ا ل�ع�� ا �ل� * ��و�� �ل ب يب ّ � � � ��ا ك ا �ل�ا �ز ا * �م�ن � او �� �لق��ا �م��ة ف�تّ��ا ��ل��ة * ا �ل � ح��س�ن �م� بع ��ود * � او ��ل��د ��ي ن��ا ر �من��ق ��ود * ا ��ل��د ��ي ن��ا ر* �ف ك� رر � � �ذ � ���ث � �ن ا �� � �ة ن ا � ا � � ه ا ��ل ض � �ذ � ��� * �م�ن ��� �ل�� �ى ا �ل��د ��ني��ا * � او �ل��د ��ني��ا �ل�� �ى ا �لب�ض� ا ك�� ر م ل�ص�ل� * �� �ل �م� ا م�ل� * ب�� ثَ ع ع � � � � �غ ا�ز � ف �ذ ق ف ف َّ � ا �ت ا �� �عر�� * �و�م�ن �� �ل �هر�� * ا �ل�ى ا�لم��ل�ه�ى ا �ل�ى ا�لم��ل�ه�ى * �ب��ا د ر �� �ل� ���ل�ه�ى * م � ن ن � �ف ق � ��ا ��س ث�� �ع�م�ا �ش����ئ ت� ف��ا ��س�ا ��ل�ه�ا * � او ��ل � له�ا ب� ك� ح�ا ��ص�ل ا � ا � �ل ر�� �ب��ي�ن �ع ن�� او � ج��م�ا �ل �و�ع��ل� � م � � ن � ا � �ن ��ق �ن ا �� ش ��ي�ز ا ت �ت ا � �ف�ل ار �ن��س�ا � �و�ا ت� �و ج��م�ا ��ل ا �ل�ا �ن ك� ��ل�� �ي� � �ه�و ا � ا �ل� �و�ل �م ب�ي���ل ا �ل��د ا �و�ى �م ل����ى ي � �ن � �ذ � � ن ا ��� ن ن � ا � �ق ن ا ت ن �ن � ث� �ب� ض� ���ده * � او �ل�� �ى �م �ب�ي���ل ا �ل��د ا �و�ى �م��ه ب ج�����س�ه * �و �ل�ك ا � لع �� او � ا �ل� �و�ل �ه�و آ �ت ّ �ت ّ �خ �ن�ا ��� �ق �ن � �ن � �ف ت � � او ��ل�ا ��س��تر��س�ا ��ل � او ��ل�ا ��س��تر�خ��� � او ��ل�ا ��س��تر�خ��ا�خ� ط� �ع ا �ل�و��ى � او � �ل ��ور � او �ل��ر��ه�ل � او �ل�� بر ن � �خَتَ ت ا �� ن ت �ة � او ��ل�ا ��س��تر�خ��ا �ف� � او ��ل ش��� �ش����ة � او ��ل ن�� ش��� ن�� ش�����ة � او ��ل�ا �خ� ا ر � او �ل�ثم��ل���ط��ة � او ��لث���ل�م ���ط��ة � او ��ل ��� �و ل�ه�ب���� ر رر ّ ُ ش � � ت � � ئ � � �ت �ت ة ا �ل خ� �ت ا � �ف ش ش �ة ��ا � � ا �ل��ط ����� �ة ا �خ � � ث �ة � ُ ا ث � ا �� �ث�� ���و���� ح� � او �ل� �مر���دا د � او �ل� ر ر� �و �� ر �و ل�ي�� � � او �ل� �ل �و� � او �ل�ه�ل� � � او �ل� ب ج �ج و ر �تَّ ّ �ة ���خل �ة ا ��ل��َلخَ ا �� � �ة � ���ة � �ث �� � �ة ا ���غَ َ ن � ا �ن ث ��آ ا �ل� س�ت � �ة � او �ل��ع� � ا � ا �ع� � � �� � ل��ط ّ�ر�ق�� � او �لر�ه�وك��� � او �ل� ر�ط�ل� �و ل��د � � او �ل� � � ��ط� م�� �د عي�� و ر و ع و ِ �ي � ّ � �تّ �� ت ا تّ ا ��لت���ق �ّ�� �ت�ق ّ � ات ئ �ا �قئ ���ه�ا �م�ن ا �ل� �ش���ت�د ا د � او �لت��ص��ل ب� � او �ل� ��م��را ر � او ل�� �� ب� �و س �لن����ا ��ض� � � او �ل �� ��س ب� � او �لت��ور ح �ت ّ � ا � ت � �ز � ت �أ ّ �� � عَ ّ �ت ّ �ت ّ � ا �ن�ز �ز � ّ ��أ ن � � ا � ا ا ل ل� � � �د � � � � ك � او �ل��ع��ل ب� � او �ل��عرد � او �ل��ع��ل��د � او �ل� ا � او �لت��ا د د � او �ل� ��ص � او �ل� �س�عر و ي و � 254
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A Description of Paris
For the eye is a weapon sharpened on his liver While the sword’s merely sharpened on a rock. An example of the prose: That nasal twang makes of the impotent a man. Strong mammary development is the most effective form of blandishment. The well-fleshed thigh brightens the eye. Largeness of leg makes a man open his throat and beg. Small feet make your food sweet. How many a one in the market has fallen to the ground on catching sight of a calf that was round! A display of the chest brings, after trouble, rest. Nothing’s more lovable or pleasant to the eye than a little miss, pretty as pie. Plump girls encourage infatuation; whiteness with a rosy flush can be a cause of dissension. There’s no regret that a wagging behind won’t make you forget. There’s no gloomy thought that a buttock-rolling walk can’t thwart. Nothing’s as likely as an attractive gait to induce abject love and humiliate. Winking of eyes points the way to linking of thighs. The bustle-pins of summer are sharper than any saber. No flight after a smile bright. After exposure of the wrist, none can resist. A burst of scent! There’s nothing more attractive to the desirer. Many a smile has won an admirer. The eye spins webs, the figure spins threads. Good looks make a splash, gold coins are cash. A golden guinea unties many a pinny. He who gives presents galore wins what he’s hoping for. Sex is for those endowed with worldly goods and the world is for sex. To know her, taste her, the rest’s conjecture. To the play, to the play, there to make your move without delay! Pour her a second drink from the flask, then for whate’er you desire ask.
In sum, the difference between the epitome of the beauty of Frenchwomen and that of Englishwomen is that the first belongs to the class of things that cure using opposites and the second to the class of things that cure using things of the same sort. Thus the first epitome speaks of languorousness,212 lassitude, lethargy, lounging, lolling, lissomenesss, litheness, indolence, inanimation, drooping, draping, pliancy, pliability, and flexibility, and calls out to their opposites such as stiffness, solidity, turgidity, rigidity, hardness, firmness, unbendingness, unyieldingness, tautness, and tensile strength,
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�ف �ف ا �ي� �و�ص� �ب� ري���س
� � � � ���ّل��د * � ج��م�ا ��ل ا � ��لئ���ك �ع ن�� ا ن� �ع�� �ه��ذه ا ��ل�ص�ف��ا ت� ا �ل�م��س�ت�د �ع���ة ��لن �ظ� ����ا ئ� �ه�ا ��ا � او �لت� ك� � او �ل�ا �تّ ك� ل ر و و ي و � ى ع �ن �ذ � � ن ه�ن �ي�ن �ت ق � ��ف �� � ّ � ا ���ز � ّ �م� ّ ة �� �ا �ه ا ��ف ا �ل� ا ة �ن ل � � � � ا ا ل ا � ل � م � � � � � � ي��د �ى ح ب� و ل ى عر * ل�ك �� �ير �وك��ل �م� �ى �مر ح��س * و ت ف� �ت�ه�د ���ف ف�نّ ا ح�ت �ت��ص�� �ق�د � �ة ��لغ���� �ه�ا * ا �م�ا ���ف ا ��ل�ز �ى ��ف�من�ه�ن �م�ن ��ك� � ا � � ة ن �ه� �ى ي ر و ي ر � �ل و ى �ه�ن ج� � ى � � ح�د� �م � آ �ت�ق ّ ����ي�ز ��ت�ا �ئ�� ه�ن * � �من ه�ن �م�ن ��ت تّخ � �ص�د �ه�ا � ��ق��د �م�ا ��ت��ق ّ�� �ن��س�� ا ��ل�ا �ن �����ذ ��له�ا ��ق ّ��ت��ي�ن � ك � � � � ل ل � � ب و ر ر � � � ب ب ب ب ��ب ب �� ش �ف �م�ن ق���� �و�م�ن د �بر * � �ك�و ن� ا �ذ ا �م ش��� ت� �ع�ا �ئ��ق���ة ��ل��س�ا �ت��ه�ه�ا �و�م� او �ج� �ه�ه�ا * �وك� ح�تى �ت�� ���� بل �ف � � �ّ � ّ �� � ه�نّ ف ا ا ��ف ��ل �م�ا �ة � �ون �ظ� ����ا �ف��ة ا ج��ل بر �ز ا ���حل � ��من��ه�ن �م�ن �ت�ز � ا �ل��س�ا �ق� �ل�ا � ا �� �وا ر ب� م�طرد �ل� * �� �م� �ى ا ح ب ي��د �ع��ل�ى ت �ث � ت ضّ �ف � �ة ن ف ت � �ق � ف �ة � ت �ذ�� � �ص���ا � ا�لم�د ��م ا �ل� �ص�� ا �ل ��ى ك�ر�ه�ا ا ب� ��و � �� او ��س ��ى ا �ل�ه�م�ز �ي� * �و�من��ه�ن �م�ن � ��ور ا �ل�ج�� � � م � � � ث � � ن� ن ح �ص�ا �ع��ل �ه��ذ ا ا ��ل ش������خ� الم ا �� ك� ل� ��مر�ى ا �و ا �ل�ا �مت��ل�ا � ا � �ل�ق�ن�ب�ى * � او ك�� ���ر ا �ل ن��ا ��س � ح���ك�و� * ر يو � ى �ج ت �صه� � ��ت �ظ� ����� �ه� ��ل���� �م�ن ا ��ل��س� ���ف �ش��� * � �من�ه�ن �م�ن ج� ��م� ���ي�ن ا ��ل��ل���ذ �ت��ي�ن �ف ا �ْ ا ب ى ى و � ع ب ِ� م�ص� � � م و ب ي ر م ي س � ن �ش ن ه�ن �ن �ت�ز �ذ � � ا ا ���خل ن ف �ة � �ف ن ق �ة � ا ل���� �خ� � ج��م�ا �ل � �ر��و�ي�� � او � �ل ����ور�ي� �و�ل�ه� ��س�ع ار � * �و�م�� �م �ي��د �ع��ل�ى �ل�ك �م� ا را ده ا � ي � � � �ف �خ � �ث � ث �ة �ن �ة �ت�ز ا ن �ه�ن �م�ن �ي��د �ع��لي��ه ا �ل ش � ا �ل��د �ي�ن ب��ن � ب��ا �ت� �م�ن �ش � ��و��ص ا � �ل ر� �و�ل�ه ��ل�� ا ��س�ع� ر * �و�م � ���و��ص ا � ا خ ي�ن � �ة ت� ق ف � � نَ ْ �ي�ن ث�غ ا ن �ه�م�ا ��ج� مرد ا * �ب� �ل� ��م�ص�� �و�ل�ه ا بر���ع� * �و�من��ه�ن �م�ن ��م��ك�ن �م�ن ���� ��ط ا �ل ��ود �ل�� �و��� ر�م� ب��ي�� � ن ه�ن �ن ت ض ف � � �ذ � �ذ�� �خ ا � �ف �خ� ا ن ا �و�م�� �م ��� ��ي����ه ا �ل�ى ا �ل��ل�� �ت��ي�ن ا�لم� �ك�ور�ت��ي�ن �م� �ش � ��و��ص ا � �ل ر �ب� �� ��م�ل � او �� �م��ص �و�ه�و ع �ن تق ّ �غ ا خ� � �مث � ا � �ذ ا ا ��ل ن ��ز�ي�ز � ا ا ���ل� �م�ا �ي��ك�و� * �و�من��ه�ن �م�ن ��تت��ف��ا � �ح�ل � �و�ت ����م�د �ع��ل�ى رى ��ل�ه� * و�ه� ��و ع �ل� ى ع � ف �ة � ت �ة �ق � �ت �� ا � �ت �ير ه ا ��ل�ا ا �ل�م� ��س � ن� * � �من �ه�ن �م�ن ��تت��ع�ا ���ط� ا ��ل �� ا � حر�� ا �لت��� ّر��س�ي � �و�ه�و ر ا �ل� ر س �ب� ل� ر س * و رو و � ى ع � �غ �خ � �ف ن �ة � �ن ن � ��ه � ت�خ �ي���ل�ه� �ل�هر� �و�م�ن ا �رب� �م�ا �ي��ك�و� ا � ب���ع��ض� �ش��ي ��و� ا � �ل ر���س�ا � �وي� ا �ل���ذ�ي�ن ي� ش��� ب� �ف ك ��ر م و م م ه�ن ��ت � �ذ ن �� ة ا ��لت���لّ �ظ �� �عَ �ذ ة �ان ح ك� ا �ج���س�ا �مه � � � � �ه� �ي ��و�ثر �و� �ع��ل�ى ج��مي�� ا �ل� � �� او ا�لم� ك��ور� �م � �ب�ا �ل��ِ ر� * � � �م و و � ر م ع ع ا ن ا �ن ت ت �ف ق ت أ �ف � �ذ ��ل��ك ��ا ن� �ي�ض� �� �� ط � �� ا � ح��د ��ه �و�ه�و �ع �ر� � � �وي� �مر�م � � ��س�و�ى ��و��ه �و��م�ل�� ��م�ه * �و�من��هم� و ج ب ي م ع ُ ُ ً ً ش �ق ي� ت ���ز�غ� � �ن �م�����خ �ز �غ �ة �ز �غ �ة تغ � �ق ��م� �م�ن ي���س��� ن��ى �ع ن��ه ب� ش���رب� ا ل رب� م �ب��ه ���ل� ���ل� ا �و ب��م��ص ا � �ل ن� ب� * �و �د ج ع ا �خ ��ذ ة فق � �ة ق � ق ن ر�ج��ا �ل ب� �� او � ح��د� �ي ��ي��م�و�ن��ه�ا �ب��ي�ن ا �ي��د �ي��ه� �ع �ر�ا �ن� � �و�ي���ع�د �ل��د �ى �ب���ل�ه�ا �ود �بر�ه�ا ا ��ث ن��ا � * � �وي� �� م ي آ �ن �ف ق � خ� ���ف � ّ � ش �ص�د �ه�ا � ظ ����ه �ه�ا * ��ف�ي��ا د ا ��ل��ه ا ��ل ��ل�ا ن� � �ه�م�ا ب ر ي ر�ج و ى �ص� ا �ل��� ار ب� �م ��و�� � ر و � ر ر ب
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A Description of Paris
while the beauty of the others is an epitome of the same qualities that calls out to their likes. Both in a woman are attractive. Another thing about them is that they regard imitation in love and dress as shameful. Each of them works hard at her art, so as to become a model for others. As far as dress is concerned, some pad out their busts as much as Englishwomen do their backsides and some make two domes, one in front and one in back, so that when she walks she impedes the progress of both those approaching her from behind and those approaching her from in front. Exposure of the calf to make a show of the fleshiness of the leg and the cleanliness of the stockings are usual among them. As far as love is concerned, some add to the quality of the all-devouring vagina that other quality mentioned by Abū Nuwās in his poem rhyming in the glottal stop.213 Some prefer to take the head of the man’s penis into their mouths or to have their clitorises sucked. Those most avid to oblige them regarding the latter are the old experienced men, and telling these “Go get sucked!” or “Go cunnilinger!” is no insult.214 Some of them offer a combination of the pleasures of the vagina and the anus, each having its price. Some add to this working the little fellow up and down, as requested by Shaykh Jamāl al-Dīn ibn Nubātah, and this has three prices. Some further add to this working it up and down with the hollows of the feet, making four charges. Some are capable of servicing two men at the same time and inserting themselves between them naked. Some add this to the two abovementioned pleasures plus working it up and down with the fingertips and the soles of the feet, and this is the most expensive of all. Some of them will act like stud bull camels and mount another woman like them, necks astretch, but this type is in short supply and only to be seen by the well-off. Some of them practice the craft of the shield bearer and bang shield on shield. One of the strangest things is that some old Frenchmen, the decrepitude of whose bodies and the feebleness of whose physical motion have inflamed their thoughts and imaginations, favor over all the aforesaid activities the slurping down of feces; one such will lie down, naked, and call for a woman to sit down on top of him and fill his mouth. Others substitute for this the drinking of the copious stream from its point of emergence, gush after gush, or sucking on the clitoris. Sometimes men meet up with a woman and make her stand in front of them naked; two of them then sit down, one in front of her and the other behind, and another
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4.17.5
�ف �ف ا �ي� �و�ص� �ب� ري���س
� َّ َّ � ن �آ � ث ا ت � �غ ت � ا ت � ت �ف�ا �غ� ا ن� ا ��ف� ا �ه�م�ا �و� ش��� ��ا �ن�ه �ع ن��د �م �وره �ع��ل ا ��س��ع�م��ل�ن ى �ل��س�م��ي�ن * � او �ل����س� ا�لم��ر�ي� � ا�لم� ��ل�م� � ي ر و � ي بر ر � ا� �ا � ف ��ا ��ل�ا � �ق �� د � ن ا ��ل� �� ت �س�م�ا �م�ن ا ��ه�ل ا �ل �ر �� * ر�ج �ي و و� ي�ه�ن �ك��ل �م�ن را �وه ا ب���� �م�ن ا �لر�ج�� �ل �و �ل� � ي �ي ع ُ � � ا ه�ن ت � �ق ا ت � َ ث �ف ف �خ ن �ذ � ن �ي� ي�ه�ن ��ى ب���ع��ض� ا �ل�د �ي� ر �و� �م�ب� ر��ع� � كي����ل�ا ي���عر��ف�ن �� �ي�ا ج�ر���ه� �ع��ل� �ل��ك * �د���ل�و� �ع��ل� م ى م �� � ا �خ ح �م�ن ا �م� ا �� ��فل �� �سق ا ه ا ��ل�ا �ن��س�ا ن� ���ف ��ا � ���ف ا �ج ���ل �م��ل��ة �ف�ا ن� �ك� � ���ط ب��ب��ا ��ل ا ��لن�� � ي � م �� � �ير ر ر ر ى وى ل و ر � ب يس ر�ي آ � �ف � ا ش � ن � ت ي�ز ���ع�ي�ن �ه ��ا ��ل�عَ��ْ�ن * � او �عل��� ا ن� ا ��ه� ��ا ر��� �ق�د ا � �ص��ط���ل� حوا �ع��ل�ى ا �م�ور ��ى ا�لم�ع� ��� � او �ل����س� ��م�� � او ب ب ي لب يس م �ف ���ه�ا �ع�م�ن ��س� او ��ه * ا �م�ا ���فى ا �م ا �ل�م�ع�ا ��ش� �ف�ا ن� �م�ن ��ا �ك� ���ل �من��ه� ��ى ا �ل�م���ط�ا �ع� ا ��ل ش����ا �ئ��ع��ة �ف�ا �ن�ه ب ي ر م م م � ح��ت�ه �ع�� ا ن� ���ع ���ط�ه�ا ���ف ا ��ل ش���ه �ق�د ا �م�ع��ل� �م�ا ا � ش����ا ���ط �ص�ا � ال �ح� ا �و ��ا ��ل � ي ر ل�ى ي ي� ى � ر ر و ح ب� م ل ب حر�ى �ص� �ب �� ن ا ش ا � ا ف�ت � ت �ذ �� �ت�� �ذ ن� ���ع�دد ا �ل��م ا ت� ف���د �ف�� ث��من�ه�ا ث�� ���ع��د�ه�ا ا ر ي ع � ميي � �وي� �ك��ل �ع��د�ه� ����ي � �م�ع�ل�و�م� * ��ع �� ي ط��ه ��� ا ك�ر و ب � �� �غ آ � ش آ �ذ� ة �ف ف ف �ف �ذ � �ع��ل�ه�ا ف��� دّ �ى ا ��ل� ا �ن �صر�و�� * ع����� �ت�� ك��ر� * �ي�ت ��و�ر�ع��لي��ه ��ى �ل��ك بر��� ا �لم� ي�ه� �ع �ك��ل ��د � ا �و ي� ي و آ ع � �و��ق�� �ع��لي��ه ا ���حل �م�ا �م�ا ت� � او �ل�م�ل�ا ��هى �و�م�ا ا �ش����ه�ه�ا * �ف�ا �م�ا ���فى ا �م ا ��ل ن����س�� �ف�ا ن� ا � ��ص � ح�ا ب� ا �لب�ي�� ر ب س ع � ش آ � ّا��ا ن �ق ت خ ��ذ � ا ة ش غ ا � ن �آ � ا ن ا��ا �ق ت � ا ش ا ة � �س�� � ا �ل� ���� ر� ا �لي��ه * � او �ل��� �ر �لم� ك�� ��� او �د ا �� � او �ل� د ا ر� ا ������ �ل�ه�م ���س� ح��س� �� �مك� � ب � � �ج�ن ��ف � � � �ن ق ض آ ش � � ف �ذ خ ��� �ص�د �ت��ه�ن ا �لر�ج��ا �ل �ود �ع�و�ه�ن ا �ل�ى �م� او ض� ���� ا ���غ���ا �ل�ه�ن �تر� ��ا ا �ر� �ى ا �ل�لي���ل ب��ع�د ا � ��� ع ت �ف ���ل � او �� �لق��ه�و�ة � او ��لر�ق��� � او ��ل��ل�ع� * ف�ت���ذ �ه� �ك� ا ��ل�ا �ك� ح��د�ة �م� �م�ن � ح ب� * ��م��تى را ف����ق ت��ه ���ل � او � ب ب ص ع � � �� ���ة ���ا �ز � * �ف�ا �م�ا ا ن � ت ح�ق��ه �ع��ل� ا ا ض ��س� ف���ه �من�ه�ا ��� �عل��� ا ن� � ا �ل�ى ا � ح��د �ه��ذه ا�لم� ا ض� � ي �وي � ي�ه� �ص� ر � بر ل ب و ع م ة � � �ة ف ق � �ت فق �ف � �س� �مث��ل�ا �م �ت��ي�ن ا � �ث�ل�ا �ث�ا ���ل�ك ا �ل��لي���ل� ���� ��ط ا �و �ي�� او �����ه�ا �ع��ل�ى ا �ع�ا د� ا � �لو��ص�ل ��ى �ك���ل ا � ب � ر و و ع ن �� �� �ف آ � � � �ة ة ي�ه�ا ��ى � خ�ر ا �ل ش����هر ا ج�ر� �م�ع��ل�و�م� * �و�م�ا ب�����قى �ل�ه�ا �م�ن ا �ل��س�ا �ع�ا ت� �ف�ا �ن��ه�ا �ت��و ج�ره � او � ي�ع�ط� �ة ة �ف �ت � �� � ا � �د�ة �من ه�ن � ّ �ة � ش ق ت � �آ خ �ف ق � ع�د �ل� �ر�ي�ن �ب�ا ج�ر� �م�ع�ي�ن � * � رى ل�ل�و ح� ع����ا �� � �� او �ص��ل�ه� ��ى ا �و��ا ت� � م ُ �ز � � ���ل �ة �ت � �� �ذ � ��مخ ق �ت���ل�ف���ة �م�ن ا ��ل��ل��� � ا ��لن �ه�ا ر * �و�م� �ل��ك �ف�ل�ا �ت�ز ا �ل ��ت��ل��ق ب� �ب��د �ْ�م او �ل �و��هى ك�� �م� ��ط� �ل � � ع � ل يل و � � � ى ع � � ن ا ا ّ ة �غ � �ذ � ظ� � ت ت ن �ن � � � � � ا �ل�ا ب� ك� � � ا م � م م ع � �د� �ي � ��ا ر �ع��ل�ى �و�ج��ه ا �لت��ع ���ي�� * �و �� �ه� ��س�ي ��ي ر � ب��ع�ل * و ��هم� �ص�د ى م ف � �ذ � �ة � آ � � ق � ق ن �لم�عر�ف� �ه�و �ل�� ا �لب��ن �ا ت� �م�ن ا�ل�م ار ����ص * �ي��ع�م�د ا �لر ج���ل ا ��ل�ى ب���� ت� � �و��د �ع�و�ه�ا �ل��لر����ص * �ف�ا ا ي �ف � ق � ا � ا � ا ���� ش ا ��ف � ض ��خ ق ق ا �ج�ع ���ت�ه � او ج�ع � ي�ه�ا �ع���د ��� �م � �صو��ص ��ى ا�ل�مر����ص �و�ع���د �ع��ل� �ه� د ع� ه� ل ل���ر ب� �ى م�و� � ب ب ع 258
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A Description of Paris
starts pouring wine over her chest and back. The two men set to it, opening their mouths wide and drinking the wine as it passes over the two holes. Lustful rich women use men to bring them any men who look to them wellendowed, especially those from the countryside. These go to them in certain houses, where the women’s faces are veiled so that they cannot be known, and the women pay them for that purpose. In general, any kind of depravity that might occur to the mind of the most learned scholar may be seen in Paris in the barest detail and by the naked eye. You must know that the people of Paris have adopted certain conventions regarding matters of daily life and women that distinguish them from all others. Where daily living is concerned, those that eat in the restaurants that are everywhere agree with the master—or, to be more accurate, the mistress—of the establishment to pay her a set amount each month and eat there a set meal, and she gives such a one tickets that display the number of times and he pays her the price for them, then returns the tickets to her, handing over a ticket for each lunch or dinner. This saves him a quarter of the cost. The same thing applies to baths, theaters, and other places of that sort. Where women are concerned, given that the men who buy and sell have taken good-looking women to manage their affairs, as explained above, the latter, on leaving in the evening after finishing their work, are watched out for by men, who invite them to places where they can eat, have coffee, dance, or play. Each then goes with whomever she likes. When the man has accompanied her to one of these places, he knows that his possession of her is only a matter of time. He will either have his fill of her that very night or make an arrangement with her to repeat the contact twice or three times every week, for example, or to give her a set amount at the end of the month. Any remaining hours she then rents out to others for a certain fee. You’ll find that one of them has a number of lovers that she makes love to at different times of the day and night. This does not prevent such women from being addressed as demoiselle, which is a word applied to virgins as a sign of respect and means an unmarried lady. Some men spend their time getting to know these girls via the dance halls. The man goes up to a girl and invites her to dance. If he likes her, and she likes him, he invites her to take a drink in a private part of the dance hall and contracts with her for a monthly visit. A man who makes a monthly arrangement with one of them
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4.17.6
�ف �ف ا �ي� �و�ص� �ب� ري���س
ة � ف ا ��ل�ز ��ا �ة ا ��ل ش���ه �ى * � �م�ن �ع�ا ��م� � ا � � ة ن ي�ه�ا �ن�� �صف� �م�ا ��ي ن ف����ق��ه �ه�ن �م ش����ا �هر� �ل� ��ي ن �� ��ق� �ع��ل� لو و ح�د� �م � ير �ر م آ � �ة �ف � ق ن ���ا �ه�ا �ع��ل �ك� ح��د�ت��ه�ا * �و�ل��ل ن����س�� ر�خ� �ص� ��ى �ب�ا ري���س ا � �ي��د �خ���ل�ن ج��مي�� ���ل �مر�ة �ع��ل� � �ل�و �� ض� � ى ى ع � �ق ا ��ل�ع � �ة � �ن ن ن �ف �ع�ن ش ا � �ذ � � �ث �� ي�ه�ن �ت�� ا �ب�ا �ل��لر�ج��ا �ل ب���ك��ر�ت��ه�ن * �و�ل��ك�ن �ع��ل� ا�ل�م ار ���ص �م�و مي�� م د �و� ا � �ي��د �� ����ي � ا ج �ذ ن � � ا �ذ �ذ ت ق �ذ �ق ن �َ نْ �ت ق � ن ق ّ ا � �ير����ص�ن �م�ع�ه�م ا ا ا ��س��ر���ص�و�ه�ن * ا �ل� ا ا ا �عت�� ر� �ل�ه�م ب���ع� ر ��ي� ب���ل� �و�ه ك���ا � � � ��و�ل � ا ��ن �آ خ � �ن ق���� � �ف �ا � ��ل � �ن ا ن ا �ق � � ه ا ن� �ذ � ة ق حو �ل��ك * ا�لم�د �ع�و� �مث��ل�ا ��د د �ع� �ى �ر م ب لك �ل ب��د �ى م � ر���ص مع� �و � � ث ��ت �ف ن�ز � �غ �ف ش ن �ف ش � ن �� ا �ن�ه �ا � ح � ا �ي� ض� ���ا �ع��ل�ى �م�ن ا ك���ر�ى ��ى �م�� �ل ب��ي��ت��ا �م� ر�و����ا ك���ا � ا �و ��ي�ر �م� ر�و��� ا � م �ل ر�ج �ن آ آ��ا ن ت � �ن � ن � ��ذ �ذ ا � �ف � �� �ن�ا ه ا �عن�� �م�ن ا �ل����س�� � حب��ت�ه ��ى � ك ك �ت�ز �وره �ص� م��س��ن��ه * �� �س �و ك�� ��� م ا �ل ��و ا �ل� �ى ر ى ع � �ن �ع�� � �ن �� �� ا ن ن �غ ت ت ن ا ��ل�ل��آ �ى ب��م��ن�ز ��ل��ةٍ ���ي�ن ا ��ل ل � � � ا ع م � �� �ده ل ح ارئ�ر � او �ل�ز � او ��ى ا �و �م�ن ��ي�ره * � او � ب ي�� � �ع�� � ج �ي ر � ب ل�ى م � �ا ن ا �ا فق ن ف ا ن ن�ز � �ة �ذ ن � �� ن�ز � �ة � ت�ز � � او �ل ك� ��س�� � * �� � �م�� �ل� �ه� ا �ع��د ا ��ه�ل �ب� ري���س ك�م�� �ل� ا�لم�� �و�ج * �و �ل� �ر�� �ع��د ا ��ه�ل �ف �ت ق � ا �ة ة �ت�ز �ة � ا � �ة �س��ع� ب�� ن���ي�ن �و� �س�� ب�� ن��ا ت� �ت بر��ي��ه� ��ى � � ��و�ى ا لله �و ��ط� �ع� �ب�ا ري���س �ب��ي�ن ا �م ار � �م� �و�ج�� �ل�ه� ب ب م ع � � ي�ن �ق تف ن ل� ��م ت ا �ز ��ف ا �� �� ق ��ا �ت ق � � ح�ي���ة �ت����� �ع ض �خ � � �� � ���ه�ا �� � � ل��ك�ل اب��ن ��سب��ي���ل � �و�ت ������ش��� ��ك�ل ج��� �ى ل�طر���� �مك� � � ��ول� � ي ا�لم�لك � �وب�� ب بع ر ي خ ث � �ذ �ف � ة �س��ا ب� ا �ر ك� ����ي�ر�ة �ل��ل��ف ��س�ا د ��ى ا ��ل��د �ي�ا ر * �و ��ل��ك ا �ن�ه �ل�م�ا ك� ���ا ن�� ت� ج��مي�� ا �لت��ورا � * �و�ه ن��ا ك ا � ب ع � ا ش غ � �ف ت � ّ �خ �ذ ن �ن آ � ن �غ ّ � ا ت �خ ت ا �ل� ������ا �ل ��ى �ب�ا ري���س ���د �ير�ه�ا ا �ل����س�� �وك���ا � �من��ه�ن � ��س�ا �ل� � �و���دا �م�ا � �ل�ه�ن �ي�ا ��� � � ��س�ا ن � خ �ث ا � � �� ��ل � ا �ل� ش � ا � ا ت فّ ش ا ت ا ت � ا �ك�ن م���ر�و ب� � او�لم��لب ��و��س * ا �م�� �ي�� ب� ا �ل ك�� � و �ي�� ��ط� � �و � ار ���� � � بو��ي�� �ع�ا � �ل��ل�م� ك��و و �� �ة ن �ت ق ح��د�ة �من ه�ن ف�ت ا ��ت ه �م ا � � �ة ا �ذ ا �ش �آء � �� ش ا ��ل��لر ج���ل ا ن� �ي��ص�ا � ح ب� � او � � �� ي�� ي�� و م� ح� ا ���ه�ا � ��� ض�ي �ه ����ي � ا �و � ��� ب ج � �ف � ة ح�ا ���ة * ا � �م� �ا ���ل��ة ا � �م ش����ا �ه �ة ا � �م��س�ا � �ع��ة ا � ��م �ة �ذ � � �ت�ب��ي�� �ل�ه � ح�ا ��ي ن�� �و �ل��ك م�م ن��و ��ى �ل ن��د ر� * و ل و و و و �ج �ي ر ع ع �� � � ن �ة �ن ا � ا ن � � ا ا � ا �� � ا � ا ة ت �ن �ف ا �ن � ا � � ل � � ا � � ا � � �ل ك م ا �ه��ذه � ��س� م�د �ي �� ��س ل�د ر ��ى ي ��ه� * �ل� � دي� ر ب��ل رب�م� �ص� ح ب� لر ج ��ل مر � ���ا ن�� ت� �تش����ت�م �ع�� �ع�د�ة ���ط��ق��ا ت ح �ى ���ف ا ��ل�ا �ق�� � ش ���ا ن� ا �ص�غ� �ه�ا ع��� �ي�ن � � ا �ل�ع�ا �مر�ة �ل�م�ا ك� � ك � � ي و ى ب و ر ل ر �ل ل�ى ا � ن �آ � � � ا ن �� ا ش ا � � ا ا �ت ه � ا � �ت�ز � ن �ك�ن �ل��لر ج���ل � ي�ع� ���ر � ��ن ��ف ��س�ا �م�ا �ب��ي�ن ر�ج�� �ل �و���س� * ا م� ح�د ى �ج�� ر � * ب��ل �لم� �و ج � �و� ال�م�قي��م� ن� ���ف �ه��ذه ا ��ل��د ��ا ��ل�ا ��ا �م ن�� ن� �ع��ل �ن��س�ا �ئ�ه� � �� ن��ا �ت�ه� * ��ل�ا ن� ا ��ل ج��� ا �ذ ا خ� � �م�ن و ى ر ل ي ر ي و �ى ر�ج � م بو � م �ف � � �ة �ن��ه ا ن� ي���عل��� �ذ ��ل��ك �� �ل�ق � �م�ا ب����ت��ه �و�خ��ا �� �لف��ه ف�ي��ه �ج��ا ره ا ��ل�ى �ز �و ج� �م�� �ت��ه �مئ�� �مر�ة ��ى ا �لي ��و� �ل� ي� ك رب ي م م م 260
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A Description of Paris
will pay less than half for her what he would if he settled with her separately each time. Women in Paris are permitted to enter any public dance hall without paying a thing, as a way of attracting, by their large numbers, the men. They must, however, dance with them if they ask them to do so, unless they refuse them with an acceptable excuse, such as if the invitee were to say, for instance, “Someone else invited me before you, so I have to dance with him” and so on. Nor is there any objection to a man who has rented a room, furnished or unfurnished, in a house having his mistress visit him in his residence—be she one of the kind to which we have alluded, meaning one of those women whose status is somewhere between that of a respectable woman and a prostitute, or of any other kind—and spend the night with him with the knowledge of the neighbors and residents. Such a man, in the eyes of the people of Paris, has the same status as if he were married, and there is no difference in the eyes of the people of Paris between a married woman who has seven sons and seven daughters whom she raises to fear God and obey the king and some little whore who sells her virtue to every passerby and who spreads her legs to any “that passeth by” on the road, as the Old Testament has it.215 There are many other occasions for corruption inside the houses. As all businesses in Paris are run by women and among these women are washerwomen and their female employees who take the inhabitants’ clothes, and seamstresses, cleaners, and sales girls for food, drink, and clothing, a man may take one of these as his mistress and she may come to him, daily if he wants, on the excuse that she’s going to do some work for him or sell him something—or nightly or monthly or hourly or every now and then; this is prohibited in London. Indeed, sometimes a man will take as his mistress a woman from the same house that he’s living in, for the houses in this flourishing city, given that they consist of a number of stories and the smallest of them holds at least twenty souls, men and women, allow a man to keep company with his neighbors. In fact, the married men living in these houses cannot ensure the safety of their wives and daughters because if a man leaves his apartment and his neighbor takes his place there with his wife a hundred times a day, the man will have no way of knowing given that the two residences are so close to one another. This is why the people of Paris are the
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4.17.7
�ف �ف ا �ي� �و�ص� �ب� ري���س
ي�ن � � �ذ �ن���ي�ن ���ا ن� ا ��ه� ��ا ��� ا �ق��ّ �غ��� �ة �ع�� �ن��س�ا �ئ�ه� �م�ن ج��م�� � ن ا � � �ب�� ا �ل � ا � ك م��س� ه� * ل ك ل ر و ر � � ي ي ع ا �ل�� ��س � لب يس ل ى م �ذ � � � � � � �ن �م�� �ه� ا ن� �يرب� �� او ا ��ط�ف��ا �ل�ه� �ع ن��د ��ه �ل�ا �ن��ه� رب� �� او �ع��ل� �ه� ا �و �ل�ا �م ن��ا ��ص �ل�ه� �م ن��ه * � �ل�ا � ك ى م م م و ي �م م تض � ن خ � � ف ن ��� ا ن� �من �و�ف�ا �م�ن ��� ���ج�� ا ج��ل �س�و �مي��ل�ا د ��ه �ه� * � او ��م�ا ��ي ب��عث�� �و��ه� ا �ل�ى ا �ل �ر�ي�� �م�ن ا �و�ل ا � ب � �� ر � ي ر م م م ع ف ن ��ف � � ح ة � �ن � �ة ا ن ا � ا �� �ف ا �� � ت�ق ّ ن ة ا ن ��ي�ر� ��و� �ى ا ج� � �ه ح�ا ر ا�ل�م ار ض� ��� * �و��هى �ع�ا د� ��مي��د� م �ج �ه� � �ل� �ط�� ل �ي � ��وو� �� ك ب ع � آ آ ت ْ ُ � � � ش � ف ت ن خ �خ �ت ���� ا � ا ت � ط� ب� ا �ل�ه� �و * �و�ه ن��ا ك ��سب�� ب� � �ر �و�ه�و ا � ا �لم�� � ط���ل �ب��ر�� ي �ب� ��ي ح�ه� �و�ل�د�ه� �و ب�ر�ي����ه ��سر آ ف ت ا ���ث �م ا �ت� �� � �ف � � ا ط��ه ��ل�� �ظل�����ئر * ��ل�ا ن� �ن��س�� ��ا ر��� ��ي ب��ا ش��� ن� ج��مي�� ا ��ل �م�ن ��ن ف��� � � حر� �ه� ا ك�� ر �م� �ع حر� و �ل� � ي ب ر س ي ع ع �ي�ن ��ف � ه�نّ ��ف � � ش آ ش � � �ن � ا � ا ا ّ ��ا ن � ت � � � ا ه � ل � � � � ا � � ا ا � ا �� � ا � � � � ل ء � م ل � � � لر�ج � ل * س� �ع� ر ب� ى و�ج � ك� � * و �ى ب�ي� و ���ر ��ط �ير �ى ك�� ب ع � �ضَ � ث � ث� ن ا � �ة �ة �ز � � �و�م�ن �ت�� �ك�ن ج��مي���ل� ��تت��ق��ا �� �ع��ل� ا �لن �ظ� �� ر ا �ل�ى ج��م�ا �ل�ه�ا �ش���ي �ا ا �ئ��د ا �ع��ل� ا �ل��م�ن * � ا � � ح� �ل� ى ى م �ن آ � � � �ذ �ذ� ت ّ � � � �آ � � � � ا � ّ �ة ا �لر�ج��ا �ل �م� ا �ل����س�� �ع��ل�ى ا�لم ن�� او �ل ا �ل�� �ى ك��ر�ن�ا ه ���ع�د �ع ن��د �ه�و �ل� ا �ل ن��ا ��س �م�ن ا �لم�ص�ا �ل �لم�ه�م� ع � �ح � ن آ ا �ل� ��تّ �ة ا �ل�م��� د�ة ��م�ع ن ا �ن ه �� �م�ن ا ا �ّ ا ح��ص� ف��ه�ا � �ص�ا ��ل ���ي�ن ا �ل ��ا �ل � ا �ل����س�� � � ب ر�ج و �مرب�� طر * ب ��ى � لي����س د ر �ل� يو ل ي� و � � ا � � �ق � �ق � � � ل��ل�ا حر�م��ة �ك� �م� �م ار �ع�ا �ة � ���ل �م�ن ا �ل�ز ا ئ�ر � او�ل�م�ز �ور * �و�م� �ع�د � ا �ل� �خ��ل�ا �ل �ب�ا � �لو� ت� ا�لم�و��و ت� � كي�� ع م ع �� ��م ا �ن �ة � � ا ن �م�ن ��لغ� �� � � � ة ح� �ت��ع ���ط ����لم�ز � ��ف �ش غ ا � ل � ه � � ا � � � � ء �� � � �د� � ص ل �� ط وعر� * ي� ��ل ي��ل � ور �ى ل� * و م ج � ب�� م� ي��س�و ج �ي ر � ب ع � �ة ت � �ف ��ف � �ف � ف ة � � � � �ك��ا � � � �و �ل�ا �ت ك� � ا ل � ه � � � � ل � � ��ا د �تر�ى ��ى �ب�ا ري���س ك ����ل�ه�ا ���ق��ي�ر� ا �و م�و م��س� �ط�و� �ى ي��ل و �ى � ك �س�رى �م آ �ف � ة ح��دا �ه�نّ ���ف �مت��ا خ� ا ��ل��ل��� * � �ق��ّ �م�ن � �ذ ت� �ز ا ئ� �ه�ا �ود ا � �تر�ى ��ى �ل ن��د ر� * � �ون��د ر �و ج�� ر ى ر يل ول آ آ � � �ُ �لق � ا �ة �خ ق � �ص�د�ه�ا * �و�ه ن��ا ك �فر�ق� � خ�ر �ب��ي�ن �ن��س�� ا � �ف�ل ر�ن��سي���� � او �ل�ا �ن ك� ���ل��ي�ز �م�ن �ج� �ه� ا �ل� �� �ل� ا �و ��ا � س آ ���ي�ز ��ف � غ ا � �� �خَ�� �لق * �ف�ا �� �ظل����ا �ه �م�ن �ن��س�� ا ��ل�ا �ن �ك�� � ا ��ل�اَ ��نَ�فَ���ة � ا ��ل�صَ ��َل�ف� * � ا �� �ظل����ا ��ل � � � � � ا � ا � � ك ل� ل ل ه � � � ل � � و و و ر ى ب ِ ا � ر ر ب آ � آ � � � � � ي�ز � ا � �م�ن �ن��س�� ا � �ف�ل ر�ن��سي���� ا ��ل��ل��ي�ن � او ��لب�� ش����ا �ش����ة * ا �ل�ا ا ن� �ن��س�� ا �ل�ا �ن ك� ���ل�� �ل� ��ي ت��د �ل��ل�ن �ع��ل�ى ا �لر�ج��ا �ل س ّ َُ ت � � � � � � � ئ �ة ا ف �ف ف � � � ا � ��ل�ا ي�ج� ش����من �ه� ا ��ل��تر�ف� � او �ل� �� ح� � او �ل�و �ل� �� � او�لم�ل� ��هى � او�لم ن��ا �زه � او � �ل ر� * ��ا ك���ل� �م�ن ا � بك�� ل��ا ب� و � �ج م م � ت � ��ف ن �ف � � ن ه�ن � �ن � َّ الم � � �ة ���ا �ه�ن * �و�ل���� ع��د � م ا �لر�و� �و� ح�ا �ل * �وك��ر�ع� �م�ن ا�ل�م�ز ر �ت���ك ي��ا � ��ى ا ���سج���ل�ا ب� ر ض� يس م ِ ن آ ��خَ � � ا � ن� � ا � � � ا �خ ت�ت � فّ ن � او ل ��ر � او �ل� ���ل ب� � او �ل� �� �ا �ل * � او �ل�د�ه� � او �ل� ك ح�ت�ي �ا �ل �م�ا �ع ن��د ���س�� �ب�ا ري���س * ��ا �م�ا ا � ف ن آ ت ه ا �� �� ا � �ت ض �ث� � ا �� �لق���ل�� � ا � ا ا ن �ت ح��دا �ه�ن �مث�� �ا ��ش��خ �ص �م�ه * ��ا �م�ا ���س�� � � � � � ا � ك � م ل� � � ح � � � � � ع � م � ص � � ل � � � ر و و ر و ي ي ل ب ى ر ب
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A Description of Paris
least jealous of their womenfolk of any people in the world: they were raised to it and they have no alternative. They cannot raise their children at home with them for fear the neighbors
4.17.8
will find them annoying, so they send them to the countryside the first week after they are born and there they are raised in the laps of wet nurses, which is a praiseworthy custom from the perspective that the children grow strong there on the good air. There is another reason, which is that the woman who has a child loses more, in terms of what she would make from her trade, through the raising and upbringing of her child than she would pay to the wet nurse, for the women of Paris personally direct all the trades there and see no shame whatsoever in making money. Buying and selling, they ask for more than the men, and the good-looking ones add something as the price of gazing on their beauty. These people consider the regulation of relationships between men and women in the fashion we have described to be important, well-established, and normal, meaning that there isn’t a single house in which liaisons between the men and the women do not occur, the respectability of both the visitor and the visited being maintained, the appointed time being strictly observed so that the person visited is not inconvenienced in his work and any annoyance or disturbance to the neighbors’ peace and quiet is avoided. In Paris you hardly ever see a poor woman or a prostitute wandering around drunk at night as you do in London; it’s rare to find a woman out late at night and seldom does one of them do harm to a man who visits or solicits her. And there is another difference between the women of the French and of the English, from the moral rather than the physical perspective. Generally, Englishwomen appear proud, disdainful, and selfimportant while Frenchwomen appear easygoing and cheerful. On the other hand, Englishwomen do not play the coquette with their men and do not put them to the expense of presents, trinkets, dinner parties, theaters, parks, and outings; a serving of grilled meat and a swig of beer are enough to make them happy. Nor do they have the same avarice and underhandedness, wheedling ways and pryingness, cunning, deceit, and deviousness as the women of Paris; an Englishwoman will either fall in love with a person and be happy with him through thick and thin or cut off relations with him. A Parisienne, though, no matter what show she may put on of being pliable,
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4.17.9
�ف �ف ا �ي� �و�ص� �ب� ري���س
� � ف �ة � آ �ة ف �ذ ��ف � ا ظ � � �ة � �غ �ة ا ن �ه�ن �م�ن ا�لم�ل�ا ��ي ن�� � او�لمب��ا ��م� * � او�لم�ل�ا ��ط��� � او�لم�ل�� �م� * ��ا ا �ع�ا ش���ر ت� �ب� ري���س �مع�م� �ي� �� � �هر �م � ح��د�ة �من�ه�ن � �ش���ع َ تْ� ��ا �ن��ك ا ��ت���ق ت� ���ف �ه� ا �ه�ا � ُ ��ق� ت� ��تب���غ�ن�� ت� �ع��ل���ك � �ت��د ��ل��ل ت � او � � * �ج ي و رب ى و ور ب � و ر ب ن ضآ �ت �ّ�ف ت ت��مّ ّ �ة ���� �ه�ا � او ���خل ح��ل ت� * � او �و�ه�مت���ك ا ن� ��ج�مرد ك�� �و��ص�ل� � �و� � ض� ��ل�ا �م�ه�ا �م�ع��ك �م ن�� * � او � ا ر� ��� و ع ا ئ� ن ن ا �� ن � ت ت ت ق ّ � ا س�نّ �ة ن ن ��ث �ف ش ق ح��ل�و ن� * �ه� �م�و� �� �سم�و� * ح�ى �� � �ه�ا � تيم��م�و� �ن�ا � �ل�ه� �� � * � او � ك���ي�را ��ى �ع���� � �س����ل � � �� �ث �ص� �ا ت� � ا ��له�د ا ��ا ف�ت���ق �� �م ن��� �م�ا ��ت��ق �� � ا ن�� ت� ��له�ا �م�ن ا ��ل ش �� ����ا ك�ر�ي�ن * �ع�ل� ي�ه�ا �ك��ل ك����ي�ر �م�ن ا �لِ� ل و � ي ب �ل ك ب �ل و � � � ّ ف�خ � � �خ �ت�� � * � �ت�� � حي��ق الم � او �ذ ا د �ع�و�ت��ه�ا ��ل� �ول�م��ة �ف�ل�ا �ب��د �م�ن ا ر � او �ئ��ه�ا �م�ن ا ��لر� ح��م�ه�ا �ب�ا ��را �لم�� �ط�ع�و� * ي و و و � م م ي �تش ت �ف ّ ا �تش ت �ف ّ � �م��ت ش �ة � ت ف ف �ة �م�ت ن �ة �مت�ظ �� �ف �ة ا �ت ت فت ت �����ع� م��ع����� * م��ع� �� ر� * ����ل��ه�م �م� ���ل��ه�م �و ����� �م� ����� �و �هى ب ف �ذ ضَ َ �ض �ذ � تْ ن �ظ � ت ��ن ����� ا � ���� � َ� حِ��س��َ ت� ا ن� ��لي���� �ل� � � حك ح��ك�ه�ا �م�ن �� ���ي�ر * � او ا �م ش��� ت� �ود � �ل�و ك���ا � �� ا ِ ب س حت ن �ذ ا ��لت �ّ�ف � ض ا ف �ة �ا�ز �ة �خ� ���ط� �ه�ا �ع�� ا ��ل��د � ��ا � � ا ��ل � ��� �ص��� �م�ل �م� حرر * ��ى ا � �ه� ا ��ص�ل� ا ي�� و ل�ى �ي ب �ج و �ي ت�غ ّ �ز � � ت�ز ا ت ����س� �ت�ه�ا ف���ق� ���ط �م�ا ف ا ن � ة � ت�ز ّ �ة �ف ا ا �ل�ل�م�� �و�ج�� � * �� � ا�ل�م ار � ا�لم�� �و�ج�� ��ى �ب� ري���س ��� ر�م �و�ج� �ه� �ع��ل�ى ك� و � � � �ف � ��ي ن ف����ق��ه ا �ل�م��ت�ز �و� �م�ن ا �ل�ا �ن ك� ���ل��ي�ز �ع��ل� ج��مي�� ا �ه��ل�ه * �ف�د ا ب� ا �لر ج���ل ��ى �ب�ا ر��� �و�ه ّ�م�ه يس ى �ج ع �ز ن ض شغ ح �ن �م�ا ق��� ��ف �ه��ذ ا ا �ل�م�ع�ن �ت ت ���ا ء �و ج� �ت��ه �و�ه� �و�������ل�ه ا ر ض� ي�ه�ا � ا � ر���ى �و�م�ا ا ���س ي �ل �ى �ى � ا ���ع � �ا ن � ن � ب� ا �ل�ز �و� ا �ل� ا � �ت��ك�و� ب��م�ن �ل� ي�ج �ج ح � �ق �ق �� �ف ض� � � � ح� ي �� ت��ه �وكي�� ي�ر ��ى ا مرء ي �م�ى
ت ّ � ف �ةً ف ح� �م � ��ح� ��و��ف� ا �ولا ��ا �ع��ن�ا ت� ب � ُ � �ق ن ��َ ن ف �ب�ا �ِ�ل ْر � � او � �ل��قر� ا �ت�� او اي��ه�ا ا �ل ن��ا ت�
� � �ة � ا ن ن �ت�ف ����ل �ه� ا �ود ا � �خ�ل� ا �ل� ���سا � � � ��س�د ك� � � � � �ع��ه ا ��ل ���خ � � ن �� �حل��� �ل�و �قي���ل �مر �ة يو ر�ج م
�جَ ا �ذ ا ا � ب�ص�� ح ت� �ز �و� ��ل�ه ا �ّ �خ��ا ر��ه �ج م � � ��ف � ت � ا ��ن �لجَ �ل�ه �هى �ى ا �لب�ي��� ا � �ل��ف�ل� �ى � او ��ه ِ
ق� �و��ا �ل
� �ذ ق � �و�ل�ه� ا ��ي���ا �ل �خ ح �� ا ��ل � �وج�� �ي���ل يم
� � �ن � ن �آ � �� �ف � ث � ا ئ ن � �ف ن ا �ة ن ا � طهر ا �لر�ج��ا �ل ��ى ا�لم���ل ا �ل��س� �ر �ع��د ا � �ل ر���س� � �وي� ا � �ب� ري���س ��عي�� ا �ل����س� �و م � م � � ن �آ ��ذ �ة �ا ن ���ا ن ��ث ا ا ث � � ح�ا ��ل��ة ا �لر�ج��ا ��ل �م� ا �ل����س� � * �و �ل�م�ا ك� � � ا ا � � ل �س� ���ا ن�� ت� � � � �ه�ك� � � � � � ك ك �� � � ر ب ب ري س ع ع 264
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A Description of Paris
of voice melodious, kindly, and with your inclinations harmonious, will, if you keep company with her and she senses that you’ve become ensnared by her love and caught by the neck, take liberties and act the coquette, be devious and play hard to get. She’ll give you to think that just by talking to you she’s doing you a favor, that keeping her happy and submitting to her wishes is required behavior, that so many are dying for her love and in condition dire, wandering like lost souls and about to expire, that you end up believing that all your many gifts and presents are of little worth, at which point she accepts what she accepts and “thou art among those thankful to her.”216 If you invite her to dine, you must tempt her palate with the finest food and give her to drink of your vintage wine, while she deigns to devour what she may and quaff what she will, pretending the while to have no appetite and wrinkling her nose, making a show of refusing and striking a pose. When she laughs, she thinks no other has a laugh of her ilk, and when she walks, thinks she should be treading on brocade or silk. This disdainfulness is a characteristic even of married women, for a mar- 4.17.10 ried woman in Paris will make her husband pay for her outfits alone what an English husband spends on his entire family. Thus all the effort, concern, and worry of a man in Paris go toward keeping his wife happy, but how unlikely it is that she will be so! How excellent the words of the poet on this matter when he says A wife’s ne’er happy unless by those she loves Surrounded; if not, expect feathers to fly! Yet how can a man agree to protect his dependents With both hanger and horn?217 Good people, do edify! and A man’s inner state will go all to pot If a wife of his as Umm Khārijah’s218 viewed, And he’ll lose all sense of proportion if one day told, “She’s in so-and-so’s house, being screwed.” This is why the proverb current among the French has it that “Paris is heaven for women, purgatory for men, and hell for horses.”219 Relations between men and women being as they are, three quarters of the inhabitants of Paris
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�ف �ف ا �ي� �و�ص� �ب� ري���س
ف ح��ي�ن * � �ن��ص�ف� ا ��ل ��� ا ��ل�ا خ� �م��ت�ز � ���ي�ن �ز � ا ��ا ش��� �ع��ا � ا ��ل��ا ���ق �من��ق� ����ط�ع� ن� �ع�ن �م��س�ا �� و ر و�ج و �ج ر ي و ب ى ر و بع � �ذ �ة �ن � �ن ث � ���ي�ز �ت� �ف ن ث ا � � � ا �ن ق ��ا � * ك�� �� ا ا �خ�ب��ر ��ى �م�ن �ي ��و���� ب� ك� ا �لن� ك� ��ل� �م�ه * �� ا � ا�لم�و�م��س� �م ا �ل� ك��ل� �عر� ح م �ذ � ف ت ن � �ف �غ ت ف ة � ف ن ن � � ّ ض ا �ت ���ا ا ا �ل ن��ا �� ���ع �� ��ه�ا ك�� �ل�� * �� � ك� ��ن ��ف ��س�ه�ا ا ���ه�ا ��ي�ر � ���ل� �ه� ا � ح��را �م�ه�ا * حر� �و���عر�� ا �ي�� � س ي رو � ك ل � م �ا ت �ظ � ا ا ف ا ا � �غ ّ �ن � �ف ن ت ض ف ن ا ن � ّ ���ا �عه�ا �و �ل� ���س�و�م�ه�م ا �ع ��� �م�ه� * �� �م� ا �لب���ى �م ا � �ل ر���سي����س ���ع��د�ه� ا � �ج�مرد ا ��س��ب�� � ّ � �ذ � � ّ �ان �ر�م�ه�ا ا �ل ن��ا ��س � �و��د ا ر �و�ه�ا * �و ج��� �لو�ه�ا �و���س�ا �ن��و�ه�ا * �و ��ل��ك �ل�ع�د � �� ��� �ي ���ؤ �ه��ل�ه�ا �ل� � �ي ك �ل��لب�ض� ي ي ي م ع ا� ت �س��غ� ن��ا �ئ�ه� �عن�ه�ا * � � ّ�ه� ا ��لن ف���� �من�ه�ا * � �ق�د ��ت�ق� ّ�د � ا ن� ا �� �ف�ل �ن��س�ا � ���ة ��ل�ا � �ف� ��ق� ن� ���ي�ن و وج ر م ع � �م � �ي ر و ب ر وي م ش �نا ش قا � � ا � ق � � ة � �غ ّ �ق ن ا ن �ن ق � ن ا ��ل حر� � او �لب���ى �و ب����ى �ه�� ا � � ���و�ل ا ���ه�م ا ����د ا �ل�� ��س ���ب���� ا �ل�ى ا �لب��ع� �ل * � او �ر�م�ه�م ا �ل�ى � �ف � �ة � � � ة ا ��ل ت � ث ت ��ف س�ن �ة قا ا �ل��س�ف��ا � * � �ون�ا �هي���ك ا �ن��ه� ��ى ا � ��فل �ت�ن� ا � ك ل��ب��ي ر� ��ى � ح�د��� �ى �� � 1793ا �� �م� او ح م ���ا ئ ���س � � ا �ف ّ ��خل � �ذ �ة �ق ا �م ار �ة �ع �ر�ا �ن� �ع��ل� �م� ب� ا � ح��د �ى ا ك��ن ��ا ��طرك ا �ي��ه�ا ا � �ل��ا ر�ى ل�� ���س �و ج��د � او �ل�ه� * ��ص�ور ى ي ح � ن � ا � � ن �آ ��ف � ن �ة ��ف � ا ��ل � ش �ت�آ � ا ة ا �� �� � � �ة ك�� �ي ��ف� �ت��ك�و� ا �لر�ج�� �ل � او �ل����س� �ى �ه��ذه ا�لم�د ��ي �� �ى �لي�� �ى ا �ل��� � ء ا �لب�� رد� ل� ط�و�ل� * �ي آ ت � � � �� �م�ن �م�� � * �وك�� �� �م�ن �م��ل�ه� ��غ����ّ ���ه� �و���ه�ن �وك�� �وك�� �� �م�ن �م�ا �ئ��د�ة ��مي��د �ل�ه� �ب�ا �ل���ط�ع�ا � ب ىي صب م ب م م م م م ّ ّ � َ�ز � � ا� ّ � ت�ز ت �ت ض ت �ز ش �� ��ا * � او ج� ���ا ج� � ن��ا ب� ���ل * � او �و�ط� ب� � او �ل��� ار ب� * �وك�� �م�ن ��سرر ���ه�� * �و�م� م ع � ّ �ن �ن � �ف ت ن �ز ق �ف ف ف ن�ز ش ��م�زّ * � او � �وت�ا ر �ت�� * ا �����د ��ى ا � �ل��ا ر��ا �� �لن�� ��س�ه ��ى �و�ص�� �ب�ا ر��� � او �ج��ا ��ى ر � او � ت��ه يس �ي ي ��ف ا �و�ى �ب� �ر ي���س �ك�ن ����ش�ا ن��ه�ن �و��ل�� �
� �ف � �ذ � �ل�� ا ت� ك���م�ا ��ى � ث د � او �م ����ط�م�
ن ا ن ��خلُ � � �جَ ْ ح �ع��ْ�ن ج� ��� � ا��ل�د ��ي�ِر �و��ور ِ ي � �ق �ي�ن ن �ن ��َ �� � ل��ك�ٍل ا � ب�ر�� �عو� �م ا � �ل� ِر
ق � �ف � ق �و��ا �ل ��ى ا �ل ار ���ص�ا ت�
� ق � ��ص�ا ت� �ل��ن�ا ��ع��ل�ى لله د �ر ا �ل ار ��� ّ � � �� � ن ���ا � �ي��و��م�ا �و ��ط��ؤ �ه�ن ��ع� ى �ل� ل�و ك � ل � م
�ن�� ا �ل� ث ا ��ن � ث تُ� َ �� ُ ���ل�ى ا �ل���كو ب� ���غ�م م�� �ى حي�� ج ت ق � ّ � ن �خ � �����ث����ل �ل��د �ى �م�ن ا �لز��م�ا � � ��ط�و ب�
�وق��ا ��ل ���فى را �م � �ج
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A Description of Paris
are fornicators, half the remaining quarter are legally married, and the rest are celibates; I was told this by someone whose word is to be trusted. It’s also the case that the English prostitute knows she is not a respectable woman and she knows everyone else knows it, so they don’t bother to respect her and she doesn’t demand that they glorify her. The French harlot, on the other hand, thinks that the mere fact that she sells sex qualifies her to be honored and adulated, made much of and appreciated, because they can’t do without her and they make a profit from her. I have already noted that the French make no distinction between the 4.17.11 respectable woman and the harlot and all that remains to be said is that no people are more lascivious then they in their desire for intercourse or more lickerish in their desire for fornication. It is enough to mention that, during the great schism that arose in 1793, they put a naked woman on the altar of a church and bowed down to her. Only imagine, then, dear reader, how the men and women of this city are during the long, cold nights of winter, and how many a place of entertainment and resort becomes packed with them, how many a table is set for them with food and drink, how many a bed shakes, how many a couch creaks, how many a flank is pressed to flank, how many a milk skin gushes, how many a bowstring buzzes! The Fāriyāq recited to me the following description of Paris, of his own composition, and licensed me to transmit it: The pleasures of Paris, I swear, are as those of Paradise— Yes indeedy!—and it holds as many houris too. Here, though, they’re forever being touched,220 And there are forty consorts for each man to woo. On dancers he said How fine the sight of them dancing for us To the notes of the lute where e’er the cup’s displayed! Should their feet e’er happen to tread upon me, Of time’s misadventures I’ll ne’er feel the weight. And on a decoy, he said
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�ذ �ى ا ��ل��ا � �ز ���ة ����ط��ل�عت�ه� ا � ب ري� ي ت ح�يت ه� ا ��ف � � � �ى ا �ل� �ل��ي�ل ا �ر �ي��د � ��
��ا � � ��ه�ا ك�� �ل�ب�ص� ب ح �ف�ا ��ق� ��ل ��له�ا بُ��ن و �
ق ���ل� �م��غ � ب�ى رم � � �م�ا د � ج �ور م
� � ق� � �ص ه �� ش �ك��ي�ن �� ن�� ش��� � � ا ��ل �ص�د ره �و نج� � �ك��ا ا ن� ا �ل�غ� ر�� ب� ا�لم��س�� ��ا ك� ح ك� م����ا �ه�د�ة ��ت�� ك�� ل� � ���ا ت� ��ا �ل �و �م ���ل�ى �ب�� ر ب ي ر ��ي ح ي م � � �ف � �ذ ���ذ ��ل��ك ��ت��ق ّ �ع�ي�ن �ه �بر ��ؤ ���ة ا �مث��ا ��ل�ه�ن ��ر�ه�ا * ك�� ��ل�ل�ا �عت��ا ب� ��ى �ل ن��د ر�ة �ع��ل� ا �ل�ص�ف���ة ا �ل ��تى ��ت�ق��د � ك� ر ي ى م ن غ �آ � � �ف �ف ق ه�ن � ا ا � ئف ش � �ن ��� او ر � او �ل� �� �س او �� �م د �و� �� ��ط� �ع��ل�ى ر �و��س� �و �ل� ��ى �ب�ا ري���س ��ط�ا � ����ا ت� ��ى ا �ل � ع خ� ف �ج�ن ا � ا �ا ة � ن آ �ف � ة ف �خ ه�ن ا � ا �ت ��ل ��ل�ا �� �ع�ا د� ا �ل����س�� ��ى �ل ن��د ر� ��ا �ن��ه�ن �ل� ي�خ�ر� �ل� �ه�ا * ب ��س� ر � � �صور� �و�م� ��ي�لي� ن ح�ف��ا ت� * ق��ا ��ل �و�ع ن��د �ى ا ن� �ه�ا �ت��ي�ن ا ��خل ح��ك ا ��ل�ا �عت��ا ب� � او ���خل �م��لت�� �ر� ���لت���ي�ن �و�ه�م�ا � � �م�ن د �و� و �ج � ا � �ف ق �ة ا ��لت�� ا ف � د ا �ل�ع�م��ا ن� ���ف �ه�ا �ت��ي�ن ا �ل�م�د ��ن��ت���ي�ن ا ��ل��س�ع��د �ت��ي�ن * � ق���ل�م�ا و ح� �� �ه�م� ا �ل��سب�� ب� ��ى ���ل� �و ج��و ي ى ي ي � �ف ا� ا � � �� �ز خ �ش حو��ص ا �و ا �� حو�ل ا �و ا �ور ا �و ا �� �تر�ى ��ى ر�ج�� �ل�ه� ا � �و��ض� ا �و ا ر�م��ص ا �و ا ك�م��س ا �و ا ع����ى �ذ �غ ش �غ ش ش �ف ش �خ �ف ش �م�� ا � ا � ش م��� ا �و ا �م��ت ش��� ا �و ا ا �و ا � � ��� ا �و ا �ع� ��� ا �و ا �ع�م��� ا �و ا �ب����� ا �و ا � � و ر َ� طَ � فَ نْ َ �أً غ �طَ � َّ غ � �غ �خَش�� ا � �غ� ��� ش دَ �َ ��ش ا � �م�د ��ش ا � �� ط � ط��� ا �و � ��ف ش��� ا �و �� ���� ش���� ا �و �� �� �م ش����ا ا �و �م�� ��طر�ش���ا ا و� و� و � و � و � � �ن �ق ش ا ف � �ف � �ف ش ا �ن �ف ش ا ط �ش���ا ا � �م �� ن ��ف ش ا � �� غ� ش ا ��� �م�ن م�ط �م���� ا �و �م ��طر����� ا �و �م �� � ر و ط� ���� ا �و �م�د � � ���� ا �و �م�د � � ���� * ���ع��ل�ى �ك�ل � ن ا �ظ �� ��ا ن ��ف ا ن ا �ع ش �ذ ن ق �ص�د �ه��ذه ا ��لب��ل�ا د ��يلج� ك�� � �ى �ب�ل� د �� ا �م��� ا �ع��ي�ن ا � ��ي��� ���ل�و �ب�� �صره �ب��ه��ذه ا�لم�� � ر � ت آ ض ا � �ذ ��لجَ آ � �ق ً ن ف ا ��ل�ا ��ني ��ق���ة * � �ولي����س�� ��ص � ��� �ل�ه� ا ا ح ب� �م�ع�ه ا �ي�� ��ل�� � 1جِ��ل�� ا �ى � �ل ب��ا �ي���ب��ى �ع�ن ش���ر�� ظ ة ف ن �ق ع ������م ن �ه��ذه ا ��ل�زَنَ��م��ة � ��ا � ن ��ل� �ا �ن��س�ا ن �ف� ض� غ ���ل�ا ب�����ي�ر�ه�ا * و �ل �ير و� ل � �و��س�ي �ا د� * ��ا � ا � �ل ��و�م ي��� �و� ن �غ ف �� ت� ّ ه � �ن � ا ��نت�� � � � �� ح�ا �ل � او �ل��ت�ز �و�ير ف��ا � � ن��ا ه �ي ك ��س��ه ا �ي�ا �ه�ا �م�ن �ع ن��د ��ه * �و�ع��ل�ى �ر �ض حر�ج�� م ا �ل� ب م ��ل �ظ � � � ض � ن ت ن هو � او � �ل�ا �ن�ه �م��تى ك� ���ا ن� �غ� �ن�ي �ا �و ج� ��� ���ع�ل د ا �ب�ه ا � �ي��ردد �ع��ل�ى � �م او � ل� ح �� �ل�م ��ي��لب� ث� ا � ع ا �ل�� � ت ف �ز ة �ن � �ة ف �ك�� �آ ا ��ل��س�ع�د�آ � ا ن �ي�ز � �ه� ��ف �مغ���ا ��ن �ه� * � ح� ي���س� � م �ون�ه ب����سم� ش���ر�� و ��ي ��عر�� ب� �مر� �م ا �ل��ب ر و � ور م �ى ي� م ٍ ّ �ن آ ح �� ا �ل����س�� �تش��� � �ف��ا ��ل�ه �و�تش��� ّ ف��ا �ب�ه ا �ذ ��ل�ا �ي�ز �ور�ه� ا ��ل�ا ا ��ل ش��� � �ف� �مث��� له� * ف��ا �م�ا � � � ع � ل � ص ر � ر ر ى ر�ي �ي م م آ �ف �ذ ��ات � � ���ي�ز �ف هو ا �و��س� �م�ن ا ن� ي� �ه��ذه ا �ل�ز ن��م��ة �و�خ� �ص�و�ص�ا �ن��س�� ء ا �ل�ا �ن ك� ل�� ب� * ��ل� �صر ��ى �ه� ا ا � ك�� ح� �� � ع ا �ل ��لا ء. 1 :1855جِ
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A Description of Paris
This Parisienne has a face Like the morn—I’m smitten with her, I am. I’d like to greet her of an evening And tell her, “Bonjour, madame!” And another time he said, “And just as the pitiful stranger’s chest is relieved 4.17.12 of everything that crushes it and his eyes brighten at the sight of all those women scrubbing steps in London in the manner described above, so his eye finds relief at the sight of their like in Paris roaming the streets and the markets with no covering on their heads and no impediment to the sight of their haunches and adjoining parts (in which they differ from the habits of the women of London, who never go out without being well bundled up).” I am of the opinion that these two propensities—namely, to scrub doorsteps and to go out without being tightly bundled—explain why there are so few men with eye disorders in these two happy cities. Rarely does one see among their men any who are squint-eyed,221 cross-eyed, sunken-eyed, rheumyeyed, purblind, night-blind, bleary-eyed, sand-blind, red-eyed, or walleyed, or who suffer from astigmia, nystagmus, amblyopia, myopia, presbyopia, esotropia, hyperopia, exotropia, anoopsia, or pinguecula. Every man in our country who suffers from rheum and has the means should make for this land so that his sight may be polished back to brightness by these elegant scenes. Let him bring with him too on this emigration an eminent title (which is to say a title that proclaims his nobility and authority), for the people there think highly of such “skin flaps”222 and believe a man without one to be of no worth. If he’s embarrassed to claim one falsely or make one up, his wealth will obtain him one, because if he’s rich and makes it his habit to visit places of entertainment and good cheer, he will soon become acquainted with a band of their great and fortunate men and visit them in their homes. When this happens, they will bestow on him some title of nobility so as to honor him and be themselves honored by him, for no one who is not noble like them can ever visit them. Women, and especially Englishwomen, have an interest in such skin flaps that is too extensive to document in this book.
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ا �� ��ل�ف��ص ا ��ل��ث�ا �م�ن �ع ش �� � �ل ر � ة ش� � �ڡ �ش�� ك� ��ا � �و�����ك�و �ى ي ة ا� � ت � ث � �ة �ن ن �ه�ا �ه�و � او �ه��ل�ه �ف ا � او �ع�د� ا �م� � �ك�ن �ل� خ� ��س�� �� را � ا � �لف��ا ر�ي�ا �ق� ا � ي���س�ت�ا ج�ر �ش���ق�� د ا ر �لي�� ك � ���ل ر م م م ���ا ن�� ت� ا �� �لف��ا ��ا �ق���ة ���ف �خ��ل�ا �� �ذ ��ل��ك �ت�تم�ّع�� �م�ن ا ��ت�ق���آ ا ��ل��د � ف��ا ن ���ع�ض ��ه�ا �م�ن �عي��و ب� * �وك� ل ر ري ي ى ر �ج � ب � ص ��ا ن � ش ت � �ة فا��ث � ت �ذ �ت ح�ل�ا � ���د � ا �م� ق��ده د � ئ��ا ئ �ة ش �ي�ن ك�� � ي�����م�ل �ع��ل�ى �م�� �و�ع���ر د ر�ج�� �� ك���ر * ح�ى ا ا �ب �� او � او �م و�ج و و ر �ي ف �ذ � �� ��ف ��ت ن خ حت ��� ف ط� ��ق تش ��ك � ��ت�ق�� �� * ��ا ��ل��ل� ���د ا ��ل ن��ا ع � � � �� ك � � � ت� ������و و ول * �ل��� ي��م��ض� �ع��ل�ى �ل��ك ا �ي�ا �م �� �ج ي س ي ى ب م ع ن ت � � �ة ف �ق ش ق ت ت ّ ن ق �ت ا ا ا ن � ح� �ل�ه * �و�م��ى ي�� � ح��ا �� ب�����ى � �و ��وه �ب�ه د �و� ح���� �م�عر�� � �س� ر ب��ب�� �ل�ه� �و ج�� ده ا �ي �و �ع��ل�ى م � � �ن ��خل ا �� � ا �� �م�ن ا � ا � ا �� �يَ��ُ�د �ت��غ� � � �ه �ع ن ه ��م ا � ا � ت ن ت�غ حو ل ع ي��ير و �م�ه� �� �ل� � ح� ل ح� �ل� * ح�ى ا � ���ي��ي�ر ا � �لو �هم �م ا�� �طر م ّ �ك� ن� ا �ص�ع� �م�ن �ت��غ� ��� ا ��ل ��ق���ي�ن * ��ل�ا ن� �م�ن ��ت ��قّ���ن �ش�� �ا ف��ا ن��م�ا ��ت�� ���ق ن��ه �ع�ن �عل��� * � �م�ن م و يي ي ير ي �ي��و ي �ي ب � � �ّ � ئ ح��ا �ع�ن ا �ل� ��ص ���د ا د�ه�ا �و ��ل�ا �ي�ز ا ��ل ��ا � ث � � او ��ل�ا � ��ص ط�� ا ��ل�ع�ا �ل�� ا ن� ��ي ن �ظ� ��� د ا ئ��م�ا ���فى ا ��ل �� �ح� ح�ق��ا � ��ق� � او ض� ب ي ب ر ع م ح ح � � � ف ف ا خ خ ت �خ � ا ا ا ا ن � � � � * ف��ا �م�ا ا �ل�و �ه ��ل� �ي��د ��� ا �ل� را ��س ا جل �� ��ه�ل * �و�م��ى د ���ل ��ل� �ي ك� �� د ي ر �م��ه * ل �ج م �ن �ف ث ا � �ذ � � َ �ْ � � �ة �ة ن �ن ت ا ا ا ن ن ن � � � � � �م�� �ل �ل�ك �و �ه ا �ل�� ��س ا � �م�د ��ي �� �ب� ري���س �هى ا ج ��م�ل �م�د ��ي �� �ى ا �ل�د �ي�� * �م� ا �ى را ��ي� م ع � ا � �ف �ن �ظ �� �� �� �ق ا �� ا � � ف� ا � �ن � �غ ا � � ف� �ه� م ا �ل�د � �ه� � او ل�ى �م� �ه�ا �م�ن ا �ل�عي ��و ب� �م� �ل� ا رَه �ى ��ي�ر�ه� * ا �� ر ا ل�ى �ط ي ى ي� � ي� �ج ر ر م م �� �� �ف �آ �ف � � � � �ة ا ��لن� �ة ن ا ن �خ � ض ل ي�ن � ا ت � � �ن ح��ل� � او �ص� �مك�� ا ط ��ا ��س� �و�م�ن ا�لمي��ا ه ا�لم� ��و�ع� ا �ل� �ل� او � * �م �ب�� ا � � �و ج ر ��ر �مك� ء � ب آ � ف ت ا �ق ا � ق �ذ � ا ئ� ت ا � ا ��� � � � ا�خ � �ف ق �ك�� ا �ل� � ح� �ب��ه� ج �مي�� ح�ه� �و �ل� ا ك ل��رك�م� � او ��س�ود �م ح� * � ��يو��ل� � ع ا �� ا ر ا �لم��ط� ب� � او�ل�م ار ��� * �ور � م ��س� ا ��ف ا �� �ف ا �ش ّ ا �ذ � �م�ن � ت ا �ف ّ�ا ُ� � �� ا �مث ا � ت� ت � ا �ه�ل ج��ع�ل ل�ه� �� ع ب� ح� ا �ل� ر��ض� ا �و �ه� * � �ص�� ���د ى ر � �يو � يم� �ى ل� ي ّ � �غ ا �� �ا ��ت ن��ف���ذ �من � ن �ك��ا ���فى ��ل ن��د ن� * � او �ن �ظ� ��� ر ا ��ل�ى �مب���ل���ط �ه��ذه ا �ل���طر�ق� � ب ي� ب� حي� ث� �ه�ا ا �ل�ى ���هر ا �و ��ي�ره �م � 270
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Chapter 18
A Complaint and Complaints223
The Fāriyāq then decided to rent an apartment to live in with his family
4.18.1
and they saw a number of places, each of which had its drawbacks. During this process the Fāriyāqiyyah got sore feet from climbing staircases, some of which comprised a hundred and twenty steps or more. In the end, they moved into a place but found that the stove didn’t work properly and it was only a few days before she began complaining, saying, “It surprises me how sometimes people are deceived about something and extol it without first making sure they know what condition it’s in, and once they’ve made up their minds about something, it becomes impossible to get them to abandon their delusion. It reaches the point that to change a delusion is more difficult than to change what is known to be true, for when someone knows something to be true he does so because he has determined its truth through scholarship, and scholars by nature always look at the evidence and the counterevidence and never stop searching for what is correct and what is more correct. Delusion, however, enters only the head of the ignoramus, and after it has entered it’s almost impossible for it to exit. “We may cite by way of example the popular delusion that Paris is the most beautiful city in the world, though I’ve observed here faults I have seen nowhere else. Look at its roads and the blood, filth, and waters of varied colors that flow along them, part green like pond scum, part yellow like turmeric, and part black like coal! All the unclean wastes of the kitchens and sanitary facilities gather there and the smell of them, especially in summer, is even more harmful than the sight. Have no drains or conduits been made underground for them to pass through into a river or something of the sort as in London? Look at the pavement of these same roads, where the carriages
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4.18.2
�ف ��ي
� ة ش� ش��� ك� ��ا � �و�����ك�و�ى
ت � � ح ا �ت ه �ق ا خ ف ��� � او �لج�ع �ج�ر�ى ا�ل�م ار ك� � ��ل�ا ت� * ��ا �ن��ك �تر�ى ج��� ر� �د ���ه�ا �ع�ن ب���ع��ض� �ت���ل ت� � �و�تب��ا �ع�د ب���ع ض� ب � � ف � ا �ت�ز � ت ت�ز �ت ض �� �ة � �ق � � ت ا � � ��ل� � �ع��ل� ا � ح�ت �ع�ا د ��س�ي�ر ا لجع ��� �ه�ى �ل� ا �ل ���ه�� �و�� طرب� * ي�ه� �ك ��ط��ل�وع �ع� ب�� ا �و د ر �ج � � ى ن � ا � �� � ا �من ض �� ض � �ذ � �ف ش ف ش �غ � ب�ع� �و��سب�� ب� �ل��ك ا � ا �لب��ل� ��ط �ه ن��ا ��ي� ر��� �ر����ا ��ي�ر �مر�ص�و ص �و �ل� �� � ���ه ا �ل�ى م ن ن �ز �ت ا ً ت خ ف �ذ ��� خ �ل� �ا * �ف�ا �م�ا ���ف ��ل ن��د ن �ف�ا �ن�ه �� ���ع�ض ���ه ب���ع��ض� ��ا ا ا ��ت ت� �ع��لي��ه � � �س�و� ا د � ب�� �ع�د ا �و ل ى � �ير ص ب � ا ا ق ق �ة � ا ض � ا ��ل�ى ب���ع�� �ق�ا ئ��م�ا �ف��ت��س�ي�ر �ع��لي��ه ا �لج�ع ����ط ا ��ل�ا ت� ��س�ي�را ��س �ر��ع�ا ��س�ه�ل� �ب�ل� �ر���ع� �و �ل� ا � ر ب� * �ض ي ت � �ف � �ذ � �ز � ق ق ش ق ض ض ث ق � �����ه�ا � ا �� �ه�ا �ا ا � او �ن �ظ� ��� ا �ي�� ا � بر � �� ا �ل��طر�� �ه ن��ا ا �ى � حي�� �م����ى ا �ل ن�� ��س * �م� ا � ي � و ر ر ��� ا ل�ى � ا ي� � � ث � ا �فّ �ة �ف ن ا ا � � �ف � ت ي�ن � او �ق�� �ج���د � او �ه�ا * ��� ك���ي�ر �م�ن ا �ل � ح�ا را � �ل� ي��م��ك�ن �ل� ��ث ن��� ا � ي��م ش����ي �ا �م�ع�ا �ع��ل� � ح� � ل ى ى � � � ث �ف �ة ق �غ ة ا ت ت � � � � ح��د� �من�ه�ا * ��� ��ه �ل� � �� ���د ا ��س�ا �� ك���� �م�ن ا �ل��ط �� ا � � �� ���د ��� ك��ا �م��ل� �م�ن � او � ر و و�ج ي ر ب ل ى و�ج ر ى ي ر � خ ّ �ف آ �ف � ا � � � ا خ فت ق ت � ن � � ��� � او � �ت���ل ت� ��ى � خ�ر * � او � �ظ� �� ر ا �ل�ى �ه��ذه ا �ل� �و�ل ا �ل�ى ا �ل� �ر ���را �ه�ا ��د ���ع ��ط��ل ت� ��ى �م�و ض� ع � ا ن ا �� �ق � � �ة ��ف � ا �ق �� ��ف ن ا � ا �ز ة � �ن �� ح� ���ط�ا ن� � ا ��ل� ���ع�د ا �ل�م��س�ا �ف��ة �م�ا ل � ا م � ا �ل� � �� او ر ل��لي��ل� �ى ا �ل� ��س� او � � او ل�ى � او ��ي����س�ه� ا �لب�� ر وى ب ي ف ق ش � ا ن ن �ف ���ث ا ��ل��� �ق �م�ن �ف ا �ن �� ا ��ل ا خ ���ث �م�ن �مئ���ة � � ش ن ع��� �ي�ن � ا � � ك �ه�ا * �����د ي��م����ى ا �ل� ���س�ا � ��ى ا ك�� ر طر� و ر � ��و س �ى ب��ي�� � ر ر � ا ��ش��ّ حه� * ف���ق���ل�م�ا �خ� ���ط� �ة * � او �ن �ظ� ��� ا ��ل�ى �ص�غ� �ه��ذه ا ��ل ح ا �ن��� ت� � ق���ل��ة ا �ن�� ا �ه�ا � � ���ؤ�� ا �ه�له� � � ٣،١٨،٤ �� � و ر ر و ي و و ر وب س � و م ن �ذ � ش �ش � ا تا ت���د �ع ن��د ا � � ن ا �ن ح�د ��هم �� را * �م� ا � �ه� ا ا �ل����هر �ه�و�م ا �برد ا �ل����ه�ور * � �و� ��م�ل �ه��ذه ا �ل��د �ي� ر ج ع ت ث ف ��� �ة د � ه�ا � � ���خ �س ا �ف ا �ت ت فق ا � �ع��ل� ��� ق ا ت ا ���ه�ا * ���ق��د ج���د ح�ض� ط���� ���ه� �وك�� ر ر�ج � و و � �ه� �و���س� د �ر�ي�� ب� �م ار �����ه� �و�م ار �ي و و ب آ ّ ا � � � � ا ق �ذ � � ��ف ا �� � ا ا �� ا � � ة ة ح���ض� ب ج��ا ن�� ب� ا�لم��س�ا ��ك�ن �و�ع�د �ة �م�ص� ب� �ل�ل�م� � ا و �ل� �� ا ر * ح�د� �ع�د� �م ار �ي �ى ل�د ر ل�و � � �خ �ة � �� ن ح�ا �م�ن ا ��ل � او ئ� ا �ل � �ون�ا �هي���ك �م�ا ي�خ� �ب�ي��ث�� * �و م� �ص��ا � ح���ض� � �من��ه�ا � ع �ك�و� �ه��ذه ا�ل�م ار �ي ر ب ر �ج ح ق �ذ ة ن �ة � �ة � � � ف �� ا م�ز ا ��ل � �ن ا خ �� ا � �ن ا � ا ن ا ن ل م م � � � د ��ل ي�� �� ر� �ج� ��س� �خ��ا �لي�� �ع�ن �ل� او �ل ب� ا�لم�ا ء ���لي����س ل�ه� � � �ل� ��س� � ث ي �ج �ف � � ق ا ن ح��د �ع��لي��ه * �ف ك ح�ا �ل �خ���ل� �وت�ه �م�ن ا ��ن ب��ع�ا �ق� ا � ��ى � ����ي�را �م� �ي��د �م�� ( )1ا ��ل��د�غ ا �لخ ��ا ر �ى ف�ى ث�ي��ا ب��ه و � � حوه ِب ف َ ذ ّ �ت �����ل �ق ه ا �� ْ�غ الا �م�د ر و�م���ص ب���س��ل��� ح�ه ع��لى �ع���ق ب��ي���ه ا � ا �ع��لي��ه د ا �م�ق �و �ل�م�ا �ي�� �ك�ن ا ��ى �ع��ل� ا خ�ر �م�ا �ع ن��ده يح�� �ب� ِل �د � ف قع ب � ى ����سب����ق�ه �م� ن �ر� ا و �جع ��ل�ه و�ج�ز ب���س��ل��� ح�ه � م � �� م�ز� � � َ �ز ق ق خ � ا ��ل�اَ �ْم�د ا � ا�لم�ا ��ا �ص� ا �و ا ج�ل � ا � � ا ا � � �ه وب�����ى ب��ع���ض ط� ا �و ا�ل� ر� (� )1و��د ا �ر ج ب��ع���ض � �ه ورط� ا �ل��س��ل�� ل � و ر و و ر ِ � م ح م م ع ق م ح� ب���س�ه وا �ز ر�م�ه �����ط ع� ي�ل��ه �بو�ل�ه �ذ � ع ��س�ا ��ل ت� �ع�ن ��س�� ب� �ذ ��ل��ك ف����قي���ل ��ل�ى ا ن� �ص�ا � ح ب� ا �ل��د ا ر ا ا ب
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A Complaint and Complaints
and carts have to pass, and you’ll see that its stones have been shaken loose and pushed apart so that when a cart moves over them it seems to be climbing a mountain pass or a flight of steps and it keeps rocking and shaking, the reason being that the cobblestones here are not laid in rows or set snugly next to each other and they grow further apart and looser as the years go by. In London, on the other hand, they’re laid flush with one another and upright and the carts move over them quickly without rattling or shaking. Look too at the pathways alongside the roads here, meaning where people walk: how narrow and dirty they are, and what little purpose they serve! In many of the side streets, it’s impossible for two to walk side by side along one edge of the street; indeed, they’re not to be found at all in many roads or do not go the whole way from the beginning to the end, for you’ll find they’re obstructed in one place, disintegrating in another. Look at how few lights there are in the marketplaces and at how far apart are the lanterns that stick out of the walls! In most streets, one has to walk more than a hundred and twenty paces between one lantern and the next. “Look at how small the shops are and how poorly lit, and at the wretched-
4.18.3
ness and hardscrabble existence of the city’s inhabitants! Rarely does one of them have a fire, even though this is the coldest month. Look well at these houses and how high their stories rise and how many steps they have and how dirty and badly arranged are their sanitary facilities and latrines—for in a single house, you may find a number of latrines next to apartments along with a number of outlets for water and sewage, and you may well imagine the disgusting smells that issue from them in the morning! In addition to the fact that these latrines are dirty, squalid, and without water supply, they have no bolts on the inside to prevent anyone from bursting in on a person in his privacy. As a result, someone will often intrude upon another before he has finished his business and he will find himself joined by one whose clothes are beshitten and befouled, or whose shit falls on his heels because he’s in such a hurry, or whose turd gets stuck half in and half out, or who can’t get it out, or who was interrupted while pissing.(1) I asked about the reason for this and was told that if the landlord was
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(1) “A bidgh is ‘someone who defecates on his clothes,’ synonym amdar; to say of a man that he maṣaʿa his ordure on his heels means that ‘he did so before he could stop himself, by reason of fright or haste’; to say that he jazama his ordure means ‘he got some of it out and some of it stayed where it was’; to say that he raṭama his ordure means ‘he retained it’; azramahu means ‘he interrupted him while he was urinating.’
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�ف ��ي
� ة ش� ش��� ك� ��ا � �و�����ك�و�ى
� � ا �ن � �ة ن � � �م�ن � ض � ا �ل�م�ز ا ��ل خ � ���ا ن� �مت��وّر�ع�ا ��ي ت� ك� �����ي�ن � او �ل ك� �ي��ف�� ا � �ي��د خ���ل ب���ع��ض� ا �ل��س� ك ح �� � � و� ��س��ا �ن�ا ت� � ر �ج ي ع �ج �ّ ن �ص� ا � ه�ا * � �م�ن ا �ق��ذ �م�ا � ��ف � ����ا �ن ه�ا �آ �ث�ا ا �ص�ا ��� ��مخ �م�ع�ا � ��يوت�� �ت���ل�ف���ة �ف ك� ح� ن �و ب� ر �يرى � ��ا � و ح�ط �� ر ى � ي ب ع � �ي�ن ن ظّ � ف ا �� �ف� ن ا �ة � ت ح�ه�ا �س� ��� ن � ا ت � ا �ة ا ا �� �� �ن�ه�ا ��ل�� ًل�ا ت�خ� � ا ئ� ت ط� ��و� ا �ل� ��س� ��ط� �ب� �ب� �ص� ب���ع�ه�م * و ح�� ��ي � �� و � ي ر�ج ر � ل ر���س� � �وي� ي� يب � �خ ا ��ل �ك�ن ��ل�ل�ا �ن��س�ا ن� ا ن� �ي���� ت� ا ��ل�ا �م��س�د �ود ال�من�خ� �ب���ث���ة � �و�ت ن���ت ش��� ���فى ا ��ل ح�ا ر�ة ك� ����ل�ه�ا * �ف�ل�ا ي��م�� � �ر�ي�ن * ر ي بي �� ن ت ث �ذ � ت � ش ن � ف � ق � ت ت ث�� ا � �ه��ذه ا �ل��د ��ا �م�ا �ع�د ا ك�� ��ه�ا ������م� �ع��ل ��س� ��ط����ا � ��ا ك��� * � �ع�ن �ل��ك � �ع�ن و ر و ير و� ب ل �ى م ا �� ن ا ت � � � � � �ة �ز ق ة ا خ ق � �ف ئ ت ا � � � ��ف��س�ا د ا �ل�بت���لي� ��ط ي���س�م� �ل�م �ور ا لجع ��ل� � �ر���ع� ا ���د� �مك�ا �ل� ي��� �ى * �و�م� �ع�د ا ك��و���ه� �� حو�ى ع ر تَ ّ ث ت ن ة ة ��ن ا � ا ف ف � � ت ت ا �ا ن ا��ث �ي�ن ا ي�ن ف ا ا ا �ن � ك� �ه� �ل� �س�� �� ك���ي�ر �م� �ب�� �� ج�ر �و�� ج�ر� �و�م��س��ه��ر �و�م��س��ه��ر� * �� � ك���ي�را �م �م��س� ك� � � � ه �م�ن ا ��ل ن � ا �� �آ � � ا � � ��ل�� ��ا د ا ��ل�ا �ن��س�ا ن� ���س��ت �ف � ن ل��س�� �ن�� ��خل � ك ل �ه�ا * * � � �ي��ص��ل ك ل ه � � � ل � � و و ر ر � � ��ى �مح�ل �م � �ي و و و ى ي ي ح ح � ف ق ن ح�ا ��ض� * ا �و ي ج���د �م�و�ق�ده رد ��يٓئ��ا * ا �و ي ج���د �ي��ه �ف�ا را ا و� �ف�ا �ن�ه ا �م�ا ا � ي ج���ده � �رب��ا �م�ن ا�ل�مر� �ي ض ّ �ز �ف �آ � �ة �� � � �ذ �ة غ ق ن �خ ج� �ذ ا �ن�ا * ا �و ي ج���د �ج��ا ره ا � ��� ح� ي������ى ا �لن��ه�ا ر � او �ل��لي���ل ا �و ي���ع � �ب� �ل� � � ب� �و �و��ا � طرب� * ر ض هَ � ا� خ ��ر�ة * � او ن� �م�ن د ا �خ���ل�ه�ا �م�ا �ي�� ���� ��رك� ���ل�و �ب�ا �لم�و�م��س�ا ت� �ع��ل� � ْر� �و�مر� �و �قر�قر�ة �وك� ح��ك وي ى �ج �ج ّ � ض � � �ن ��خل �ف � � �ة � ا فش �ى * �ف�ا لم� ���� ح��ك �م�ا �ير�ى م ا � �و ب� ك�� � ���ل�ل ��ى �ه ن��د �م� ا �ل� ب� �� او ب� � او �ل ش���ب��ا ب��ي���ك �و �ر��� ا�لمب���ل��ط �ي آ � � ُ � � �ق �ف ا ن ا �م ن �ة ا �ل� � �ؤ �ة � � � ت ّ �ا � � � ا � ا � �� ا �ل ا �ك�ن �� � �ى ر � �� �ه��ذه ا �ل ا � ��� ب� �ل� ج�ر و ��ص� ل ب�ع��ض� م��س� ب ب�ع��ض� * ومب� ك� ي م�و �د � ��ه� ب ي�� �ع��ل�ى � ا �خ � � ا � �ة �ن ه �ف �ذ � � �ق �ه� �ج���د �ير�ة � او ��ل � ��طر ب��ب��ا ��ل ا ��ل��د ا خ���ل ا ��ل�ى � ك� �ش��ب��ه ا � �ل ب ��ور �و �ل��ك ا �و�ل �م� ي ح� �ل� م��س��� * � ى �غ � � ا ن ا �ل�مت تّ �ي�ن � ا ض ا � ن �ن � ت�ز ��� ج� �� �ل��ل ن��ا ��س ا�لم�� �و�ج���ي�ن * � او �رب� �ه��ذه �ب�ا � �ت��ك�و� �ص� او �م� �ل�لر�هب�� � �ب����ل�� �ل� �م� ع ع ن � ي�ن ت ا � ن ��ل �ف � � � ا � ا �ت�ز �� � ��ف ت �ة �ذ � ن � � � � � ا ا � � ا � ا ا ا �ص�ن �ا �ئ�� � � ل � م � � �م�ن �ل��ك ا � ا ب� �� او ب� ا �ل�د �ي� ر �ل� ل ��وح� * و � ب ��و ب� �ي ع� ط�و� حر� و ل� ع �ف �ذ � � ��ك�نّ �� ���ل�ز �م �ن�ه ��ل�� �ا � �ن �ا ا * ��ف�من� �م�ن � ش ت �خ ���ا ���ط��ة � �من ����غ���� ��ا ��ل �ه� ب� ه ح�� �و ا �لن��ع�ا �ل و ��ى � ل�ه�م �ي �و ي ل و��ه ر � ي ي لب م � �م �ذ آ � قّ ن � ث ان � ن ن � ا ن � �و�ن �ق���ل�ه�ا �و�غ��ي�ر ��ل��ك * بحي�� � �ك ���ل ا ���س�ا � ي� ك �م��ن��ه ا ر��ت�ق��� ا �ل��د � �ب�ل� �م�ا ��� * �و���ل ا � ر �ج ْع ��نّ � � ��ذ � ح��دًا ���ا ن �ع�ن����ه ا ���د ا �م� �ا�ز �مت��ا ن ��ل� �ا� �ة ا � ا ���ا �ش ��ف �ن � � � � ��ي ب�� ��ى * ول� ل�ك �صر ا �لب �� او ب� �م ك���ه ا � ل � ي ي ب ل � ل بر و لِ � ا � ن ا � �ن � � ا ا ��ل �ة ��ث ا �ف � ن ��ا ن ت � �ف ا �ف ا ه�� ك�� ��� د � او �ع�ى ا � �ل ��س� د ��ى �ب� ري���س ا ك���ر �من��ه� ��ى �ل ن��د � * �و�م� �يرى �ه�� م ا �ل�د �ي� ر ب � �ي ن � � �ة ن �ش ة � او ��ل���ط �ق� ا ��ل� ا ��س�ع��ة ا ��ل �� �ي��ف� ك� ح��د��ي ث� �ع�ه�د * �ف ك ح��س�ن � �ف�ا ��م�ا �ه�و � ���ا � �لب��ا ري���س ���هر� ر و 274
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A Complaint and Complaints
a God-fearing man, he’d be uneasy at the thought of installing bolts lest certain of the male and female residents go in together and barricade themselves inside. Nothing filthier is to be seen than the various finger marks on their walls, as though the French liked to wipe their anuses with their fingers. When they clean these latrines at night, they give off a horrible smell that spreads throughout the quarter, and a person has no choice but to sleep with his nostrils plugged. “In addition, many of these houses—despite the fact that they comprise six or more stories (which, along with the poor paving of streets, produces an undeniably excessive rumbling because of the passing of the carts) and despite the fact that they hold numerous residents (some of whom are lechers, male and female, others doting lovers, male and female)—are unfit for habitation because of their lack of light and air, and it’s difficult to find an apartment in them in which one can relax, for one finds either that it’s close to the latrine, or that the stove doesn’t work properly, or that it has a mouse or a rat, or that one’s neighbor is noisy and rude, singing day and night or playing a musical instrument or closeting himself with prostitutes with hurlyburly, loud laughter, and hilarity. Inside the apartment itself, there are things to make you laugh and things to make you cry. The crudeness with which the doors and windows are made, the paving of the floor with brick, and the way that some of the apartments interconnect with others will make you laugh. Those stoves of theirs that are built in the shape of tombs, the first thing to strike a person when he enters his apartment, will make you cry. As they are, they’re better suited to be cells for hermits than sleeping quarters for married couples. Stranger still is the fact that the doors to the buildings are always open and that the doorkeepers carry on trades and crafts in a closet of their own which they stick to, night and day. Some work as tailors and some make or mend shoes and other things, which means that anyone can go up the stairs with nothing to stop him. Rarely does the doorkeeper take note of anyone from his closet because his eyes are glued to his needle or his awl. This is why there are more incitements to sin in Paris than in London. The only fine houses and wide, handsome streets are of recent date. How can Paris have
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4.18.4
�ف ��ي
� ة ش� ش��� ك� ��ا � �و�����ك�و�ى
�ذ ن � � ف ��ف ا ���ز �م�ن ا �� �ق � � � ا ا ا ��ل� ت �ق �ة � ��� �ق ا ا ��ل�ع ة ه��د� ��مم�ا �ي� ب�� ��و �ع ن��ه ا �ل��طر�� � �و�ت�ق�� ره �ى ل ل��دي �م ودي� ر�ه� ع�ي��� وطر � �ه� � ي � ن ن � � �ة � ض ئ �ة �ن � � �ذ �ة ف � �ف ��ي���� �و�م د ك� �� او ر �ل��د � ا �لرح�بي�� ا �ل�و� ���ا كي���ن��ه�ا ا �ل� او ��س�ع� ا �لن�� ��س * ��ا �ي�ن �ه� ا �م�ن �ش � ع � ّ � � � � �ن ا ا � ن ظ �� ف �ة � ن �ة �ق ا � ���ة �ب�ا � ا � �ظل�� �ر�ف���ة ا�ل�م�ز ج ج�� ح��س�ن ا �ل�ز �ج��ا � � او ��ن ��ف ��س�ه * �و م د �ي� ر�ه� ا �ل���ي���� ا�لم�ه��د �م� * � ل� �ج �ي اّ ّ � ف ق � � � ت ���ا �ت�ه�ا * ث�� ا ��س�ت�م �ت ت � ح ك� ح ك� ��ا ك��ا � ا �عت��ا �ب��ه�ا * �����ا �ل� �و�م�ن ِا �عت��ا ب� � ف���ق���ل ت� �و�م�ن � �� ك� � ر م ا��ن � س�ن �ة � ت � ا �ت�ز � � ة ا ��ز �ت ق � �ن �ه�ا ا ��ل�ا ��ن ��ق���ة �و�م�ن د ر�ج��ا �ت��ه�ا ا ��ل ح�� � ا �ل��ى �ل� ا �ل �م��ك�� �سو� �ب� �ل راب �ى � ���و�ل �و�م �م��س� ك� � ي َ ا �� �لف��ا خ� �ة * ا ْ�� ا لله ا ن� �ص�ع� د خ��م��س��ي�ن د ���ة �من�ه�ا ��ل�ا �ه� ن� �ع�� ّ �م�ن �ص�ع� د � ش ع��� ل ي ر �ج � ر و و و � ر ى م ّ � � ف � � �ل ّ ا الم � ��ف �ت � ق ات ا �ص��ا � ح��ة ��ا ��ل ه���ة الم�ص� � ح��د�ي��د ا �ل� �م� ��ل� � د ر�ج�� � �ه ن�� * � او �ي�ن ���ل�ك ا�لم� او ��د ا �لب � �ي � ب ع ج و ى �بح � � �ة � � ا �ي�ن ��ت�� � ا � �� ا�خ� ا ��ل ت � ا ��� � �� � * � ��ت��ل�ك ا ��ل ش�����ا �����ك � ا ��ل���ط��ق��ا ن� الم � ك�� � * و لك �لم�ط� ب ��ى �ل� ح�م� ا �ل��ت�ز ��ج� � �ك�ل ي وم و ب بي و ي ً � ي ّ�ج آ � ّ �� ف �ي�ز � ف �ن ئف ي�ه�ا �ن�� ر ا ��لغ���ا �ز �مت�� �ق�د ا � او �ل�م�� ء ا �ل���س � �خ�ن �ع�ت�ي �د ا �ل�� ك� ل��س��ا � * �وك�� �� ي�ه�ا �م�ن �و�ص�ا � ��� ا �ل �� و و م ظ� خُ َّ ت نّ ن � � ال� خ ح��دا �ه�ن �خ��ا د �م�ا ا � ��� ّ �خ ق ت م ���د �و�م��ي�ن �ع ن��د �ن�ا ا ن� �ي�� �ك�و� �ل�ا � � �رد �ي ��م��ى ا �ع �� ط��ا ��ا * ���ل� ب��ل� و ب م ََ � ا ��مًا �ق ا �� ت ا � � ا ح��س�ن �ن�ه �ت�ا �م�� � �م�ا ف���ه �م�ن ��س���ف�ن ا ��ل ن��ا ح��سً�ا * ا ��ل�ا � ا �ي�ن � � �ل� ج � * � ل� و �ل� ر و سو ي �ر آ � �� ض � � ن ن �ف � �ت ت �ص��ف� � ف��ه�ا ا ��ل�� ت� ا �ل���ط � * �ف��ت ا �ه�ا �م�ل��آ �ن��ة �م�ن ا �ل��ى ���س�ي�ر ا ل�ى � � ر ح�ى �ل��د � ��ى ا �ل� ي و ي � رب �� او ا �� � ا �� � ا �� ن�� �آ � ا � ا � � ا �ف � ح��دا �ئ�ق ��ا ن��م�ا ��هى ر��ا ��ض� �م�ز�ّ ن���ة ��ا ��ل�ا �ز �ه�ا ر * � او �ي�ن ��ت��ل�ك ا ��ل � � لر�ج � ل و ل ��س� و �ل� و �ل� د ك � �ي ب � ي � ��ث �ن � �ف �ة �ف � �ة �ود�ه�ا ���فى �ك� ���ل �ج� �ه� ��ى ا�لم�د ��ي ن�� �و��هى ا �ل ��تى ي����سم�و�ن��ه�ا �ت ارب��ي�� ا� ك ل����ي�ر �و ج�� ع * �و�م ي���س��ك�ن ��ى ف �ذ ش �غ� �ف �ة �م ���ط�� �ة �ع��ل ا �خ ّ � ن ُ ف �خ � ت ر� ل� � ي�ه� ي �ي���ل �ل�ه ا ��ه �م �ر�ي�� * ��ا ا �م����ى ب���ع��ض� � ��ط� او � �ورا ء �ه�ا را �ى � ث � �ز � ق ق �ا �ت � ا ن � ق ة �ف �� ا �ل ن��ا ��س � او د � ح�ا �م�ه�م ا �ب��ا �ل� � او د �ب�ا را * ��م ا �ي�ن ���ل�ك ا �ل� � �� او ر ا�لمت��و��د� ��ى �ك��ل �م�ن ا �ل��طر�� ث ن �ذ ن ح ت� �ن �ظ� ��� ك ا ��ل� ا خ� ه ا د� ش ���ي�ن * ب� حي�� ا ���ك ا ا ك� ��� ت� ���فى ا �و��ل ا ��ل ش����ا ر �و��س ّر� ���ا ك�� � او ��ل��د ك� ه�����ك ر ى ر ع � ن �� �ق �ن ظ �� ت ��ف ح ن � � � � � ��س��ه�ا � او �ز د�ه�ا ر�ه�ا * �وظ ��� ن� ن�� ت� ا �ن��ه�ا ���س�ق� ك�� �� � � ا �� ا � � � س � � د و ك ب� �د �م� �ى لك و ح� * ن � ف � ن � ن � � ق � او ��م�ا ي��م�دح� �ب�ا ري���س �م�ن �ل�م �ي��ك�ن ��د را �ى �ل ن��د � ا �و �م�ن را �ه�ا ب���ع��ض� ا �ي�ا �م �و�ل�م ي���عر�� �ل��س�ا � ث � ف �ة ��ك�ن � ف���ق ا � ا �ز � ن ه�نّ �غ ا��ا ن َ ْ �ات � ا ا �ه��ل�ه�ا * �� ا �ي�ن �م�ل�ا ��ط��� � ك �ه�ن �ب� �ل ن�� �ل �ع��د � � ��يرب�� ك�� � ا �و م�� �ري� � ا�لم��س� � ور � م �ذ �ا � ا ف ن � �غ ح��دا �م�ن ا ��ه ا ��ل��� ت � �و�ق�د �ص�ا ر � او � �* �ل� * ��ا � ا �ل� ر�� ب� ا ا ��تب ��ّ او �م��ن�ز �ل� �ع ن��د �ه�ن �ي��ب�ص� �ل ب ي ي ح 276
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A Complaint and Complaints
had any fame in the past when its historic houses and age-old streets repel the eye and made the gorge rise? How can this be compared to the broad, welllit streets of London and its attractive, spacious shops, glazed with the finest and most expensive glass, or its clean, well-proportioned houses?” Said the Fāriyāq: “I told her, ‘Or its scrubbers of doorsteps’ to which she
4.18.5
replied, ‘Or the pleasuring of its scrubbers.’ Then she continued, ‘Or their elegant apartments or their attractive staircases, ever draped with fine carpets. I swear to God, climbing fifty of their steps is easier on me than climbing ten here. Where too are those polished, shiny, iron-clad, wonderful stoves of theirs every morning and the well-glazed windows and transoms? Those kitchens where the gas light burns forever and the hot water is ready and waiting for the residents? And all those charming young maids for whom the mightiest of employers at home would want to work as a manservant or cook?’ ‘Or taster,’ I said. ‘Or licker,’ she said. ‘And where oh where is the beauty of the River Thames and its steamboats that go to the outskirts of London in summer and have music on board? Filled with men, women, and children, they look like meadows adorned with flowers. Where are those gardens they call “squares” of which there are so many in every part of the city and which make anyone living in a room overlooking them feel he has moved to the countryside, though should he take a few steps beyond them he would see crowds of people coming and going? Where are those lights that burn on every street and in every shop, so that if you are at the beginning of the street and you set your eyes on its far end, you wonder at its beauty and radiance and imagine that they must be an array of planets strung on a single string? Only those who haven’t seen London, or who have spent only a few days in it without knowing the language, praise Paris. “‘And where is the kindly fussing of the landladies and the companionship they show their lodgers, be they foreigners or not? There, if a foreigner takes up residence in a house, he joins the family because all of them, from the mistress of the house to the maid (and what shall teach thee what is “the Maid”?)224 make a fuss of him, keep him company, serve him, cook for him, buy him what he needs from the market, bring him hot water every
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4.18.6
�ف ��ي
� ة ش� ش��� ك� ��ا � �و�����ك�و�ى
� ا ن �� ّا �ن ا ��ا د �م��ة * �و�م�ا ا د را ك �م�ا ا ��خل ح���ة ا �ل�م��ن�ز ��ل �و�م�ن ا ��خل ��ا د �م��ة * �ت�ل�ا ���ط�ف��ه �ل� � ك��ل� �م �ص� � ب � � �ت ا �ن �ه � ��ت�ق� � خ � ��ل�ه � �ت ش�����ت � ��ل�ه �م�ا �ش����آء �م�ن ا ��ل��س� �ق * � �ت� ���ط��ل� � �� ���د �مت��ه � �وت� ��ب�ط و��و ��س و �وم ب �خ� و رى و� و ع ا �لي��ه �ك��ل � آ � ت �خ�ن �ت ض � � ه ا �� ن ا ��م��� �ن� ا � ه �ل�ع � ا ن ا �� ن ا �ز �� � ن �ه�ن � � ن �ي�� � ��ا �ل�م�� ء ا �ل���س � �ع� �ل� * �مرى � ل�� ل ع��د ي ك � �و� ��ر �ل� ل�� ر �و س � �م��ن��ه ا � وم ب م ح � ف ا ن � ن ا �ز � �ف �ف ق � ة ف ا ا �ف ا ���ل��ي�ز ���ة ب��م � ت��ع�� ا ���� غ� �ة ا ا �ن � � ح�ا �ور�ت�ه �م�ع�ه�ن ��ى ا ��� �صر�م�د� * �� �م� ��ى �ب� ري���س �� � ا �ل�� �ل ��ى �ي ل�م لل�� �ل� ك ي �ف � � ُْ � � � ح��د * �ف�ا ن� ب��ي�� ن��ه � �وب��ي�ن ا �لب �� او ب� ب���ع�د ا ح��د �ه��ذه ا�لم��س�ا ��ك�ن �ق�د ي��م�و ت� ��ى �لي���لت��ه �و �ل�ا ي���عل��� �ب�ه ا � ا� م � � ا � � نّ ��ف �ي�ت� � � ث �ف ���ثر ا �ل�م��س�ا � ��ك�ن �ه ن��ا �ل�ا ي ج���د ا �ل�ا �ن��س�ا ن� ج�ر��س� �لي� ��ط��ه � �ب�ا �ع�د ا * �و��ى ا ك�� حرك �ل�ه ا �لب �� او ب� * �� م ق �ف � � � � آ ت ّ ا �ي�ن ا ت �ة ت � ن ت � �س��ق��ا �م� ج��ا ر �ل ن��د � �و� �ص�د ���ه�م ��ى ا �لب�ي�� � او �ل ش��� �ر �و� ��ود د ��ه ا �ل�ى ا �ل ش����ا ر�ى � او �ن�ا ���هم� م ع �ذ �شت �ا �م�ع�ه �م�ن ت��ا ��ا ��� ا ��ل���ذ�ي�ن ��ل� �ق�د � ا �ع�� ��س�� ���ا ن� �غ� � ��ا �س�م�ا ا ا ك� �خل � �ج���ل��د ا�لم�����ر�ى �و �ل� � ي �يرب ج ر ب ري س و ر و ل�ى ت � �ل�م�ا �ت�ا خ� � ا * � ا �ن�ه �ق�د �ا�� ا � ن ن ��ف ض ���عه� �� ���ط�ا �ق��ة ا �ل�ث�م�ن �ع�� ا ��ل� �ا �ع�ا ت � * ح� ك�� او ج�� ر �ل��د � �ى �و� � م ب ل�ى ب �ي رو و � �م َ ّ ث �ة �ة ف �ق ��ض ن ن �� ي�ه�ا ت� * �ف�ا � �مَ�ن ��س�عر� ح�ا �ج�� ب��مئ�� ا � �نر��ك �مث��ل�ا �ي�ب��ي��ع�ه�ا ب��م�ا �ن��ي�ن * �و �د ي � �و�ل��ك�ن �ه� ���ع�و� � � ن ت �ص�ن ا �ف ا � �ن �� ض �ة ّ ة ف �ذ �ف ن ت ت �ذ � حوا ��ي��� ا � � � م ا لب�� �وه ا �ل� ��ى �و ج�� ���ا �ع� �م��س�عر� ��ا ا ا رد ت� ا � � ش�����ر�ى �ش���ي �ا �م�ن �ل��ك آ �ف � � � �ف � � ن ه � �ن ي�ن �ذ � � �� �ز � ة �ص�ف � � �� ن ف � ن ا �ل� �� �ج � ك ب � �ص��� د � �ون�ه ��ى ا ج�ل� �ود� * �وح�ل� �ل�ك ا �� م �ع�� �ل�ك ا ل ار �م�و � � � ث ح���آء ا � �خ� �� � ن�ز ح�ا ��ن ث��ا � ح�تى �ت ش�����تر��ه � * �و �ل�ا �ي�ز ا �ل �ب��ك �مب�� بر� ار �و�م��ر�ث ار �و� ح�ا � �لف��ا �و� �صم�ا �ل��ل�� ا * و ي ي ع � م��� � ��ا �ت �� � ا ت ا �ل� ش �غ � ة �� �� ن � ش ا � �ف � ا � �ز �ئ�ف �ة �ف ا ا ا �ة ا � �و��ي ر �مر� ي�ع�ط�و� ا �ل���� رى �ل�و��س� ا �و د را �هم ا ��� * � �م� �ب� �ع� ا�لم� ك�و �ل� � �و روب ش � � �ف � �ث �غ � ��ف �� �ز ن � ا �ق �ة � �ة ف ��ا �ن��ه� ا ك����ر � ش����ا �و��� ��ط��ط�ا ��ى �ه��ذه ا�لم�د ��ي ن�� �م�ن ��س�ا ئ�ر ا �ل ن��ا ��س * �و�ل�ه� �ى ا ل�و � �لب�� � م م � �ف � َ ��فّ �ة � �ي�ز ن ���ع � �ة �ز �ذ � ن �ل� ا ر�ه�ا �ع ن��د �غ��ي�ر��ه * �و �ل��ك ا � �م�ن �ب�ا �ع��ك �ش���ي �ا �م�و � �ون�ا �ي� ��طر� ح�ه ��ى ��ك�� ا�لم� ا � ب ج��ل� م م ��فّ � ا �ت � � �ة �ة ن ن ف ي�ز غ � ن�ت � �ؤ � ا �س ض��ا � �م�ن ر � �� ��� ح� ��ك ا �و �ع��ل� ا�لم�� ا � * � او �و�ل �م� �مي���ل �ب�ه ا �ل���ك�� �ير���ع�ه �و�ه�و�ج ك�� �ل����ب ي ى � � �ن ف �ة ق �ة �ن � � �خ ب���لب��ا �� �وي���س��ل�م�ه �ل��ك * �و�ل�و ا ر��س��ل ت� ا �لي��ه ��ا د �م��ك ا �و ا ب�� ن���ك �لب��ا �ع�ه � ���ا �ي� �م�ا �ع ن��ده �وك���ا � �غ شّ �ذ � ا ��ل�� َّ�سن� �ة ش ّ غ �� ��ل � ا �ل� ش م��� � � � �ت��غ� ��� ��ه ا ��ل�ا ��س�ع�ا ا ا ا � � � ا ا ا �ل ض�� * �ه� م� �ع�د ���ه� م� �ك ر �ع��ل�ى ج�� ا ����د ����ب � م و و رو ب و ي ير م ��ت �غ� � � ا �ق ا ت � ا � � ف �ة � ق �ة ف �ة � ا حوا �ل * �و�ه��ذه ا �ل��لب��ا �� �م�عر�و�� ا �ي� ض� ب � ي��ير ا �ل� �و � � � او �ل� � ���ا �ع ن��د �ب�ا �ع� ا �ل� � �ص�ن �ا �� َ ْ �ذَ ��� ق �ة � �ظ �� ً�ا � ْ �عً�ا * �ف�ا �م�ا �م�ا � �ق��ا �� ���ف �م ا ض � �� ��� ا ��لت���ن�زه � او ��ل ح ��� ���فى ��ا ر��� �و�ذ ��ل��ك ك ح�د ��ي��� � � ل ر كي��ل و ى �ي و ب يس ع 278
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A Complaint and Complaints
morning, light his fire, and polish his shoes. I swear, one who stays with them can learn the English language in no time at all by talking to them. Someone lodging in a house in Paris could die overnight and no one would be any the wiser, for there is an unbridgeable gulf between him and the doorkeeper and in most of the houses here one cannot find a bell to ring to make the doorkeeper come to him. “‘And how can the shopkeepers of Paris, who, if they had the means to
4.18.7
strip a customer, and especially a foreigner, of his skin wouldn’t hesitate to do so, be compared to those of London, with their straight dealing, their honesty in selling and buying, and their friendliness toward and patience with their customers? They have imitated the London shopkeepers by putting price tags on the goods but what difference does it make? A shopkeeper who puts a price of, say, a hundred francs on something will sell it for eighty. They also put in the fronts of their shops types of goods bearing a certain price, but if you want to buy something of that type, they’ll bring you something of inferior quality and swear that it’s the same as the sample and keep prattling and chattering and swearing oaths and perjuring themselves till you buy it, out of embarrassment or to avoid a quarrel. Often they even give the buyer forged coin. “‘The purveyors of food and drink in this city are even worse cheats and
4.18.8
violators than the rest of its inhabitants, for they display a sleight of hand at weighing that I have seen nowhere else, meaning that someone selling you something that has to be weighed will throw it into the pan of the scales swiftly and carelessly, as though he were furious at seeing your face or at the scales, and the second the pan starts to dip will whip it off and hand it to you, and if you send him your servant or your son, he’ll sell him leftovers, showing even greater fury at the scales-pan; and this is over and above their adulteration of foodstuffs and drinks and the way they change prices according to the time of day and the weather. The same sleight of hand is well-known too among those who sell goods by volume and by length. “‘Concerning what they say about places for promenading and having fun in Paris, such as the gardens of the Palais Royal and surroundings, I swear that
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4.18.9
�ف ��ي
� ة ش� ش��� ك� ��ا � �و�����ك�و�ى
� �ڤ �ق��ص ا �ل�م��ل� � �م�ا ���ل�ه�ا �ف��ل�ع�م � ا ن �م�ن ا � � ئ ق �� ن ڤ� رى رى � ح��دا � ��� ك�ير��م�و� �و���ك��س �ه�ا �ل �ور �و�ج� � ي��ل� � ر ك و �ي ي� � ت �ف ( )Crémorne Gardens, Vauxhall, Roshervilleا �ل ��ى ��ى ض � � ��ث� �ة ��ف � ا ا �ت ا �ف �ا � �� ا � ه ��ل ا �ن ه ��� ا ح �ل ن ن � ا � ا � �دا �ئ ق ك� � �ا ��و �ى ��د � م� ع�د ح� ��� ��ي ر �ى ح� ر ��ه� �ل ي��ط� و�ع� ��س� � ب ع�د�ه� �ع��ل�ى � �ذ ن ا � �ة �� �غ � ا �ن�� ا ن � ق �ة � ق �� �ف ق ح��س�ن � �ع��ل�ى �ص�غ� ر�ه�ا �ل���كو�ن��ه�ا ��ى ���ل ب� ا �لب���ل��د �صر �ه�� ح��د ��ي��� ا � �ل�� ك�ر ��ي ر�ه� * ع� � م � آ � ا �ز ة � �ن �� �� �� �م�ن �ف�ا ��س�د �ي�ن �ك�ن � ه �م�ن �ق��ل� �ه��ذ ا ا ��لب���ل��د * ك�� � �و�ت��ل�ك ��من� � � ا �� � ل� ح� � ع ل�و س�ط * و ب م ت � ا ن �ن آ ف � � ق �ة �ف �� � �ف�ا ��س�د ا ت� ج� ح�ا � �� * �ل� � ا �ل����س�� ا ة �ن ��م� �ه��ذه ا ��ل �ه�ى �عب�� ر� �ع � ب ور و ح�د ��ي��� ��ى �ك��ل �ي ��و�م � � ع ت �ذ � � � ن ت ن ا �� ت ّ ن � ة �� ��س ّ ��ه�ا ى ب�ج� ن�� ر ج��� �م ّ�م�ن ا ج�ع �ص�ي �د � �من��ه�ا ا �لر�ج��ا �ل * ا ج���ل��س ا�ل�م ار � �ع��ل�ى ك�ر � �ي ���ب���ه� لي��� �ب � ل ب ت �ن �ا � �� ا ��� ه �� ا � ن � ت�خ �� ه ا ن� �ذ � �ا ت ف حو �ل��ك * �و��هى �ل� ���عر��ه * �و�ي��ك�و� ب��ي��ده ك���� ب� ي��ط� لع� � بو ي��د�ه� م��دي��ل �ي��ط� �و � �ق �ف � ت ف � � �ه � �ة ��ذ � ت ّ�ة ت ����ل �ة � � ن �ظ� ��� ا ��ل ن �ظ � ة � �ي� �� ف� ي�ه�ا �� �� ر� �و��هى ك��� �ل��ك ���م�ل �م��ل� �و�� جه��ل ج��ل� ل��ا ب� ك� �م� �يو ر � ط��ق� �ه�و ��ي� ار ��ى ا � ك�� �ف ا ق ا ن �ّ ا �ه ا � ت ا ش ق ا ن � ت �ذ ��ا ن � � ق ا �ت ّ � �� ن �ه�م�ا �م�ق��ا �م�ه �و�م� � ا �ل� �و �م� م��ع� ������ � * �ل� ��ي� � ح�ى ا ا ك�� � ا �لي ��و�م ا � �ل�� ب���ل � ب��د �ل �ك��ل �م � �ذَ�أْ � ن آ ن �آ �� ن ن �ف ا � � �ة �ا �� ف � � �ن � ن ا �ة شق ا ��ل �س�� �ب��ي�ن ج��م�ا �ل ���س�� ء �ب�ا ري���س �و���س� ء ل��د � � �ل� �ب� ١٠،١٨،٤ �و�ع������ه * ا �م� ا �ج �م� ل ��لي����س م م�� � ب َ �خَفُ ت ن ا ت ّ �ا �� �ه ن��ا �ص�ا �ع�ز�ي�ز �خَ ا �و ا ��ل ع�د �ه ن��ا �عبْ��هرا(� )1و��ل�ع�ز �ة ا �ج ���ل ���ف�ُ ت � � ��و� �ه�� ك ��� � ا ل�م ا �ة �ت����ست ا ح����س ن ل � � ل م ا ()1 �� � � ر ر و � ن �ن آ � ث ي� ا �ل���س� * وح�د �ه�ا لا ب��� � � ��ا ن� ك� ���ر � �و�ت ن��ا ��ف��س�ه� ف�ي��ه ����ل�ف� ا �ل ن��ا ��س �ب�ه ا ك�� �ف�ا ن� ا �ل ش����ى �م��تى �ع�زّ �ع�زّ �ف ك� م � ��م � �ة ا �� ا �ئ� �ة ��ف ��ل ن ن �ت �� �ف � ا �خ� �ا �ق ن ا ��ل ش �ن �ع �� ا ��جل�ع � ب� �ع ن��د �ى ا � ج ي��ل� لر �ع� �ى ��د � ��ط�و� ب� �ل � ا ����د * �و�م ا �ج ب � �ة � آ � �ش � ف ح ر � او � ك ���و�ه�� ���فى ��ا ر��� �تر�ف�� ��ا ��ل � ��� ل�����م�ي�ر�ى * ��ا �م�ا �م� او ض� �م�ن ا �ل�ث�ي �ا ب� * � او �ل��د �يم�م� ا �ل ش � ل ب ب ر س ي �ي ع ��ث � ث ا ت �ف ��ل �ة � ا �غ ��� ��ل���ل��ة � ���ف ��ا ا ��لر�ق��� �ف�ا �ن��ه�ا ���فى ��ل ن��د ن� ��ت� �ف�ت� � � � ل � � ��ى ا ج��م�ع� �ل� ��ي�ر * م �� � ر ر ص � �كل ي وى ب ي س � ن تح � �غ آ � ث � � � �ف ن ا � ن � ش ت ا �وا ر�ى � ح��س�ا � � او �ل� � ا �ل��طرب� �لي��ل� �و���ه�ا را �و��ى ا ك���ر � � �� او ر �ل ن��د � ����سم� ا �ل� ن��� �م�ن ج�� ع ع � � ��ذ �ف �غ ا �ة ا ق ا � ��� ف �ة �م�ن � ن �غ� ا � �ة � � ا � �� ��ل��ك ��ى �ب�ا ر��� ا �ل�ا �م�ا �ن��د ر * �و�� �ي� �م� ��ي��� ل� � � � � ك د و� ر م� و �ل� ل�� * ولي����س ك� يس ن ف �ف �ت ف �ف � ن ��� � � ش �� ق ة �ظ �� ف �ة � �� ض�ي ��ل�ه�ا ا � �� ي�ه�ا �م� او ض� ��ى ا �لت� �� �وي�ه ب��ب��ا ري���س �و��ى � ��� ع �ل�ل��� ار ب� � او �ل��ه�و� � �ر�ي��� ي ج��ل��س آ � � �ف د ا �خ���له�ا � �خ��ا �ج� ه�ا ا ��ل ��ا ��ل � ا ��ل ن����س�� �مت��ق��ا ���ل��ي�ن � �مت��د ا �بر �ي�ن ��ه� ل�جم �رد ا � �لق�� � د � ع * ع � � ل � و � و ر � ر�ج و ب و � ل ى � �ص �مت��ع�دد�ة ��ا �ن�ه�ا ��ا �ص��ة � ا ��ل�ع�ا �م��ة �م�ن � ��ل�ه�ا ��ا � ف�ل� ض���� �و�تش����هر �ع ن��د ا ��خل � ك� ��ر���سى ي� ك�� ا ع ح� � و ب � ل ب ر م 280
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no one who has seen the gardens at Cremorne, Vauxhall, or Rosherville225 in the suburbs of London, not to mention the numerous gardens in its various quarters, will thereafter find it in him to speak of any others. True, the gardens of the Palais Royal here are attractive, despite their small size, which is due to their being in the heart of the city, while the former are at a distance from the center; but what is one to say of the heart of this city? How many reprobates, male and female, does that garden bring together each day! It is in essence a meeting place for fornicators, because women frequent it to hunt for men: the woman sits down on a bench next to a man whom she fancies but doesn’t know; he will have in his hand a book that he’s reading and she will have in hers a handkerchief that she’s embroidering or something else of the sort; he reads a word from the book and for each word gives her a look; she likewise sews a stitch and for every stitch throws him an amorous glance, and by the time they get up, they’re lovers (even if the next day each of them changes his bench and his affections). “‘As far as beauty is concerned, there is no comparison between that of 4.18.10 the women of Paris and that of the women of London. In the first, a woman with lupus226 and one who might be considered handsome only when there were no others about (al-khafūt)(1) would be regarded here as combining every possible beauty of body and disposition since the short supply of beauty here renders it much esteemed, for when something is in short supply, it comes
(1) The khafūt is “the woman who is considered comely on her own but not among other women.”
to be regarded highly and people become more intent on it and their competition over it becomes more intense. The most amazing thing to me is that women of outstanding beauty in London go around in rags while in Paris ugly and misshapen women strut about in silk and cashmere. Dance halls in London open every evening and in Paris three nights a week only, and in most streets in London you can hear singing coming from pretty servinggirls, and musical instruments, night and day, without penalty or fine; in Paris, this is rarely to be found. The most one can say in praise of Paris and its claims to precedence is that it contains elegant places to drink alcohol and coffee where men and women sit inside and out, face to face and back to
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�ف ��ي
� ة ش� ش��� ك� ��ا � �و�����ك�و�ى
� ����ي�ز � �ت ا � � � � ن �آ آ��ا ن ا ج���م �م�د � ن���ة ��ف ا ��ل�ع�ا �ل�� * ث�� ا �ي�ن � ح ش���م��ة ��ف�ت�ي �ا ن� ا �ل�ا �ن ك� �ل� و� د ب��ه� م ع ا �ل����س� ��س� �و ك�� ��� او �ل �ي �ى م م م آ �ف ن � �ف ن �ة � � � � � �ف � ن ��� او ر �م�ن ��ت�ي �ا � ا � �ل ر���س�ا � �وي� �ه�و �ل� ا �ل�ه�ص�ا �هي���ص ا �ل���ذ�ي�ن �ي��ه� ��ى ا �لب�ي ��و ت� � او �ل ش � �ص�ه�ص�و� ع �ن آ ّ � ت ن �ظ �� �ف � ن � غ ئ ا � ا ك�ن �ّق � � � � � م � � � � ا ا ا � � � � ا � ح ه �و�ي��ه� �ص�ص�و�(�� )1ى �و ج � و ب��� ي� * و � �و ل����س� ر ر �ى �ي رو ( )1ا ��ل�ه����ص�ه�ا �ص ا ل��برا � غ ا �ل�ع� ن���� ن ي� و�ه����ص�ه���ص�ه��� 1م�ز ه * حَ�ْ��ق ت ا � ق �ة �ي ن ا �ف � ّ �ة � � ش ط�� �� ا ��ه�ا ف�ي��ص��ر � او ��ل ��ل ��ه� � ا �م ار �ة � ك ح�ل��� م��ب�� �ل �بر� ��ط ��� ار ك ���ع��ل�ه� �ي� �� ي و ب � ي � ف ن ف ت ن � �ا حت��ا �ه�ا � ت ا �و ��ل �س�م�ا � ي�ه�ا �م ن��ا د ���ه� – ح��ي�ن �ي�ا � ��و� ا �ل�ى �ه��ذه ا�لم ن��ا �ص� � ��يو ب��د �و� �� ح�� را * �و �ل� � ي � ر ِ م ع ث � ت �ف � ئ ا �ل� ن ا �ف � ق �ق ف ا �ت ف ق ش ث ت ت ي�ن �ق�ا ��ل ������ل� ا ��س��م �ى ��ى ا �ل ح��د��ي� �و��و�ل�ى �م�ا ������ ب� � حي�� �ل� � ������ �ع��ل� م�� د � * ر ى ُ � � ن � ْ ف �ق ق �ف �ن � ض ا ت ل��ل� � * � ا ��م�ا � ��� � ��ه ا �م�ن �ه��ذه ا �ل��د � ��ا ا �ق�ا ��ل ت� ا �ت�غ���ا �ع��ل ّ ا ��� ا �ن ��� �م ا �ل�و��و�� �ب� � ك� م و و ر �ى ي ب� ر ي ن � � � ��� ت� ���ف � �مق��ا � �م��ل�ك ا � ا �م�� �ل�م�ا ا�لمب�ن��ي���ة �ع��ل� ا ��ل ن��ا د ف�ي���ة � او�لم ن��د �وف�ي���ة * �ل�ا ج�ر� ��ل�و ا ���نى ك� و ير ى ى م م � ّ ���� ن ا �ه ا ��ف ��� ا �ذ � ّ �� ��� �ق ا ك� ����ل ت� �م�م�ا �م��س�ت�ه ا �ي��د �ى ا �لر�ج��ا �ل �ش���ي �ا * �و ي�م� �م� �ى ا ك� ل��ل� � ا ا �بر ج���ل ي طر� ١١،١٨،٤ ب م �ذ � �م ت � �ذ � �ن خ� � �ذ � � ف ف��� �ف�ت � � ف ق ��ر ا�لم ن��ا د �� * � او ا �و�ل�ه �ع��ل�ى ك ا �لب��ا ب� * � � �ل�ه ا � �ل��ا ر�ي�ا �� �و�ه�و ��س�عي�� م د � ح ��ه � �ق �� ��ل * �ق�د ��س�م�ع ت� � ��ق��د � �م��ك �ف�ا �ت���ت���ك �غ� ���ة ���ف ا ن� ا �ق ا �ع��ل���ك ���ف ا ��ل�ع �����ة �ش�� �ا ب و رب ى ب �ي و �ي ي ر ي ى بر ي � � ��ف ق ا � �ة �ذ � � خ� �ة ش �ف �ن� �ف � ف �ل ا ��س � ت � ف ا ا ق �ة ط��ك �ى �م��� ب��ل� �ل�ك �م��س� �ع���ر ا ر ك� ��ا ��ى ا �ل ش����هر * �� �م� �مع� ا � �ل�� ر�ي� �ي�� � او �ع �� ي �ض � � � ح�ا �� ن��ا ��ر� ا � ��ص ا �غ�ر�� ت� ���فى ا �ل� ���� ح��ك �ع��ل� �ع�ا د �ت��ه�ا �و�ق�ا ��ل ت� �ل�ز �و�ج� �ه�ا * د � �ون��ك ا �ّو�ل د �لي���ل �ع��ل� ك� �ب ى ى م ب � ّ �ذ�� � �لَ آ ً � � � � ن � � �ز ق ا � ف ف ّ ق �ه� ��ل� ء ا �ل���ذ�ي�ن ��ط��� ��� ك� ��ه ا �ل�ع�ا � � �م * �����ا �ل �ل�ه ا � �ل��ا ��ا �� �م�ا ا ���د �م ن���ك �م�ا �ل� � ا ��م�ا و و بل ب رم م و ر ري ري آ � � �ف � � ث �ز ف �ذ � ��تب��ا د �ل ن��ى ا �ل��د ر��س ��ى �ل�غ� ت���ك �ع�ن �لغ����تى * �ر ض���ى �ب�� �ل��ك * �� ا ره ا � ح��د �ع��ل�م�� ء �ب�ا ري���س ب���ع�د م ن � ُ ْ �لَ ا ��لن ظ �� �ف � �ن ظ � ������م ت� ا ����ا �ت�ا �ع�� ��ا ا �ي�ا � �و�ق�ا ��ل ��ل�ه �ق�د ب���لغ��ن��ى �ق�د �و�م��ك � او ��ك � �مو�� �ب� � � � ل * � � �� � � ل ب ر و � ي ىب يس م ع م � � �ذ �ذ � ا ن ن ا� �ة ف � ت � ق ق � ت ح�ا ��س�ن � �ل��ا � �ل��ك �ع ن��د ا �ه��ل�ه�ا �م���ا � � �� � � ي�ه�ا �م�ن الم � �و ك�ر� �م�ا �� �ص�ي � �ب�ك * �ل� � ا �ل�� ��س م و م � �آ � �ذ � ف ن ا � ّ ن � ا ��� آ ا ��ل�ت � ق � � ن ن � � خ ي�ه� �ي� ��ط ّ�ر��ه� �ب�ا �ل�ا ��ط �ر ء * � او ا �ه�� يحب ��و� ا �ل� ط �ر ء �و م�لي��� ا ى يحب ��و� ا � ا �ل�د �ي���ل �� م ي م � �أ آ �ف �ا ��ت � � �� �ا ن ا �� � ن � �� ا �ة ك� ح ك� ���ا �ن�� او �ه� د �خ��ل�� ��ى �غ��ي�ر �ب�ل�ا د �ه� ا ��طر � او �ع��ل� � �� � �لك ا لب��ل د � �و� ل� او ع��د ه� ا �لو�ج�� �ه� ى م م م م ��ا ن �ة ف ا ا � ف ا ا ق � �ذ � � �ن ظ �� �� �ق�� �د�ة ���ط� ���ل��ة ���ف �م�د � ��ا ��� � ا �ه��له�ا � او �ل ك� �يو ى ح ب ري س و � م�� �� * �� �ج�� �ب�ه ا � �ل�� ر�ي� �� ا �ل�ى �ل�ك �و��م �ص�ي � :1855 1ه����ص�ه�ه.
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back. Are a few people sitting on chairs enough to make one judge in its favor or for it to have had over the ages the reputation among both elite and commons of being the most beautiful city in the world? How too can the modest decency of the young Englishmen and their good manners with women, whether indoors or on the streets, be compared to those French youths with their bold eyes who glare and stare(1) into women’s faces, be they respectable ladies or prostitutes, and who when they see a woman bend over to tie her shoelace,
(1) The haṣhāṣ is one with bold eyes and haṣhaṣahu means “he made eyes at him.”
surround her, making an annulus around her anus and a ring around her rectum, especially when they go to the pissoirs here and pull out their tent pegs . . .’”227 The Fāriyāq: “I said, ‘Keep on talking and say what you want, just don’t stop and stare at the tent pegs.’ ‘You become jealous,’ she asked me, ‘even when I’m only talking? I only paused out of amazement at a world built upon pegging and being pegged. For sure, were I a king or an emir, I would eat nothing that had been touched by the hands of men.’” While they were thus engaged in conversation, a man knocked suddenly 4.18.11 on the door. The Fāriyāq opened it to him, chagrined at his entering to find them talking of tent pegs. The man spoke and said, “I heard of your arrival and am come to you in the hope that I might be able to study with you some text in Arabic. In return, I’ll give you fifteen francs a month.” When the Fāriyāqiyyah heard this, she laughed excessively, as was her wont, and said to her husband, “Here’s your first evidence of the generosity of these friends of ours over whom the world has made such a hullabaloo!” The Fāriyāq told the man, “I don’t want any money from you. Just give me lessons in your language in exchange for lessons in mine.” The man agreed. Some days later, one of Paris’s learned men came to him and said, “I heard of your arrival, and that you’re passionate about poetry. If you were to write a few verses about Paris and speak in them of its charms, it would serve as a recommendation to its people, for people here love praise and flattery, meaning that they love the outsider in their midst to butter them up with praise, just as, if they’re outsiders in countries other than their own, they write in praise of the rulers of that country and gain from them respect and status.” The Fāriyāq did as
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�ف ��ي
� ة ش� ش��� ك� ��ا � �و�����ك�و�ى
حه� ��م�ا �ز �ف��ة �م�ن ق��� ا ن ���ع �ف�ه� * � ��س�ت�ا ���ت �م� �ن �ق ض �� ّ ا ا � ف �ة � ا ن ��ت�ه�ا ب �ل � ي ر � م و ى ع � � ي�� � س�م� �ه� ا �ل�هر�ي�� �ل� ��ه �م�د � � م ج �ف � � �ن �ذ ة �م ا �ن ظ � � � � �أ � � ف �ة ا ��ل � �����م�ه ب��ب��ا ر��� ��ى ا � ف�ل���ص�ل ا �ل�ع ش���ر�ي�ن * ف���ل�م�ا �و�ق��ف� ا �ل�ع�ا �ل� ا�لم�و�م� ا �لي��ه حر�ي�� �و�م� � ب�� � �م� يس م ع ا �ن ا ���ست ا � � ��ف ن �� � �ت � �ة ��ف ت �غ �ت ن ا � � ت � � � � � � ه � � ل ل ا ا دا ا � � � � ا � � � ح � د ص ا ي�ه� �ع��ل�ى �م�ع� � � ط� ل� ر ج �م� �ى ح� ى ��س��ه� �ج � و ر ج �م�ه� �ى �� * و ��و ��ل �ى � بع � ق � �ق ��� � ت �ت � �ة � �ة � ن ا � � ف ا ا ق � �ف ا � ا خ � ا �ة �آ �� ن���� خ ا �ل� ��ص ط�ع� ر ج �م� ح� �ل� �ه� ا �ل�ى ا � �ل�� ر�ي� �� �و�ه�و ��ي� ��و�ل * �د ب �ب�� ر�ي� �و�ج�� ب �س� م � � ن � �ف �ة � �ق � �ت ن ج��م�ع ّ �ة ا ��ل�ع�� ا � �آ ا � � �ة �ن �ة � ا �ق�� �د�ت��ك ���فى �ه��ذه ا �ل� ��ص ل � � ع�د �د �� � � � � ( � ح� � � � � ل ��س�� �ل� ��س�ي �ا) �ب�ا � � و و و ي ي �ص�ي ب ى س�ي ي م ف � � � ا �� � غ �ة �ة �� ط�� ا ��ل�ا ��ص� ا ��ل�ع �ى ���فى �ص� � �ت� �� ح�ه� ا �ل�ع��ل�مي�� * �ل��ك� �ون��ك ا �و�ل �ش���ا �عر �م�د � �ب�ا ري���س �ب� ل�ل��� ب ل بر ح م ع � �ت � �ة �ق ا � ا ��� �ة ��ف � ه ا �� �ف �ا ��ا �ق �ع� �ذ �� � � �ق�ا �� ���ه ا ��ن ا ���د �ن�� خ ش �س ���ة �م�ن �ه��ذه ا �ل� ر ج �م� * � ل� � لعر��ي�� * ��� ك �ر ل� ري � �ل�ى ل�ك و ل ل �ى ري ب شت ن ن �ذ ث �ف �ة �ف ف ن �ث ق � خ ث � � ن �ت ا �ن�ه�ا � ��ا �� � ك�ا ��� حو ���ل�� ا � ���ك ���س�ا ر � او �����ر�ى ����س �� * �� ��د � �ع��ل��ه ���ع�د ا ��ا � � بع ى م�� � ك�� ا ب �� ى ر م م ي ب يم � � تن ح��ف���ة � �ه� � �ق �� ��ل * �ق�د �ق ا ت� �تر ج��م��ة �ق�� �د�ت��ك � ا ج�ع ���ع�� �م�ن �ق ا ��ت��ل�ك ا �ل� ��ص �ب�����ى * و � ي و و �ي و �ص�ي ر ر ب �ض � ا ا �ف قا � �ف � �ف ن �ت ا ن � فا � ت ّ ت �� � ��ه�ل �ل��ك ��ى ا � � ب�� د �ل ��ى ا �ل��د ر��س * �� �ل �ه�و �مك�ا ا ر�ي��د * �� �س��مر �ي��ردد �ع��لي��ه ا �ي� �م� ��ى ت �ذ � � �خ ا � ا ّ ف ا � ا � � ش ���ر�م�ي�ر (� )Quatremèreو�ه� ا ا �ل�ع�ا �ل� �ع ّر�ف�ه ��س��و ك�� ��ل� �ل�ه� �عر��ه �ب� �ل�ع� �ل�م ا�لم����ه�ور �م ي م ُ� ّ ن ُ ُ � ّ � غ �ة � �ة ��س�و ك����س�ا � د پ�ر��س�ڤ��ا �ل ()Caussin De Perceval ب��م�د ر��س ا �ل��ل��� ا �ل�ع بر��ي�� �م ي � � ّ � �ن ث ف ��س��و �ر ن��و (� )Reineaudو��ل�� �ك�ن ك� ���ا ن�� ت� �م�عرف�ت��ه �� �ت��عر�� ا �ي� ض� ا � ا �ل �� ا � ث ا � � ��� ب� م�د ر س ل�� ��ي م ي �ي م ة � ف �ف �ق � �ذ ��ل �� �ق ش �ت ا ��ل���ل ث �ز �ب��ه� ك� ���ا ا � ح��د ���ا د ا � ا �لت��ع �ر�� ��ى ��و�ل��ك ا �ه ب� ا �ى ا ل��س�و� � او ��� ِ� ح� * �� ا ره ا �ي� ض� ر �ي م م م � ا � ا ن � ��ذ�ي�ن � ت�ق � ��س �آ �ه ة ُ �ه �ا � �ة � ا � �ة �� ش �ف ا �ل� عي�� � ا �ل� �ي ���د م ا �م� � ا د ا � د �و �ى �ع�ل م� ا �ل�بن�� �ل� � او ل���ر� * �و�ه�و �م ي � ��س�و م ت �ف � �ة ف ن ُ �ف �خ � ت � د ب� ��و��ور ت� (� )De Beaufortوك��ا � �ل�ه ا �� ��ى د ا ر�ه�ا �م�د ر��س� ���عل��� �� ي�ه�ا ب���ع��ض� م �� آ ف �ل ا ا ن ��ق ت ��مت� ا ن ه�ن ��ف ا ��ل�ع�� ن ت ا �ة �ف � � ا� ح� � �و � ا � ب�� ن��ا ت� ا �ل��كب� ر� * �� �م� � ح� ��� �ى ل� � �ص��ع� �م� د �ب� ��ى ب���ع��ض� ا �ل��لي�� �ل�ى م آ � � � ي�ه�ا ا �� �لف��ا ر��ا ق�ي���ة �و �ز �و�ج� �ه�ا * ف���ق��ا ��ل ا �� �لف��ا ر��ا �ق� �ل�ز �و ج� �ت��ه * �ه�� ء ك �مث��ا �ل�ا �ع��ل� ك� ��ر� د�� ت� ا �ل� � او ب ي ي ى م ت ت �ف ُ � ف ��ي�ن �م�ن ا �� � ة ة ض خ ا � �لق��و� ���ق��د �م���ى �ع��لي���ك �م�د� � او ن�� ت� � ش�����ك� ح��د� �و�م�ن ب���ل �م�ن ���ع ّ � ت� ��ه ل�و م ر ب � �م � � �ف ق � ن ا ق ��ا ن ��� � �ف � ي�ز ن � ا �ن ي�ن � � �و�ت�ق��و��ل�� ا ���ه� �ل� �ي�ا د ب� ��وك �� ��ط * �و��د ك��ا � �ي�ا د ���ك ��ى �ب�ل� د ا �ل� ك� ���ل�� �م�ن ك�� � ي عر�ك ب م م ت ن ض ث �ت �ذ � ��ا ن � �ز � ه� � � � ت � � ن ت � ن � �ن � ف � ح� ا ���ك ك���ي�را �م�ا ك��� �� ���ج��ر�م�ن �ل��ك * �لم�ا ا ��ه ك�� � ��ي�ل �م�ك �ل� �و�م �ل�م ي���عر��ك * ى 284
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he advised and wrote a long poem in praise of Paris and its inhabitants that he named “the Presumptive” since for him to praise them before he got to know them was speculation; it will appear later, in Chapter 20, along with its counter-poem, “the Prescriptive,” and a selection of other verses he wrote in Paris. When the learned man examined its tropes, he admired them greatly and translated them into his own language and went on to have the translation published in a newspaper, a copy of which he brought to the Fāriyāq, saying, “I have had the translation of your poem printed in this newspaper, and the Société Asiatique228 (the adjective means ‘pertaining to Asia’) has promised to have the Arabic original printed among its scientific papers, as you are the first poet to write in praise of Paris in Arabic.” The Fāriyāq thanked the man and told him, “I would like a copy of the translation.” The man told him, “It’s sold at such and such a place for around two-thirds of a franc.” So he went and bought a copy himself. A few days later, someone who had read the paper came to him and said, “I read the translation of your poem and I liked it. Would you be willing to exchange lessons with me?” “That’s exactly what I want,” said the Fāriyāq, and the man continued to visit him for a number of days, during which he introduced him to the wellknown scholar Monsieur Quatremère,229 and that scholar introduced him to Monsieur Caussin de Perceval,230 the teacher of Arabic. Subsequently, he also became acquainted with the other teacher of Arabic, Monsieur Reinaud.231 However, his acquaintance with them was like the definite article in the sentence “Go to the market and buy meat!”232 Then he was visited by one of those notables whose names are preceded 4.18.12 by the article “de,” which is a mark of nobility and honor. This was Monsieur de Beaufort, whose sister had a house in which she gave schooling to a number of the daughters of the leading members of society. One night, when it was time for them to be examined, she held a banquet to which she invited the Fāriyāqiyyah and her husband. The Fāriyāq said to his wife, “Here’s an example for you of the generosity of these people. For a while now you’ve complained of being lonely and of the tightfistedness of the people I’ve come to know, saying, ‘They never invite you, and in England everyone invited
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� ة ش� ش��� ك� ��ا � �و�����ك�و�ى
ت�غ �ز ّ �ق �غ ح �م�ا �ن�� �م�ن ا ��ل�� �خ د��ا ن� * �ف�ا ب� ش��� �ى ا ��ل�ا ن� ا ن� ا � ح�ا ب�� ن��ا ��ا ��خل ��ص ���ي��ي�ر �ي��ك �و �و� ت� ��د ا �ئ��ك �و�ر ك ��ي�ر � ب ر �قَ �ق ّ ث � �ة �ت �خ ��� �من ح �رّ��و ن� * �ق�ا ��ل ت� �ن��ع� �ك� �ه� ��م��ي�ن ِ� ��مي�ن ��و ن� � حر�ى * �� ��س�هرا ���ل�ك ا �ل��لي���ل� �ع ن��د ا � ت� � ل ي م م م ُّ � � � � � �ة ق ف � ف ن�ز ق �ف ت ح��س�ن ح�ا �ل � او � ��ص �ب�ا �ل * �ر ج� ا ��ل��د ا �ل�م�و�م�ا ا �لي��ه �ع��ل� ا � � ��ع� ا � �ل��ا ر�ي�ا �ي�� ا �ل�ى �م�� �ل�ه�ا �ب �����ل ب� ى ى آ � � ن ف ن �ت �ف ا ق � ق ض � ت ت ح��س�ا � * � ��د ا ��� �م�ن ح��س�ن �ك��ل ا �ل� � � خ�ر �و��هى ��ت�ق��و��ل * ���ع� � �ل��د � ������ل ب� ��و��ور� � او � و ري م ّ ن �آ � �ف ن ا �ة �ن � ش ا ش �ة � � ا ق �ة ا � �� �ص�د �ق�ه * �ن��ع� � ���ع � ك�ن � � � � � �ل ا � ا ا � � � �ج�ن�ى �من��ه�ن �ه��ذه ���س� ا � �ل ر���س� � �وي� �م ا �لب������ ��� و ل�ط�ل � م� � وي ب م م �خ نّ �ة ا �� ت �ت ث �ذ �ذ � �ة � �ف ن �ة ف � ظ�ن ا ��ل�غ� نّ���ة � او ��ل �ك��ر ���فى ك�� ��� ل ��ى �� ��ل�ا �م�ه�ن �و�ه� ا �ه�و ا ��ل�� �ى ج� ���ع�ل ا �ل��لغ��� ا � �ل ر���س�ا � �وي� �ي�م�ا ا ��� ن � �م���ست � �ا �ا ش � �ة � � ق � فق ���ا ح�� * �و��هى �م�ن ا �ل� �و �ل� د ا ���ج���ى � او ��طرب� * ��ا �ل ������ل ت� ا � �ظل���ا �هرا � ا �ل�عرب� ا �ي� ض� �ب نَ ��تَ َ ا ��ل�خ ت� ّ �خ � ن���ة * ف���ق��د �ق�ا ��ل �� �د �ى �ص�ا ح� ا �� �لق��ا �م� �� خ�� � ن خ���ّ د �ف�� ب� ش���� �م�ن � ن� � �ه��ذه � و س و س�ي ِم م ع ى ب حب نَ ف آ َ ض خَ �غ َ نّ � �ن ف � ت ق ا � ت �ظ�ن ا � د ا ��ل�غ� ن��� * ��� ���� ك � ح���ك �ص�د ره ا �و ا � ���ه * �و��م �ل�ع ب� �و� ��ى ا ج��و ح��� �و�� �ل� ا ��� �ص� � ب ّ �خ � ْ ن � َ ن ت ُ ��ا ن � � �م��خ �ة �ن ش ف � ا �ت � ن�� � او ��ى ا ������ق� �م�ن ا �ن��ك �ل� ���لب� ث� ا � ���سر�ى ا �لي���ك �ع�د � او ه * ��س��ل�م ت� ك�� � ي��ه�وى �� � ا ن ا ��ل�غ� نّ �ة � ا ��ل��لُث غ� �ة � ا �� � � �غ �ة �ت���ست�� ّ �ك�ن ��ه �� ���ط�ق � �م�ن ا ��لغ����ل�م�ا ن� � او ج��ل � � � ا � ل� * � � ى � � و ر ي ي و ب� � �� ب��ل ��� ب��ل ل�ل�د �� ح ب ل � � خ �فخا ف �ة ت �خ ت � ق ش ا �ة خُ �ن ��ف �خ�ن � ��ف � نَّ�ةَ ش �ن ف �خ � �ف�ت ا ن� ي����سم� جع �و�ز ا �� � � � � ���� ه ه � � � � � ا � � ل � � � � � ه �� �� ط�� ��� ب� �� ي � �� ع ي�� �ى �� * و ��ل ي � � هرم �ى ى ع ن � ا ����خ�س ن �ن � � ش �ذ �ف �ة � ّ ن � خ � �غ ن ع ���ا � ا � �ج��ى �م�ن ا �ل�ع�ا �م� ��ى �ب�ا ري���س ا ���ه� �ل� ي �ر�و� �م ا �ل� ر�� ب� ا ا را �وه �ي ي ����م�ه� * ���ع� �وي ب ي م م � ق ن ه ا �� �م ا � ف ا � ��ف �ز ه �� � �ا �ف ��س�ف��� �ة ��ل ن ن �ف خ �خ ن � ل��ل�ا � * ��� ��م�ا ا � � � � � ا ا � � � �� ه � س � � �ل�� �ل�ه�م �ى �ي� و ط�و ر * ب �ل � ل� ��د � � ��ه�م ي ل ��و� ب� ك م ب ل رب �ّ � �ذ � م��ا ن ���ع��د � ت �ن � ن نا ���ل�ف� ا ��ل� ا � � ن �ت ك� �ّ * �و�م�ا ��ل��ك ا �ل�ا �لي��ق��و��ل ��ل�ه ح�ى ��يب � ح�د �م � �ه�م ا � ��ي �� د �ي�ه �م � ك� � ب ي و ح �غ ّ �ة �ف ا ن ن �خ ��� ئ �ة �ق ا �� ف � �ف �ذ � � ق ت � � � � � � م �� ص � ا �ن��ك �ي�ا �ر��ي ب� د �م�و�ى �م��ل�ع�و� * �و�ل�ع��ل�ى ��ى �ل��ك �م ط�� * � ل ���ل� ب �ل ي ب�� � � ج��م�� ا ��ل ن��ا �� ��ث�� ن�� ن �ع�� ا د � ا �� ف�ل��ع��ل��ة � ��س�ا ئ� ا ��ل�ع�ا �م��ة ���ف ��ا ��� � �ع�� � � ح��س�ن ك���ل�ا �م�ه� * و ر يع س ي و� ل�ى ب ى ب ري س و ل�ى م �ف �� ت � ف ا ا ق �ة � ن ح�ا ��س�ن ��ا ر��� ب��م ث�� ��ل��ث�ا �م�د�ة �و�ه�م�ا ��ي�ق��ا �ب�ل�ا ن� ��م � ح�ا ��س�ن �ل ن��د � * ���م�م�ا ك�ر�ه� ا � �ل�� ر�ي� �ي�� م ب ب يس ن �ن آ ّ �ف �ف � � � �ة �ة � �غ � خ � �خ � � �ل ا �ل��د ��ا �م�ه�م�ا ��ك�ن �م�ن ��ى �ب�ا ري���س ��ا �ي� ا � ك ل�� ار �ه� �ه�و ا � ا �ل����س� �ير� ��ص �ل�ه�ن ��ى د ��و ي ر �ي � تخ � � ��ا �ل�ف� ا �ن�� او �ع�ه�م�ا * �و �ز�ع�م ت� ا ن� �ت �تر��� ب� ا ��ل��د �ي�ا ر ���فى �ل ن��د ن� �ب��ه��ذ ا ا �ل�ا �ع�بت��ا ر ا � ح��س�ن * ي � ا ن ا �� ن ن ا � �ن �ت �ت ا ا � ا ا ن � ا ق �ل ا ن ف � � �ف ق � ا ���ق��ا �ل �ل�ه�ا ا � �ل��ا ر�ي�ا �� �ل� ��ي ن� ك ��ر � د �ي� ر ل��د � ح��س ر�ي��ب�� �ب� ع�بت�� ر � د ر�ج �ه� ��ي���ل �و � 286
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you, whether they knew you or not, to the point that it often irritated you since it meant you had to change your clothes and the hour at which you ate lunch and deprive yourself of tobacco!’ So be happy now that our friends are with virtue furnished.” “Indeed,” she replied, “every one of them’s a vaginal furnace.”233 They spent that evening at the house of the sister of the aforementioned “de” under the most felicitous conditions and with the most serene of dispositions, and the Fāriyāqiyyah went home in an altogether different mood, saying, “Beaufort was most gracious and kind, and the Frenchwomen showed me a degree of friendliness and informality I would never have believed! And I liked too all that speaking through their noses and snorting that occurs so much in their speech and to which the French language must owe, in my opinion, its appeal and which is even sweeter and more captivating from the children.” The Fāriyāq went on, “I said, ‘It seems the ancient Arabs liked that kind of twang too, because my Master the author of the Qāmūs says, “nakhima or tanakhkhama means ‘he expelled something from his chest or his nose’” while “nakhama means ‘he sported, or he sang most excellently.’”’ She laughed and said, ‘I think your friend must have been in love with a woman who spoke through her nose, and I’m worried you may catch the same infection. I grant that nasality, or even drawling, or even a sharp tongue may be attractive in young boys and girls, but can a young man really stand a sterterous old woman snorting up his nose or a young woman a senile old man wheezing into her nostrils? And I like the way the common people in Paris don’t make fun of a foreigner when they see that he’s different from them in dress and manners, unlike the London rabble, who lacerate him with their words, one of them sometimes going to the trouble of calling out to him from some distance away till his voice is hoarse just so that he can tell him, “Foreigner, you’re a bloody bastard!” though perhaps I’m mistaken in this.’ ‘On the contrary,’ I said, ‘you’re quite right, for everyone praises the manners of the laborers and other poor people in Paris and their well-spokenness.’” They went on for a while comparing the good qualities of Paris with those 4.18.13 of London. One of the things that the Fāriyāqiyyah hated most about Paris was that the women234 were licensed to enter houses of whatever kind,235
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� ن ق ن ا�ز ن � ن �ف �ك� ن * � ا ن ا �عت��ا ��ه�ا ت� �ف �� � ك� �س��ا ���ه�ا ���لي���ل�و� �م�ل� �م�و� �ل��ل��س��و� و � ح��ك ��ى �ك��ل �ي ��و�م * � او � ��ى ب� �ف ش ا � � �� ّ ة � ا ن ا َ ْ � ا �خ � ه�ا ��ل�ا ت� �قَ�د ���ة * � ا ن� د ا �خ���له�ا �م� ن ه��د � �م� �و��� �� �لب����س ��ط ا جل � و � �ي��د� ا �ل� ا ���ه� ب��� �لو ِي م ر ب �م ��ط� ب � رب � �ز �ا ف فن حوا ��ل �و�من �ظ� ��� �ه�ا ���فى ا ��خل ��ا ر� ا ��هى * ا �ل ن��ا ر * ��ا �م�ا د �ي�ا ر �ب�ا ري���س ��ا ���ه�ا ا ب�����قى �ع��ل�ى ا �ل� �� ر �ج ��ف ظ �� نّ � ه�ن ��ف خ� � �ف خ �ف ا � ا �من � ا �ل� � ا ت �ع�ن خ� � �ت � م� � م�و م��س� � �ص� �ى د � د � �و�ل ���ل�ك �و�تر�ي�� �و�ل �ه��ذه ��ه�و �ى ����ى ع � ا ت ��ف ت ا �ف � �ا� ا خ ا ��ل�ا �ف� �م� ���سم�ا ت� ��ل ن��د ر�ة �ف�ا �ن��ه�ن � ا � ا � �ل د �لي���ل �ع��ل�ى ��ص� � م�و م��س� � �ى ب� ري���س ب� �ل� د ب� * ب و � � � ت ت� �ف � � ��ذ � � � ن �ع�ن � �ن � � خ� � �ن �و�ل ا ��ل�ى ا �ل ك� � ��س��ا � * �و�ه ن��ا ك ه���ك�ن ��ى ا �ل ش���رب� � او � �لو�م��س * �و�ل� �ل�ك م�� م ا �ل�د � �ي � آ ف ا ت �ف ن � � � ا ��س ا � �ه�ن � �م�ق ة خ ن غا ا ا ي��د� ��سب�� ب� � �ر �و�ه�و ا � ب����� �ي� �ب� ري���س �م�عر�و�� � ��ى د �ي �� او � ا �لب ��و�ل��ي��س و �م� و ف ا ت �أ � ةف ف � ن� �ع��ل ا ��لت��ف��ا � ش �ت �ت ه���ك � او ن� � ف� ه � � � ��ك�ن ��ف� او � ح ش��� * ��ا �م�ا ب��غ���ا �ي�ا �ل ن��د ر� ���ق��د ح��� � او �ل � � ي�� * �ل ��ي�ج ر ى ُ�خ���ّل��ي�ن � ���ط��ا �عه�ن * ث�� �مض � ف���ق��ا ن� ا �ل�مً�ا �� ت� �م�د�ة �ع��ل ا �� �لف��ا ر� �ق��ا ���ة �و��هى ��ت�ق��ا ���سى �م�ن ا ���خل � و ب � �ي ي � ى م ُ �ا ن � �ا�ز � ا ا � ا � ا �مت ا ��ل �ة ث� �خ� �ف �عن ا � ��ف �خ� �ا �� �ذ � � ا ت � ة �م�� ّ� ا ف� د��� مر� بر ح� * � ك�� � ي�ل م�ه� ي� م� ��و ي�� �م ي � ��ه� * و�ى �ل ل �ل�ك ب ُ � ا ن � �ن �ذ �ت� � �ذ ا خ�ر�ى �ع ن��د ا �خ� ت� ا ��ل��دّ * ��ف��س�ا ر ت� �م� �ز �و�ج� �ه�ا �و�ه�م�ا �مت�ج�ع �ب�� � م �ه� ا ا �ل� ك ��ر�م ا �ل�� �ى ع � � �ف �ن �ظ �� � ا ث� ا �ش �ت � ا �� �ف ا � ا ق� �ة ا �ل� �� � ���ز � ت ا �� �ف�ل ا ��ش �ف ض ا � ح �ل�م ي ج���دا �ل�ه ��ى �ب�ا ري���س ���ي ر * � �� �د ب� ل�� ري� ي�� �مر �ض ول م� ر � � � ��ر م � � ا �� � ُّ ق ��ا �ه�ا �م�د�ة � ط���ب���ي�ن �م�ن ا �ل�نم��س�ا � �و��ة �ف��ع�ا ج��ل ح�تى ا �ف�ا ��ق ت� ق���لي��ل�ا * �وك� ���ا ن�� ت� ا �خ� ت� ا �ل��د ��د �ل�ه� � ب ي ي � ف �ل ا �آ خ� �ذ �ت�ز �و�ه�ا ا ت� �ي��و� ا ��ل�ى ا � �لف��ا ر��ا �ق� �ع��ل� �ع�ا د �ت�ه �و�ج� ت� �بر ج���ل ا ���سم�ه (� �� )Ledosم� �ج�� ا � ي ى م �ك �م�ن � �ل�غ ا � ا �ل�� �من �ا * ف���ق�ا �� ��ل�ز � � �ا �� ا � ت �ف � � ف ا ا ق �ة ت ئ�نّ تش �ه �س�و�ص� ت� � ل و�ج �ه �لو � �و�ج��د ا � �ل�� ر�ي� �ي�� ��� �و�������و ب� �و �ل� م � ث � �ذ � فا ن خ ���� ب�خ بر ك� �ص�هر�ى د � او ء �ل�ز �و ج� ����ي�ر �ي�ن �م�ن �ه� ا � �ص�ا �ئ���ص ا �ل�بن��ا ت� �و�ق�د ا � ا � �ت���ك �� ��ه � ب ي ر آ ف ق ا � � �ن ا ��ل��د � ء * ��ف��س�ا ا ��ل��ه ا �� �لف��ا ��ا �ق� � ��س�ا ��ل�ه ا ن� ��ا ���ت �م�ع�ه ��ل�� �ى �ز � ج� ت ير و ري و ���ه * ����� �ل �ل�ه ا ��ى يى ر ي آ َّ آ آ � �� � � ن �ت �ف �غ��ي�ر �مر�خ� �� ��ل�ى �م�ن ا ��ل��د �ي �� او ن� ��ى �م�د ا � او �ة ا�ل�مر ض���ى �و ك ل��ن��ى �ل�ا �ب �ى ا � � ��ى �م�ع��ك ر�ج��� ء ص آ �ت ث � ت �ة ق ن ف ف ف ش ت ش ح��ص� ������ا ا �م ا ���ك �ع�� ���د �ى * �� ا �� � � � �ص� �ل��ل���ا ��ا ��� ا � ���� � �م�� ن � م ى وو ري ي رب ل�ى ي ا� ي ل ر تغ َ � ف ف �غ � �ة ق � �ذ � ���ع�� ا � ش ع����ا ب� ������ل�ى � بو���ع ث� �ل�ه�ا �م�ن �ل��ك ب���س�ت� � ار ��طي����س * ���ل�م�ا �ر� ت� �و ��ط��ل ب� ب �ض آ ُ ّ � � ف ا ا �ق �غ � ا � ت �خ� ت � � ّ � ن �ز �ة ا ت �� �ت ق � ن �ز �� ق ���ا ك�� ط� ب� � � ��و�ل * ا � �و ج��ى ��ي ت����ا ض� ا � �ل�� ر�ي� � ��ي ر�ه� �ج�� � ا � ا �ل�د ا ع��ى �و�ج�� �لم��ب م 288
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and she claimed that the arrangement for houses in London was better in this respect. The Fāriyāq told her, “It cannot be denied that the houses of London are better arranged from the perspective that their stairs and their inhabitants are few and maintain peace and quiet, that their doorsteps are scrubbed every day and that their kitchens hold tasty cuts of meat, that their interiors are well-proportioned and spread with fine carpets, but they are firetraps [?].236 The houses of Paris, on the other hand, withstand the weather better and look finer on the outside. As for prostitutes being forbidden to enter the former and permitted to enter the latter, this, in my opinion, is evidence of how well-behaved the prostitutes of Paris are, in contrast to those of London, who drink and prostitute themselves shamelessly, which is why they are forbidden to go in to visit the residents. And there is another reason too, which is that the prostitutes of Paris are known to the police stations, where their names are written down. As a result, they don’t dare to behave in a depraved or shameless way, even if they are depraved. The prostitutes of London, on the other hand, are left to their own devices.” The Fāriyāqiyyah now went through a period during which she suffered 4.18.14 from extremely painful palpitations, which would stay with her for several consecutive days before settling. While this continued, she was invited several times to the house of the “de”’s sister and she’d go with her husband, the two of them being most pleased at this generosity, the like of which they had not met with in Paris. Then the Fāriyāqiyah’s sickness took a turn for the worse and she took to her bed, and he brought her two Austrian physicians who treated her for a while, until she got a little better. The “de”’s sister had married a man called Ledos, and when her brother came to visit the Fāriyāq, as he often did, and found the Fāriyāqiyyah moaning and complaining of the pain, he asked her husband, “Have you consulted my brother-in-law about medicine for your wife? He is an expert in the qualities of plants and has cured many of this disease.” So the Fāriyāq went to see the man and asked him to go with him to see his wife. The man told him, “I’m not licensed by the Board to treat patients but I won’t refuse to go with you, in the hope that your wife may be cured at my hands.” Then he went and advised the Fāriyāqiyyah to drink the water of certain herbs, boiled, and sent her six
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خ �ا ث � �ق � ف � ا �� ت � ف ا ا ق �ة �ذ � �ت �� ا ��ل�ه�ا �ن ش����ا ���طه�ا ��م��س��ي�ن ا �ف �نر ك� � �� ��م�ن ا � �ل ار ��طي����س * ��ل�م� س�م�ع� ا � �ل�� ر�ي� �ي�� �ل��ك ار ج�ع ي� ت � س�ت �ة �ق �� �غ � �و�ا د ر�ت��ه�ا ا ج��م� �و�ق�ا ��ل ت� ��ل�ه�ا * ا �م�ا ����ست�� ح���ي�ن ا ن� �ت� ���ط��ل�ب� �ه��ذ ا ا�لمب��� ا � � � �� � ل � ع �� ط �� � ل ي � ى ر ي س ب ى ع � � �ك�ن �ذ � � � �ز �ز � �� � ا ن ا �ل� ا ة ف ق ش �ن � ط�ي�� ب� * �����ا �ل �ل�ه�ا �و�ج� �ه�ا �و�ل�� ا ك�رى � �مر � �م ا �ل�ع��� ب� �و �و�ج��ك �لي����س �ب� �� ب آ تي�ن ق ت خ ّ � آ َ َ ��ع��ك �ف�ل�ا ا دَ ��ت�� ن��ا ا ��ل�ى ش��� � ا �� �لق�ه� �ة � او ��ل ش����ا �ى �م ��� �و��د � ���ل�ل ن��ا �ه�م�ا ��ا �ش�� �� �م�ن ا �ل � ح��ل� �و � او ��ل�ك� � ب ب و ب �ي ر ر ض ت �خ ت � � ُّ ا ن ت ا �خ ��ذ ث � � ��ن�����غ �م�ق��ا ب� ت ��ي��� ا �� ا �ل�د �ب� � �� �� ح��ه�ا * �� ب���ع�د �ج���دا �ل ��ط�و���ل �و�ن�ز ا � بو��ي���ل ر� ي ب �ى ي م ع ّ � �ن ف ا � � �ذ �� �ف ا ق� ض ا ا � ا ه ا �� �ف ا � ا �ق ��ف �� ت � �ه �م�د �م�د � �ة � ا ��ن �ق� ��� � خ � �ه�ا م� و �ط ��ص�� �لمب��ل �غ� ا�لم� �ك�ور � ب�� ���ه� ي� ل�� ري� � �ول� و �ى ع ا ��و آ � �ع�ن ا ��ل�ز ��ا ر�ة * �و�م�ن �ه�و ��ل�� ا�لمت� ���ط����ي�ن �م�ن ا �ذ ا را �ى �غ� � ب��ا � ش��ّ ���فى �و�ج� �ه�ه � او � حت����ف �ب�ه ب ب �ير ب � ى ي ا� �غ � ف� �ف ه� � �ز ن � � � ن�ز ش ت �ود �ع�اه ا �ل�ى �م�� �ل�ه �و � او ��ص�ل �ي�ا ر��ه ا �ل�ى ا � ا �ير ه ي������ك�و �م�ن ��س�ع� �ل ا �و ��ي ره ي��ص� �ل� � تا ف آ ث� ت ق ا ض ا �غ �ة �ة ��� �ز ��ا �ة � ت� ����ن ا �ه�م�ا * د � �و * � ��ي ���� � �ه�م� �م�ن ا �و�ل ���ع� ر� � ��� ه � ار �م� را ب��ي�� �ع��ل�ى �ك�ل ي ر ج ر ب ي � م � ث � �ف � � ّ ت ن ة � ن�ز � � ش ن � ا � �و�ا ���تى ب ج��ي�ر� الم �ح�ل ����ه�ود ا �ع��ل�ى ا �لر ج���ل ��ى ا ��ه ك�� � ك���ي�ر ا �ل��رد د �ع��ل�ى �م�� �ل�ه � او د �ع�ى ي �آ َ� ْ ���ز ة ا ��ل�� ئل�� �ة ن ن � � ض � ���ه ك��ا � �م�ز �م ن��ا * �و� ����س ()D’Alex ح�ا ��م�ل �ل� �و �ه��ذه ا ل �مر� يم� �ه�و د �ِل ك ا � �مر� ث � �ف � ة �ف ا � ت �� � ط� ب� ا�لم�ق�ي�� ��ى �ل ن��د ر� ��ى �� Berner’s street, no 61, Oxford street �لم� ب م م �� �� ة � ف ا ا ق �ة ا ��ل�ن ا � �� ف���ل ا ��ن �ق ت ا �ش ا ���ل ا � ا ��ل�� �ف � ر ج� ل � � � � ا ا ا � � �� � � ا � س �� م�د ط� ه ع � � � � � � � * � � � � ل م ه � م�� � �� س � � � ى ر ر و و � ى ي� ب ي ي ب ر ع ال ب ي �ة ف � � ف ا ت �ق � ق � � ت ف �م�ن �ب�ا ر��� �� � � �س� ر ا �ل ار �ى �ع��ل�ى ���س���ي�ر�ه�ا ا �ل�ى �مر��س�ي ��لي�� * ���ق��ا �ل ت� �ل�ز �و�ج� �ه�ا ��د ��ط�ا ب� يس آ � �ت � � ف � ف �خ ت ا ��ل�ا ن� ��ل� ا �ل��س�� * �م�ن ا �� �م�ا ��ه�ا ��� * �ه� �ل� �م�ع�ا ���ك ا �ل���ذ�ي�ن ا ����ت �ه� ب� ك ��� ب� ي� ي ر ى ير ر ر �ض و ي�م � ُ � ن � �ة �ت �ة �ذ � �ف �ص�ي � �م�ن �ل ن��د � � او �ل���ذ�ي�ن �ت��عر� ت� �ب��ه� ب���ع�د �ل��ك �ه ن��ا ب� ��و��س�ي ��ل� �ع��ل�م��ك �ل� �ي��د �ع��ك ا � ح��د ��و� م م ت �ف � �ذ �ا �ت �ة �ذ � ا �غ � �من��ه� ا ��ل�ى ا ج��ل �ص�ي � ���ل�و��س �ع��ل�ى ك��ر���سى ��ى ب��ي��ت��ه * �و�ه� ا �ل� �م �تر��ي�ن ا �ل�� �ى ا ب���ل� ت��ه ك���� ب� ��و� م � ف ت � �ف � � �ة ت ش � � ت �ن ل���� ح��دا � ��ى �مر��س�ي ��لي�� ك��ب��� ا �لي��ه ���س�ا �ل�ه �ع�ن ا �مر �ل��� ي ج� � �مر�ع�ى ا �ل��د � �ب���ك * �خ� �م ا � ي ح م � ا ظ� َ � �ت � � � ���ي�ز � ا ا � � ا ��م � �ة � ���فى د �و��ل��ة ا �ل�ا �ن ك� ح�ا �ل� ��س� او ء ��ل� �ل� �ج�� �ب�ك �ل� �م� ا �ن��ك � �لو ك���ب�� ت� ا �ل�ى ا �ل� �ص�د ر ا �ل� �ع ��� ع م �ذ � ت � ّ � � ُّ �غ خ� �ة س�ت �ة �ق �� � ا ��ل � ا � ا � ا ّ ا ا ن ا � �ل � � � ا ا � � م � م ا � �ص�هر ل�د ر �� �ع��ل�ى �� � ر �طي����س م��س� ط� ب� � ب� ��س�ل ب� و �ل� ي ج � ب� * و�ه� � ب � ّ ن �ذ � � � � ا ��ن � ة � ��ش ا ا �ل ن ا ع���ر�ي�ن ا �ف �نر ك� ��ا * �م� ح��ه �ق�د �ع�ا ج�ل� �ى م�د � و ع ا � �ه� ا ا �ل�� ب ط�ي�� ب� �م��س� �و�ى �و�ص� � ب 290
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A Complaint and Complaints
packets of these. When these were used up and the Fāriyāq asked for more, the “de”’s sister, meaning the fake doctor’s wife, came and said, “My husband is charging you fifty francs for the packets.” When the Fāriyāqiyyah heard this, her energy returned to her all at once and she asked her, “Aren’t you ashamed to ask for such a sum for six packets of herbs when your husband isn’t even a doctor?” Her husband then said to her, “But remember that she invited us to drink coffee and tea twice, and provided us, between the one and the other, with confections and cakes, so you mustn’t be rude to her.” After prolonged discussion and punishing struggle, the “de”’s sister agreed to take half the sum mentioned, which the Fāriyāq paid her, and she left, muttering to herself. After this her brother stopped visiting. A quack of this sort on seeing a foreigner will show him a smiling face, make a fuss of him, invite him to his house, and keep on visiting him until such time as he sees him complaining of a cough or anything of the sort, at which point he prescribes medicine for him. Then he’ll charge him an excessive amount for each time they visited one another from the start of their acquaintance, bring neighbors as witnesses that the man used to frequent the man’s house, and claim that his disease is chronic. The standard-bearer for this vile regiment was the quack D’Alex, who lived at 61 Berner’s Street, Oxford Street, in London. After this the Austrian doctor resumed his treatment of the Fāriyāqiyyah. 4.18.15 When she was convalescing, he recommended that she leave Paris, and they decided to send her to Marseilles. At this, she said to her husband, “I would like now to leave this land in which there is no good to be found. Not one of those acquaintances of yours to whom you brought letters of recommendation from London and whom you then came to know here by virtue of your learning has invited you to sit on a chair in his house. You wrote to that Lamartine, to whom you had transmitted a letter of recommendation from Shaykh Marʿī al-Daḥdāḥ in Marseilles, asking him about something, and he never answered you, though if you were to write to the prime minister of England, he’d certainly give you an answer, whether negative or positive. And that quack, the ‘de’’s brother-in-law, made us pay twenty-five francs for six packets of herbs, while this Austrian doctor and his friend have treated me
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ُ �آ � ��ذ � � ق ط��� ء �ل ن��د ن� �ج�ز ا ��ه ا لله �خ��ي�را �� �ل��ك ��ت ف����ع�ل ا �� ض�ي �ا ك �ش���ي �ا * �وك� �� �و�ع�ن�ي �ا ب �ى �و�ل�م ��ي ت����ا � ب م � � � � ��ن� ت� ا ���سم� ا ��هن ا �ف � �ر�م�و ن� ا �ل�غ� ر�� ب� �و رف���ق��و ن� �ب�ه ا �ل�ا ا ��ه�ل �ب�ا ر��� * �� �لق��د ك� �� ��ك�ل ا �ل ن��ا ��س �ي ك س ي �ي ي ع � � ��ف � � ��ن ا � � ّ�ا�ذ ن � ّ�ا �ث ن � ّ�ا ��ق ن �ّ ا �ذ ن � ث ّ ن ��مّ ا � ن ُ ا � �ق ن ي��و�ج��د �ى ا �ل�د ي�� ج�ي���ل م�ل �و� م�ل ��و� م�ل �و� �و �ل� �و� �و�ل�ي ��و� ح� � حو� �مر م��و� �غَ َ �ذَ �َ �َّ�ق ّ ن �م ا �ذ ��ق ن � َ�م��ّل ّ ن �ذ �� � ن �م ��� ��� ن �م ��� � �ذ ن �خَ� ْ�تَ�� � ن �ُمَ � �ق ن خ ل � � � � م � ه � م� ِ�لي ��و� �م� �و� ج�ي ��و� ب�� � �و� طرطرو� طرم� و� ي ع�وري��و� ب � ل��و� ن �ذّ ن َ � ن خَ � ْ � ّ ن ��قَ ش � ن �قْ �� ا � ّ ن اَ ْ� ف�� ّ ن � ْ �ذ ّ ن �ُم ار �م�ق ��و� �م� ا �ع�و� ��طر��ف�و� �ي��د عي ��و� ِ���ع�و� �ِم��ط� عي ��و� ع� ك ��ي ��و� ِج�م�� ا �مي��و� ِ ُ �ذ ّ ن كَ ُ �� ّ ن َ�هَ �َّ ن �َم ْ�ن� ّ ن �ت � َّا ظ � ّ ن َ �ذْ � ا خ ّ ن ا ��ن ّ ت � � � � � � ل �م � � � � � � ل ا ا � ع � � ك �مو� ي � �ج��� ا �ِم �ر��و� �� ي ��و� ب ج�ي ��و� ِِ �م� ِ�ي ��و� ب�� �ل� �ي��و� و م� �� د رى ى �ص�و� ي ت � ف ا ت � ت ��ن ف ا � ا ن �غ ن ��خُ ْ �ن ��خََ ن �ق ق ت ت �ب��ر �ع ا ل �ي��� �ه� * �� �ل� � ا � �� ا ل �ب��ر * �و� ح��� � ا � �ه��ذه ا �ل�ص��� � ا �ل ��ى ك��� ج� ل ى م ا ق ا � �ف ت � �ق ��� ن �ة � ن �ة ف ا ن س�ت� ث ا ن �ّ ا ط���ي�� ا �� ��ك��ر�ه� ا � ��هى ا �ل� ب���ع��ض� �م� ��ي��� �ل ��ى ا ��ه�ل �ه��ذه ا�لم�د ��ي �� * �� � �م�ود ���ه�م �ي� ي تن ت ���ا ��ل��ق� ���ط��ي�ن � ��ل�ا ��ت��ل� ث� ا ن� �ت���ذ � �ى * � �م� ا �ع��د ��ه �ع ��ق� �����ة ���ط�ا �ل�م�ا ا و ا �ى ����ب�� ��س �ير��ع� ك� ي و ب و و ي م ر بو ي ف ف ّ �ز �ث ا � شّ ن ح�ا �� ف�ل �� او �� حن�ث �� او * �و�ع�ا �ه�د � او �ن� ك �و�ع�د � او �ف�ا �خ��� فل� �� او * �و�م ن�� او �ف�ا � فه��� او * �و� �� ��و * ي�ب�� � ���و� ا � غ تّ ش ه��� ن� * ث�� �ه� ا ن� ��ل�ا �ز �مه� �م��ّ�ل ه * � ا ن� �غ��ا � �عن�ه� �ن��س� ه * � �م�ا �م و و �م و و ب م و �ب� �لم����ر �ب��ه�م �و�ي�� �و ن �ا ف � ن ه ا ا � � �� � �ة �ت� ن ف � � � �غ ��ي ن� و��ل� * �� ��و� �ي��ه ا �ي�ا �م�ا �و�لي��ا �ل�ى * �ي ب��د ا � �و� �ب� ��س� ��ط� �ط �ج�زه ��ي�ر�ه�م ب����ع�م �و �ل� � � �ه�م �ير كب ي ر � �ي �خ � �غ � ق ف �ة ف خ ��تم� �ن�ه ب��ت �ه�ا �تر � بو��ي���ل� * ��ا �م�ا ب���ل�ه� �ع��ل�ى ��ي�ر ا�ل�م ار ����ص �ي�ض� ��رب� �ب�ه ا�لمث���ل * � �ون�ا �هي���ك ي�و � و م آ ق نا � � � ي�ز � � ا ن� �ن�ا ��ه ���ف ا ��ل ش����ت�� ء ك��ن� ��ا ر ا ��ل ��ا ر ا �ل�ا �ن ك� ح��ا � � ح ب� * �و�ل�و ا �ن��ه� ا �و��د � او �� را ك��ن ���ل�� �ل ار��ي ت� رم ى ب م ْ ا �ن ��ف ا �� �ف � ا � ت � ن ��ّ ���ث دُ ُ ��ن���ة �م�ن ج��ّ � ئ � � نّ���ة �ودُ ك� � �و� * �ص�� �ل� ي��س����سرج � ج �و��هم ا ك�� ر ج �و ا �و�ل��ك * �و ��ه�م �ى ل� ي �غَ � ْ ف �غ ف � � �ة ف �و�م�ا �ع ن��د ��ه ��ي�ر �ه��ذ�ي�ن ا � �ل��ص��ل��ي�ن �م�ن ���ص�و�ل ا �ل��س�ن � * ��ا �م�ا �برد �ع�ا ر�م * � او �م�ا � ت�� م م َ �َ � ّ � � � � � �ة ا�ز ف ن ة ا ا ن�ز ن�ز ن � �م�ل� � * ا �ل� � او � ا � ح��د ��ه �لي��� �ل ا �ل� � �ر��ك ا ج�ر� �م�ن ي��ع��م�ل �ل�ه �م�� �ل� ا �ل��د ��ي ن��ا ر �ع ن��د م م � ا � �ن �� ن ن ��ف �� �ز ا � � ش �ة ن �غ � ا �ل�ا �ن ك� ���ل��ي�ز * �ع��ل� ا � ب���ل��د ��ه ا ���ل� ا ��س�ع� را م ل��د � �ى ل� او � �لمعي�� ���� ا �و �مث���ل�ه�ا * م ى ى م � � �ف ���ل��ي�ز ��ا ي���ع��م�ل � �ك��ا ي���ع��م�ل ا ��ه�ل �ب�ا ر��� � ا را ��ي ت� ا �ن ك� ح��س�ا �ب��ه�م �ب�ا �ل�ص��ن�تي�� * ب��ل� ح��س�ا �ب�ه �ب�ا � �ل���ل��س �م س ي ي م ن ��ث �ن � ا �ن� � ّ ن � �ف ن ن � ا � ك���ي�را �م ا �ل� ك� � ه ا ���ل��ي�ز �ل�ا ي���ع��ل�م�و� ك��� ��ى �ص��ل��د �ي��ه� �م�ن �ف��ل��س * ���ع� � او � ا � ح��د �م ( ى م م م � �ت � � �ت ا ��ف ش ا ن �م�ص�� �ة �ت ق ض ا � � ا ف ُ ْ ����ه� �ل�ه �و �ل� �ي��د ��� ج� م�� �� �و� �ى ���� � �ل ��� ب� ا �لي��ك � ك ا ��ه�ل �ب�ا ري���س) �لي� ك ��ع��ل�ه * ح� � ��� ي ب ع 292
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A Complaint and Complaints
for a long time, have taken a lot of trouble with me, and haven’t charged you a thing, which is how the doctors of London are, may God reward them well. “Does everyone except the people of Paris treat the foreigner well and 4.18.16 show him kindness? I used to hear that there existed somewhere in this world a tribe of people who were full of artifice,237 insincere, double-dealing, doublehearted, two-tongued, two-faced, falsehearted, faithless, fickle, hollow-hearted, glib, inconstant, mealy-mouthed, tongue-in-cheek, capricious, hypocritical, treacherous, shifty, sneaky, and backstabbing, but I didn’t know which tribe they were. Now, direct experience has taken the place of hearsay and I have discovered that these adjectives that I have listed at such length above are but a few of those that may be applied to the people of this city, for their affection is ‘squashy,’ meaning that like squash it grows fast and withers quickly, and their engagements are like those of ʿUrqūb:238 How often have they promised and not come through, raised false hopes and dashed them, sworn oaths and broken them, given undertakings and proven untrue! They’re all ‘hail-fellow-well-met’ to any who’s new to them but when he keeps them company they grow bored and when he’s not among them he’s ignored. What others settle with a ‘yes’ or a ‘no,’ they dither over for days and nights, starting with long confabulations and ending with gross self-contradictions. “Their tightfistedness where everything but the dance hall’s concerned is 4.18.17 proverbial: the fires they light in winter are weaker by far than those of the glowworm (though if they were to light fires like those of the English, you’d find their weather turning darker and grayer than theirs) and in summer they don’t light lamps. These are the only seasons they have, so it’s either freezing cold or burning hot. Note too that a Frenchman will set the pay of anyone who works for him at the same rate in francs as the English would pay in guineas even though their country has higher prices for staples and so on than London. Did you ever see an Englishman counting his pennies the way the French do their centimes? Many English don’t even know how many pennies they have amongst their small change. Yes indeed—not to mention that one of them (i.e., the Parisians) will write you a letter asking you to do something for him and then not pay you for doing it.
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�ف ��ي
� ة ش� ش��� ك� ��ا � �و�����ك�و�ى
آ ض ف � � �� �لق��د �ي�� �� ��ل � ��ل�ا �ت�ز ا ��ل ا �م�ع�� � ��ه �م�ل��أ �ى �م�ن ح�� �خر��ه ا �ن��ه� �ي�ا ك� ����ل�و ن� ا ب� ش���� ا�لم�ا ك�� �ن��ى �م�ن �� ���� ك و و و و م م م ع � � ش ف ث �ذ خ �خ�� � ا ��ل َّ �ف�ل�ا ن� �غ��ا ���ة �م�ا � ا ف � ث ا ا ت ا � غ ��ف ا �لت� ����� ح� ا ��خل �وا ا ��ل�ى الم ���ن�ز�ير * �� ��ه ا ا �رج�� ح� ���ل � او�لم�� �ب� � �ب� �ل� �� او �ى � ل و ر ي م م م ت � � ن ��ث �ف ن ا � غ � ف ق � ن � � � ا ا ش �ف ن � ك�ن � � � � � � � � � � � � ا � � � � ه � � �� ا ا ا ا ا � � � � ك م � �ي � �م� � حو��ه� ب��د * �ص�� ك�و � و��ب�� بي��ك�ه� و �ل� � ي� * و � ��ي ر � �ه�م ي ل ��و� �ى ل� ي م م آ ن � � ن ا ا �� � �ف ��ل ف ف � ن ق �ك��ا ��ت ف����ع ك�� ���ر� �و��ه �ي��و�ه�م�و� ا �ل ن��ا ��س ا ���ه� ��د ��س�ا ر � او ا �ل�ى ب���ع��ض� م�� �زه ل � �� �ص�� �� ا ���ه � م ر�ي ي ي و ي م �ل ب م ��ث� ن � ت ق ت ن ا ��خل �ز � ن ����ن �ن�ه�ا ا ��ل�ي��د � ا ���ف ا �ل�م�ل�ا ��ه � ا �ل�م�ل�ا �ع� ��ل�� ًل�ا * � او � ك���ي را �م��ه� �لي��� �� �و ��و� �ب� ىو �ب�� � او ج�لب � ر ب و ى ب ي م * � ا ن� ا ش��� ا �ف�ه� � �ذ � �ى ا ��ل��دُّ �من�ه� ��ا ح�ا ر ا �ب�ل�� ����ل�و ن� �م �ت��ي�ن ���فى ا ��لي��و� � �و ف�� ���ط �و ن� �ع��ل� ��م � حر * ك ر�موو و �مي ر م �ي ر ى � �ذ ن �ن �� � ي�ز ت ����ل�و ن� ��ث��ل ث� �م ار ت� � او �ل�ا �ن ك� � او ��ل ن��ا ��س ك� ����ل�ه� �ي�ا ك� ���ل�� ا بر��� �م ار � * �و�ل��ك�ن �م�ع�ا ا لله ا � �ت��ك�و� م ع ّ آ ���ا ا ��ل�ث�ن��آء �ع��ل�ه� �ك��ا �ض ���ا ��ه ��ا ��� * � ا ��ل�ا ف���ا �خُ� ْ��س َ �م�ا �ض � �ف ن �ة�� ���ا �م�� ء ا � �ل ر���س�ا � �وي� ك���ل�ه�م ك� � ي� م �م ر و ي ل ب ر س ي ع ع ف ن آ �ظ � ف ت � ث �ف � �ف �غ � � ا � � ه�ن ه�ن ل ع � ا �ل � � ا م � � � ا �ل�ورد ��ى � ���س�ل �مر� � ��ل �مرى ١٩،١٨،٤ � ح�ا ��ض� * ��ا �م�ا ���س�� �ب�ا ري���س ا �لمض� ��ر�و ب� �ب� د ب�� و ر � ُ �خْ ��م ا �ن�ه�ن � ���ث �ه�ن ���ا � ت �خ ا ت ��س� �غ���ل�ن آ � � َ خَ �ة ئ � � � ا � ()1 � ك �ة � �خ ج ل � � �ه��ة ف� �ُق��ُ� ا ل�م ا �ة �ه ج� �خ � ا ج� و ر � � م � � ل و � ي � ( )1ا ج��� ر � � جر ر حرك �� را ح� �م ك�ر و ى بل ر و ى ر و ر � ا � ت��� ّ َ ف غ غ ت غ ق �غ ��ك�ن � ا � ش � �ل� �ي ج ل ����م��ذ ن � ��ا ����س�ل د �بره ول ي�ن� ق� � ب����ى ن�� ن��ه وا ���ست��و��ل ����س�ل �م��ا ب�ن��ه وا �ل��ل�� ج��ا �م�ا ��م�ن �و ��ل�ا ي���ع��تر � � � ي م � � م ل ل � و و و ت ت ت � ت ت ش ت خ ق�ة ش��� ذ � ئض ق ت ت ش �����د ه ا �لح�ا ����� و��د ��ل�� ج����م�� وا ع��ر�ك�� ا ح�������� ب�ر�� و م�� � �ذ �� � ن ا �� �ف� ا � � � ا ا � � ا � ئ � � ا ��س�ن���ي�ن � � ا ت خ آ ي� �ت �ة ف ق ��ه�ا � ش ح�����ت���ه ب�خر���ة خ� ش�����ي����ة خ�رو ج رح��م�ه�ا وا �ل��ف� را د و� ج � و �ل� ��ي � � ِل ر م و �ل� �لمع� ب� و �ل� ا ل�مرا �ر ج� � � م ح�ا ئ� ض� ا �ل��ف� ا � �م ف� ْ �ض �ة � ثَ�مَ �� �� ق ي� ب��ه وا ل��م�ع ب���ا �ة خ�ر�ق��ة ا �ل ت�ت����ض � � و�هى � �� � و ر ص �ج ع ر ا �� �ف�ل ا ��ص �و ��ل�ا ا �ل� � �و ��ل�ا ا ج��ل ���دا �ئ�� �و ��ل�ا ا �ل�م�م�ا � ح � ن ت ى ق ت ق �ة �ة �ة ح �ه�ا ا �ث �م �ثم� �ة ض ل ل خ ِر ن � حي����� و � ن �ل �و �ل�م�ل �ج ل� �ر�� ا و ���ط��� �م��س��ح ب���ه�ا ا ل�مرا �م�� ا � � ع ذ � � ا ا �� �َ �ذ � �� �� ه�ن �م�ن �ن �ظ �� ف �ة � ا ��ا �� ا �ل� �ع��ل �م�ا وا �لر ب��� وا �جل��د ا ئ�ل �ج �م ج��د ي��ل��ة و�هى ش�����ب���ه ا ت� ب� �م� ن� ا د ت�ا ت��ز ر ب��ه � و �ل� لِ بر�� * ولي����س ل� ع � ى ن ّم ن حّ�� ض��� ا ل � ح�ا �ة و�هى خ�ر ق���ة �ي�ز ا ل ب���ه�ا ا لم� و � ل � � � م م � ح ا حوه * �م ا � � � م م ن �ج �ق و ي � ظ� ى ى ع ن �ور ب� حو ��مي���ص �و�م ن��دي���ل �و ج�� �ه�ن �م�ن �� �� � �هر �م � ّ � �ذ � � ش �ف�ن �ع�ن � ق ا ن ه�نّ ه�ن ا ش ا ت ��ف � ا ق �ص��ف��ا * �و�ل�� �ل��ك �ت ار �ه�ن ا �ب��د ا �ي ك ������� �س���� ��� �و� �م� ����ي � � �ى ا �ل� �� �س او �� � ي ي آ �ف �ذ ا � �ن ن ت � ن ا �ة �ف � ا ��ف �ت� ن �ه�ن �و�ش���ت�� ء * �ب��د �ع�و�ى ر�� ع ا �ي� �ل�ه�ن �ع ا � ��م��س ا �لج��� ��س� ��ى ا �ل� ر��ض� * �م�ن ��ك�ن �م � آ �ف �ن �ت�ك�ن �نَقْ آ ��فت�خ� ت ا � ث ا �ن �ف ق � ��س�و�ق�� ا �ت�خ� �ور�ب��ه�ا �م�ع�ا * �و�م �� � � �� �و ء ا �ر ت� ب���س�ا ���ه�ا � بو ج�� �ر� �ب� �ل�� ��ى * �و�لي����س ��ى ُ آ � ًْا �ت� ن ف� ا �خ � ا ��م ا ّ�ة �غ �� �ف �ة � �ز ���ث �من ي�ه�ا �و ج�ع �ن��س�� ا �ل�ا ر��ض� ك� ����ل�ه�ا ا ك�� �ب��ا �و �ه� او � �إو ر�ب� �و�ع���ص� �و��دا �ع� �و ج � �ب� �و��طر� �ه�ن ��ت� ر � ِ �ت ن � � ا �ق ا �� غ� ا � ف آ� ق ا ي�ه�ن * ج�ع ا ��ا ئ��ز ا و� � � � � ح�ا ا �و �م�ل�ا � � �وب���غ� ج���ا * ��س� �و ��ك�ن �ب��ا � ح�ا * ��ط� او �ل� ا �و ��ص� ر و ه�و ل�� ل ب� � �ذ ّ �ن �ق ا ت ��خل ّ غ ا ا �ذ ت ��ً �� ت ا �� �� � �ة ح ارئ�ر ا �و ب����� �ي� * � او � ل �ص��ا �ي�ا * � �� او ر ب� ا �و � � ي�� � ا � ���د * �م� ك�را � ل�ط�ل�ع� ح�ى �و�ش � �ب ١٨،١٨،٤
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A Complaint and Complaints
“Among the things that make me laugh at their complacent self-regard is 4.18.18 that they eat the most revolting of foods and their stomachs are always full of pig fat. Then, when they attend parties or public places, they go to great lengths to dress up and strut about looking as fine as they can. Also, that many of them close up every chink and window in the summer and never open them, to deceive people into thinking that they’ve gone to spend that season on some estate in the countryside as do their aristocrats, that many sustain themselves on bread and cheese by day so that they may appear in the theaters and places of entertainment by night, and that their nobility and those with a ‘de’ before their names eat twice a day and breakfast on shellfish, while everybody else eats three times and the English four. God forbid that all the French are like those of Paris—what a waste it would be if all the praise that has been lavished upon them were to end up like rosewater used to clean a latrine! “As for the women of Paris and their reputation as examplars of good man- 4.18.19 ners and sophistication, I swear that their front parts stink and they don’t wipe themselves properly(1) and most of them don’t wash under their arms or use sanitary towels or stuff in a piece of cloth or block it with a rag or wash their bottoms or use vulva-tightening preparations or menstrual cloths or cloths or rags to wipe off the menses or remove semen or menstrual bandages. Based on what one can see of them, the only cleanliness they know is that of the blouse, the handkerchief, and the
(1) jakhar is “a foul smell in a woman’s front parts, adjective jakhrāʾ ”; ajkhara means “he washed his back parts and did not clean them well so they continued to stink”; istawghala means “he washed his armpits”; the lijām is “what a menstruating woman straps on, verb talajjamat”; iʿtarakat means “she stuffed herself with a piece of cloth”; shamadhat means “the woman stuffed her vagina with a piece of cloth lest her womb come out”; firām is “a medical preparation” that they use “to make themselves tighter”; the miʿbaʾah is “the cloth used by the menstruating woman”; firāṣ is the plural of firṣah, which means “a cloth or piece of cotton with which a woman wipes off the menses” and thaml, plural thamalah, means the same, as does rabadhah; khadāʾil is the plural of khadīlah, which is “something like the itb (‘a kind of shift open at the sides’) made of hide with which menstruating women . . . cover themselves”; mamāḥī is the plural of mimḥāh, which is “a piece of cloth with which semen and the like are removed.”
stockings. That is why you see them forever exposing their legs as they walk in the markets, summer and winter, on the excuse of raising their skirts so that any filth there may be on the ground won’t touch them. Those who have good legs show off their legs and their stockings together, and those that have thin shanks show off the second. There are no women in the entire world
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�ف ��ي
� ة ش� ش��� ك� ��ا � �و�����ك�و�ى
� ن آ �ذ� ً � ا �ف ن آ � �ن � َ �ف � ة � ن �ة َ � ا � او �ل���س ح�� ا �ْو �ل� * �ع��ل�ى ا ��ى �ل� ا ر ��ى ج�ي�م� ا �ل����س�� �ت�� ك��ي��را ا �ل� ��ى ���س�� �ب�ا ري���س �و�ل ن��د ر� 1 م ع � ن� ا � ��ذ ّ ّ� �ه�ن �ل� ��ن غ � ت ت � �غ��� ا ن� �ه� ��ل��آء ��ل��س�ن �م�ز �ه�ّ ا � �م���ا � ا ا ا ير � ك�� �لب�� ري���س�ي � � * � او �م� ا �ل� �ى �ص�ي ر ا �ى و و ي �ج � �غ ا �ن � � � ق فت � �ف ش ة ش �ذ � � ي�ه�ن * �و �ر�م�ه� ا �ل� �� ��ق� ا �لر�ج��ا �ل �ع��ل� ي�ه�ن * ���ر�ى ا � �ل ر�ه�د ا �ل� ��س� ��ى �ل�ك �ه�و ����د� � ب م ا � ��ذ�ي�ن �ت�ز � ن ن �ف � ا ة ن ه�ن ت �ذ � ا � �� ً � خ فق ��م�ا � ط��ع�ا �ل�ه�ا * ���ل���د ا �ص� ب� ا �ل� �ي� �و ج � �و� �م��ه�م ��ى � �و�م�� �ل�ل� �و م� ي �ص ار �ل��س�ع�ل� � �م � تخ ّ ف ّ � ّ� ق ا ن ا ��ل � ا ر�ى ا ��ل�� �س د � ���ل�ص�ا �م�ن ا ��سر�ه�ن �و��سر���ه�ن * �و��د را ��ي ت� �ع�ا �مت��ه�ن �ل��ط�ا �ع�ا ت� و �ب�ل� د �� ا ج��و ي�ه�ا * �ف�ا �م�ا �ذ � او ت� ا ��ل ش��� �ف� �ف�ا �ن��ه�ن �ص��ص�ن ا �ص�ا ب���ع�ه�ن ب���ع�د ا ��ل�ا �ك� ���ل �و����ل ح��س�ن �م�ا �ع��ل� ا �ى ي��م� ر �ي �ف ت ض � �آ ث �ذ حض ��غ����ل��س�ن ا �ي��د �ي��ه�ن ���فى � نج���ا �ن��ة �ع��ل� ا �ل�م�ا �ئ��د�ة ب� ض�ن �ب�ا �لم�� �� ��ي�ق�� ف� ن��ه ��ر�ة ا�لم�د �ع�ّو�ي�ن �و��م���م��� � ي �ي ى م ت � � ّ � � �ذ �ذ ف ف � �ة � � ف ف ا �ظ ��ظ ش � ف�� ا ����ؤ 2 ��ه�ل �ل��ك ي���ع�د �م�ن ا �ل�� ار �� � او �ل� د ب� * ا �لي����س ���ع��ل�ه�ن �ه� ا ا �� �� � �م�ن ا ل�ج�� � ي�ه� * � � ع � ه�ن �م�ن ا �� ��ف ت �ي�ن ه ا ��لن �ظ� ��� ا ��ل ه�ن ��� � ة ح�ا � ن �ع ن��د �ن�ا * � او ن��م�ا ي��م�د � ��م م�د� ي� ب ع�د ل � ع� � * ر � �س��ه�ن �و�ي�� ي� ه�م ب�� ح آ � �آ � ن آ ّ � � ن � � � �ظ ف � ق ش ت ت ا � �ه� ا ن� �ن��س�� ��ا ��� �� � ���ا � ك�����س�ا � � �ل��ك�ن �م�ا ����ا � �ه� �ل� ا �ل����س�� ا �ل�ل� �ى � ���د �م�ن و ر �ي ي و و ب ب ي س ر�ي َ �ف � �غ � �ذ ن ا ت � ا �ت ق � �ذ �ن � � �� ا �� � ا �� �لف��ل�ا �ل� � ن �ه�ن � * �م � �م ا �ل��س� او د � او �لب��را � ي���ل � او �ل ار ا �� � � او �لر��س� �ي ��� � او�لم� ا رع � او �ل�د��س� ك�ر و ي �ج ّ �فَ �م�ن �ت�غ�� ���ط ا ��سه�ا ب��م ن��د ��� �ف�ل�ا � ���ي�ن �م ن��ه ا ��ل�ا �شُ���عَ�� ا ت� �م�ن �ع ن��د �� د ��ه�ا * � �من�ه�ن �م�ن ير و ي� �ى ر � و � �ي ب يل � � � ا ت �� ن ن ا ا �ت ن �ق ش ��ت��لب����س ��طر �� ط�ورا �م�ن ا � �ل��م�ا ��� �ع��ل� ر ��س�ه� * ح�ى ا � ا ��ه�ل �ب�ا ري���س �ل� �ي �م�ا �ل���كو� ا � ى � ض �ق �ف � �آ � � ا ��ي�ن � ن � ا � ة �ت �ي�� ��� � �م�ن �ذ ��ل��ك �ل� جه � ح��د� �م�ن �ه�و �ل� ا �لب��ا د �ي�ا ت� * � او ب�� ح��ك�و ح� �ير و� و ���ه�ن * �و��ى ح �ن آ � ن �ن ا �� �� �ق ت ا �ي�ن �ع ا � � ا � ��ف � �� ن ��ا �� � ا ��ث �ن � ل � � � � �ب� ري���س ك���ي�ر �م ا �ل����س� �ي��ك����س ل�طر� � ��يو��ع� ��ط�� ا �م� �ل ا �لر�ج � ل * و�ى ب ��ول�و� وك� �ى � د ��ا � � �ه�ا �ڤ � �غ��� �ه�ا �م�ن ا �� �ف�ل �� ت���د ا ��ل ن����س�ا ي �ح�م��ل�ن ا ��ث�ق��ا ��ل ا �ل�م��س�ا �ف �ي�ن �ع��ل ظ ����ه� �ه�ن ر �ى � ور و ي ب و ر و ير ر �ض ج ّ � � ا �ث ق � � ����ل�ه�ا �م�ن � ح ّ�م�ا ��ل�ا ت� ا ��ل�ا ��ل�ا � ��ص �ور ��ؤ ��س�ه�ن * �و��ل���� ���فى �ب�ل�ا د ا �ل�ا �ن ك� ���ل��ي�ز ك� � ح�ا ب� ا �ل� � ���ا �ل * يس � � ت ن ن ن � ن ف �ف ف ن �ي�ز �و �ز �ّ��ه�ن ك� ����ل�ه�ن ��س� او ء * � ك ��ي��� �ع� ا � �ل ر���س�ا �و�ي��و� ا ���ه�م ج��مي��ع�ا �م��م�د � ��و� * � �ول�ع�مر�ى ي م � � ن �ن آ � �ف �ف ف ق �ق ا �خ �خ ن ا ت � ا ا � �ج�ن �� ا �ل� ��س� ا �� �� �س ا � � � ��د �ي�ن �� ا �مه�ن � � �ص� �ه�ن و � و ور �ل�و ك�� ��� ا �ل����س� ��ى �ب�ل� د �� ي�ر� ى و و ر �يو ب آ �ذ � � ا �ت � � �ا �� ا �� �ظ �� ف �ة � ��س� �ق ��ن � ا ��ك�ن �ل�ه�ن ا ن� �ي�� ك� ��رن� �م�ع�ه�ن �ب�ا �ج ��لم� ل �و ل� ا ر �� ا �ص�ل�ا * �ه�ن ك�����س� ء �ب� ري���س * �لم� ر و و� ّ د�ة 1 :1855وا ر� ن�ل�� 2 . :1855ا �لت���� ج�ث�ئ�.
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A Complaint and Complaints
more haughty, self-admiring, proud, cunning, arrogant, perfidious, competitive, vain, or vainglorious than they, be they ugly or pretty, tall or short (as the majority of them are), old or young, respectable or harlots, bearded and mustached or smooth-cheeked, mannish of aspect and countenance or not (though I have never seen mannish-looking women anywhere but among the women of Paris and London, albeit the latter are not proud and coquettish like Parisian women). They have been driven to this by the extreme lecherousness and lustfulness toward them of the men. You’ll see an upstanding young buck walking with his arm around the waist of some hideous she-ghoul and obeying her abjectly. Men of theirs who take wives in our country target black slave girls, as a way of escaping the imperiousness and profligacy of their own women. I have seen women of the common people among them performing laṭʿ, which means sucking their fingers after eating, and licking off what is on them.239 Their noblewomen wash their hands in a cup placed on the table, in the presence of their guests, and rinse their mouths out with water and then spit it into the cup. Is this to be considered a form of good manners or sophistication? Isn’t their doing so more disgusting than the belching that happens among us? Only someone whose eye has accustomed itself to them over time could praise their charms or become infatuated with them. “But even if we suppose, for argument’s sake, that the women of Paris 4.18.20 are sophisticated and smart, what are we to make of the women who come from the provinces, from the small towns by the river, from the villages and hamlets, from the small rural towns, the country estates, the countryside? Some of these countrywomen cover their heads with a kerchief so that all that can be seen is a few hairs at the temples, while others wear a dunce’s cap made of cloth on their heads, with the result that the Parisians can scarcely restrain themselves from laughing when they see one of them, and their accents are uglier still. Many women in Paris sweep the streets and take on men’s work. In Boulogne, Calais, Dieppe, Le Havre, and other port cities, you’ll find women carrying travelers’ baggage on their backs and heads, but there are no female porters to be found anywhere in England except those who carry for men with heavy loads.240 Their clothes, too, are all the same. How, then, can the French claim that they are all civilized? I swear, were the women in our country to go out into the markets unveiled and show off their feet and waists and legs like the women of Paris, no one would think of mentioning the latter in the same breath when beauty and sophistication
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�ف ��ي
� ة ش� ش��� ك� ��ا � �و�����ك�و�ى
� �ظّ � � اَ َ � � � � � � ن �ف ض �ص ��ل�ا د ا ��ل ا �ل�ى �م� ح �� � او �ل� ر ب� * ا �ل�ى ا �ل ش����ا �م ا �ل�ى ا �ل ش����ا �م �م�ع�ا � ا � �ل����ل� �صر ا �ل�ى �م� ر ب � ن �� ت ن ن � � ف � � � ف �ن �ا ����ا ��ى �م�ن ا �ل�ا �فر� �م�ا �ق�د � �ل�ق�ي�ت�ه ي�ه�ا ا ك��ر� ا �ل�عرب� * ��ك � او �ل� د ب� * ا ل�ى � ��و���س ���ع� ا �ل�د ا ر �� م �ج م ق ت ��ن ا �ف ن � �ف ق ا � اَ �َ ا ن ا ا ����له�ا �ن � � � � � ع � � � ا ا �� م � س �و�ع ن��د �ى ا � ا �لي��و� ��ى � �ر��ه� �ع� * �ل� د ��ى ��س� ر ب�ل د �م� ب��د �ى * ب�م� ك � م ب م م ن � عَ � � � � � �ف ن ق � ت ف �ف ف ف � ئ ق ق ت ن ي�ن ش ا ا ا ا ش ا ا �ن ط����� ا �ل��س� ر �����ا ���ك * �و�م��� �بر��ه� � بو�رد �ه� او ���ه� ا �ل�ِ��� * ����� �ل �ل�ه� ا � �ل�� ر�ي� �� ا � ك��� �� �� ي ّ ف � �لَ� �ت �ف � � �ف ث � ت خ �ف � �ّ ���ق��ا �ل ت� م�ْو��ى ��ى ا �ل��طر� ��ق� ا �ل�ى ا �ش���ه�ى �م�ن ا �ل����لي��د ��ى د ا ر ا �ل��لئ��ا �م * ��م�ن �� �ت�ا � به� ت� ي م � �غ ح��ص �� ا ��ف �غ��د �ذ �� � ا ��ل � �م�ن ا ��لض��� �ف ن � � ع� �ل�ه * ��ي�ر ا ��ه � �ل ل�ه� �ى ل�ك ي �وم �ت ف ����ة � او ��ل�ا �ل�� �م�ا �من��ع�ه�ا �ع�ن ا ��ل حرك��� * � �و ��� ي �ص���ل م �ذ � � ا ��ت ��ف �ل�ك �ي� �ى �ى �ف ا � �ل���صل� �ت ا � ا �ل�� �ل�ى *
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were the topic of conversation! To Cairo, to Cairo—the land of fun and aspiration! To Syria,241 to Syria—where virtue and literature are exemplified in combination! To Tunis—the best of abodes, where dwells the most generous of the Arab nation!242 I have had enough of the treatment I’ve met with from the Franks, and feel that a day spent with them is like a year. Let me leave these countries that have sickened my body with their food and drink and the chill of their putrid airs!” The Fāriyāq told her, “If you can stand the journey, then let it be as you wish.” “Death on the road,” she replied, “would be better than staying on forever in the land of the ignoble!” From that moment then, she prepared herself to travel, though the next day she was so weak and in such pain that she could not move— details to follow in the coming chapter.
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ا �� ��ل�ف��ص ا ��لت��ا ����س� �ع ش �� � �ل ع ر �م � � ف �ة �ڡ � �� �ة �م �� �ة ��خ � �سر ق� � طر ا ��ني�� �و �و ��ق�ا �ئ�� �ت�ل��� ي ع � � � ن � ّا �نُ � �� �� ت� �ن��ص�ا ر�ى � �ه�م �م�ن ���ه ب� ا�لم�ا �ل �و�هت���ك ا �ل�عر��ض� �م�ا ج�ر�ى ح��ل ب� �و ج�ر�ى �ع�لي� �لم� كب ن ت �آ�ؤ � ��ف � � ّ �ي�ن ت �أ ن � � ث � �ن �� �ف ��ل��آء ا ��ل�ى �ب�ل�ا د ا ��ل�ا �ف � � � � ك ا ج��م�ع ت� ر �و��س� � �ه �ى ا �ل�د � او ر�� � او ا � �ي ب�ع �� او م �ط � ه � و � ر ر م م �ج � � � �ن � �ا �ئ ا �م�ن ا � � ا ا ��خل ّ� �ي�ن � ًا � �ق � � ا �ه ف ا �خ ��يل� �ت��ا �ت � ا � � � � � ا م م ك � � � � � � ه د م�دد د � ع * � � � � � � � � � ه ه ه ل ه ��س �ن ل ل ج � � � ر � ير و� و � و و �م �ي وم ب و م � � �ن �ة ا خ �ف ت ّش �ن �ة � �ة � ا ث � ��� ��ة ا ��خل � �ت��ا ر ت� ا � ك ا� ك ل���ي����س� �وا �ج��ا � � �� � ا لله �م ار ��� * �و ل���ي����س� ا �لر�و�مي�� ا �ل� ر���ود ك� س�ي نح ا �� � �ة ا �ل� �� �ة � � ن � تت ��� �ف ���� � �م� ��ل�ف� ك��ت� ��ا � ا ��ل � ح ك� لر�و مي�� م� ك ��ا ك���ه ��ى ا �لرك���ا ك���ه * ل��ي�� ا �لم��ط ار � ا ��ت ن��ا � ي � ب �س�و��س ا �ل� ��و ج��ى و � �� �ا �آ خ� �م�ع�ه � �ق�ا �� ���ه ا ��خ حت � ا ��ا �ش � �ى �ع �� د * ف��ا �ق���ل� �م�ا � ��ل� ن� ���ف ا ��ل��ل�ا د � ل � � � � �� ك � � ي � �ي� ل ل و �ج ب و ج وو ى ب ور�ج ل ر ر بو ى ف �ن � �ن �ت ا � ن � � ��م�ع� ا �من �ه�ا �مب���لغ���ا * �وك� ���ا ن� �م� ا ��ن ت��ه� او ا �ل�ى ��مم��ل��ك���ة ا �و��س� ر�ي� ج عه� �م�� ش � ���ور �م �م ��ط ار ��ى � � و م � � �ذ �ذ ن ��ا �ت � �ن � � ا ئ�ف تي�ن ��ف �ف ال�م�ص���ل �ة ل�� �ن�ي����س�ت��ي�ن ا�لم� ك�� ا� ك ح��ل ب� �ي ��و � ب� ��وك�� �ل ��ور�ت��ي�ن ��ى � �ه� م ا �ل��ط� � �� ��� �ى �ه��ذه ح� * � م � � ف� ق �� �ف ت خ � ش ا م�ز � ل �ف��ل�م�ا �ف �غ� � ا �م�ن ��ل�ا د ا �ل�نم��س�ا ق��د � ا ��خل ��رى �عب ��ود �وا �ج��ا � � �وا �ج�� ��� ك � ا لله ا�ل� �ب ��ور �ور ي����ه ا �� �� رو ب م ح � � � ا ��ف �ذ ت ن ن ن � ��� * � � ���ق ا �لم��ط ا � �ه ن��ا ك �ع�� �ع�ز � ا � ي ج� ا ��ل� ��ا ��� � �م�عه�م�ا �ل��ك ا�لم�� ش ��م� � ل ى ب ري س و � و ر ع �ب��ه�م� �ى � و � ر ب ى ى م � � �ن �ة �� � ن � ّ �ة ن ف � � � ي�ز ا ق �ب�ل�ا د ا �ل�ا �ن ك� عه�م�ا ا �ل�ى �ر���س�ا �م� ا �ن�ه �ه�و �وكي�����ل ا � ك ل���ي����س� ا�لم� ك ل��ي�� ���ل�� * � او ��م� �ل�م ��ي���د �م �م� � ع � �ذ �ن �ة ا �� �ف� ن ا � �ة � ا ا �ن ه � ن � ف� ا �م�ن ا �آء ة ق ا ا �ت �و��هى �ع��ل� �م� �ه ب� ا � ك ���ا � ��س� �ب ���� ا ر ك ��س� � �ه� ل���ي����س� ل ر���س� �وي� * �لم� � ك �� ب� ي� ى �ف �خ ت ّ � ث �� � � ش ا ا ا ن � ث � ا �ل�ا د ب� �و���ع�د ى ��ط�ور ا �م�� �ل�ه �م� ا �و�ج� ب� � �ه� �م�د �� حب����س�ه ��م �طرده �م � حورا * ����ى � ة ف �ف � ا � �ة ف �ز ف ن ش �ه�ا ي��� � او ��ل حي ��ق� �ب�ه �� �سوء �ع�م��ل�ه * ���ل�م�ا ا �بر ر�ي ��ق��ا ه ح� �ل� �ه��ذه ا � ي�����هر ا �مره �ه��ذه ا�ل�مر� �ي� *
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Chapter 19
A Metropolitan Theft and Miscellaneous Events
When the Christians of Aleppo suffered their calamity243 and were subjected to that pillaging of their wealth and property and that rapine, their religious leaders met and took the decision to send agents on their behalf to the lands of the Franks to collect aid from the governments and churches there to assure their survival. The Greek Orthodox Church chose Khawājā Fatḥallāh Marrāsh244 and the Greek Melkite Church chose Metropolitan Atanāsiyūs al-Tutūnjī, author of Al-Ḥakākah fī l-rakākah (The Leavings Pile Concerning Lame Style),245 and with him another man, called Khawājā Shukrī ʿAbbūd. These then set off on a tour of the various countries, ending up in the Austrian Empire, from which they collected a significant sum. They had with them a proclamation from the metropolitans of the two aforementioned churches in Aleppo announcing that they were commissioned by the two sects to act in this matter. When they had finished with Austria, the abovementioned Khawājā Fatḥallāh Marrāsh and his colleague Khawājā Shukrī ʿAbbūd went to Paris, taking the proclamation with them, while the metropolitan stayed behind, intending to meet up with them in England. He did not go with them to France, despite his being the delegate of the Melkite church, which is in communion with the French church, because he had committed there, on a former occasion, such breaches of etiquette and oversteppings of the bounds set for such as him that he had had to be imprisoned and subsequently expelled from the country. He was therefore afraid, things being as they were, that he would be exposed there this time and his bad behavior come back to haunt him. Now, when his colleagues
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4.19.1
�ف �ق �ة � �� ن �ة �ق ا �ئ ��مخ ت � ف �ة �ي� ��سر� م�ط ار ��ي�� �و �و � �� ���ل��� ع
�ت � � �ة ن � � �ن �ؤ � ت ه ا �� � � ن ة � � ن ���ور ا �ل�و�ص�ا � �لم��ط ار � �ب�ا ري���س � او �ل�م��س�ا �م ن��ه ا�لم�ع� �ون� �ج�ع ب� م ر � �ي �� � �م�� ش � سم ا �لم��ط ار � ن � � � ���ن �ة � � �ة � �ذ � �� را ف�ي��ه د �و ن� ر ��ؤ ���ة ���س � ل�� ا ��لت�ت��و ج�� �م� ك�� ح�ن�ت�ه * ف���ق��ا �ل �ل�ه�م�ا �م�ا �ب�ا �ل �وكي�����ل ا ك ل���ي����س� ا�لم� ك �ي�� �ل� و ى ي م � � �غ �ذ � �ذ �ذ �ق ف � � � ت ن ش ع�ك�ا * ��ا �عت�� ا �ع�ن � ��ا ��ه ��ا �ع� ا �ل� � � ���له�ا �م�ه�م�ا ا�لم����ا ا �ل��ه * � ��� ك� �م�ا ي� حض� ��ر�م� �م ي ب ب ر م �ي ب � � ر ر ي و ر ن �ف ت ���ا ن� ا ��خل ���ا ن� �ف��ع��ل�ه ا ��لت�ت��و ج�� �م�ن ق�ب���ل �فردّ �ه�م�ا �خ��ا ئ��ب���ي�ن * �وك� ك� � ا لله �م ار ��ش� �ورف�ي��ق��ه �وا �ج��ا �� �� ى ح ة �ث ��ك�ن �ت � ا � ��ث � ن� ا ن م�� �ه�م�ا ���فى �ب�ا ر��� * �ل�� ردد ا �ل� �و�ل ا ك��� �ي��تردد ا ن� �ع��ل� ا � �لف��ا ر��ا �ق� �م�د� � ك ا ا � � � � * م �� � ر و س يس ي ى ن ف ق � ت ن �� ن آ �ذ � � �ة ف ��ه ا �� �لف��ا ��ا �ق� �م� �ع��ل�م�ه ��ا ��ه �� ا �لت��� � �ل��ك� ��ه � ه �م�ن � �ى ا�لم�ع�ا �� � ا �ل��د ا �� �م�ا ر و ب ري �� و ج �ى و ر ر و ري ب ي ع ّ �ذ ��ل � �� ن ه �ت�ز ا � ه ا � � ��ا ن �غ ش �ق � �ن � � � ا � �ن � � �ث � � � �ع�د ا ك� �و� �م� �و�ج�� �و�ل� عي�� ل * �و��ل م ك� � �ع��ل�ى م���ل ى اح� ل � او ��ط�وى �ع��ل�ى � ��� َ خَ � � ن �ف � ا ن ا ��ل�ع�� � � �� �ف ا ��� �ق � ا � �ت �قق � ق ث �ت �ود ���ل * �ل� � ل� �ي�ل�ط� ل ع���ل � او �ل�عي�� �ل ر ��� ا � �ل���ل ب� * ��م ا �ر ب���ك ا �لم��ط ار � ��ى م ف � ُ ْ � �ة �ف ��ظ � خ�ز � ف ت ف �ن ا � ر ���ط�م� ��ى ب���ل��د �م�ن �ب�ل� د ا �و��س��ر�ي�ا �و�ه�و ي�م�ا ا ��� ظ�ن ب� ��و�ل� �و ي��ا * ������ص�ل �م ن��ه �ع��ل�ى �ن��ك �� �و� �ٍى � � ف �ق � �ذ �ذ � �� �ي�ن ا ن ����ل ق ���ل��ي�ز �ج�م �و��س�ا ر ا ��ل�ى �ب�ل�ا د ا �ل�ا �ن ك� ح���ا �ب�ه * �ت��د �ي�ا * �و�ي��و�مئ�� ا ر���س�ل ا �ل�ى ر�ي�� ي��ه ا�لم� �ك�ور � �ي ��ا ت ا ��ل���ل �ة ���فم�ا �مض�� ت ���ع�د �� �فس� �ه�م�ا ا �ّ�ا � ق���ل���ل��ة � ت � � ف ا ا ق ت� �ا �ن � ن�� (ا �ى ح�ى �ورد ا �ل�ى ا � �ل�� ر�ي� �� ك��� ب� �م ك�� �� ب� ج ر يم ي �� ب ت � ف ا ا ق �ن ��ت �ل�� ض �ف �ة خ �� ا ��س��ة �م�ن ك��� ���ا ن� �ق�د �ع ��ه ا � �ل�� ر�� �� �م ك��� ا جع ��ا ب� ك� � �وّ��ة) �و��ى ���م ن��ه ك� ج��م�عي�� ا �� �� ر ر ب ي ي ب م ف ا � ا � ا ��ل���ل ن �ة �ف ا � �ق�ن � ن ئ �ذ ا ن ح��د ف� ���ق ا �ل�م���ط ا ن� �ع ن��د �ت دد �ه�م�ا �ع��ل��ه ��س �ق�ه�ا ا � ح����� �ب� � ر ر �و�ي��ه� م� ي�� �سوء ج��� * � �ي�� ي ي ر� � يى ر ن � ت � � ن �ف � ن ش ة � � ن � ف �خ �م�ن �م��د �ع�ه �ب�ا ����ا ر� ا �لم��ط ار � * � او ��ه �لم�ا ا ج��م� �ب�ه ��ى �ل ن��د � ��س��ل�م�ه�ا �ل�ه ��ا �ه�د ا �ه�ا ا �لم��ط ار � ع � � �� � ف ا ا �ق �غ � ن ا ��ل���ل �ة � �ذ �� ا ��ل���ل �ة � �ف �� ة �ن ا �ن ل � � ا ا � ا � ن�� ا�لم� �ك�ور� � ن�� ���ط�م�ع�ا ��ى ا �ي��ص�ا �ل ا �لض� ��رر �م �ج�� � ب��ه�م �ى ل�� ري� � * ��ي ر � ج ا ل�ى ج �ذ � � � �ة � �ة �خ ق � �ة ّ � �ف ق �ل�م�ا ك� ل�� � ار ��س� �ع��ل�ى ا � �ل��ا ر�ي�ا �� * ا �ل� ��ك�ن �له ���ا ن�� ت� �من� ��ط� �وي� �ع��ل�ى ا ��ل�ا �� ك��ير��م� رد ت� ا � ك م �ي � �م �� �ة � ��ز ت � ف ق �ة � ف� ظ �� ا � �ن �م�ص���ل �ة �ن � �ف �ه� م ل�� ار ��س� ي ��و� ع �م � ا � �ل��ا ر��ا �ي�� �ع��ل� ا �ل��س� ر * ح� * �وك ���ا � �ور �ود ا � ك بح�� � ي ى م ّ فا ا � � ن فا ن ت ّ �� � ��غ � ت � � ن � �ف ش ف �غ ن �ه�ا ا ��ل�غ�ي �ظ� ��� � او ��ل ح�ز � �ك��ل مب��ل� ح�ى �ل�ز �م ت� ا � �ل ار ��� * �� �م� ا �لم��ط ار � �� ��ه ��� �ص�د �ى �ب���ل� �م � �ؤ �آ �� �ف � �ذ � ف �ة � �ن �ة �ن�ي����س��ة ا ��لب��ا ��ا � �و��ة �و�من��ع�وه �م�ن �ت��ع�ا ���ط� ا ��ل � ��ل�ه ��ى �ل ن�� ر�ة ب���ع�� ر � ��س� ء ا ك ل� حر�� ا �ل��س�ا ��س�ا �ي�� * �ض ى ب ي
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A Metropolitan Theft and Miscellaneous Events
produced their sponsors’ proclamation for the Bishop of Paris and asked him for assistance, the latter was surprised to see the name of Metropolitan al-Tutūnjī mentioned therein but not to see his face, and he asked them, “How is it that the delegate of the Melkite church is not in attendance with you?” The two men made excuses for his absence that the aforementioned did not accept and, recalling what al-Tutūnjī had done before, he sent them away empty-handed. Khawājā Fatḥallāh Marrāsh and his colleague had been paying visits to the Fāriyāq throughout their stay in Paris, the first, however, visiting the more frequently. The Fāriyāq gave him a warm welcome, even though he knew him to be al-Tutūnjī’s colleague, because he believed him to be a man of learning and insight, not to mention that he was a married man with children and these rarely resort to cheating and skulduggery, for learning refines the mind and children soften the heart. Then the metropolitan became involved in some shady affair in some town belonging to Austria—Bologna, I think246—and was expelled from it at speed and in disgrace and went to England seeking further funds. On the same day, he sent to his two colleagues to join him there. A few days after they had left, the Fāriyāq received a letter from the secretary of the Committee (“committee” meaning “fraternal association”), included with which was a quire from a foreign book that the Fāriyāq had translated into Arabic and which included something displeasing to the Committee. He then realized that one of the metropolitan’s two colleagues must have stolen it from his room during one of their visits at the metropolitan’s behest, that when he met with him in London he had handed it over to him, and that the metropolitan had given it to the Committee in the hope that its members would inflict some injury on the Fāriyāq. The said Committee, however, being committed to a high standard of conduct, had returned the quire to the Fāriyāq, as they had no reason to keep it. The quire arrived on the same day that the Fāriyāqiyyah had determined to travel, and she became so angry and upset that she took to her bed. As for the metropolitan, he was accosted in London by certain leaders of the Roman church, who forbade him to practice the Sassanian trade.247 Things got to such a point that his disgrace and notoriety there created difficulties for the others with those whom they were importuning on church business,
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4.19.2
�ف �ق �ة � �� ن �ة �ق ا �ئ ��مخ ت � ف �ة �ي� ��سر� م�ط ار ��ي�� �و �و � �� ���ل��� ع
ل�م�ص���ل �ة حت ا ن �ش ن ����عت ه � �ش �ت ه �ه ن ا � ّ �� � ت ا � ض ���ا ن� ي ج� ���ا �ع��ل� �غ��ي�ره �م�م�ن ك� �ت��د �ي��ه� ح� ��ى � �� و���هر� �� ك ع�ط�ل� ي�� ى م �ف � � ا ��� �ة ��� �ق�ا د � ا ��ل�ه� �م�ن ��ل�ا د ا ��ل ش��� �ق� �م ن��ا ف���ق��ا * ا �ّم�ا ��س� او �ك� � �م�ن �م�ص�ا �ل ك ح ل��ن�ي����س� * � ي� ل ب ب ر م م ح ا ت �ت � ا �ز ا �� �ف ا ا ق �ة �ف ا ن ا ��ن �ق �ص� ت � ا ��ل�� �ف �ف � ت � ا ا � � � � � � � � � ا � � � � ك � ك � س �ه� ب ع�د ي� م و م�م� ع��ل�ى ر * � ب� ل�ه� و�ج �ه� �� ب� ل�� ر�ي� �ي�� � ��ه� � ت �ة �� � �� ا �ل�م�عظ �� ا � ا ش ا ال�مف�خ �ف ن �ة ا �� ��ق � ن ط� ���ط�ن�����ة * ث�� �ش��ّ��عه�ا �ص�ي � ا ل�ى ا�لم�ول�ى � �� ��س� م�ى �ب� ���� ���و� م ي � ��م ��ى �م�د ��ي �� ل ��س �� ي ي م ّ � � ت �ة � ح�ا ن� ا �� �ف�ل ا �ق� �ت�� ا د �ع�ا � ��ت��ا ك��� ��ا �و�ت�� او �ج���دا �و�� �فس� ر �م�ع�ه�ا ا �ص�غ� ر ا �و �ل�ا ده ���س��لي�� �ل�ه�ا * �و�لم�ا � ر و وب ي �ذ � تَُ � ت � عَ ْ �ة � عَ ْ �ة � � � � � ح�تى ا ا �ل� ���ع ِ�د ا �ل�ع��ي�ن �ج�ي�ب��ه�م�ا �ب�ا �ل��د �م� �و��هى ا �ل� ��س�ق��ف�� � او �ل� ��س��ق ب�� � او �لت��غ� ب�ي���ض� ر ج�� ع ا �ل�ى م ع ت � ش ا �ت ئ ن�ز � ف � �ة �ف�ز �� � ا � ن � ش �ف ��س�وح���� � ك م�����ب��ا * �و��س�ا �ر ت� ��هى ا �ل�ى �مر��س�ي �لي�� ا ل م� ك ���ا � �ب��ه�ا �و����ي� ت� �م�� �ل�ه �م � ت � آ ا � � � �ف � �ث ق �ة ن �ذ � �ف ق � ن ا � ت غ ّ ن ّت ا ��ّ ا �ل ش����ف��� ء * � ك �ه�ا �ع�ن ا �ل��س� ر ا �ل�ى ا ��س�ل� �مب ��و�ل * � ��� �ب�ا � �ه� ا ا � �ل ار �� �ه� �ل�م �����ي�ر ��ي�� � ل�� � م � قآ ّ ت ات ف � ا � �غ ت ق ا � �� � ش ا � �ف ن � � ش � �ي��ك�و� ��سب��ب��ا ��ى �و�����ك ا �ل��ل���� ء * ��ل�م� ب��ل� � �م��� �م ا�لم�ول�ى ا�لم���� ر ا �لي��ه � او د � ك��� ب� � �ذ ��ا ن � � � �ذ ا ��لت�� � ��ة �� �ل ��ل��ده ا ��ل�جن���� ا ��ل � ح��سي�� ب� � ب�ص�� ح�ن��ئ�� �غ��ائ��ب��ا * ا ك� ��ر� ح�ى ب��ي��ك ا ك�� � � او �ل�ده ي و�ص�ي و يب م آ �ذ � � ث ا ا ا � �ن ا �� ا �غ ا � �ة ا � ا � ن � خ � � �� ش ��ق ّ � ن �غ ي�ه� �� ي� �ل� م��و �ه� �و ح��س ل� ح��س�ا � * �و�ه� ا �مث��ا �ل � �ر �ع��ل�ى ا � ك ل��رم ا ل���ر�ى ي���ب���ى �اف ن ن ّ ��ف غ ض ن �ذ � ن ظ � � �ف ق � ا آ � �غ ّ ا � ��ي ب���ل �غ� �م��س�ا �م� ا �ل� �م �ر ء ا �ل� بر��ي���ي�ن �م�ن ا �ل� �ر� * �و�ى ��� � ��و� �ل��ك �� �� � ا � �ل��ا ر�ي�ا �� �ج ع م � � ا �ذ � ق ة �� � ه � �م� � �ف �� ت �ز ا ا ا ت � � ه ه ه � � � ا ا � � � � � � � �� �د� � �ل��ل�م�و�م�ى ا �لي��ه ��� �ص�ي ي�م�د ح� ب��ه� �ع��ل�ى كرم� و عرو� * ول و ج �� ب ي�� � ود ع�ه� كر � �ف � ت �ة �ذ � � �ذ �م�ا ���ل�ق �م�ن �و� ح ش�����ة ا ��ل ن��و�ى �و��س�ت�ا ���تى ك� ����ل�ه�ا ��ى ا � ف�ل���ص�ل ا �لت��ا ��ل�ى ا �ل�� �ى �ه�و �خ��ا ��م� �ه� ا ى �ت �ن ظ �� ث �ف �ذ �غ � �ة ق � ف �ن � � ن�ز ت � � ����ت���ي�ن � ل��ا ب� * �� ا � �����ل �م�ن �م�� �ل�ه ا ك ا �ل�ى �ر�� �و ج� ا � ك�� ���ع�ل د ا �ب�ه �ى �ك��ل �ي ��و�م ���م يب م � � � ث � � �ع��ل� �ب�ا �ب��ه�ا * �� ب���لغ���ه �ق�د � � ا �ل�� �د ا �ا ك� ��ر� ا �ل�ا �م�ي�ر �عب��د ا � �لق��ا د ر ا �ل�ى �ب�ا ري���س �ف�ا �ه�د ا ه ى وم س�ي �ل م م ث ق ت ف ة � ه �م�ن ا �� � �د�ة �ف ا ��س�ت ا �� ه �� � � ا � هف � ش �ص�ي �د� �و���� �� ب� جم ل�وح� � م� ل� ب�ع��ض� مع� ر � ���ا ��� ا �ي� ض� ���ل��س�ه * ��م �عي���ل �صب� ر ر � �ك�ن �ج� ه��ل�ه ��ه�ا ا ��ل� ا ��ل��ل�ع� ��ه��ذه ا ��ل�ا � ا �ق� ا �ل��م�ز �ّ �ق��ة �ف� ض� ا �ن �ز ة � ق ا �ي�ن و ور ب ب� ى ��� ر �م �مر� ا�لم��� �مر * �ل�� � ب � � � ن ُ ْ ض �ة � ���ا ن �غ��� �م ّ�ة � ��ع ث ش��� �� ك� �ك��ه �ع��ل� ا �ل�ع �ر��د�ة �ع��لي��ه * �ف ك� ��ا ن� �ير ض���ى �ب�ا ن� �ي��ك�و� � ��� حر� � ي ر ر �ي ب � ر�ي ى ب ث � � � �ة � ض �ة ف �� ف���ق� ���ط * (ا ��ل ��� ا �م��ي�ن ا�لم�ق��ا �مر�ي�ن ) �� �ت��ع ّر�� � � حر� برئ�ي����س �ت ار ج�� ا �ل��د �و�ل� �و�ه�و ا �ل���كون�� ت� م م
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A Metropolitan Theft and Miscellaneous Events
for these now reckoned that anyone coming to them from the lands of the East must be a hypocrite. The Fāriyāqiyyah recovered after a few days and insisted on traveling.
4.19.3
Her husband therefore wrote her a letter of recommendation to the August Lord Sāmī Pasha the Grand in Constantinople. Then he sent her off, accompanied by the youngest of their children to keep her company. When the time came for them to part, they bade each other farewell and wept and expressed their emotions until, when their eyes ceased to respond with tears—a state known as “dry eye” or “dry cry” or “the unresponsive eye”— he returned home feeling lonely and downcast. She traveled to Marseilles, where her illness left her and she recovered completely, but she did not abandon her intention of going to Islāmbūl,248 confident that their parting could lead only to their imminent reunion. When she made contact with the aforementioned lord and presented her letter of recommendation to his son, Ṣubḥī Bayk,249 of noble lineage and line (his father being at that moment absent), he honored her lodgings with a visit and showed her every kindness—and this is another example of Eastern generosity that ought to be conveyed to the ears of the Western, Frankish, princes. While this was going on, the Fāriyāq composed a poem dedicated to the aforementioned person in which he praised him for his generosity and friendship. He also composed verses into which he poured all the loneliness he felt at being so far from her. All of these will be presented in the next chapter, which forms the conclusion to the book.250 Next he moved from that house to a room, where he made it his habit to write each day two lines of verse, which he inscribed on its door. Then the Most Noble Master ʿAbd al-Qādir came to Paris, so he dedicated a poem to him too, and was honored by being invited to attend a gathering in his presence. Then his patience wore out due to loneliness, and some acquaintances persuaded him to play at those decorated pieces of paper,251 and he joined the gambling fraternity. More than once, however, his ignorance of the game drove his partner to lose his temper with him, so he made do with just being the ḥurḍah (the ḥurḍah is “the gamblers’ record keeper”).252 Then he made the acquaintance of the chief state translator, Conte Desgranges; however, he never crossed the doorstep of any of the other translators, scholars, or teachers
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4.19.4
�ف �ق �ة � �� ن �ة �ق ا �ئ ��مخ ت � ف �ة �ي� ��سر� م�ط ار ��ي�� �و �و � �� ���ل��� ع
� غ ت � ق �ة ف � �أ �خ � ّ �ت � ن ف �غ � ار � ��ا �م�ا ��ي�ره �م�ن ا �ل��را ج��م��ي�ن �و�ش��ي ��و� ا �ل�عل��� �و�م�د ر���سى ا �ل��ل���ا � ا �ل ش���ر�ي�� �ل��� �ي� ��ط� � د ك م م �ي �ج آ آ ْ �نَ � ��له� �ع�ت���ة * ��ل�ا �ن�ه � ��ف ��س� ا �ع��ل��ه ��م�� �ئ�ه � ��� �ضَ ���� حه � � �� دّ ��ه � ك�� �� �ا �مه � � �لق��� �ئ�ه �م ب � �م ِ و ي ب � �م وب ي � �م وب و م و ل � �م و � �م � � ح�ت ا �ن�ه� ا � �� ا ا ن� �� ��ط��ع� ا ��ل�ه �ق�� �د �ت�ه ا �ل ��ت �م�د � ��ه�ا � ى ح ب� ى � م ب و ي ب و �ص�ي ن ا �ذ � �ب�ا ري���س ب���ع�د ا � �و�ع�د � و �ب�� �ل��ك * ا��ا ن ُ�خ ْف �هم� �و�م� ك�� � ���ل� � ّ ً ا ��ل�ا � ح��س�د ا � ��ل��ؤ �م�ا و *
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of oriental languages because they so begrudged him a share of their milk and honey, their affection, their words, and their meetings that they refused to print his poem in praise of Paris even after they had promised to do so, and their empty promises were made of nothing but envy and bad faith.
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ا �� ��ل�ف��ص ا ��ل�ع ش��� � ن �ل رو � �ڡ �ذ ة ن ظ � � ف ق �ا �ق ��ص�ا ���ئ�د �وا �ل� �ب���يا ت� � �ن���ب� � �م��م�ا �� �����م�ه ا � �ل��ا ر �ي�ا �� �م�ن ا � �ل�� ي ا �ق ت � ��ف � ة ا ا س� � ا �ل� ����شا �ر � ا � �ل�ي�ه �ى �ب� �ر ي��� �ع��ل� ��م� �� ب � س ى َ ف ا ن �ذ آ خ ف �ق ا ن � �ف ق ق �ن ت� ��ا � ا ��ل���ذ �ى ا � د �عت��ه �م�ن ا �ى �ف�ا ر�ي�ا �� * �د � و ح� � ا � �ل ار �� * �� � ا � �ر ����ص�ل �م ك�� بى ّ � � ��ن تُ خ ��� فل�� ن ���ا ك �م�ا ا �م��لن�� � ا �� �لق��ا �ئ��ي�ن � �ع��ل�م ت� �م�ن ق���� ا ��ل�ا �خ����ذ ف���ه ��ا �ن��ك �ت ك� � � � � � ك م * � ل � � ع ا�ب ر و ر و � ي ب و ل ب ى ى ى ن ّ ت� ش �ف � ق �ة �ق � ف � � �خ ت �� � ا � ا ب���ل �غ� �ع ن���ك ج��مي�� ا �� او �ل��ك � او ���ع�ا �ل��ك �لم�ا ا د ���ل ت� را ���سى ��ى �ه��ذه ا �ل �رب���� * �و�ج �م� ع �ن ��ن ت ا ��ظ�ن ا ن �ص�غ� �ث�ت � � ا � ا � ا �ن ش �آء �ت ا ��ل��ف � ش ق �ة ف ق ���� � � � � � � � ك ك �ه��ذه ا�لم������ * �����د �� �� � ر �ج � �ك �ل� �ي ك�و� م�و ج ب�� �ل� ���� � ي ٍ� ب ي ر ف ُ �ذ ا ��ل � ح� �مث��� �ه��ذ ا * � ا ��ق��س� ا �ن��ك ��ل� �ت�ا �ّ� ��� ت ط��ه �و�م ش���ي�� ت� �ب�ه �خ� ً ���ط� �ع��ل� �ق�د ر�ص� � ح�ا �ت�ه ��ل�بن�� �ت�ه � و ب و جم ل ى ى م آ ت ن ض ا �ذ م��ع ن � � � �ش ��� ت ا ن�� ت ا ��ل��س�� ف���ه * � �م�ا �� ن �ك� ت� �م ن��ه �و�م�ن ��ن ��ف ��س�� � � � ا ا � �� ك � � � �� ك � � � � ك � و و ور ي و ي ى ب ب ّ آ ت � قت � � �ذ ق�ف ت ح ا ��ل��ك ���ع�د ا ��ل�ا ن� ا ن� ا � ��ل�ف� �ع��ل���ك ك��� �ك�ن ��ا �ب�ا � خ�ر * �و��ل�� و �ص�د ا ��ى �ل�ك ا ا �و��� � �ع��ل�ى ا ��و ب ي ث ت � ن آ �ف � � � ش � �ق فق ���ر�ة ا ��ل�ا ��س�ف��ا ر * � او ��ل� ا �ي�ا ك �وك�� حر��� �ب�ا � �ل ��سي����س��ي�ن � او �ل����س�� ��ى ا �ل��لي���ل � او �لن��ه�ا ر * �����د �م��ل�ل ت� آ �ّ ا � ا ن �ق � �ق ّ ن � �ق ت ن ن � �ن �ذ�� �ذ � � ى ا � ا ر �و�ى �ع ن���ك �م ك�ر �ل�ك �ج��د ا * �و� �لي�� �م��ه �ع�� �و�ج� �ه�د ا * �و �ل� � �د ب ���ى �ع��ل� �ذ � �ا � �ة ا � ب���ع�� �ق��ص�ا �ئ��د ك � او ب��ي��ا �ت��ك * �و��ل�� �ك�ن ق�ب���ل ا �ل ش���ر�و ف�ي��ه �ي�ن��ب���غ� ا ن� ا ك� ��ر� ك� ح�� ي� � ح� �ل�ى * �و��هى �ض ى ع ن � �ف �ل� � � ي�ن � � � �ة �ة �ة � ة ف � ش ت ت ا ���نى �لم�ا ك��� ��ى �ه��ذه ا �ل��س�ن � ب��م�د ��ي ن�� �ل ن��د ر� �و����ا �ع� ا را ج� �ي ��� ا � حرب� �ب�� ا �ل�د �و�ل� � � � �ة ن ظ � �ف ق � �ة � �ة � �� ا �ن ن ا ال�مف�خ �ص�ي �د�ة ��ى �م�د � �م�و �ل�ا �ن�ا ا�لم�عظ �� �� * �� * �و��س�ل�ط� � �� ا �ل�ع��لي�� �ود �و�ل� ر �و��س�ي � �� �����م ت� ��� ح م م � �ف ن �خ � � � �خ ه * � �ق ّ�د �مت ا ��ل��س��ل���ط�ا ن� �عب��د الجم �ه�ا ج��ل � � � ن��ا ب� ��س�ف��ي�ره �ي��د ا د ا �م ا لله ��� �صره * �و���ل�د ج�م�ده �و�ر و � آ �ف � �خ ا ��ل� �ز � ء �� �د �ى �ش�� �د ��ا �ش���ا � � ا ��ل�ا �م�� �م� ��س� �� * ف���ع ث� ��ه�ا ا ��ل� � ن ا � ا�لم�� ب� ى ج ي ر و ور س ب ر ر و �ي س�ي ب ��� ب� ر كرم 308
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Chapter 20
A Selection of Poems and Verses Written by the Fāriyāq in Paris as Previously Alluded To
All hail, the Fāriyāq! The time has come to part! This is the last chapter of
4.20.1
this book of mine, into which I have put enough of your doings to bore me and the readers alike. Had I known before embarking on it that you’d task me with transmitting everything you said and did, I would never have inserted my neck into this noose or taken upon myself such a heavy load. I thought at first that the exiguousness of your body would obviate the need to put together a composition of any great size, such as this, and I swear if you were to tuck it under your arm and walk with it as many steps as it has pages, you’d toss it over your shoulder, complaining of it and of yourself as well since you’re the cause of its existence. My friendship for you will not prevent me, should I examine your situation at some later time, from writing another book about you—but mind you don’t go in for lots more journeys, or nightly and daily molestation of priests and women, for I have grown very weary of talking about such stuff and all I have gotten in return are trouble and toil. It remains for me now to transmit, on your authority, some of your poems and verses. Before I start, however, I must say something about my own situation. This year,253 when I was in London and malign rumors spread of war between the Sublime State and the Russian Empire, I wrote a poem in praise of Our August Lord and Honored Sultan, Sultan ʿAbd al-Majīd—may God remain forever on his side and immortalize his glory and his pride!—and presented it to his honorable and ennobled ambassador, Prince Musurus, who sent it on to His Honor, the Pride of Ministers, Rashīd Pasha, may God grant his every desire. Only a few days had passed before the latter sent to the
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4.20.2
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
ث �شا � � �ا � ف ���لغ���ه ا لله �م�ا �ش �ا * ف�ل�� ت� � ا ��ا � � ت �� ح�ى ب���ع� ا�لم���� ر ا �لي��ه ا �ل�ى ا �ل� �م�ي�ر ا �ل��س���ي�ر ب �م �م �ض� ي م � ّ ��ا �ن�ه �ق�د � ا �� �لق�� ة �ل���ل ض �� �ة ا ��ل��س��ل���ط�ا ��ن ���ة ���ف � ��ق ت� ض��� � ق� �� ��ل � � �ق��ع ت� ��ل��د ��ه�ا ي ى و ر ى و ب و وو ي� ب �ص�ي �د� ح� ر م � � ن � ت �ة � � � ا ��ن � �ف � ظ ا �ف ن � �ص�د ر ا �ل� �مر ا �ل�ع�ا �ل�ى ب��ت��و ���ي���ى ��ى د �ي �� او � ا �ل��ر ج��م� ا �ل��س�ل�� ط� �ى * ح��س�ن �ا * � او ��ه � ف ن �غ � � ا ن ن ّ � �ف � ا ت ف � ق �ه��ذ ا ا ��خل �ب��ر �ع ن��د �ى ا ��س ّر�م�ا ��طر�� �م���سم��عى * �ي���ب���ى �ل�ى ا �ل� � ا � ا �ت�ا �ه ب� �ل��ل��س� ر �ل� � ش���ر�� � ظ � ف �ة � �ز�ي�ز ن � ا��ا ن ق ا �� � ا � ق ا �ب��ه��ذه ا �ل�و ���ي���� * �و�ل��ك�ن ا �عل��م ا �ي��ه� ا � �ل�� ر�ى ا �ل�ع ا ��ه �لم� ك�� � �ه��مى �و���ص� ر�ى �م ار �م�ى �ذ � ت � �� ��ق � ن � � ن �ز � �ا ق � ث ��ف ��ل ن ة �ف ط�ن��ي���ة �وك� ���ا ن� � ك ����ل�ه ا ج��ا �� ك م����ى �ى ��د ر� ط�� �ه� ا ا � ك�� ل�� ب� �ب���ل ��س� ر�ى ا �ل�ى ا ل ��س ��ط� �� ي ب ع � ا ن آ ا � �� �ة ح ا �آ خ� � ة �م � � �خ ���ا ن�� ت �ت ���س ا ��ل� ّ ف��ه�ا ��ا �� ��ص� ح�ه� ر مر� ط�و�ع� ك� � ر �ل ى ي� �ل �ب��ا �لت��ا ��ي�ره * �ل� � ا �ج�ز� ء ه �لم� ب � �و ج ت � � ا ف ا ئ ���� ا � ��ذ َ �� � � � ق ل�ا ��ن ف� ��ق ن � ّ �خ �وا �ج�� را �� ��ي���ل ك � ح�ل� ا �ل� �ى �وِل�ى �� �ب���ل ا �ل�� �� ب� ب � ط�� ا � ك�� ط�� * ا �ش���ا ر ا �ل�ى ا �ل� � ت��ه ا � ب ب ع ع �ت��ع ا �� �� اف � � �ذ � ��ا ن � ��ق ئ �ذ ��ف � ��س ��ل ن ة ا � � � � ل ط��ع�ه �ف�ا �ج�ب� ت� ا �ل�ى �ل��ك * �وك�� � و �ت�� �ى مر �ى ��د ر� � ا ��س� �ر ا �ل�ى ب� ري���س ج ي��ل ب ��س��ف�ي�ن ��ة �ن�ا ��ل��ل��د � ��ل��ة ا ��ل�ع��ل���ة ا د �ت��س�ف��� �ه�ا ���ع�د �م�د�ة * �ف�ا ��ل�تم�� ت � ا ��ا س� �م�ن �ص�ا � ح�ب� ا ��خل ي �ير ر و ��و �ج ير ب ى ��خل ا ��م خ� ا ئ � خم � ��ف �م�ص��ل �ة ت � � �ة � ا ن ا ��ق � �ذ ق ��ق ت �ف �وا �ج�� ي�� ��ي���ل ��ل� �ى � �ن�ي�� ن��ه ا �ل�� �ى ��د �م �م� ا �� ح� ��م�ج�ري� ب� � �ير ب� �و � ��س� ر ع ع ا ��ا ن �� � �في�ن �ة خ ��ن �ذ � � � ئ ا �ت ف �ت ن ف �ة � �ل ا ن ن � �ذ �ف خ �� � � ل � � � � � ه ا � � � ل � � � ا � ل ا � �ل �� �� � � س � ا �ل��س� � � �يو�ب��ر �ى �ب�� ل�ك ��ل ��و��ى ر�ص� ر مع�ه� * وك� � � �و �ج � ي �� م� ك�ور ّ آ آ ح�ا ��ا ت� � �م�� � ���ف ��ا ��� ُ���ّله�ا ي�خ �ت��� ��ا �م ا �ت�ه ��ف�و�ك� ���ل ب� ش��� �ر �ئ��ه�ا ب���ع�� �م�ع�ا ر�ف�ه �ج ر و ر ى ب���ع��ض� � �ج � ب صب ر ب يس �ض � � ت �ذ ش ت ا � �ز � �ف ن �ّ ا � ���ت� ا ��ل� ّ ك��ت� نا ��ا �ب�ا ��ي�ق ��و�ل ف�ي��ه �ه�� ك * ح�ى ا ا ا �����را �ه� �ل�ه ا �و�ع ا �لي��ه ��ى ا � ي���س�ل�م�ه� �ل�ى �وك� ب ى � � ة ف �ة ن ت ف ف�ا � ن � �ف �ة � ا �ت �ص�د ��ق ت� ��ق�و��ل�ه �و�ع��ك ا �ل�ى �ل ن��د ر� * ��� ا � ا �ل��س��ي�ن � �ل� ���لب� ث� ا � ���س�ا �ر ��ا �ل� �و�ل�ى ��سر�ع� رج�� �ن ق ن �ك� ن ا ��ل��س��ف�ي�ن ��ة �ق�د ��س�ا �ف ت � � ة ن � د �و ��ى * � او �ب���ل ت� ا ��س��عى ا �ل�ى ا �ل ن��د ر� � او ��ا �م�و�ج���س �م�ن ا � �ت��و� ر �أ � � ا ��ا ا �ف�ا ئ���� ا �ل�م� �م� ا ��ل��ه * ف���ل�م�ا � �ص��ل ت� ا ��ل� ��ل ن��د �ة ��ت���ّ�ن � �ع��ل �ع�ه�د�ة ا ��خل �و�ترك� �� ت� ا �لت��ص�ي��ل � و ��و �ج ر ي �ل و ي ى ر يب � ح ى ا� � � ن ن ح�ا �ج���ة � �ك�ن ا � ح�ا ج� ��ور�ى �و��ل�� ح�ب�ى �ل� �ي�� �ت��ه �ل�ى ا � ��� ���ا ر � �ك�ن �م�ق��ص�ود ا �ب�ه � � �ص� ��ص ح ض� ح ض� � م ق �ن ق ض آ � ت فح � �ذ � � ُ � ا �� ت � ّ�ن ا �ز ن ا � ا ت � � � � ه � � � � � ا ا ا � � � � � � ل � � م� ك ��� و ��ه� * �م��عى �لي� ��و�ر �ع�لي��ه �ب�� �ل�ك ج�ع�ل�ه� و ��س�ه� و ��ت�ز�ي ب��ه� و ج �� ب��ل �� ة � � �ة ��لت�� � آ � �ف � ف ن � �ن �ة �ق � � �ل�ا �ت��ه�ا �ع��ل� �عل��� �م�ن �ن�ا � ��ص ح� * �ف ك� � ��ا � ا �ل��س��ف�ي�ن � �ب ��ي� ت� ��ى ا�ل�مر���سى �م�د� ��ط� �و�ل� ص�ي�ل� ��ا � ى �ي ى م ض � � ح� �� �� �ف ا� � ة � �ة � � ة � ���ا �ل�ا ج���ل �ل�ز �و� ا ر��س� ل� ا � � �ق�د �و�م�ى ا �ل�ى �ل ن��د ر� �ه��ذه ا�ل�مر� ا �لث��ا ��ني�� ��سب��ب��ا ��ى �ت�ا �خ��ي ر ا ل ط� ي�� ب م ع 310
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خ �ب��ره ي �م� �ق��ع�ا و �ن �ف ك� ��ا � ٣،٢٠،٤
Poems and Verses Written by the Fāriyāq in Paris
prince–ambassador to inform him that he had presented the poem to the Sultan’s Presence at a propitious moment and that it had made a favorable impression, and that a Sublime Command had been issued appointing me to the Imperial Translation Bureau. This was the sweetest news that could come to my ears. I must now therefore make ready to travel and assume the honor of that post. You must know, however, dear reader, that, since my concern and only desire was to see the book printed before I left for Constantinople and since my sojourn in London required the delaying of my departure (for the parts of the book that had been printed were being sent to me there to make final corrections), Khawājā Rāfāʾ īl Kaḥlā, who had undertaken to print the book at his expense, suggested that the printing would go faster if I went to Paris myself, and I did so. At that time there was a steamship belonging to the Sublime State in the Port of London that was supposed to set sail soon. I therefore entreated my friend Khawājā Nīnah, who had come with Khawājā Mīkhāʾ īl Mikhallaʿ to take care of some business, to let me know when the date of the ship’s departure was announced and inform me of that, so that I didn’t miss the chance of leaving on it. This Khawājā Nīnah had certain things that he needed and wanted from Paris, most of them related to his wife, and he had commissioned an acquaintance there to buy them. Once that person had bought them, he instructed him to give them to me and wrote me a letter in which he said that the ship was about to leave, so it would be better if I were to return to London quickly. I believed what he said and set off in a hurry for London, worried that the ship might have departed without me, and I left the proofreading I was doing to Khawājā Rāfāʾ īl to see to. When I reached London, I realized that my friend’s advice had not been given because of any need for me to be there but in order to ensure that I would bring his things with me and so save him the usual costs and customs charges and also so that he could adorn his wife with them before they had time to go out of fashion—for the ship remained in the port for a long while to repair its engines, as the one who gave me that advice had known it would. My coming to London this second time resulted, therefore, in a further delay in the printing, since the sheets had to be sent to me to look at before they were printed, as explained above. Were it not for this, the book would have been produced quickly.
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4.20.3
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� ح�ا �ئ��ف� ا ��ل� ّ ��ل�ا �ن �ظ� ��� �ه�ا ق��� ا ��ل���ط�� �� �ج�ز �س���ق ت� ا ��ل�ا �ش���ا ر�ة ا ��لي��ه * �و��ل�و ��ل�ا �ذ ��ل��ك ��لن�� ا �ل� ��ص � ى ر ب �ل ب ع �مك�ا � ب �ت � � � ن ا ئ �ة ت � �ا � ل��ا � ��س ���ع�ا * �غ���ر ا ���نى ا � ح�م�د ا لله ���ع�ا �ل�ى �ع��ل�ى ا �ن�ه �ل� ي���عر��ض� �ل�ه �م�ن ا �ل� �م�ور ا �ل����س� ��ي�� ا � ك�� ي ب ير م � �ة ف ق � � ش ف �ق ا � ا � �ا ا � � �ت�ا �خ��� ���ط��ع�ه ف���ق� ��� د � ن ا � ����ا ���ه � �ن�� خ �س ��ه �ب�ا �� ك� ل���لي�� * �����د ��ط�ا �لم�ا ا ������ ت� ط و� ب�ط ل و �ل� م و�ج ب� ي ر ب � �ف ا �ت ت �ن ث ا � � �ن �ذ � � ����ا ن � ف ا ا ق ش ف ق � * �ع�لي��ه �م �ل�ك �مك�ا ك�� � ا � �ل�� ر�ي� �� ي����� ��� �ع��ل�ى ���س� د ر ج��م��ه �م ا �م�� �ل �ه��ذه ا �ل�ع� او ر��ض �ن � ت � �� ق �ة ق � � ف ق �ة �ف � ف ق � �� �ص�د ا �� �ع��ل�ى �م�ا ��ا �لت��ه ا � �ل��ا ر�ي�ا �ي�� ��ى ا � �ل���ص�ل ا �لت��ا ��س� �م ا � ك�� ض�ي � �م� ل��ا ب� �و�ه��ذه ا �ل�� ع � ن ق �ت�ق �ف �� � �ن ن ه �ق ي� ت �ف �ز ش ���ة �غ �ذ � ��م� ا ��ث ن��ا ن �� � ا ا ل ارب��� م ا �� �د ج � ا �و ���رك��� ا �و ��ي�ر �ل��ك �و�ي���كو� ��د � � رر ��ى ع � ى و �ج ع �ف ن � � �ة ح��د �ه�م�ا ا ن� ��ل�ه �م نّ���ة �ع�� �ص�ا ح��ه * ��م��ت �ورد ت� �ع��ل ���سم�ع��ك ��ا �ص�ا � ح�ب� ����يصح�� � ا � �ب�ا �ل ب ي ى ى �ى ل�ى � � �غ �ة � �ن ا � �ف ا ن ش �� ّ ط��ه�ا � او ��سب��ر � �ور�ه�ا �لت��عل��� ��ه�ل ا �ل�غ� ر��ض� �من��ه�ا ��ن ف���ع��ك �خ��ا �ص� ا �و ��ن ف��� م � ح�د � ����ر �ي م ع ف ا �ن � ق � �ك�ن ��ا �ت���ت��د � ئ ب��ن���ص�� ت ح��ده ا � ��ن ف���� �ص�د ��ه�ا �ن�ا � ��ص � ع�ك�ا �م�ع�ا * �و�ل�� �ل ب � ح��ك �و� و �م يح�ى �ه��ذه �� ��ى �ل�م ا ��� ب � ّ ا ��ل�ا ��م ّد ��ن ف���ع��ك ف���ق� ���ط * � ا �عل��� ��ا �ف�ا ��ا �ق� ا �ن�ه ق���� �تش��� ّ �ف� �ق��ص�ا �ئ��د ك � ا ����ا �ت��ك ��ا د �م�ا � ه�ا و يب ر و ب �ج � �ج ب ل ر ر مي ي ت � � � � � ن ة ف ق � ق ض ئ ش ّ ي�ن ش ���ا ��ا � �ل�� �د� ا�لم����ا ا �ل� ا ا ���ف �ه��ذ ا ا � ك��ا ّ ر ي�ه� �و��هى ى ل�� ب� ي�ج� ب� �ع��ل�ى ا � ا ���ر��ه � او � �ل�� ر��� ا �ي�� ب �ص�ي � ُّ ��ق � �ف ا ��ص�ل�ا � ي�����عّ�مُ � او ��لز �و� ي��م ا �ل � حق� ي����ع��ل�و � او �ل� � ح� � او � �ل ��س� د ���ي�د �مر � ر ر ح � �ي�ز � آ �ة � � ض ت � او ��لب���غ� ��م�ص ��ع�ه �ذ � �م��ي� �ل� ��� �ل � ���ي�ه ���عر� � ر �ث�ر ��� �ك�ل �� �سوء ��ي� ب � ى مم � � ّ نَ � � � � � ت ت ش � ن ا �ن � ي�����غ�� ��ه� ا ل ا� � ا� � ��حر ا � ك ل�� �ر���ي�م �و�ي����كر � او � �لو���غ�د ����ب ��طره �م ل����ع�م ل ��ى ى ب� �ف � ا ��ث � ت� ّ � �غ ت � � غ ا ة � ُّ � ا غّ �ب��ر � او ���ط� � ا �ل���ط��� � ا �لر �و��س �لم� ��ر���ه�م ��ى ا �ل� ر��ض� ك���ر �� �س او د ه�م �و ج �ف ن ن �ق ض �ف ُ � ا ��� ��ي ن� � �� ك� ك� ��ي��د �ه� ��ى � ���ا د � او �و ر ج� ��حر حر���ه�م ����ط�ل� ���ه�م د �و� ا � �ل�� او � ب �ي م ع ا �ل���م�عت��د � ن � ا نُ ً ��ت ن ه�ا ���ه ا �� �� �ا �ل�م ن ا �� �لق��ا ��� ��� ن ا �� �فل�ّ � ل � س� ل��ظ �و� طو� ج�ر و� و ��ه�ى � �م �أ �ن ق ض � � � ن � ن �ذ � �� ���ا � �ل��ك د ب��ه� � �ل�ؤ ��م�ا �و�ل��ل�ع�د � او � ب���غ� ��ي�ا ا � �� او ا �ل�ع� �هود �وك � ��� � ��ض�مر� او م �ق ق �ح�ت ا � ���ع���ضَ ا �ل�� ��آ�ث ا� ُ�س��ه �خ �آ َ�ن ت ا ث � � �� ا ��ل �ى �ر ىب ح� ��و�� �و��س� ء �م ي����س�� �ر م ر �ر � �م ب س � ت ّ َ � � � �ة � � � �م��ا خ� ظ�نّ ا ن� ا �ل��د �و�ل� ا �ل�ع�� �ل�يا ا �ل�� �س �و�ي�د � او ��ّ�ن�ه �ه�و �ب�����طر��س ا �ل ا ���ي ��� �ر �
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٤،٢٠،٤
٥،٢٠،٤
Poems and Verses Written by the Fāriyāq in Paris
Nevertheless, I thank the Almighty that the womanish matters to which
4.20.4
He subjected the book were only such as to delay its printing and not to result in its total cancellation or abrogation, which is something I often worried about, just as the Fāriyāq worried over the misrepresentation of his life story because of similar obstacles. The case lends credence to the Fāriyāqiyyah’s statement in chapter 9 of Book Four254 to the effect that two people may be involved in a marriage, a commercial partnership, or something similar, with one of the two believing privately that he is doing his partner a favor; so whenever, my friend, you are given a piece of advice to listen to by someone, pick it apart and probe its depths to discover whether its goal is to help you specifically, or to help the one who is giving you the advice and only him, or to help the two of you equally (but don’t start with this advice of mine since my sole intention in giving it to you is to help you and you alone). And know, O Fāriyāq, that before your poems and verses are honored by incorporation into this book, I must honor it and its readers too with the aforementioned poem,255 which goes Truth prevails and Right builds. Falsehood nullifies and Evil destroys. Injustice comes to an ugly end, its perpetrator To every ruinous iniquity being ever exposed. The knave’s discontent springs from those same blessings with which The noble freeborn man’s enriched and for which he offers thanks. The Russian tyrants went too far when their large numbers made them feel hubris and they acted haughtily. They laid plots, but their scheming has come back to cut their own throats For their necks will be slit by sharp swords. The aggressors, whom no reason can restrain, The oppressors, the wrongdoers, the debauched, Violated the agreements (and so was ever their way) Out of bad faith, and nursed a baseless grudge, To the point that their leader deemed that violation of rights Should be counted a glorious deed, but they do wrong who prefer their own interests. Does he take the Sublime State to be Sweden And himself some latter-day Peter?256
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4.20.5
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�أ �� ّ�ا ��َ �� � �نَّ � ��لَ�� �ل �نْ اَ ن �َّ �ا �م�ن ����ت�غ � � �� ا � ه ك��ل ل���ير�ت�د ع ���ث� ي �ع� �م � � � ه �ث � � � � ي � ي ب ب ي� ر ر م آ �� ن �أ �ت ّ � ن ت� ّ � � ا � � �ن ث�ت�� او ا ن� � �ج� ء ك�م� ����ب� �ع ا �لر �و��س ا �ل�ع�د �ى � �و ب��صر � او �ي� �م���س�ل�م�و� ��� ب � َ �ث �ض� ه ا �ل�م��� ت ���ث� ج��م� ��ع�ه� ��ف�ا ��ل � ك� ��ق � � � �ل�ا ������غ �نّ ك� ك � س� � � ر ح� �لي����س ي��� ي ر ي ر�ر �م ي ر و م ��ا �م��ؤ �م ن�� ن� �ه� ا ج ��ل � ه�ا د ف���ا د � � او �مت� ���ط� ��ع��ي�ن ا ��ل�ي�ه � �ح��تى �ت���ؤ� � ��جر � او ب و ي ر � و و � �ّ ق ُ �ذ خَ �ذ ف خ � ض � � ��ا ��س �وا �ع��لي��ه ب� � ��ك�ل ��ع�� �ل� ���ي� � �ه� ا �ج� �ه�ا د ا لله ي� �� ك�� ��ح��مى ���عر� �� �ر م ُ �ف �َ�نْ تَ ا �ُ ٱ � َّ َ تَّ �تُنْ قُ � �� �م َّ ا ت� ُّ نَ � � � ��ى �ل ����ن� � �ل ا � �ل� � � � �ح��ى � ��ِ���ف� � ا ا � ا ا ظ � ل� �ي ح � د � � ل � ل ��م ه � � � ِ � � ِ ب � و و ل و بِ ر ر � � � ت� ّ � �ق � ا � �ذ ّ ��ص� ا ل � �ك� او ��ا �ل���عر �و�ة ا ��ل� �و�ث��ق� �م�ن ا � � � �و� ل � م��س � ��ج�مي���ل ��ع��ل�ى ا � �ل �ت� �ل �و �مر � او ب بر ى � ا ��لت ���ب� � ا ��لته��ل��ي �ع�ن ا ن �ت����ع�م��ل� ا �ف �ه� ���س�ل�ا �حا ����بت �� � � ك ي�����غ�ن�ي ك�� � � � � � م ي و و �م � ير � ل ر ي� �قَ � � � � �ن �ح�ا �ت ظ� �� �ف� ����فا � ��ف�ا � �ل��ْو��هُ ب���ه�ما ��ك � ر � او �و�ع��ل�ي�ه� �ص�و� �ل او �و ��ط�و� �ل او � او � ����فر � او م م ن ا ن َ� ُ ٱ ن ّ ُ � ش � ا غز � � ح ا �و� ا � او � ح����د � او ركب��� �و���فر��سا �� �و���سر �هم � ���سر � او � او ��� �و �هم ب ر ب ر ُ � � � � ن � �� ث �ك�ن �� ن �� �ل�و �ل� �ي�� م� ك�� ����ي�ف� ب� ك�� � ��س�و�ى ��ن ����فر �ل�ما ���غ��لب �� او �ف ك � � � او ����ت�م ا ك��ر م م م �� فَتّ ا ا �ذ ا ا � ت ض ت �� ه � � ا �شُ � ٌ � �شَ � ُ � �ّ � �� �� �ع � �م�ن �ك��ل ��� ك �ر� ��� ل� ي ��و م� ع�و ب� ب �ل ع�و ب� ��ي�د سر � ّ � ا ن�����ت ��ع��ا د ا لله � ح�ق��ا �ف�ا � َ � ي�����ع�زّ �و� �ع��د � او �ل��ل��د �ي�ن �ف�ه�و ب� ك�� � �ج � �� � ب �م ب ي بر م خُّ ف � فح� �ظ � او � � ��� �ذ ��ما رك�� ح�م� او � � ��لي���� �ع��ن�ه �ت�ا � ح��قي ���ق ت� ك�� �� ���فر��ض� ��ع��لي� ك�� � � ��� �ر � س م م م � ���ب�ه ا ن ��ت�ف�خ �غ��ا � � او �ع��ل ا ��ل�ا ��س�ل�ا � � ح�تى ت�ر�ف��ع� او ا ��ع�ل�ا ��م�ه ��ف�� ك�� ل� � �ر � او ُر �ى م آ م َ � ا ن��ّ ْ �� � � ا �ت��سَ� ا � ا � � ا �� ���فى ا �و����ط�ا �ن � � � م � � � ء � ��ن ا �د �د ك � � � �ل� �ِم ل��ن �ب �� � ل ��ي � ل � و �ج س ج ع �ل� ر س بر م
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Poems and Verses Written by the Fāriyāq in Paris
It is not so! Let him then be deterred and let him know That its sovereign takes his revenge on whomever he desires! Muslims, check well,257 should you hear
4.20.6
A report about the aggressive Russians, and reflect! Let not the size of their hordes deceive you: Great armies cannot harm the Truth. Believers, this is the struggle to which God calls you, so make haste To volunteer, that you may receive your divine reward! This is God’s struggle, which protects your honor. Contribute to it with every precious thing you have saved up— In the words “You will not attain piety until you expend Of what you love”258 is the clearest guide— And hold fast to “the most firm handle”259 of Goodly patience in combat and be advised. “God is greater!” and “There is no god but He!” will relieve you Of the need to set to against them with trenchant blade. Meet them, then, with these two cries in struggle and you will triumph And fall upon them, take the fight to them, and charge against them! Attack them by sea and by land. Mass against them In companies and troops of horsemen and peck the feathers off their eagle.260 Were you but a small band of soldiers, They would not be overcome261—so how can you fail when you are more? From any bloody tyrant whole nations, nay, fate itself, will be defended On the day you, O Sultan, bar his path. You are those who worship God aright, so cleave to The True Religion, for through you it gains in strength and is restored to its former state. Protect your households, for the safekeeping of your family Is a religious duty incumbent upon you that may not be shirked! Defend your Islam jealously until you raise Its banners! You must show your pride in it. Let not the bells be heard in your territories In place of the call to prayer, and let no mosque pulpit be desecrated!
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4.20.7
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�ُ َ � � ق �ق ن ا � ظُ � َ ت خ � � �ولي����س���م��ع�نّ ا �لي ��و� ���فى ا �ر� �ج�ا ئ� ك�� � � �رع ا � �ل �� او ���س �ب� �ل��ب���ى ا �و ��د �ر � او م م آ ضَ � � � ق ّ ُ ا �ذ�ي�ن �َ�ف��َل���ذ ا ك ا ��ش��� �م�ن �� ن �غ��� ء �م �� طر ب� ب��م��س� ���م� ا � �ل ��و�م ا �ل�� ���ب�ه ��ر � او ج �ى ع �أ ً � � �ة � ْ ت � ق �ق ��ل�� �ك�ن ���ي�د ا لله ا � �لق �� �و�ي� ���م� ك�� �ُ �ت��و�ل�ي ك�� ع� � ���ي�د ا ���ف��ل�ن �����ت��ه� ر � او � م م ً � � � �ن � � �ك ��ل� ا ن� ��م� ءَ ا ��ل�ا ر��ض� ���ط ّا �ع��س�ك� �م�ا ا ن� ��ي���ق�ا �و�ي ك�� � ب�ه�م �م ع��س�ر و ل ر ر ق ق � �ف � �ذم�� � ف َّ �ذ � � ��ّ ا �ع��ل� ن ��ن �صر���ه� ف�ت�� ك� � ��ر �وا ص � ح�ق� ي�ا ��د ��ا �ل ��ى ا �ل�� ك�ر ا�لم�����ل �ر ب� ك� � � م م ن � ���ع� ت ّ�تق � � ا ا ه ��م ف تن ��خ��ل�� �و��ع�ده �ل�ع��ب�ا ده ا � ه� ب م� لل �ص�م��ه ا� � �� او � او ��س����صر � او م َ�زَ نَ ً � � �� ّ ��� ت � �ف ���ا ن� �م� ��ل�ا ك�� �ق�د ك� �� �و�ه�ا �ه�و �ل� ي�ز� �ل �و � ار � ك�� ل� ا �ي�ا � ك� � و �ن�م ي���خ� ر م م م �ذ � � � � ��ل�� �و�لر���م�ا �ش��ر�ع� او ا �لر��ما � ��ع��لي� ك�� �ك�ن ��ع��ل� ا ��ن �ف�ا �ه�ا �ل�ن ��ي���ق�د �ر �وا � ى ب ح م ��ل�ن ���ع���م ا ��ل� تّ �ب�َ�ا ا ��ل�ا ا ن �����ش�ا ءَ ا لله ��م�ا �ش���ٌئ ��س� ا ه �م��ؤ ّث � � � � و ي �ل ي ر ر آ ا �ت � ظ � � ا �تت ّ ن ُ ن �ف� �ا � او �ل ن�� �ر �م � ���ه�م ا � ����يرد ا ��ط��� �ها ����برد ��ف�ل� ��ل����ى �و �ل� �������س�عر � � ا �ذ ا �����ش��آ �����ثّ � �ش����ه ��ف��ل�ن �� ت �س��ق��د �م� او �ع ن��ه �و �ل�ن ي���س�ت�ا خ� �ر � او ي و ي ي �ل عر � �م ُ ْ �ُ َ� ��م َّ ة �� �غ � ��ق�د ����ط�ا �ل�م�ا ح��ص�نّ ���ع�م�ن ي��� � � � ا ع ��ا �ر � او ��ع��ل� ��حر ��خ�د ر� ك ل� ه � � ِ ر ى م م � � ا ��ت�� �� � ق ف � � ��ف�ا ج� � � � ق � � � � � � � � ب��د ما ئ�ه� �ل� ا ��ي� ��ود �ه�ن ا �لي ��و� ��ع��ل �ر و ي � �س�و ك� طر م م م ن ت � �ج ا َ ُّ ّ ��سه�ا ��ف خ � ئ�ن � � ا � ��ح�ل ا ن� ��ت� �� � �و ض����ه�ا ��ق�د � ط�هر �وا ب� �و�ل�� �ي��ك�ن ج���م� �و�ر�ج���س� �م � � � � ا ََ ن ت �ك�ن � �ي�ن ��تُ تَ ا ��ل�ص�� ��م �ن��ه��ك الم � ��ح�م�ود �و�ل�� �ح� � ح�ا �ر� �ل� ا ر�ى ا � ��� �صب�ر � او بر م ّ � ��ل�ا �خ��� ���ف ��ع�� ش�� � ���ق�ا �ف� �ذ ��ل��ة � ا ش �� ن �ت�ف ش ي ر ى ي � �ي ر ح� ���ا ك�م� ا � � � �����ل� او ا �و ��ت�د ب�ر � او �ف فا ت� � �ا� �ا ش ن �� ��� �����ه�د ا �ل� �ل�ه �ب�ا ���ن�ه �م�و �ل�ك�م � �و��ص�ي�رك�م� بح��م�ده �� ���س����ظ�هر � او
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Poems and Verses Written by the Fāriyāq in Paris
Let there be heard today in your lands The cracking of pates by sword blades—or would you be paralyzed?— For that is sweeter than the song of any singer who entrances The ears of the people, and they are greedy to hear it. But God’s strong hand that is with you Will bring you strength, so you will never retreat No matter how many soldiers of theirs try your strength, Even should soldiers fill the entire earth. In the Portioned Narration,262 your Lord has told you, “It was ever a duty upon us to help” them,263 so be reminded! God will not break his promise to his servants— They shall remain in his safekeeping, and be victorious. He was your Lord and has never ceased to be
4.20.8
A stronghold for you. Wherever you may be, He guards. They may point their lances at you But never will be able to drive them home. The cutting sword can do no harm, unless God Wills. None but Him can induce effect. Any fire from them, should He wish to extinguish it, Will turn cold, never to catch again or flare back up. When He wishes, he will brush aside their throne, and they cannot Advance that day or delay it.264 They attacked protected women of yours Who for so long had been kept inviolate from any who might debauch them. Shall some lecherous unbeliever lead them away today in chains And your swords not drip with blood? If the touch of it be polluting and filthy, Then by wading into it, says the law, you may be made clean. Patience is praiseworthy, but when what is sacrosanct Is violated, I see no reason for you to be patient. There is no good in a life that is mingled with humiliation— Shame on you should you fail or turn your backs! God has borne witness that He is your Lord And your supporter, so while praising him, vanquish!
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4.20.9
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� � ��ا ��ه�د �� ن � او لله ��ق�د �و��ع�د الجم م� ك�� � �أم � � ��ّ ء ا ��ل ����ش�ه�د�آء �خ���ي �� �ّ � � ر ب �يوب و م�و ح � ب��� ن � ا � اث ت ا ��ل � �س � ِ��� ي� ك�� � � ب �ج� �ل ��ف� ��ب���� او ر م �ف � ة �� � اَ �َ ا � �ع � ل� �ل� ��ى ا ���ه�ل ���ب�د �ر ب�ر ك� م َُ � � �� ن � ���ف�م�ن ع� ك�� ا ب�ْ�� �ل او �لي�ر ض���ى �ر ب� ك�� � � م م �� ���ي�ن �مَ�ن ��ا ���ت ا �� �ل�ق ت��ا ��ل �ت� ���ط�ّ ��ع�ا � يى و ك�م ب � �� ت ا ده � ��� �� ه � ��لً ى ��ل�ه �ي�ق�� وي �سوق� م�و� آ � �و����بي����ع�ه ��ل�و �ش���� ء �ل��لن�� �ّ�خ�ا ��س ���م� ي ع � ا�� ل� � ن � �ل�ا �عر��ض� ي�م��ع ��ه � � ك� � ���ه � �م و �ل رم �م ح ش�� � ��ي ت���ت ّر�ع�و ن� ا ��ل�ى ا �� ف�ل �� او � حي� ث� �م� � ع �ةً ��ذ � �طَ � �ذ َ َ ْ �� ا ا �ل�� غ���ا � ا ا �ع�د ت��ه� �ِ�م�د � �وك� ح� م م َ �ك�ن �ر بّ� ����س�ع�د �ذ ا ب� ��س�ع�د � او �و��ل�� ح � ن � �و�ل���ع�ل ���سر���ه� ا �ل�م�د �ّو� � او ���ق� ِ م م ع ��ل�ن � ���ف�� ا ��� ا �ث ن � ا �ش ا � � ا ��و و �ل� �ي ل � لع� ��و� ما ��ع� � ح آ َ َ � �يَ ُ �ج�� ��ه �ع�م�ن �����ط��غ ا ا �و �ل� �� � ا � ع � � � م � � و ى م م �ذ ُ ْ ل� ن ��ج�ز � ا � �ي�ع � � �و� ا لله ا ���م� ���ه م ي ِ�ل�ى �م
318
�ف � ت ��فت ً اَ ش �ا �� �ح�ا �مب�ي����نا ��ى ا � ك�� ل�� ب� ��ف� ب����ر � او � � ن��ا ت� ��ع�د ن� �م�� ك� ل���ه�ا ��ل�ا ي� � ج� � � �غ � بر � ا ��لن�� � �ق َ �� ف ا س�ت ش عب��ى ا �مرك�م� �� �� ب�����ر � او و صر �� � �ذ��ّ �ذ ّ �ق ت � ت �ي�ا ��و�م ���ف� �ل�ي�� ك�ر ا �ل�م�� ك�ر ُ �ذَ ََ ا �ْ��ل �ف��ع��ن�د ا ��ل�ل�ا ئ� � � ه � � ع� � � �م� � ي ي ر ب �ى كَ ُ ْ �َ � َّ �� ً ا � �و�م���س � �ج�ر ���خر �ر��ه� �ع� �ل�ي�ه ي ب �غ � �ظّ � ز ن ا �مت�� ش�� �ف�� ���� ���ي�م ���غ� �����ش�م ����مر ت ّ �و��ل��ٍد ��ل�ه � �و���ب�ز �و� � � ر �ج�ه �ي�������س ر ف �ي���ثن�ي����ه� ���فى ا ��ل��ن�ا ��س �ع�ن ا ن� ��ي� ج� �ر � او م ن ُ �ذ َ � � � ت ا ا ��ه�ل الم � حا �م�د ��ف� ����ه�م ا � ���ي� ك�ر � او ّ ا َّ �ة �ش� ة ن ُ � هَ �ود � او �ب� ���ي� ����هر� ا � ي����ش� ر � او �ذ � ش � ��ل��ل���ف�ا ����ئ�ز�ي�ن ���ب�ه ا ا �ل�م ي������كر � او � � ���ف�م�ن ا �ل�ه�ل�ا �ل �ع�ل�اه ض� � ��وء ��ي ��ب�هر � ت ن ا �غ ��ن ت ّ ا �ل�عا � ��و� ��م� ر��د � او �و �ل ��ي �ي����سر � او � ً �نَّ ُ �م�ن ق���� ل��ه� �ب�����طرا � او ��ى د �ّمر �وا ب � م �ن ن ا �ق َ ن ُن َ �ع ا � ي�����غ� ر � �ل ��و�م�ه ا � ��ي ��صر � او
318
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Poems and Verses Written by the Fāriyāq in Paris
God has promised those of you who struggle on His behalf “A manifest victory,”265 in the Book, so be joyful! He provides the martyrs with the best of abodes— Gardens of Eternity266 whose dominion is never eclipsed. The war between you is an ongoing battle, so stand firm, And victory is the outcome, so be glad! In the fighters of Badr267 is a lesson for you. O People, let him who would remember remember! Fight bravely that your Lord may be pleased with you For he who fights bravely by his detractors is excused. What a difference between him who comes to the combat as a volunteer And the one impressed against his will, compelled! He is led and driven by a master, Who is coarse, ignoble, tyrannical, unjust And who can sell him, should he wish, to the slaver, Along with his son, and take his wife as his concubine. No honor restrains them nor does any magnanimity Turn them aside from the debaucheries they inflict on people. They hasten to commit abominations because No hope remains that they might be remembered along with men of virtue. Likewise, the vilest of people, if a praiseworthy deed is beyond them, Would like to become known by any notorious act. They have gained fortune, but how often has fortune cut the throat Of those who win it when they give not thanks. Maybe their circling eagle268 will fall And a light from the crescent moon269 will rise over it and dazzle. The wicked shall not flourish so long as they shall live Nor shall the arrogant so long as they live in luxury, and never shall God ease their way. Have they not noted what has come down to them concerning those who oppressed men Before them out of arrogance, and how they were destroyed, Or do they think God incapable, since He has left them so long to their own devices, Of taking His people’s side that they be victorious,
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4.20.10
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�ُ َ َ ن َُّ ُ ا �و ا � ي��م�د ���ه�م ب�ج���ن�د لا ���تر�ى � ن �ف ا � ا ن ت�خ �ِّر�م�ه� � 1و���ه�م �مر � و� حو� ��ى م ت� � � �ا ا ا� ا �و �ير����س�ل ا �ل��طي�ر ا �ل� �ب� ب�����ي�ل ل ��ى ���ا ن � ّ ا �ع��ا د ا ��لب��� � � غ � ��م� ك� � ب ع�م � �ل��ي���لب �� او ي �م�ن ك� ���ا ن� �يُر ض���ى ا للهَ �خ��ا ��ل�� ��س�عي��ه ص �ن � �خ �ذ � � �و�� �ل�ّي�ه � ا �ن�ا �ل��ن� �م �ل� �ي�� ��ص ��ص م ح � � �ة ن � � �م�ن ا �ب� ��ط ��ت�ه �����ع�م� ا�لم� �ل� �� ت ع�ا وى ر �ن � �ت�ك�ن �ت�ق �ة ��ق �ة �ز � ��ن�� ����س�م� ر �ق�ه �م �ل�م �� � � ي � �م�ن ��ي ت� � ��ك�ل �� �س��ف�ه�ا ��ع��ل� �ج���ن�د ��ل�ه ى � ظ�ن ا ن� ��ي�ق ��و�ى �ب ��ق ��و�ة �ب�ا ���س�ه �م�ن ��� � َ ��خ��ّ��س�ا �ن ا � � ق ّ ا �م ���غ� �ل ب� ا � �ل��ه� �ر �عا د �م ي ّ �ف �����فرا ���ن�ه �م�ن ����سره ��ى �ي ��و��م�ه ��ك ً ��ف �ن ��ا ن ا ا �م ك�� � �ي ��و�م� را �� ب �غ�ا �ى ��ع� ج���ل � �م�ن ك� ���ا ن� �م�ن �ب��ي�ن ا �ل�ور�ى ��س��ل���ط�ا �ن�ه � ��س��ل���ط�ا ��ن ن�ا ا �ل�ا ���س�م ا ��ل���ذ �ى ��س�ع�د ت� �ب�ه ى � ن �ف � ���ل��ن�ا ������شر ا �ل��ع�دا ��ل��ة ��ى ا ��ل��ب�ل�ا د �ف ك�
ُْ ت �ُ خَّ � ن ئ � لا ب��ت � � �م ح ِ ر � بو��م������ش�ا � ٍر �صَ ْ َ �ّ � ا� �أ �ْم�ن خ � � � � � ا � ل � � �ب � � ص � ل ر و ي يرح ر ر ا ل� � ا ُ��ثّ � ت� ا � ث ل�� ��ق�د ا �ه�� ك �م�� ���ه�م �ل� ك�ِ�ر � او ُ شَ ّا ن �ق ا � �� � ��و��م� ��ع��ل�ى ا �ي� ك ���ع��ب�د يح ر �ف � ا ف � �ه�و ب� � ��ك�ل �خ��ي�ر ي� � ��ى ا �ل��ن� ��س � � �ج�د �ر � � ا � � �ُ� ْ � �ذ رك�� ب� ا �ل�� � �ض�ل� �ل �و�ل�م �ي��ف�د ه ا�لم��ن� ر َ�ع ْ��س���ف�ا � �غ� �����ش�م �ة ���م��ي�ن � � � � �د � �غ � و و ري ر ي �أ ا �ذ ش ّ �� � ز ا ة �خ � ��ف� ا ا ���ر ب� ا ل�ى ا �ل� �ي� د� ي ��سر ا �ذ ن � ا � ه يَ�قْ � ه � � ح� � � � � � �ب م ي � د �و� ا �ل� �ل� ِ � ر ح� ��ف َّ �ذ � � �ح�ه �و � �و�ي�ه �و��س�ل�ا � م � ��غ � ه � � ر و ر � �� ًا ُ �ذ �ّ � �� س�ض ف ا َ � ق �م��� ت� ه � ���ع��� �وِك��ل� ���ي� �ل �و�ي ر � �ذ ا ��ف � ا�� � او ��ف� ه �ى ���غ�ده ا �ل�ع� ا ب� ا �ل� كب��ر آ ��ج اَ �ْ دَ � ���ب�ه ��م�ا � �� ث �ن � � � ى � و ي و �ع � ل ر �َ � � � �فّ َ ��ْي�د ��ف�ا ع ْ�ُ�د ال�جم � � ه �ل � � � ظ �م � � � �ن � �� ب ِ ِ ر ز ت ف � �ا ا ا �ي� �م��نا �و���ه� ��د ��ت�ه ا �ل� �ع�صر �أ س��� ش �م��س�ت� �م�ن ���ف �����ظ��ل�ه �م��� ت �� � ب ى ر
تَ � :1855 1خ ّر��م�ه� . م
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Poems and Verses Written by the Fāriyāq in Paris
Or of providing against them an army that may not be seen Or running galleons that cleave no waves, Or a wailing wind to uproot them As they sport in security, their minds oblivious, Or of loosing against them the “birds in flights”270 that Caused their like—may they not be increased!—to perish? Those who worship the idol can never overcome
4.20.11
A people who are marshaled to the sound of “You we worship.”271 He among mankind whose sincerity of effort pleases God Deserves all good. He who does not lend an ear to the advice of his friend Is guilty of error, and no warner will be of use to him. He whom the Lord’s gifts have made proud turns violent In injustice, and out of obstinacy lies and betrays. He whose God-given allotment of daily bread is not enough to make him rich And so cranes his neck to look for more loses. He who foolishly places his trust in an army he has And not in God will be seized by that against which he was warned. He who thinks he will be made strong by the force of his intrepidity And of his weapons and his followers—he is the one who has been duped. He who challenges the All-Conquering will end up humiliated, Weakened, and impotent, made abject and defeated. He who is happy in his day with his disbelief, The next will receive full measure of the Great Torment. He who ever should wish for the things of this world Before those of the next will be carried off by what he prefers. He whose king among men
4.20.12
Is ʿAbd al-Majīd is the one to whom God grants victory. Our Most Exalted Sultan, through whom our days Have been rendered happy and bright—may the ages be his ransom!— Has spread justice throughout the land. Thus all of us, In his shadow, feel confidence and joy.
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�� ّ ��ف �م �� ��ه � ٌ � ن ه �آ � �ت� ّ �ت ل��ك�ل � �و� � � � � � � � ��غ آ � ء �ج ل� � � �ع � �د � ا � � �م� �م ك � � �� ي ل � م � م و و ى ي � ل ر � ا ن ان ن ا ��م� ا � �ع�د ا ���ه�م �ع�د �ل�ه � او �م� ���ن�ه ��س�ي � � ا � ��هم ا �ع��سر� او ا �و ا ي���سر � او �أ ا �نّ�ا ا �ذ ا ا تّ خ ����ذ ا ��ل�ع�د �ى ���ط�ا �غ� � �ت�ه� � �ًّ�ا ��ل��ن� ت����م ا ��ل���ذ �ى �ه� ��ا � م � ر و و م رب ي ر � ا ت � � �ن �ن ز � �ف � ا ��ن �ت �خ ��ل��س�ن �ا ����نر �و� ب�����غ� ���ط� �ع��ه ا �ل�ى ا �ل � ح�م �م �� ���لى �و �ل� � ���ير ر م ير �نا ت ّ � ْ �خ ت�ن ا �� ّل�ا �لا ���ف ���غ� ���د ��م� �ا � � ه � �� � � � � � ا � � � ل � ��ب � � � ع ل � � �خ ل � و و ر ص �ض ِ ك�� و ى ي ر ر ر ���ف ا �� �����ف ا �ل��م��ا ���ُ ��غ�َه � ا �ل���م�عت �غ��ا �ن�ا ��ع�� � � � � � ه � � �ط � ا � � ك � �د � � � � �غ� ل� ي ى ��ك ر ب ي ي ر و و ب ي ي ر � ع � �ذ فُ ْ َ �ذ � �� ه ُ ً � ن ا � ا �ن � � �ِح�ل�اه ��ي ن��ك� � �م�ن ا ي� � � � � � � � م م ا � ق�� و ل� ى �� �حا ك���ي� �ع��ل�ى و �� ب ر �ض��ل�ى ت ّ ا �ن ت ظ �� � � � � ا ز ف ا ا � � �� ح� ��ن � ا � � � � � �غ �ود � ك��م� �م� �� د � �ل�و ا ���ن�ه ا �قت�رح� ا �ل�وج�� ي�ه� ي�ر �م� �ر ّ �ذ � �م�ن � � ا �خ ����ف ����ش��آ ���ص�ّ ج� �و�هرا �ل� ��ل�ا ��ص �ص�ور ا �ت�ه �ر ب� �ق�د ����ير ك�ي � � ي و ر ّ �� ا �ل� � ا �ّ �ح�ا ك�� �ولا ه ا ���مر ا ��ل��د �ي�ن � او ��ل��د ن���ي�ا ���م�ع�ا ��ف�ه� ا ��ل�ا ��م�ا � ا ��ل � � م� ت م و � ر م م �ةً ��ق � َّ �ا قا � � ��ذ ي�ن � � �و�ه�و ا �ل� �ى �ب�� ا �ل�م�ل�وك ���م��� ��م�ه ا �ل� ��ع��ل�ى �ي�كر�م ��ه�بي�� �و�ي��و ر � ��ذ ي�ن � �م ّ �ع�زّ � �م�� � ��� � ���م�� ّ �و�ه�و ا �ل� �ى �ب�� ا � � � � � ل م � ظ � � ��ج ع � � د � ا � ع� ح� � � � ب � و و و ب ل ر ب ب م ف ا �ل� ت�ّ ���� ت س��د �ف��ع� ن� ا ��ل ض�� �ي��ه� ��ا ��س�م�ه �و��ع��ل ا �ل�� ن م�ا � � ح � � �ده � م� ��م ك � ي ب و � ر مب رر ر ى ن ف � ف �م َّ ا ن� ��ق�ا ��ل �ل�� ��� ت � � �� �س���ث�نَ �م��م�ا ��ق�ا ��ل�ه ا � مي �ح�د � او � �ي���ع�ل�ه ��ه�و ��خي�ر ن � ح�ز� � ��ل�ا ��ه �م�ع ش ��ل���� ا �� �ف�ل � �م����ش�ا ����ع ا �ع�د ا ���ئ�ه �م�ا ���ه� ل � �� � ه � � و ي ر م م ب ى م ي س ر �ج ��غ ْ ّ � ٌ ��ف �ن � ن ّ ن ت ت �ن �ِ �� � ا �م �ي��ك�و� ��ع��ل�ى �ه�د �ى �م ر���ب�ه ك�� ��و�ٍى ا ��س��ه� او ه �� ب ج�� م��كر
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Poems and Verses Written by the Fāriyāq in Paris
Each nation within his possessions receives aid From him and gifts that include and embrace all. His justice and his guarantee of safety never fail them, Whether they are in hard straits or at ease. If our enemies take their idol As master, let us carry out whatever our sultan commands. We do not hope for proximity to the Merciful By any means except obedience to him, nor do we pick and choose [which divine commands to obey]. No indeed, nor will we find in anything but service to him Honor, purity of intention, and justification. He who pledges allegiance to any but him is an unbeliever, and the aggressor Against him out of injustice and tyranny is yet more so. Who is that man who would claim to be like him in exaltedness and
4.20.13
glorious feats And who is it that would deny his most excellent adornments? Had he demanded [more virtues] from Creation, He would not have added aught to what we already expect of him. From the essence of purity was his person shaped By an All-Capable Lord, who shapes the world according to His wishes. He put under his charge the affairs of religion and this world together, For he is imam, ruler, and commander And he it is whose higher status among other kings Is honored out of awe and venerated, And he it is who is beloved among mortals And exalted and revered and esteemed. With his name they ward off harm amongst them And from the pulpits his praise is repeated. If he speaks, none are exempted from what he says, And when he acts, he does so as his own master. The Franks are not partisans of his enemies. They are not their supporters nor are they their kinsfolk. Is one who follows the guidance of his Lord Like one misled, whom an evil sorcerer has seduced?
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4.20.14
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� �ّ�ةً �� َّظ �� ��ا ��لن �ك �� � �ق��ا �ك�د ا ��ل�� ا � �م�ن ��ل�ه ا ��خل ��� �لق ا ��ل�� � ��ن �� � � � � � � � �ج ل � ل ��ئ� � � ِ و ب م س �ي ي � ب ر ي ر �ي م م � � � �ف ف ن ش ا ت � � ا �ل � �و�� � ز � � � �ن ���� ��س�و�ى ��ىا �ل�عر�� � او �ل� � ك� م��ا � �م�ن � ا�مي� � �ص���مر ي��ه ب� ج��ي��ل و م يح� ي � �ؤ ي�ن ق ُ ا � ي�ن �ن ا ���ي�هٍ ا ��مي�ر ا�لم�و�م��ن�� �و�م د ��ع� ا ���ي�ه ا ��مي�ر ا�لم� �م��ن�� ���ف���د ��سر � او ُ ْ ا � ا � ا ئ ق ا�� � ا �ن ئ � � �غ �ا � �� ���س�د �ب� �ل��م�ع� �ل�ى ��ف� � ���� �ك��ل ا �ل�و�ر �ى ج�م�دا �و����ش� � ��ك ا �لب��ي���ض� ا �ل� ب����تر ا ا � ا � ن ا � �� ف � ا ��ل�ع�م �ة � ن ا � ا � َ عَ ت � � � �خ � � ق � � � ي � م � �و���ِ�س� � �ع� او �ر ��ك ي�م� ��س�و�ل�� ا �ل� �صى و م� ب� ل��ب� ل �� طر ت ���ّ ت خ � ت �� � ا �����ط �ن�ا ���م�ا ا �قت ح ت� � ا ن�� ت� �من �� ّ���ف� ��ل�ا ��ض� �� ج� � � � �ح��ى � �ل�ق�د ك��ل� � � � و ب ر و ل ر ر ف �ا � ه ���� ّ �ن� ��� ق ا ��ل�ع� ّ � �ف � �ح��ت ا ج ��ل ���م�ا ح�ا � � �م��� ��ص � � � � � � � د� � ع م� د د ك � ح� � ك ع� �ن � � ي �ي �ض ط�� ي�ى ب ر بر ى م ���ّ � ت ت ��ف �ذ ا ���َ � �آ �� �� �ك�و ن� ��م �س�و�ى �ى ا ل �ج�د ك ك� ا � ع �ل ح ه م �ض� ا ا ل� � � � � � � � ل �و� �ل�ق�د ا �� � � ص � م ب و � ر ى ِى ت َّ � �ن�ظ �� � � � ��فت�� ّ �َ ضَ ً �ض�ا ���ها �و� � ح�ا ��س�د � �ر ا �ل���طغ���ا �ة ا �لي���ك �ن ������ظر�ة � ��جر�ع� او م� ح��سر � او ���� ب َ ن ُ �� �ج��ل �� ا �فا لله �م�ا �كُ � ��� �ك � او ���ف��ل�م�� حق �ج�ي�� ش����ه�م ا �و ي��م�� � � � ا ك � � ك ا� ي � ب و ر ر رب بر � َّ � َّ ن ال�م ا � � �ن ال�ُم ا � �ذ حق ��خ�ل�ا �ف� ����ط ّ��ت � � � � ه �ح� �ل م � ا � ِ� � � ا �ح� �ل ا � م ��ج � �د � � ق ب � ى � و ر ِ ر ي � � ت ا � �ب� ت ّتَ � ��َ ��سف� َ�هَ� ت� � او �ل ش�� ���ا ن� ج��م�ع ه� �� �سو�ى ِك� �م�ا ك� � � � � � � ء ���س �� ل ل ه� آ � �� م�� س� � � ي ب ب ر س َُ � م ��ل�� ت �ف � �قُ ��لغ� � � ش � � �ه � ا � ���ق ت � ا �� �ف�ل �ق ا ن ��ل�� ت ��ت�ق �ف � � ي ��س� رو� ��ي رعر����ك و �ى م� ب ي�� ع��ل�ى 1ر� � ي ��س� ر ا � ف�� ن �� � � �� ع�� ا � �� ن ا ن�� ت� ا ��ل���ذ �ى ب��م�دي� �و� �صف���ك ��تن�� � ت � ل ع � �ه � � � ا � � � � ا م ق� � ي � ط � و و ر �ج��ل�ى م ح �ّ ا � ا ��ن ��ف ت � � ا �ن � � � � � �ّ ا � � ع ه � � � ا ا � � � � �و�� ا �� � �ه � � ��ص �ح�ل� �م ا �ل� ما �ى �ى ��غ�د ا ل�ل �ى ب �ها و ل�د ر ك�د سر ح � ا ا ن � �ف� �ن ����ظ � ��آ ��ل ئ � � �ةً � � � � ��ف���ك ��ت��ن�ث � � �ن �س � � � � � م � � � � م� � �ي �ى � � ا ل�ل �� م�د �ح� ل�ك ب�ا �ل�ل�ه�ى ح ب� ك ر م
� :1855 1ع� ن�.
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�ل���ق� ق���س��ط ن����ط����ن ّ���ة ب� يي
Poems and Verses Written by the Fāriyāq in Paris
Or one who possesses a noble character to be compared To a base pest in nature and to him likened? Or is one who gives with open hand on the same plane In beneficence and capability as one who gives grudgingly and is a miser? More, O Commander of the Believers!—And all who call, “More, O Commander of the Believers!” are made princes! Rule in your nobility, excelling in glory all mankind And any spiteful gelding who hates you!272 Your all-encompassing rewards have encompassed our most extreme Requests and all that we could ever think of, Until our imaginations have become exhausted from Asking so much, while you still hand out booty and do not grow angry. The stammerer, when obliged to speak your praise, speaks fluently; Even the inanimate comes close to being able to express it. Your glory has illumined the entire universe To the point that it is as one to the blind and to the sighted. The tyrants directed at you an envious look, Then reluctantly retracted it and grieved. Their army has no right, by God, to menace
4.20.15
Or to devise plots. Verily your Lord’s devising is greater! Craft is impossible if it runs Contrary to His design, and what is fated will be. Their horde was but fragments blowing in the wind And the sun is not hidden by motes. Farūq belongs to no throne but yours; so long as it lives by The Furqān,273 it will not become desolate.
An epithet of Constantinople.
You are he the eulogizing of whose form causes cares To be lifted from us and our horizon to exude perfume, And dreams of hopes come true on the morrow of the one Who diverts himself with them, though the times be contrary and harsh. The stringing of the pearls in praise Of you cannot match the precious gifts that are scattered from the clouds of your palm.274
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� قَ ا ي�ن � �ن ن ا � ق �ل�م ��يب ��� �م� �ب�� ا � �لو�ر �ى �م �� ��ط�� � � � � حر��س ا �ل�ا �ل�ه �ج���ن�ا �ب��ك ا �ل�ا�ع��ل� �ولا ى � � �ة � او د ا �م د �و�لت���ك ا �ل��ع��لي�� ��ما ��سر�ى ن � ّي�ن �ف ��خ��ي�ن �ه ا �����ش�د ت� �ت�ا ر� � ��ج �ري�� ��ى ي �َ َ كَ�� َ�ع�ْ�بُ�د الم � �ض�ده �جيْ� ِ�د ا لله ا �ْر ��ى �� �ِ �ة ��س�ن � 1270
ة � ف� �ة ��ف �ق � ا � ا � �ل�� �ص�ي �د� ا ل�هر ي�� �ى �م�دح �ب� ر ي���س
�ذ � � نّ �ة ��ف � ا �� � ا ا ى ج��� �ى ا �ل� ر �ض ا �م �هى �ب� ري���س ئ��ة ّ �ف ن � �س��ا ن� � ��م�ل�ا���ك�� � � ا � � ا � ��� �� ك ه �� س م ر ي س �تُ َ �ف � ��ه ُ��ْ حو�ر ِ�ع��ي�ن ��ى �م ن��ا �ز� �ه�ها ر�ى و �ل ت ّ � �� � � �� � � � ي�ن �خ �ف � � اولا �ك�ل �ح�� ���طر ب�ل�قي����س � ّ �ف � ُ جَ � ��ه �ذ � ن�� �ت �و�م ر ج��م ا �ل�ه�م ��ى ا �ل��د ��ى و �ل ى ج ُ � �ن � ا �� ن �خ � �� ه ن ع ا �ل��ب� ل ا � ي ���طر �ب� ا �م ����با ري���س زَ ة � � ن د���ي�ا ت� �ى ���فى �ه� ا د � �و��ه�ل ���هر� ا �ل� � ر و �ج �� ُ �����ب �ق �خ� �����ط�ف ت����م ّر ك� ا ا � � � � ا ط �� � � � م و ر و يس �ن�� �ع ا ��� ا �ُ � �ْ � � ن � �م ن�ه� ع��ي�م �و����ش�ا �ه�د �ى �خ�ل�د ا �ل�� � ��ف ق � �ر �ي�ا ��ض� �و�� حو��ض� د ا �� �و���فرا ي د���س
326
�ّ ا �ن آ � �ف �ض��ل�ك ي� � � � � ا �ل� �و�ع �لآ ء �خ � بر ت ����ف �ز ا ��ل ت� �ع��ب�ا د ك ���فى � ح��م�ا ه � � خ ر � ن � � �ز خ ت ��ج� � �م�ا �� � د ك ا ب� � � جك � � � � ح و و ر ر م خ � ظ � � ا ��ف ��تم �م�دي� � ح�ك �و�ه�وح ����ى ا �ل��و ر �ى ُّ َ ل���ط�ا ن����نا � �خي�ر ب� � ��س�� � � ص �ج ٍ�د ��ي��ن� ر �ة ��س�ن � 1270
�ق ح ف����ة ���ف �ذ �مه�ا �ص�ي �د�ة ا ��ل ا � �ل�� �ري ى �
َ �قَ ا �ذ �ى �عبْ�� ٌ ���فى ا ��ل�ا ر��ض� ا � � ه � � ا � �� � ر ى ر م ب يس زَ ن �ةٌ ا نّ ��ف ن � �� �ب�ا ����ي� � ك� �س�� ���ها ا �م ر ����سي����س آ �ت �و��ه�ل �ذ �ى �ن���س�� ء ���فى �م� او � �ح��ل�ه�ا ر�ى �ّ ا ف� ّ �ح��ي�ن ت�خ � ا � او �ل� � � � �����طر � ��ك�ل � �ج� �م�و��س � ّ �ف � �ذ ش �و��ه�ل ا ��� ار ر ي ج���ل ب� ا �ل�ه� ��ى ا �ل��د ج��ى م � � � ن ن ن ه � � ا �� ا �ل�ى ا �ل��ب�ا �ل ا � ����ب� �صر ب� م ��با ري���س �ز ��ف ة � � ن د���ي�ا ����تر�ى ���فى �ه� ا د � �و��ه�ل ر � ا �ل� � و �ج ّ ���ع� �����ظا ��ل� ا � �م����ط�ا ت����مر ك�� � �� �� �ف ي س ير ع م �ن����ع ا ن ا � ا � � ا �ل ش � �� �م ���ه� م� وى ج �ح�ي��م �و����ا �ه�د �ى �ش �� ّ ن �ف ا ح�ا �ت�ه�ا �و�� ن م��ا � ��� ي � ق�و� ��ى ���س� � � حي����س
326
١٦،٢٠،٤
Poems and Verses Written by the Fāriyāq in Paris
No speaker is left among mankind Who does not tell of the gifts of your beneficence. God protect Your Sublime Excellence and may Your slaves forever be safe in His protection, And may He preserve your Sublime State so long as Stars travel by night and seas, like your liberality, swell! I have declaimed two Hijri dates275 in Concluding my praise of you, which is in itself my best reward:
ʿAbd al-Majīd, may God curse his enemy—
In the Year 1270
Our sultan is the best of those who by fortune are assisted.
The Presumptive Poem276
The Prescriptive Poem
in Praise of Paris
in Dispraise of Paris
In the Year 1270
Is this an abode of the jinn on earth
Is this Paradise on earth or is it
or is it Paris?
Paris? Is it angels its inhabitants are, or
Is it rebellious jinn its inhabitants are, or French?
French?
Are these women in its mires one
Are these houris in its pure
sees
fastnesses one sees
Or is it that every little while
Or is it that every little while Bilqīs comes sauntering by?
a water buffalo comes sauntering by?
Are these stars that in the darkness
Are these sparks that in the darkness of the night attract care
of the night chase care From the mind, should it ever occur, or are they streetlamps?
To the mind, should we be able to distinguish them, or are they streetlamps?
Is it the flower of this world that one
Is it the effluvia of this world that one sees in litters
sees in litters277 That pass like lightning flicker-
That pass like wild donkeys limp-
ing, or are they peacocks?
ing, or are they gobs of filth?
Indeed, it is the promised paradise of ease, and my evidence for this Is meadows, a gushing basin,
Indeed, it is an infernal abode, and my evidence for this Is villains in its squares, wretches,
gardens,
327
327
4.20.16
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
ّ �� � ���نه � ��ع��ل �� ن� ��ف��ه�ا � � ا ع ك � � و �ر و و و ي ي� ب �ة ��ف ��ع��ل�ى ����سر�ر �مر �و��ع� � او �عا �ر ي���س � � � �ن� ��ض ة ���ه��ة ���م� ��ل ا� �� ر� ��ح� ���طي�ر و � �و��ف� ك� ع م � َ � ن َ � ت �غ �و� ارح �و�يرحا � �و�ر �وح �و�ر �ي����س ت � �حا ��ئ� د � ���نه�ا حب ��و ا �ل���س � او �ع��م�د�ة � � ب و � كَ ��ا ن �� ا �ف ق � ���ي�ن �ت�ا ك�� � ل��ه� ��و�� ا � � ل����س � � ا �� م �� س �� ِ ي س َ�أَ � � نيٓ ه�����ئ�ا �لم�ن ��من��ها ��تب ��ّو ��من�ز�لا � �� � � �ن ��ف ا � ه ت ا � �ت� �و�ط� بوى �لم ��ي�ه� �ل� ��ح ���عري���س ّ ّ ��ر ���ب��ة �ب��ك ����بر� ا �ذ ا ����ش�د �ة ا �و ك� ح ت� �ف � � ��ت � حَّ ا ��ل��ه�ا ��ف�ه� ��ل��ل�� � ن � �� �� � �� �ف ك � ب ي� ى ر ي س �ج ت ن �غ � �ةً ت ن ن � � � ه � � � م �ف�و���س ���ها و �ى ��و���س ب���ط� � � �ف ي�ن � � ا ي�ن ت ا ت �ن � � � ا� �� � �� ج ��ب�� �لم�ق� ��م�� ا �ح� د �و ي س ن ت � ُ � ا �ق ا � ا � �ن �ُ ا �ة � او � ��ك ي ��و��م� � ���ن���ط� م �ل��ب� ���ن� ئ ��ف ��ؤ � ت ا � ا ا ر �ي � �ه� ا ���ط�ل� ب� ��م� �م��ن�ه �مي� ��و��س ّ �ة ��ه�ا ��م�ا ��ي����قر ا ��ل��ع��ي�ن �م�ن �ك� ���ل ا �ر ���ب� ب� ا ت ا � ف ت� ت �ن �ف ا شت �و��م� ������ه�ى � � ��س �و��م� �� �ل�� ا �ل��و��س
328
ّ �و��ف��س�ق �و��ع��لي ��و ن� ��ف�ي��ه�ا ��ف� او � � ��جر � �ة �ت نا ��ع��ل�ى ����سر�ر �مر� �صو��ع� � �و�� �ج�ي����س ُ � �� �م�ن ا ��لز ��قّ � �� خ� ث� ���ط�ع��م�ه � � ي م � او �ك��ل و ب � �و�ش�� � �م�ن ا ��لِ�غ� ْ��س��ل��ي�ن �����س��ق ��ه ا ��� �� ل �� رب ي ي بي س � ا �ع��م�د�ة ��ت�� �ل�ق ا ��ل ش��� �ا ����ط��ي�ن �ع��ن�د��ه�ا و �ى �ي � �خ � ئث ت ��ا ن � ا ��ف �ق �ل � ك� � ل��ه� �و� ا ��با ��� ��ا ��سي����س ��ن�ز � ق� � ن م�ه�ا ��تب �� او �م� لا �����ش�� آ ء �لم�ن �� � � �ت� ا �ن ��ف ا � ه ت ا � �ت� �و�ع���س� �لم ��ي�ه� �ل� ��ح ���عري���س ّ �ذ �� �ر��ب��ة �ب��ك ����بر� ا ا ����ش�د�ة ا �و ك� ح ت� �� � ا ن� � ن ا ف � � ��ت ن �ف � � �� � � ل� � ك �� ل � ب �ها �ف� ��أ ع � ب �ه� ��ه�و � ر ي س �ف���ك ��م�َّ �ز � �و���ب ّ�ز �ع��ل�يه�ا ا ن� � �� ت �ي ر� �� بر� ي�ن � � ي�ن ت ا ت �ن � � ب ا �ل � �ف��� ��م�قا �م�� ا �ح� د �و ج��ي����س ن ت � � ا � ا � � ��ف �ُ ا �ة � او � ��ك ي ��و��م� ���ط� م�عا �ى �لب�� ���ن� ���فر � ت��ه�ا ��ا ��س �ل��م�ا �ه�و ��م �ح�د �و��س �ؤ�ي � ي � �ة � � ي�ن �ب��ها ��م�ا ي���س�وء ا �ل��ع�� �م�ن �ك��ل ا ر���ب� ا �ت� �تُ � �م�ا ت� ت �ن �ف و ج � ��و�ى � � ��س �و��م� ��كر ه ا �ل��و��س
328
١٧،٢٠،٤
Poems and Verses Written by the Fāriyāq in Paris
A river, and a ʿIlliyyūn278 in which are women with jutting breasts On “raised couches,”279 and
Evildoers, and a ʿIlliyyūn in which are debauched women On perfume-bedaubed couches,
cotton mattresses [?]280
and menstrual rags
And fruit with flesh of fowl and
And food from the zaqqūm tree
plenty
whose taste is foul
And wine and sweet-smelling herbs and perfume and ease
And drink of foul pus administered by Satan
of life And pillars below which crawl the clouds
And pillars where you will find devils
And whose foundations have been laid atop the Uplifted
And whose foundations have been laid on top of filth.
Ones.281 Good health to him who takes
Toil and trouble to him who takes
therein a dwelling!
therein a dwelling!
Blessing to him to whom it is given to take a bride there! Should adversity or trouble beset you,
Misery to him to whom it is given to take a bride there! Should adversity or trouble beset you
Make pilgrimage to it, for it is the comforter of troubles,
There, go far from it for it is an outlet for troubles,
And be delighted by it, it being like Tunis282 in bliss
And defecate upon it if you should fail to find a latrine
For the two places are as one in
For the two places are as one in
their similarity of form.
their similarity of form.
And should you some day feel
And should you some day feel
hopeless over anything,
greedy for a thing,
The sight of it is an answer to prayers, from which none are turned away in despair.
The sight of it will breed despair of ever obtaining what was envisioned.
In it are objects of desire of every sort that’s pleasing to the eye And that the soul might desire
In it is dross of every sort that’s offensive to the eye And that the soul might hate
or inborn disposition find
or inborn nature find
sympathetic.
antipathetic.
329
329
4.20.17
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�تَ �ذّ � �ف �ذ�� ��ف��ه�ا ���ل�� �و��ى ك�ر ��م�ا ي �ت� ���ط�� ��ه�ا �ع�ن ���غ��ر�ها �و�ه� ��م ي ب ب� ي ح��س�و��س و � �ن �ن �� � � ا ئ ��هى ا�لم � ���ه�ل ا�لم�و�ر �ود �م �ك��ل ���ظ� �م�� �و��ل��لز ا ����ئ ��ه�ا ا ��ل � ��خ� ا ج����م� �� ب�مج� �� � ري � �و��س ير ع ��ف �خ � ��هى ا ��ل�ا �م�ن �م�ن ج�� ا ��ل � �� � �ور ط�و ب� ما �ع��ل�ى ُ �ذَ �ع ���ي ��ه�ا ��ض� �� ي� ا �ح� �ر ا �و ب���و��س ر� ر ب� يم ت �ن�� � � �ن ي�ن ا �� ز ا ن ��م� �ة ��ع� �هى م ��ع�� ل� ��م� � ي��م� م ��ف ��ف َّ ا �ذ ة ��ما ا �م�ه� �و �ع����سر� �و���غ�د ا �ى ��س�و �ف ن ���م�ا ���ع��م��ة �ف�ي��ه�ا �ت����ش�ا ن� ب� �حا ��س�د ت ���فص� �� ��ل���ذ ا ت� � ���ق�ا ن���ي�ه ��� �س � �� �� ج �ولا � و �ي � ي س � ��ا �خ � �� �ذ � � ح�ق��ه حقّ� �م�ن ا ��ل��نا ��س � �ل و ب س ى �ٍ َ ح� ث ��ا � ّ خ ف�ي��ا � حق� �� ب�م��� ح��س�ن د ا �ر �ي � �ل � �و��س � ت �ذ�أ ف ��ف�ل�ا �م ��ي��ها ي���س����ب��ي�ن �ل��ع�ا ��ئ ب� ن ُ� ْ � � ��ذ ت �� �سو�ى �ها د �م ا �ل�ل� ا � �ما د � �و�ه ��ط�و��س �� ��ذ ا �ذ ٌة ل� �
330
�ف �ذ ا � ء ا �آء ة �و��ى ك� ��ر ��ما ��ف�ي��ه� ي�� �سو ���س� � ��خ��ف ت��ه �و�ه� ��م ��ت ف� ��و�ق� �ع��ل� ��م�ا � � ح��س�و��س و ى � � � � ف � � ح��ت�� � � ا ئ ��هى ا �ل�من���ه�ل ا�لم����س�م�و� � ل��ظ� �م�� م ّ � ��ج�م� ب�مج� �و��ل��ل�ز ا ئ�ر��ه�ا ا ��ل�����شر ا � � �� �و��س ي� ع �ف � � � �خ � �ا � �ف� �م�ن �ك� ا �ل � ��خل � �� �هى ا ��و �ل ط�و ب� �م� �ع��ل�ى � � � ا � �ع ����ير �ب��ها ا ��ل�ا الم ��خ� ����طر � او �لب ��و��س ر ن � �ذً �ف �ف � ي�ن �ن��ع� ��ه �� ��ع�� ا �لز ��م�ا � �ق� �ى ��م�ا مىى � ��ف �ؤٌ � ا ن ا تا ا �� �ها ا ���مر � ا �ل� �و�م��ه� ���غ�د ا �ى ��س�و �ف ن �ة ف � � ت �ن ��م ّ ي�ها � ���س�د ���م�ا �����ع�م� �� �خ�ل� �ع ح ِ ت �و ��ل�ا �و �����ط ا ّلا �و��قا �ن�ا ه ��� �س � �� � �� �ج ر ي س �ّ ��ت�خ� �ذ � حق �م�ن ا ��ل��ن�ا ��س � ح��ق�ه � بو� ��س ا �� �ق خ ��ف�ي�ا �ب�� ح �ها د ا را ��ه�ا ا ��ل ���م��� حق� ب �� �و��س � � ب� ت � ْ ي�ن ا ��ف�ل�ا �َ � � �من ا �ص� ر وح � �ه� ي���س����ب�� �ل��ن� � ب ا � � ��ذ ت ا ن � ��س�و�ى �ه� د �م ا �ل�ل� ا � �م� د � �و�ه ��ط�و��س
330
١٨،٢٠،٤
Poems and Verses Written by the Fāriyāq in Paris
At the mention of it you will feel a
At the mention of it one will feel something vexatious
true pleasure That will lead you to abandon all other, a pleasure palpable. It is the well-filled spring that everyone who thirsts must come
That will surpass what you feared, a displeasure palpable. It is the poisoned spring that spells death for the thirsty
upon, All that is good to those who visit
All that is evil for those who visit it, ever gushing.
it, ever gushing. It is security from the tyranny of adversities and no stranger there Has call to be on guard against
It is fear of every adversity and no stranger there Finds anything but dangers and misery.
injustice or distress. Yea, it is an amulet against the envy
Yea, it is a mote in the eye of the age—
of the age— No one in straits has ever made
No man has ever gone there who
his way there and found him-
did not find himself facing
self facing calamity.
calamity.
No comfort there is marred by any
No comfort is there but someone wishes to take it for himself
envious person Nor has the purity of its pleasures been mixed with any turbidity
And nothing desirable that is not mixed with turbidity And it takes from every right-holder
Nor is any right taken from any
his rights.
right-holder among the
How ugly then an abode where
people unjustly. How beautiful then an abode
rights are infringed!
where no right is infringed! Nothing diminishing there is manifest for the faultfinder [to seize
No rest there is manifest for the one who is weary Other than the Destroyer of All
on] Other than the Destroyer of All Pleasures,283 against whom
Pleasures, against whom there is no potion.
there is no potion.
331
331
4.20.18
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� �ع�ز � ُ َ آ �ُ �ع��ل�ي��ه�ا ���ه�� ء ا �ل�م��ل�ك � او �ل�� � او �ل� � � ع � ل � ى ب ا ��ل�ف � س�ن �آ ل� �ق �و�م�ن�ها �� � ام �ج�د �و� � � ���خر ���م� ب ��و��س � َّ � ث اُْ ض � ش ط��ه ا �ل�ى �م���ل��ه� ��ي��ن���ى ا �لر����ي �د �م��� ي �ذ ��ا ن ُ ْ�فَ ث� ا ت � � �� � � � ا � � � ل ل � م� � �� � ه �� ع و � � ي س � جى ا ا ك� � �ي�ل�ى �ه� ا ��ل�ع�� ش�� ��ف�ا �غ� ���ن� ���ط�ي��ه ���ف � �� �ع�ه�ا م ب ى رب و � و ي � � ن � ف ا ا � ت � �غ �فا ��ك �� ي�ه� ��م� ا ��ق�م� �ل��مر� �و��س � ا �ن��ك �م��نه�ا ��ل�� ت س� �ي ��و��م�ا ب� �� او � �ج�د � و � آ � ���ب�د �ي�ل�ا �و�ل�و ا �م��س�ى �و� �ر ك ب�ر� � �جي����س ُ��َ ة َ سَ �ف � او �ن��ك ���ي�ها �� �ضا �ر ب� ك�ر� الا ���ى � ب��م � � �ت � �ج�ن ح � � � � � ��� ��ش ه �� ل � � �� �� ع� � ل � �� �� ت ر ب و ي ب ي س ي س � ا �ن � �م�� ا ��م ��ت�ن ث����م ا �ل��م�ن و �ك ن�ه � �ج ر �ى �ف �غ ان ا ��ف� � �ب��ه� ا ��ص�ل ا � �ل �� او ���ئ�د ���م� ر �و��س َّ � ا �ذ ا ث � �ث�� � ا �ل�ع�م �م ن���ك ��ف�ا نّ� �م�ن ب و �ر ر ��ق ش������ � �ظ � ا ّق � ش � ح ��ا �ه� ر�ي��� ا �ل�عي����� �م�لب ��و��س يب ِ �� تْ آ ن �ف �� � � ف�� � ��م�ا ���ي�ها �و��ق�م �ب�ا ك�را ا �ل�ى بِ لَ � ْ ت � ت ا هو �ل� ���� ب ه ���م ا ��� � �ش�� �و���س� �وي���س رع � �ٍ م
332
��خ ن �ع��ل� ا � � ا ���ف � � ل���ظ��ل� � ا ��ل � � � ي�ه� ���ظ�ل� �م ا �ل���ك ر � او � � م و ى ُ �ف � ش �ق �و�من��ه�ا ا � او � ا �� ��فل ��س�ق � او �ل� ح��� �م� ب ��و��س ر � � �ن � � ن ض � � ّ ط�ي�ه �و�ع �م��ث�ل�ها �ي ����ى ا �لر��� ي �ش��د �م �� � �ذ � ن ُ ْ�فَ ث� ت � ��ا � � � � ا � � � ل � م� ا �� � ه ل �� ع و � � ي س جى ا ا ك� � ��ي� ��لى آ �ه� ا ��ل�ع�� ش�� �ف�ا �غ� ���ن� ���ط�ي��ه ���ف ��س� � �ئ�ه�ا م ب ى و� و ي � � ت ل���م�ن ف ��ف�ا �ن��ك ��ي��ه�ا ��ما ا ��ق�م� �� حو��س � � او �ن��ك لا ��ت����ل�ق �ل��ها �م�ن �ُم����شا ���ب�ه ى آ � � ْ� � � �م�� ِبر�ج ��ٍس �ول�و ا س�ى �ور� ك ���بر�ج�ي����س �� �ة ا �ل��م ن � ا �ن��ك �ف �ه�ا �� ا � � و �ض� ر ب� ك�ر ى �ي� � ب�م �ت �ج�ن ا �� �ت � � � ح �� �ي� س ��ل�وه ا �ل�د ���هر ��ع��بي����س ن � ن ا �م ت�ن ث � او ��ك �م���ه� � � �ج�� ����مر الا ���سى � � ا �فا ن� ��ه�ا ا ��ص� الم �ح� �ر�م �م����غر �و��س ل ب� َ � ا �ذ ا � ن ث ّ ���ا � � ��و ب� ا �ل�عز� �ع��ن�د ك ���م�ع��ل�ما ك � �ن ن غ ��ف ش ا ���ف�م ������ص �ى �عي�������ه� �ه�و �م ��ط��ل�و��س ا � �� � ��ف� ت� � ا ��ص� ����برا ��ف�ي�ه� �و��ق�م �ب�ا ك�را ا �ل�ى ب ت � ن ا� ش ه ��� � ع��ي�م ��س� او ��ه� ل�م ����ب�� �و���سا �وي���س
332
Poems and Verses Written by the Fāriyāq in Paris
Over it are the darkness of unbelief
Over it are the splendor of sovereignty and might and
and injustice and fornication. From it the flames of evildoing
sublimity. From it the resplendence of glory and pride may be acquired. To reach such a city—if its like is to
and debauchery may be acquired. To escape such a city—if its like is to be found—
be found— The wise traveler wears out his
The wise traveler wears out his
steed and to it come the well-
steed and from it flee the well-
bred camels.
bred camels.
We speak of life, so savor its perfume in its quarters to the full
We speak of life, so savor its perfume in some other city
For so long as you shall reside
For, so long as you shall reside
there you will be at ease!
there, you will suffer ill fortune! And never will you find a city like it
And never will you find for it A substitute, even should you travel so far that Jupiter lies
In filth, even should you travel so far that Jupiter lies behind you in the sky.
behind you in the sky.284 There you will strike the ball of grief With a mallet of joy, after which
There you will strike the ball of fate With a mallet of despair, after which there must always be
there need never again be
frowns.
frowns. From it you will garner the fruits of
From it you will garner the fruits of grief
hope For there the root of all useful
For there the root of all forbidden things is implanted.
things is implanted. Should the garment of life become too tattered for you to mend, In the new clothes of its favors, in the bloom of life, you will be
Should the garment of greatness that you possess be distinctive, From the loathsomeness of life there, it will end up drab.
clothed. Spend your night there secure and
Endure the night there and set off early for
set off early for Pastures of diversion unspoiled
The comforts of some other city unspoiled by misgivings.
by misgivings.
333
333
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�ك�ن �ولا ت�ر���غب���نْ �عن���ه�ا ا ��ل�ى ���غي�ر ه �ت�� � � � ك���ن ش ا �� ه �� ا � � ا ة �ن � �م ���� ق� ب�ع�د ل��س�ع� د� ا �كي����س � ف � ي�ه�ا ��م�ا ا ��ق�م ت� �م���سا �ل� ��ف�د �هر ك �� م �و�ق�د � ك �م ��ف� �و�ش����م��ل�ك ��م ��حر�و��س ر ر وع آ ��ف�� ث�ْ ���ها ��ل�ي� ًل�ا �ع�� ��ع�ا � ���غ� ��ه�ا ل ب � ر ى م ير � �ف � ن � � �ذ �ذ �ع��ل�ى ر �ض� ا � ا �ل�لي���ل ا ا ك ا د �م�و��س ن ���ت�ز ��ف ا ��ل� � ��ق �ة �ا �و �ل� ����غر �و ا � � د ا د �ى ع�مرح ب�� � �ف � ق ت ��خ�ا ��ف���ف ا ��ل� �ص���فر �ل�� � � � � ا � � ل ل ع � د � �� م � �� � � ي ر ي س ى � ق ��ن �خ ش �حَ ْ�نَ �ف �غ م ن �أ ت ش � �ل��د ك��� ا ����� ا �ل ��ي� ��ى ��ي�ر�م������ �ى ى ف �َ ْ �ن �ذ ش ن ا ����ق�د ��ى ب���ها ب����ر �ى ا ا ا �� �مر�م�و��س � ��ق�د ���ط�ا �ل�ما �ع��ل�ل ت� ��ن ��ف ��س� � ���غ�د��ه�ا ى بر و ��ف تّ �ت� � �ح�ل�ا � � � �و ��ل�ى ا � � ب� �خي�ر �و���غ�لي����س م � ف � �ف ح��سن��ه�ا ���ص�ف� � ��ا � �ل�ي�تا ي�ر ب� ��و �ع��ل�ى ا �ل�و� � ��ف��م�ا ����ث�َّم ا ����ش�ا ه ��ل �ه�ا � ���م���ق�ا � �� � �� ب � و يي س
334
� � �ك�ن �و �ل�ا ����تر���غب���ن ��ف��ي�ه�ا �و�ل�و �� �ل�ي��ل��ة �ت�� � � � ة �ن � ك���ن ش �� ه �� � �م ���ا ق� ب��ع�د ا ل��س�عا د� ا �كي����س ��ف ا ا� ���ف�د �هرك �ى د ا �ر ��س� او ��ه� �م��س� �ل�م �و�ق�د رك �م �ف�� �و�ش����م��ل�ك ��م ��حر �و��س ر وع آ �ذ � ��ف�� ����ثر ب���ه�ا � �ل�ي�ل�ا ��ع��ل�ى ���ع�مر ���ب� �ى �ف ن � � �ذ �ذ �ع��ل�ى � ر��ض� ا � ا �ل�لي���ل ا ا ك ا د �م�و��س �ا غ ن ���ت�ز ��ف ا ��ل�ع � ��ق �ة �و �ل� ��ر �و ا � � د ا د �ى �مرح ب�� ف �ف � �ف � �ف � ق ت ��خ�ا � � � �� م �� ����ى ا �ل�ص� ر �ل�ل� رد ا �ل���ع���ي��م ي س �ق ن حَ �ف �غ ن ��� ت� ا �خ� ش���� ا �ل � �ل��د ك� ���ي�ن ��ى �ي�ر �م�� ش���ا �ى ى ��ف�ي�ا �ش���ق �� ���ت ��ف� �ذ ن ا وى ي�ها ا ا ا �� ���مر�م�و��س � ّ �ذ � � ا� ح�� ت� ��ن ��ف ��س� ��ف��س�ا د�ه�ا �و�ق�د ���ط� �لما � ر ى ��ف� ت� � ��ل� ا � ا ��ا ب وى �ح�ل� �م �� �سوء �وك�� ب� ��و��س ف ��ق � ف �� �حه�ا ��ا � �ل�ف�ي�ت�ا ����ير�ب ��و �ع��ل�ى ا �ل�و� ����ص� ب�� � ���ف� ����ثَّ ا ��� ا ه �� ه � ����م� � ا ما � �� � ق �� �ش�� ل� و ب يي س �م
334
١٩،٢٠،٤
Poems and Verses Written by the Fāriyāq in Paris
Do not yearn for other than it, or
Do not yearn for it even for one night, or you will be
you will be Like one afflicted, after happi ness, by a geomancer’s spell.285
Like one afflicted, after happiness, by a geomancer’s spell. For your days, as long as you reside
For your days, as long as you reside there, will be peaceful, Your worth upheld, your right to be together with your family
in some other abode, will be peaceful, Your worth upheld, your right to be together with your family
preserved.
preserved. Better a night there than a year in
Better a night in that other abode than a lifetime in this
any other city Even should the night then be
Even should the night then be dark as pitch
dark as pitch And there can be no doubt that you
And there can be no doubt that you will grow older by an age
will grow older by an age For if you add a zero to it even an
For if you add a zero to it even an
odd number becomes divis-
odd number becomes divisible by five.
ible by five.286
I used to fear death if not in my
I used to fear death if not in my
birthplace
birthplace But now it would be good tidings enough for me if I were to be
And ah what distress for me should I be buried there!
buried there. How often have I distracted my soul
How often have I warned my soul
with promise of its ease,
against its corruption,
Then spent the night dreaming good dreams, arriving there in
Then spent the night dreaming bad dreams and nightmares
the last hours of darkness And found it too ugly to describe
And found it too beautiful to
For it has no likes and is beyond
describe For it has no likes and is beyond
compare.
compare.
335
335
4.20.19
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� ّ � � ا ا ��ع�زّ ة �و��ف�ي��ها �م�ن ا �ل����غر ا �ل��كر �م � � جَ �ُ ض ّا � ن � � ا �� غ�� �ش ش � �� �ح�ا ج�� � ��رب ��و� ي��و م ل�و �ى � ��و��� ح �� �لق��د �فُ������ط � ا ���ط���ع�ا �ع�� ا ��ل� دّ � ا ��ل� ��ف�ا رو ب ل�ى و و و ُ � ا ��ف ا �� �ه ا �� �ت � ج ��مي���ع� ��م� ي�عر �و ��م� �ع�و �ض ��لب�ي����س � ئ ُ ق َ ْقَ � �ود ��ف�ا ���ن�ه �ل���ن ���سب�� �� او ���سب ��� ا �ل�وج�� �َ ُ ً � ُّ �ل�� ق � �ظ � ي ب� ��س�� �ج ��س��ما ���ل�ه �و�ه�و ��م�د �ع�و��س آ � � �ف �ة ل�ه�م ��ى ��س��م�� ء ا �ل�عل��� �����ش�م��س ب� ار ��ع� م � � �ق ��ف � ا �� ا �م ا �� ا � �و�ى ا �ل� د ب� ا ل��ط� �ى لعب�� ب� � او �مي����س � ��ف�ي��ه� �م�ن ��ع�ا �ل�� � ت �م����ق�ن ��ل�ه �ف ك� � �م � � م م آ ف �ت �� � ��لت� ���ط��ل���� � �ن�ا � � � ا � �ل � م ا � ع �� � ط � � ر ي س ر ري س آ � ا �ن ق ا �ذ ا ا ���غ ��� ش ط��� ت� � ��ف�ا �� ا ���مر �ف� ��ما ���لّ��ه �� ��ل� �ظ ف ��� �م� � ز يج ي �� �م��ن�ه �م�ه�م�و��س وج �ذ ت ق ا �ة �� ف ف ي�ه� �م�ن ��ا ض����ل �ى ا ���س���� �م� � ك�� �� وم م �ذ ن� �ت�ق �ق � � � � ���ي�م �� او �م ا �ل�د ���هر ا �ه�و ��م���ك�و��س ت � ن ���ا ن���م�ا �و�ر ك� �و��م��س��ك��ه ا � لا ي ج�� �تُ َّ � ��ف ��� ت ا � ه ��ق ا �� � � ل �د � � ك � � � � �� � � ��� ي ط س �� ي ���ع�د �ل � ى � � ي س
336
�ف �ق � ث � �و���ي�ها �م�ن ا � �ل��و�م ا �ل��ل��ئ�ا �م ����ع�ا �ل ب� � ن َ �� � �و ك ل���ن���ه�م ا � �ي ���ؤ د ب� �� او ا ���س�د �ش � ��و��س ف �� �لق��د �� ���ط � او ����طب���عا �ع��ل� ا ��لغ���د � � او ��جل � �ف�ا ر ر ى �ذ �ف �غ �ت ا � � ��م � � � �� ج ي��عا �ف�ل ي� ررك �ى ا ك ��لب�ي����س � � ئ�ن َ َق �ود ��فا ���ن�ه س�ق� ا �ل�وج�� �ل�� ���سب�� �� او ��� ب � � ُّ ��ل�� �ق ��� ا � ��س�� �ج �سم� ����ظ�ل�ه �و�ه�و ��م�د �ع�و��س ي ب � � ��ل ��ف � � خ �و��ض� �و ��ط�ا �لما حور ا �ل ش�����ك �� ���ه�م �ى ب � ت�غ ّ �ا ��ق ��� ����شت��ه� �م��ن�ه �� �ض�للا � او �مي����س م ّ َ �ف � ف ��ص�ِ�ل�ف� ��ل�ه � � ��ي���ه�م �م�ن ��م�د � ك� آ ع م �ت �� ثا � ا �ف �ت �� � � ل����طري���س � �� �ر ا�لم�ع� �ر � ��ط�لي����س آ ن �ذ ا ا ��م�ا ا � �ج��ل ت� � ��ف�ا �ق� ا ���مر ��ف�ا ���ن�ه � ��ل�� �ف � � �ظ � ج�ز ن ي ���خ� ي��ه � �ل�ف�� �م�و� ��م��ه �م���ه�م�و��س ف ض � ٱ �� ف ف �� ��و�ل�ه � �ع �وك�� ��ي���ه�م �م�ن ��ا � ��ض�ل �م�ن ��� � م � � � �ق � ن ��ت�د ا �ل �� ا � ا �ل��د �ه ا � � ح�د ب� �م���ك�و��س ر وم �حا � ��ل ��ل��ؤْ ��م�ا ا ن ���م�� ���ب�ه ��ف�ل�ا ي� و � ي ي �ل �ت ّ � ��ف ه ��ق �� ����ل�� � � � �د � ك ا ا � �� �� � س � ط ي ت �� ��ع�د �ل � ي ى � � ي س
336
٢٠،٢٠،٤
Poems and Verses Written by the Fāriyāq in Paris
Notable men, generous and honor-
Base men are there, foxes, Though if invited to dine, lions,
able, are there, Lords, mighty smiters on the day
of imperious looks.
of battle, of imperious looks. Affection and loyalty are natural
Treachery and coldness are natural gifts
gifts Among them all; no duplicity
Among them all; let no duplicity on this point deceive you.
shall ever mar them.
Verily, if they precede aught,
Verily, if they were preceded by
It is as a shadow precedes a body,
aught, It was as a shadow precedes a
foreshortened.
body, foreshortened. In the heavens of scholarship they
Into the seas of doubt they have waded, and how often
possess a shining sun
Have its ocean waves covered
And in their billow-filled
them in error—
literature oceans,287 For how many a scholar do they
For how many an arrogant claimant
have, perfectly qualified,
to scholarship do they have
Who has obliterated, by over-
Whose knowledge, from former
writing, the knowledge of
generations, has been obliter-
former generations
ated by overwriting
And a concise word from whom
And a concise word from whom
illumines any matter whose
darkens any matter whose
horizons
horizons May be bright, be it merely
May be dark, be it merely
whispered
whispered And how many a virtuous, upright
And how many a meddler there is among them by whose
man there is among them To set fate straight again should it
meddling The straight back of fate is bent
be reversed
and inversed And hold it so that it cannot stray,
And who tries, falsely, to make it bend though never
like balances
Can balances be even between
Made even between his two
his two hands!
hands!
337
337
4.20.20
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� َّ �خ� ��� �� ف� � �� ه ��ف �ق � م� �ن � � ط� ب� ل���ظ� �و و�ر ب� ي بر ّ ُ � ُ ي�ن � � ْ تَ ��ي��ب�� �و�ل�و ب��ِل���غ��ه �و�ه�و ���م�ع��ك�و��س �������شف� �خ� �ف� ّ ا ��ل�� غ� ب� ���ع�م�ا ��ي�ق��و��ل�ه � ي �ى ي ُ � �� َ�ن �� �ف �صره �م � ي�� ��� ب طر ��ف�ه ب����ع�د م��ط�م�و��س � �خ �� ��صا �ل ��ل�ه �و ك��م ��ف�ي���ه�م �م�ن ���ّ�يٍر � ح �ت � ن�آ � � �ت � �� � � � � � �ي �د� � � �� ط ق �� � � و ا �� ا �ل� �ل��ي�ل ��سب ي و � �ل يس ح �� ��ف�ا ت� �من ���ه� �و��ما ��ا � � ا ��ل � � ك�� �ح � � م � � ى م ب رح وم ح ��� ا ئ ه ا �� �ا ه ا �� �ل� ا �� � � �� �� ط ك�ت� ��ب�� ق�ل ��م� �و ��قر � ي س �ذ � �� ����ن �ه� �م�ن ��لي� ث� � � ك� حر ب� ا ا ��س���طا و �م ب ي � م ��ج �ٓ ء �� ه ف� ا �ت�ن ا �ت ض � � رى ٍ ل� � ي�ه� ا ح� � ك �و���ر ي���س �ذ � � ا ة �ذ �تُّق ِ� �هج�� ح��م�ا �م ا ا �� ي ح�ي� � ا ا ا � � �� او �وا � �ذ ا �� � ا � ة ا ��س�ود ا ا � ��ص� �ل او �ج ��ب� ���بر� ��هي����س ن �َ ��قَ سَ �ذ � �ان ا ا ����س�م� حوا �ل� � �� او � او � ��حِ�م��س� او �� � او �َ ْ�ُ ن �ف ًا ن � ق �و���يرب ��و� ��� �ض�ل� ا � ب�����غي�ر �هم �ي����س� او
338
� َّ �َ ّ � � � �ف ق �ع��ٍى � �ل�ف����ظ�ه ��و�� �م��نب��ر ور ب� ي ّ � � �غ � ي���س�وء �و�ل�و ب���ل� �ت�ه �و�ه�و ���م�ع��ك�و��س ش فّ خ��ف ّ � � �ع��ما ��ي�ق ��و��ل�ه ي� � ���� �� �ى ا �ل�يع� ب َ�ن � ُ � ��ف ي�ب��صر ه �م ��طر��ف�ه ب���ع�د �م ����ط�م�و��س �وك�� �� ��ف��ي�ه� �م�ن ��فا ��س�ق� ��عا ���هر ��ل�ه م م ت ��ت �ن � � ف ن ا ��ا ا �ل�� �ل��ي�ل ج���د ��ي�� ��ط�و���ل �و� � �جي����س ي �ف � ف ا �ة �� � �وك�� ���طا �م� ��ى ا�لم��ل�ك �من���ه�م ����س��� �ه� م ع ت �ا ئ ه ا �� �ا ه ا �� ��ق ا �� � � ك�� ����ب� ق�ل ��م� �و ل ر ��طي����س �� � �ن �� � ّ � �� �ة � ى �ل�ك�ل �و �ل��ي�م� �وك�م م ���ط��ف�ي��ل� � ٓ � ى ��ل�ه ��ف�ه�ا ا � ج�ر � ح�ت�ن ا ك � �و�تض� ي� ��ري���س تَ � �ذ ز ْ ح�ا �ة ا �ذ ا ا ج� ���د � او ح�ما �م ا ا �ِ��ير � او �ي ة ا ��س�ود ا �ذ ا لا ��س� او � � ب �ج�ا ب�ر � �هي����س ن ُ ئ ��قَ سَ �أ � �ذ ن ا ا ���س� �ل� او لا � �� او � او � ���س���ل� او �� � او � � ن ��ش��� ّ ا ن �غ � ق �و���يرب ��و� �ح� ا � ب��� ���ير �هم �ي����س� او
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٢١،٢٠،٤
Poems and Verses Written by the Fāriyāq in Paris
And how many a preacher they have whose pronouncements from
And how many a stammerer they have whose pronouncements from atop the pulpit
atop the pulpit
Are evil, even if they are con-
Bring clarity, even if they are conveyed to you back to front. Hidden mysteries are glimpsed as a
veyed to you back to front. Hidden vices are glimpsed as a result of what he says,
result of what he says, So that he whose eye is yet un-
So that he whose eye is yet un-
seeing may see them.
seeing may see them.
How many a good and righteous
How many a lecherous fornicator
man there is among them who Throughout the night says long
there is among them who Throughout the night complains of his lot at length and in
glorias and hallelujahs
impurity And how many a conqueror there is among them, who never left
And how many a one foolishly greedy for dominion there is among them,
his home pastures, His pens and papers being his
His pens and papers being his battalions!
battalions! And how many a lion of war among
And how many a scrounger among them at every banquet
them, when he pounces, Is bold and has battle-won expe-
Is bold and has battle-won experience therein—
rience therein— Death to his enemies if they rise up,
Death [to their visitors] if they are visited, the soul of liveliness
life if they fear God; Lions if their enemies attack—
if the latter are handing out gifts;
courageous colossi!
Lions if they taste food—courageous colossi! When they forgive, they are gentle;
When they beg, they are gentle;
when they become zealous,
when others beg from them,
they are cruel.
they are cruel.
To compare them with others is
To compare them with others is
to understand how gracious
to understand how miserly
they are.
they are.
339
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4.20.21
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� ّ �ة ن � َ � ا �و� �لو �ه��م� د ا �� ت� �ل��ه�ا ِ�ه���م�م ا �ل�و�ر �ى ف �ُ ��ف �ذ ��ا � � �و �� ���خر�ه�م �ى ا ك ك�� �ل�د �هر �ق�د �م�و��س � �ق َ � ش����ا �ش��ت �ه ��ل��لض ف �خ �� �م � ��ي��� ��ي�ر �م�ن ا �ِ�ل ر�ى ب ا �� �� � �� ت �ّ ت �و��م� ل��قرا ��ه�م ل�و ��ا � ��خر ��ب����ني����س � � �ة �� م�و�ى ا �ل��غ ر ��ي ب� ���ج�س ��ي� � او ك�را �م���ه�م �� ث� �ف تن �� ��ق ا � غ� ���ي��د �و �وق�د ا ��ن� ه ا ���ه�ل � �و�ا ��ي����س �ّ ئ ��م�دي� ���ل � ار � ح��ه�م ي�����ش�د �و ���ب�ه �ك ح ئ �ؤ ا �و���غ� د �وي�ر � �وي�ه �ر ��ي����س �و���مر � �و��س � �ذ � �ل��ق�د ا ك� ��ر�م� او �ه� ا ا ��ل��ل���س�ا ن� � او ��ه��ل�ه ���فما �ز ا ��ل ي� ظ � ن ح ����ى �ع��د �ه�م �و�ه�و�م�د ر �و��س �� ا ��ّف� � ه ت�آ � �ف � ّ �ة ��ف�� �� � �ل��ي� � ��ج�م� �وق�د ل�� او ي � ���لّ ت� ��له� ف���ه �ش�� ���خ� � �ت � �د � �� و�ج ر � م ي يو و ي س ّ � ت � � ي���عز� ا � �ل��ف��ى �ب�ا �لما �ل �ع��ن�د �ه�م ��س� او ���هم� � �و�ع��ن�د �ه�م �ت��غ� � ��ك �ع��ن�ه ا ��ل�� ا � �� ك ر ن�ي ريس
340
ش � � �جَ َ ا �و�ل�و ������ش� �م�ن د � �و��ن�ه �ج����� ا �ل�ور�ى ع ع ��ف �ذ ��ا �� � � �ق ت � �� � ا �ه � �و�صي���� �م �ى ك ك� ل�د هر �د م�و س �ق ش ش ت �� � ض ف �ف �ز ب����ا �����ه� ل�ل� ��ي ��� ��ى �ع�م��ه�م � ر �ى م ْ ��ف ٌ � َ ت �ن ن � �و�ى �و��ع�د ه�م ��م�ي� �و�م ���ط�ل � �و�ب���ي����س � �ة �� ث م� �ى ا ��ل����غر��� ��ج�س �ي�� � او ك�را �م���ه�م �� �و يب �ذ ��ا ن �ذ ز � �� ز � ت ن � ا ا ك� � ا �� �و�ج � �وب�ا ل� �و�ج ��ا ��ي����س �ج� ئ � آ ��ؤ ���ه� ي�����ش�د �و ���ب�ه �ك� �ه ���ل � ار � � م ح ئ �ؤ �و���غا د � �و���ير � �و��ي�ه ر��ي����س �و�مر � �و��س � �ذ � �لق��د �ج� ��ه��ل� او ��ه� ا ا ��ل��ل��سا ن� � او ��ه��ل�ه ���فم�ا ز ا �� ي خ���ف ن �� ل � �ى �ع���ه�م �و�ه�و �م�د �ر �و��س ا �� �ّ �ة � � ّ ق �ف �و�ق�د � �ل���ف� �� او ���ي�ه ا ���س� ��طي�ر ج ��م� � ش���ّ ���ط ت� ��ل ه ف���ه �ش�� ���خ� � �ت � �د � �� � و � �م ي ي و و ر ي س � �����ع�زّ ا � �ل��ف��ت ��ا ��ل��عل��� � ن �ع��د ��س� او ���ه�م ي ىب م � ن � �� ت �ت�ف � � �وع��د ��ه� لي���� س� � � ي��د ا � ك ل�� ار �ر ي���س م
340
Poems and Verses Written by the Fāriyāq in Paris
They possess a vaulting ambition before which that of all man-
They possess a greed before which that of all mankind falls short. Their reputation for this is as
kind falls short. Their pride in this is as ancient as
ancient as the days.
the days. The friendly face they show their
The friendly face they show their
guest is better than a meal of
guest is, they claim, as good as
welcome
a welcoming meal
And their welcoming meal, even should their guest be late, is
And their engagements are full of lying, procrastination, and delay.
provided without delay. Their hospitality to the stranger is
Their hospitality to the stranger is an inborn trait,
an inborn trait And he wakes up to find that [a new] family and the comforts
Provided he has a wife and the wife is friendly.
[of family support] have made him wealthy. All who come to them, evening and morning, sing their praises, And these are passed on by mas-
All who come to them, evening and morning, declaim invectives against them, And these are passed on by mas-
ter and by servant.
ter and by servant. They have brought honor to this
They have no knowledge of this language and its speakers
language and its speakers And it continues to gain favor among them and be studied.
And it continues to disappear among them, though it is studied.288
They have written a large number of
They have fabricated a large number of myths about it
books on it
And their shaykhs and their
And their shaykhs and their teaching have achieved
teaching have strayed far from
illustriousness.
it.
In other cities, the young man takes
In other cities, the young man takes pride in scholarship;
pride in wealth; Among them, his exercise books render wealth unnecessary.
341
Among them, exercise books are of no value.
341
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
ف� � ت� ّ � غ �ح�د � او �ل��ي�ر���هم� �����ق�ل �ل��ل�م��با ر�ي��ه�م � �ج��ّل��ي�ن �ت �جا را �ة الم ��فا ن� ��م � � � � ه � �� � � و يس �� ش� ا � �ه ��ح ّ� �ة � اُ خ�َّ ة �و� �ِ���ع� ر � �م � ر��ي� و � ٌّ ت ن �ة �� �ذ � � �و���س� �و��ي� �ك��ل �ب�� �ل�ك ��ا �م�و��س ف فق � ن � ن �ف �ق ���ا ��ل�ا �ر�� �ب��ي�ن ا �ل��د �و� � او �ل��د �و� ��ى ا � �ل� ض� � ا ّ �ْ�� �ه� ���ف ا ��ل��ُ��س � ا ��ل َ ��ف�ه ا ّ � �� ِو ِري س� م ى ي ر و ر �ر ي س َ ّ ���ّ ����ف د �� ن ت� �ى �ك� م���ه� ك� ��ي�����س�ا ��ل�ه � ل ر ر م ش ا ���ة ��ف ��� � � � ف � ض �م���� �ر ك��� �ى ا لعل��م � او � �ل�����ل �ما ك�ي����س� او آ ن ل� �ن ���س �و�ه���هم� �م��� �و ج�� � او � ���ه�م �م ي� ي ان ن دلا ����ئ� ا ن� ا �ل � ��خي�ر �م��ه�م ��م� ���و��س ل ن � ق � � ض �� او ���ب�ه � او � ل���ه�م �ر�ز� �ا ك�ير���ما �ر� � ���فم�ا �ه �م�� �سّ�ف ��ما � ��ف�ي�ه ���ت�د �ن �� � �� �م �ى �ر ب ٍ � ي س ُ �� ّا ّ َ ْ ا �م ّ ���فت� � س� ك��ل� � ��ح�ل �صر� �ح� ���مرد ا ح �� ب ت ّ � �ت �ف ا �ح��ت�ه ��ي�ه ���س�ل� �م � �و ��ق�� � �� ل �� ي � ي س
342
� ف ق � �ذ � ������ل �ل�� �و�ى ا �ل��د �ع � ا�لم�ا �ي�ن �من ��ه �وى ب ر �� �م � � �ّي�ن تَ ْ �ج�ا � ا �ة الم ��ل���ع�م �ى ��م � �ج� � � � ه � ل � �� � و ر ر � يس � ّ � �ة � ا خ� ّ ة �و� �����ش��عا �ر���ه�م حر ��ي� و � ت �ذ ن ا �ة ��ك�ن �و���س� �و��ي� �ل�� ��ع�د ا ا ك �� �م�و��س ف �ف ق � ن � ن �ف � ق ��ا ��ل�ا � ر �� �ب��ي�ن ا �ل��د �و� � او �ل��د �و� ��ى ا � �ل� ض� ا ��ل ن� ّ ��ف � ا ّ� � �� ر � او �ري��س���ه�م �ى ا �ل� �مر �و ��هى ا ي س � �� ��ف ات � ا �غ�ا ��ل�ه ���تر�ى �ك��ل ر د ��ع� ����يا ���ط� �� ي � �� ن �خ ���ة ���فى ا ��ل �م ش����ا رك��� � ك�� ح�م م ع ا �����ه�م �ي����س� او ي� ن � �س��م�آ �و ج�� � او � �ل���ه�م �م�ن �� ي �و�ه���ه�م � ائ ن � ن ّ ن د �ل� ���ل ا � ا �ل�����شر �م����ه�م ��ما ���و��س � � او ن� �ل���ه� ر�ز ��ق�ا � �� او ���ب�ه ح ار ��م�ا ر ض� � م ف �ف ف ت ن ��ف ش ن ا� ا� ه ���ا ��ه�م ِا ����س��� � ��م� ��ي� ���د ��ي����س �ف �� ّا ّ �ة خ �ت�� س� ك��ل� � ح �ور �ر ��ي��ب� �� ��ح�ل ��ما �� ب ت ّ �ت ف � ا �ح�َ�ت�ه ���ه�ا ���س�ل� � � �و�� � � ل �� �� � ق ي ي� ي س ِ م
342
٢٢،٢٠،٤
Poems and Verses Written by the Fāriyāq in Paris
Say then to those who would engage them to a duel, “Challenge
Say then to those of them who issue challenges to duels, “I swear, to compete with the
others, For to seek to compete with the
highest is madness!”
highest is madness!” Their motto is Liberty, Equality, Fraternity, and all are entrusted
Their motto is Liberty, Equality, Fraternity, but that’s become a lie.
with upholding these. Thus there is no difference between two lowly opponents before
Thus there is no difference between two lowly opponents before the courts
the courts And their prince in wealth and
And their prince in command-
affluence is treated like any
ing and forbidding is like any
ploughman.
ploughman.
You will find that each of them is
You will find that each of them is arrogant, tyrannical,
shrewd And dabbles in scholarship and learning, and they cannot be
And dabbles in government, even though they have been betrayed.
outwitted. From the cast of their countenances
From the cast of their countenances Evidence may be drawn that evil
Evidence may be drawn that
to them is no stranger
goodness to them is no stranger And that they have a noble way of
And that they have a sinful way of
earning their daily bread, with
earning their daily bread, with
which they are satisfied
which they are satisfied.
And they do not stoop to any purpose that is demeaning.
They stoop to all that is demeaning. You would think that each must
You would think that each must
dwell in a house of ill repute
dwell in a well-plastered
Where the greeting he gives is
edifice Where the greeting he gives is a
scorpions’ bites and insults.
salute and a bow with hands on heart.
343
343
4.20.22
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
غ �ف ن � ف ��صا ��را ��م�ا �������ظر ت� �ع�ي�ن �ا �ى ��ي���ه�م � � �و ��ل�ا �م�ن �ع�ن ا ��خل ��ي�را ت� � او �لر�ش���د �مرج�� �و��س ��ن �ُم ْ َ �ف ع�ي�د ا � �وا �ر���هم� �حب��را ��ى ج�� ا � ار �ى ��س� � � �ف ن � �م�ن ��ل� �ي�ز � �ه��ذ ا ا �ل ح�م�ى ��ه�و��م��� حو��س و م ر � ف �ذ�ن �ا �ف ع� ��و ت� �ع�ن ا �ل� �ي�ا �م ���س�ا �ل�� �ب��ها ف� �ق �ش ف� � ت ف ا ��ف � ن ا �� ا ���د ���ع� ��ي�ه� �و�ى ا �ل�� س �ب� �ر ي���س
ف ف ���ل�ا ن �ظ � ت ي�ن ���ه�م ��ا ض� ���ف�ما �� �� ر� ��ع� ا �ى �ي� � �آ � �ولا �م�ن �ع�ن ا �ل� �ث�ا �م � او �لر�ج���س �مرج�� �و��س �ف �ن �� � ا را ��ى ك��ئ�بي�ا �ن�ا د ��ما ��ى ج�� �وا ر���ه�م ً ض ف ن �و�مَ�ن �ز ا� ر �ي��و�م�ا ا ر���ه�م ��ه�و ��م��� حو��س �ج�د ت� ��ع�� ا ��ل�ا ��ا � �ع�ت��ا ���ع�� ����شه�ا �و� � ل�ى ي م ب ب ي � خ ف� ����ث��ت�ه � ا ��ل� ��ي��ةَ ��ا � �� ر ����ق�د ا � ب و ب ر� ب ي س ق ن ط��ا �خ ��� ئ ح�ى ��ل�ه�ا ق����ُ ��م ��� ت� ���فى �م�د � �و��د ك� ب ل ف �ذ � �� ّ ة �� ����ه� ا �ل�ه ��ك��فا �ر � �و�ه�و ���مرك��و��س
� � نا ا � � � ا ا �� �لق�� �د�ة ا �ل ��ت ا �مت��د � ���ه�ا ا ج��ل ��� ب� �ل �ر� ا �ل� �م�ي�ر �عب��د م� ك �ص�ي ب ى ح� �ي�ن � ا ��ل�ع��م �� � � � ق ش م ا � ه� دا �ن � ل ح�ى ا �ل�د ا�لم����ه�و ر �ب� ل�م �وا �ج � ا � �ل�� د ر ب� ي
ن �� ش�خ �م�ا د ا �م ����� �ص��ك ���غ�ا ئ��ب��ا �ع�ن ��ا ����ظر�ى ُ � � �ي�ا �م�ن ��ع��ل� ��قر ب� ا �ل��م�ز ا �ر � بو����ع�ده ى ن ��ن تُ �ف � ��ل� ��� ��م�ا ��ف�د � ت���ك � ا ��ي�ا �ي ا � ك�� ى ي و و� �ذ � ت ف� ّ ُ ّ�نٌ �س� � ا ��ض�� � � ��ك�ل ��� �خ ��ط ��ه�ي� ��ف� ا ر� ي ن ا نا � �ذ � �� � � �� ت � � او ا ب���قر�ب�ك ك�� ي ��و��م� �� ��ف��عى َ � ا �ت ن ���ب�دلا ��ل�ه �و���ِ��ش�ما ��ل�ه �ي�ا �ف� ��ى
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خ � ��لي���� ا ��ل��س �ور ب� ��ا �� طر س ر � � ّ � ق � بح��ى �ل�ه � او �ل ش � ���و�� ���م�لء ����سرا ����ئر�ى ض ّ �ن ن � ن �غ ��م�ا ��ر ��ى ا � ك���ا � ��ي�رك ���غا د ر�ى � ا �ذ ا � � � ت � ا� � و و ��ص�ل� ��ف�ل�م ا �ب� �ل ب��ها ج�ر َ �ذ � � �خ �ل�م ا � ش��� �ش���ي �ا ب����ع�د �ل��ك ض� ���ا ����ئر�ى ك�� � � �ذ ��ز ���م�ا ��ل�ه �و� �و ��ج�ما �ل�ه ا ا �ل ا ���هر �ف ��ى
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�خ � ��ا ����طر�ى
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Poems and Verses Written by the Fāriyāq in Paris
Never have I seen among them one
Never have I seen among them one who was virtuous
who was servile
Nor one who did not share in
Nor one who did not share in
their sins and filth.
their good things and good conduct. I find myself happy and joyful in
I find myself gloomy and regretful in their company
their company
And any who has ever visited
And any who has not visited this
their land is unlucky.
sanctuary is unlucky. I have excused the days whatever
I am angry with the days, rebuking them for what I have lived
sins they may commit,
through
For Paris has interceded on their
For Paris has rendered it, and all
behalf and that of all people.
creation, repugnant. In my earlier eulogizing of it I was mistaken: This, then, is atonement for that and is its reverse.
The Poem in Which He Eulogized the Honorable and Ennobled Emir ʿAbd Al-Qādir Ibn Muḥyī Al-Dīn, Celebrated for His Scholarship as for His Struggle on God’s Behalf:289 So long as your person is absent from my sight, My mind can pay no mind to pleasure, O you, love for whom, whether you be close enough to visit or too far, And longing, fills my heart! If you—may I be your ransom!—be true to me but once, Others’ treachery can harm me not. If you are content with me, then all other discontents are paltry, And if you come to me, I shall ignore any other who may abandon me. If you should ever benefit me through closeness to you, I shall never thereafter fear anything that may injure me. O you who have entranced me with your sweet appeal, your disposition, Your perfection, and your radiant beauty,
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4.20.23
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
تَ ْ � � � �م��جه ��تى ��ف�ا ردد �ه��ما �ع��ق��ل�ى ��س��لب� و َ � �ذّ � �ن � ق �و� �ل��ي��ع��ل� ا �ل��ع� ا �ل ا ��ى � ��ص�ا د �� م ا ��م �ق � � ش ا ا � � � � ��ج��ف ��ن�ه � � � � �ت �ي� حر ��ى ���وق� ب ��ف� ر � � � � ُّ � ّ ح��ه �ي�ا ���ب�د �ر ���ت�ٍم لاع �ق�ل�ب�ى � ب ا � ن اق � ع�ين��ى �ش�� ك� ���ل�ه �ي� ����ظ�ب�ى ا ���س ����ش� �� � � � ا �ت ف �ق ت ��ه� ّل�ا � �ث�ي�� ت� ��ل �ح� �ل ��ى �و�ر ��� � ب �ى ر ََ ��قَ ْ ًة ن ���ل�َ ا ��ل � ح����شا � ك� � � م � ��سو� � ع�ي�د ك � � و ى � م � ���فا �َع�ْ�م�دًا ��ف�ل�ا �و�ف������طر ت� ��ق��ل�ب� ��ا �ج��ل ىب � � �ح��هّ �ك��ذ ا �ف����ع� ا ل � � � ه� ا ف � � ب ح�ي�� ب� ب� ب ل � � �ق ُ � ��ن � �ل�و ك�� ت� ��ت�د ر�ى �م�ا � �لي� ت� �م�ن ا �ل ن��و�ى َّ �ذ �غ ُ � �ف � � �م� � ب� ت� �ع ن���ك ا ر�ت��د �ع�ن ��طر��ى ا � ك ل��ر�ى � ا ز د ا د ��س����ق � ا ��س��تُ�ث ت �� �ع�ت و �� ��مى و ِ ي�ر � ل�و �ى ا �ة ا ��ن �قّ �� � �ى �و � حِ� �ه� او ك ���غ� ���ي� ��م�ط�ل�ب�ى ُ ح تَ ��ل ن�ا ������ظ � �م�ا ��ا ��ق ن �م�ن �ي �� � ��ل � � � � � ل ى � ر ى وم � ا ش ا �ئ�ق ��ا ن � �ن ا� ��م� ك� � ح��س ��س� او ك ي��و�م� ���� ���ى
ش ئ � �ا �ل� �ج���ي�د �م�دح� �����م�ا ���ل �ل��ك �ب�ا ���هر�ى ح��س�ن � ا ف �ة ش ا ���فى �و� �صف� � ح�ل� ك �و�ص��� ���� �عر ا ا �� ت ��ق � �ُ�م َ� � � ��حر�قا �ب�ا � �ل��فا ���تر �ر ي� ��ب�ل�ى � ت ّ �ي�ا �ش��م�� � ح��س�ن �ق�د ���م��ل�ك ���س�ا ����ئر�ى س � � � �� � � � ��غ�ز �ك�ن �ل�ه ��ط���ب� ل� ع ا �ل�� ا �ل ا �ل��نا ����فر � � ��ع�د �ت ن� ��ع�د�ًة � �� �ل ���ف ا �� � ل���ظ�ا � ه � وو ى و و �ى ر � �ق ق ن �ن ����ب�ل ا � �ل���فرا �� �ب�ا � �ت��ك�و� �م�ع�ا ��سر�ى � �ع �ذ � � ب� ا ا �م�ا �ق��ل ت� ا �ن��ك ��ف�ا ����طر�ى �ج �ذ � � ا �ذ ا� � ت �صر� ب���ع�د �ى �عا �ل�ى �ل� ��ع�ا ر�ى م �ز ن �ت ت ن ��ل � ��ح�م �ى �و �ودد � 1ا ���ك ا ����ئر�ى ر ٱ ُ �ا ف �م�ن ب���ع�د �م�ا ��ه�د �ى � �ر ���ت�د ا دَ ا �� ك� ل�� �ر �ّ ض � ّ ح���ك ��م�ا �ت��ك�ن ����م�ا ����ئر�ى � �و��ب�د ا ب� ب ن ا ��م ّ ا ا ��ل�ص�� � �� � ا �ل��ن�ا � ح�� ك � ب ي � ��ضر �و���س�� � ي ح �ش�� ٌ � � أ� � � ن � � �ى ء �و�ل� ي��م�ل� � ��ج�ما �ل ��ا ����ظر�ى م � � � �ظ ��ل�ا �و ��ل�ا �ل � ح �� �ل���غي�ر ك ��س�ا � ك�� ��حر�ى
1 :1855د ت �. وو
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Poems and Verses Written by the Fāriyāq in Paris
You have carried off my mind and heart! Return them to me That I may eulogize well qualities in you that bring me joy And let the disapproving know that I am sincere In describing the beauty of your sweetness as a poet would. O you the drowsiness of whose eyelid has made me burn with longing, Have you before seen anyone burned by what is lukewarm?290 O moon of perfection, your love has wracked my heart; O sun of beauty, you have taken possession of my soul. O dorcas of companionability, your form has made my eye yearn,
4.20.24
But you have the nature of the shy gazelle. Did you not feel pity for my state and want to be kind to me And did you not promise me a tryst, even if in public? My innards were wounded by the cruelty of your threat Before we parted that you would treat me harshly And you split my heart in two with your coldness, deliberately, So no wonder I said you were my creator.291 Is it thus that the beloved should act with his lover, Or is it that after loving me you have become my rebuker instead of my excuser? Had you but known what I suffered from your distance, You would have taken mercy on me and wanted to visit me. Since I have been separated from you, sleep has turned its back on my eye Like an apostate who, after finding guidance, renounces his commitment. My illness has grown worse and my agony has been stirred up, And all that was hidden in my heart has been revealed through your love. I swear by your love, which is the thing I most hope for, And by the resplendence of your blooming, effulgent countenance, Since the day you first appeared to my eye, nothing has seemed worthy to me And no beauty has filled my eye. The beauty of others has never made me yearn— No indeed, nor has another’s look bewitched me.
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4.20.25
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
َ � � ا �ْه�َو�ى ��ل�ا� ح��ا ك ب�ِش��� ك� ���ل�ه �ج��ل�ك �مَ�ن � ك� � � ا � � ا ��ن �ق ض �ف ك��ي��� ا � �ص�� ب ط�� ر�ى ا �لي ��و�م � او �ل� ج���ل ا ����ى �نّ �ة � ��م�ه � � �ج��تى ا ��ى ا � ار ه ���سا ��ع� بو �ن �ت ف َ ��هبْ��ه ا ��ى ���ل���ق�د ����يرا ��ى ���س�ا ���هرا � ن تَ � �ع�ه�د �ى � ا���سي�� حي� ث� �م��ل ت� �م� ا ل�ه�و�ى ع � � ا ��م�ا ا �ن�ا �ف ك� ���م�ا ��ع��ل�م ت� ��ع��ل�ى ا �ل ن��و�ى آ ن �ش�� �� ن� ��ل�� ت س� ا ����ط�ق � ��ص� ار �ع��ه�ما � ِ ي �ي � ب �ذ � � � � ��ذ ت ه� ش ش �ه�و �ل�ك ا �ل������ه� ا �ل� �ى �����ه�د � �ل� م ة ن �ق ��م �و��م�ا � ب� ��ح�م�ود� �و�����ش�ما ����ئ�ل �ذ � � � � َّ �م�د � ع�ُي�ه � �ه�و �ل��ك ا�لم�و�ل�ى ا �ل��م � �� س � � ح � �ذ �ه�و ��ل��ك ا � �ل���فرد ا ��ل���ذ �ى ا ���ف��عا ��ل�ه ��ن�ز �ةً � � � ه� ب� �ل��د �ى ا �ل�م��ل�وك �� ا ��ه� �و�ه�و ا�لم� ي ن � � �م�ن �م�ع ش���را �ل���عر ب� ا �ل�عر���ق� � �ج�ا �ُر��ه � ي م ��ف ن � �� ز ا ��ل��عا ��م��ل��ي�ن ب��م � ك�� ح�م ا �ل�ت�� ����ي�ل �ى �ذ َ َ �ذ ُ ا ��ل��نا � ��حر�ي�ن ا ا د � � ع او � او ا د �ع� او �خَ � � ��صت��ه� �و�ق�د ا�لم��ؤ ����ثر�ي�ن ��ع��ل�ى � �صا � م
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َ � �ذ �ذ ن � لا �ش�� ك� ���ل�ه ا ا ك د �و� ا �ل��نا د ر آ �ض�� �ى �ب� ��� ف ز � او ب��ي�� ت� ا �ر�� ط���ي� � ا� ����ئر � �ق ن � ت ����ب�ل ا �لم�م�ا � �م��ع�ا �����قى �و�م���س�ا ���مر�ى � ل���ط��ف� ��ل���� ����ب ا ��ق�د �م� ا ع ��س� ���هر � او � � ي ي س ر �� �ذ�� �ذ �� �و� �ل�ق�د �ع��ه�د�ت��ك �م�ا ك�ر �ت��ك ا ك�ر�ى �غ ّ � ا �� �ل� ا �ق � � � �ف���ك �ي�ر �م���غ� �ير و ر ب �ص� � ي ب �� �ذ�� ك�ر �ى �ه� او ك �و��م�دح� �عب��د ا � �ل�قا د ر �� ا ��ل ��ب � �ة � ا �� �لَ ��ف�عا ��ل ا �� �ل��ف�ا � � �ك��ل � ر��ي� ب� � ��خر آ � �ض���ة �و ��م �حا ��م�د �و��م� ����ثر ���مر�� ي �ع��ن�د الا ��ل�ه �و�ع��ن�د �ك� ���ل � �م��ف�ا � � ��خر ف ُْ ���خر ا ��ل ح��ة ا ��ل��ب�ا د �ى �و �� � ا �م�د �و� �� ح�ا � ��ضر � ا �ز � ت �� � � ا � او �ل��ن� ح� ا �ل�صي��� ا �ل��كري��م ا �ل��ط� ���هر � �ا ��ا �ن ��ا ا ���ه�ل ا �ل ك� م�� �ر�م ك�� ����برا �ع ك�� ����بر ت ت � ا ��ح �ر��ي� � او ��ل�� ا ��ل�� ��ح�ز ب� ا ��ل ح��لي���ل � �ح� �����شر �م ن � � ��ا ��ل��ل���برا �ز ��ف� � ��حر���ه� �ل��ل��ن�ا � ��حر ي � م � �� � � ن ا ك�� �ن � �� ش ����ظر � او ا ل�ى ا �ل�د����ي� ����ى ���غا ����بر
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Poems and Verses Written by the Fāriyāq in Paris
I love for your sake any who resembles you in his coquettishness— Not in his outward form, since any such resemblance would be too rare to imagine. How can I remain patient today, when the set time has passed And you refused to make me content by visiting me as a night phantom?292 My heart I would give to behold him for an hour Before I die, embracing me and keeping me company of an evening. Suppose he were to come, he would find me unsleeping— And the phantom does not sleep with one who is awake. You forgot your pledge to me when other love made you turn aside When, for as long as I have known you, you have borne me in mind. As for me, as you know, whether distant Or close I am your impassioned lover, never changing. Two things I cannot endure to be separated from: The memory of your love and praise for ʿAbd al-Qādir. He is that gallant man, to whose proud good works All creation bears witness As well as to his praiseworthy virtues, pleasing traits, Good qualities and deeds. He is that lord whose efforts are praised
4.20.26
By God and by every praise-sayer. He is that individual whose deeds Are the object of the eulogies of the desert-dweller and the pride of the city-dweller. He is the one who inspires awe among kings for his integrity And the one of far-reaching, pure, and noble reputation, Descended from the nation of the Arabs, ancient of lineage, The people of noble deeds, one proud man following another, Who act according to the precise rules of the Revelation regarding what Is permitted and what forbidden—the party of the Assembler,293 Men who place their hands on their breasts when they pray and, when they hear the call “To battle!”, cut the throats of all those who would cut theirs, Men who prefer their poverty and Look on this world as something evanescent—
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
َ� ُ َّ ن َ � � ��ق� � ي� �� س�و� � � �خ�ل�ا �ق���هم� ح��� ب � و ولر ب م �ة ّ ا ��لت�� �ة �� ح�� �ِ�م نّ�� 1 �و�ل�د ���ي���ه�م �ر د � ي آ ُ� ْ ح�� ا ��ل��ل�يا ��ل�ى ��ا ��ل��د ��ع�� ء ت��ه � �ج�د ا � ي ب ي� ى � � � آ ئ � �ف��د�ة ا �لر� � �و��ير �و ا � �جا �ل � �ل��ق�� ��ؤه � � ع ��ّ َ ْ � ّ ُ � ن ���فى ��ق��ل� �ك��ل �م ح���ك �م�ن �ر��عب��ه ب ف � �غ � ا � �و� � ��ك�ل � ��حر�� �م�ن ب��� �ل��ي� ك��ل� ��م�ه ب ش م��ه � ���س��مت��ه ا ��ل���ت��ق ا �� ��ل�فض���� � ����� ت ي ي و � ل ى ْ ق � � � � �ي ��و�ل�ى ا �ل��ن�د �ى �ب���ل ا �ل��س� او �ل �وب������شره ِ ّ ن ����� ن م� او �ع��ن�ده غ�ي����ه�م �ع�ن ا � ي��� ت� ي نَ � َ � �ُ �� ���ب�ا � �ل� ه�د ا �ل�ز ��م�ا � �ِ��غ�ل�آ ��ؤ ه �ف ك �ج� �� وم �� �ك� ن� ا ��ل ن������س � �� ��م�ا � ا ���ق�ع�ا ر يو و �و� �ل�ق�د �ي��و ��ف�ا لله ��ي��ن�صر �مَ�نْ ي�����غا �ُر ��ل��د ��ي��ن�ه َ � ا لله ���ع�زّ ��ي�د ا � ��ل الا ��ا � ��م�ا و و � يم � �ف ��س�� �ك�ن ا �ل�ا �م�ي�ُر �و����ط�ا ر ��ى ا ��ل��د ��ني��ا ا ��س�م�ه � � �ي�ن � ��ّ � ���م�� ّ ��ف�ا �ل�ع � � ��ج�م ب� م�و�قر و ب� ��جل� ان ���ص ا ��ل��د �ي�ن ا ��ل���ع�ز ���ي�ز �و� ز ح� ���ب�ه �ي� ��ا � ر � ن ا �ن ت ا � ُ ن كَ � ا �خ� � � �ي� ���ير �� ٍه �ع ����ع� ��ط�ى ��م� ر
ا��ا � ا �غ َ � ���ف�ي�ه� �و�ا ����بر �ل�ه�و��ه� ك�� �ل���غا ����بر ي� �� � � نا خ ا � ح� آ ء ��ع����ظ�م �� �ر ك���بر�ى ب���ه� ا �� آ ��ف��ي�م� ت� ���ف ا ��ل�ا ��ع�د � ء ا �ى ج���م�ا � ه � ي ى ر آ � �ت خ �و�ر � او �ع�ن ���ن�د � ء ا �ل��ن�ا � ح�ى ي�� ���صر ح ��ّ � ث �ز ا � ه ي� �� � ��م� ع��ن� ��ج�م �ك��ل �لي�� ا ����ئر ّ ��� � ف � ا� ��حر�ف� ��ي�ف���ل���ه� ك � ��حر�� ا �ل��ب� ���تر م َ � ّلله � او ���ست�ر �ب�ا � ا � � ��جر ا �ل� ��صا ����بر ح �ذ نٌ � �ز �ل��ل ا ����ئر���ي�ه � َم�و � �ب�ب������شا ����ئر َ ة َ �خّ� ْ�ت � ا ا � � �ه ���ص �ب��� ��ضر �و�ر � �و � �م و و � ر سَ ْ ة آ � �� ��ف��ه �� �و�ر � � ���فر ��ي���برح �ل�د ���ي�ه �و� ي � ���ع� د ����عُ�د ا ��ل� ��م����ط� ا �� � � ا ى ل��ط� ����ئر وي و ب ير ��خ��ذ ��ل �ك� ���ل ��ع�ا ت� ��ف�ا � � او لله ي� � ��جر ي�ن � � � ع�ا د �ل���سا ب� ��ق� �و� �ل��ق�ا � ���صر �ب�� ا �ل�� ب َ � �َ � �ور�َو�ى ا�لم�ع�ا �ل�ى �ع��ن�ه �ك���ل �م��ع�ا � ���صر � � او �ل���عر ب� �ب��ي�ن �ُ �م��ف�ا � � ��خر �و�م��نا ���فر � ا�� ��ا �خ���ي � ّ ا ي � ر ب �ص�� �ر � او �ع�����ظ�م ����ش� ك�ر آ َّ � �ة � ف ف �و� �� ��خ ��ط� ا �ل��م�عر �و�� ا ��� ��ض�ل � ���مر ب
ّ 1�ِ :1855م��ن ن����ة.
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Poems and Verses Written by the Fāriyāq in Paris
And how many a people have attached importance to their lot Therein only to see their pleasure pass like ages receding. In their eyes, to return a greeting is to do a favor Most great, one great enough to return life to a worm-eaten bone. He brings his nights to life with prayerful vigil Then brings death to great masses of his enemies. An encounter with him strikes such terror into the hearts of men
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That they grow too weak to call for help. In the heart of each hardened warrior is enough fear To cause every roaring lion to retreat And in each word of his eloquent speech Is a consonant to make them flee, like a severing sword-edge.294 Virtue is his trait, his mark the fear Of God and his gaining the wages of those who are patient. He distributes largesse before he is asked and his joy At the appearance of visitors is announced with gifts. He relieves them of the need to ask, when with him, For some necessity that has led them to him, or for favors. His long bow-shots put fate to the test and it faltered, while he Still possessed and had within him the liveliness of a sprightly man. The eagle may one day fall And yet afterward return to where birds fly For God supports those who are zealous on behalf of His religion And God forsakes every debauched tyrant And God, may He be exalted, divides the days among mortals So as to fit both front-runner and laggard. As the emir became still,295 his fame flew throughout the world, And every contemporary related his high deeds. The non-Arabs are divided among those who venerate and those who revere, The Arabs among those who boast of him and those who vie in singing his praises. O you who came to the aid of the Dear Religion and its followers, O you most patient man most grateful to your Lord, O best of those who forbid the consumption of what is forbidden And best of those who command to the path of the good,
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�أ ّ� � ا � ا ت�خ شَ �ن �ل� � ��� �م �ب� ��س ���فر�ب�ك �ق� ���هر نَّ ئ �� � ف �ك�ن ك��ي��� �ش���� ت� ��ف�ا � ا ج�رك �ث�ا ب�� ت� �ص َّ �ة �ة ئ ��ل��ك � حي� ث� �ش���� ت� �ع��ن�ا �ي� ���م�د ���ي� �� ��ف�ا �ذ ا � ن �ا م�د�� ت� ��ف�ا ن�� ت� ا � ع����ظ� � �خ� د ر م
ائ� � � ا م��ي�م� ن� �ج��� ش�� ا ��ل ���ب�د ��ع� ��ك ا �ل � � �ج� ����ئر و ي � ��ج�ل �ذ خ�ر ا ��ل���ذ ا � ���فى ا ��ل��ل�و� �و�ه�و ا � � � ��خر ح ن ّ � ا ����تر�ع�ى � ح��م�ا ك � �و�� ���صر �ر ب� �ق� د ر �ذ � ن ت ا ن ت �� ا � او ا �����ظ�ع�� ��ف� ��� ا ك�ر�م ���س� ���فر
� � � �ك �ما ��لن��� � ن��ا ب� ا�لم�� ا � �ل��ق� �د�ة ا �ل ��ت ا �مت��د � ��ها ا ج��ل � � ج� ب� �ص�ي ي � ر ى �� ���صح ب � ��ف ا � ل � ا ح��سي�� ب� � ب�� ح�ى ب��ي��ك �ى ا ���س�ل� �مب ��و �ل
� � � ُْ �ن � ا ر�ى ا �ل��د �هر�ص�ا �ف�ا ��ى �و�م�ا �ل ا �ل�ى ا �ل� �ص��ل � ِح �غ � َّ ��لَ ّ ���ص�� ا �ل�ى ا � �ح��ي�ن د �ع� �و��ت�ه �ج�د � � � او � ى �َ ّ ّ �ن ا �ت�ا ��ى ��ع��ل� الا ب� ح�ا �ر � او � ل���بر �ِ���بره ى � �� �ت � ُ ا ّ ا د � �ة � �ا � ا ن �ف ل� �ك ل ع�و �ف � �ج� ب� ��ى م � ��ل �ل�� ُ� ْ ��ن �م�ن �ز �� ا ��ن � ����ف�ض ����ل�ه م �ى ب �ر �ى و �و م ي جِ آ � نْ تُ ش � � ا �ل ت نّ ا ن � � ��ا ���� �و� � �ج� ء ���م��ى ��ف� � �ل�ى �ِح� ب �ف �سَ�� ْ � ف �ة ��ف��ل�ى ��ى �ن��ها �ر �ى �ج� �ه�د ب � � �و حر ��ٍ ح �ذ ��ن ت �ن � ش� � � ع ا ا ك���لا ا �����ك�و ا � �ل�ي�ه ��ف�م ��س�ى ُ ْ � �م�ن �ذ ا ا ��ل���ذ � ��ت��ل�ق�ا ه ���ف ا ��ل ن��ا �� �م��� �ح�ا � �س� س ج ى و ى آ ف �خ�ل�ا �ئ��ق لا � �� ���ف ا ��ل� ن � �ها �ث��� ء ب� ��و� � � ي وى ���ص� � ا ���غا � ��ع�� ا � �صا ��ف�ه ا ��ل����غ ا ���نه�ا ر ل�ى و ر �
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�ن �ن � نُ �و�م�ن ب����ع�د � � �ِ�حر��م�ا ��ى ا �ت�ا ��ى �ب�ا ج�ل��� ُ ْح �ُ نَ � �و �ل�ا � ح ت� ��تب��ا �ش��ي�ر ا�لم��ى ��ل�ى �م�ن � ب�ص��� ح ى � سَ ْ �ب�ا ��سر �م�ن �ش���� ��كو�ى ا � ح�ت�ي �ا ج��ى ا �ل�ى ���م � ع ح ّ َ ا �ةَ نْ �ّ �ل� س�ٌ�د ��ل ا� � ��ص �� � �ه� � �� �ج� �� � � ب ِ ٍو و و ى ي ح ح ت� ���فى � ���ؤ�� � او �م��س�� ت� ���فى بَ� ْر� ��ل�ا � ب�ص� � ب س ي ح ََ �ُ �ح�ا �ُ�م�م��ّ �ض�ا د � �و��ن�ه ا ��ل� ا �ل ��جر� �ج��ل � �ر� ِ م ح �ف � ُ� ف � �سَ ْ �و��ى �لي���ل��تى � ح ْر�� �ع�ن ا �ل�� ب � � حب����س �و ح ش �ت � ��ض ّر � او ��لتَ�ْ� �ي�� �ك�و ن� ا �� �ل�ي�ه �م��� ك�� �� � �ى ا �ل� رح �ذ ض ُ �� َّ ا � ��ض �� ا ��ل �سَ���ْ ��س� او ه ا ا ا � � � ����طر �ل�م� ي�� ا ل�ى ج� م � �َ ح � ��ن ت � ن � �غ �ة ح ّ���س�ا � ا �لب��ل�ا �� � او � �ل�ف� ��ص �و�ل�و ك��� � ح آ ت � ��ص�ا �ف� � خ� ���فى ا �ل��م�د � � ش����ا ر��ك�ه�ا ا �و� ر ح
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Poems and Verses Written by the Fāriyāq in Paris
Fear not calamity, for your Lord will crush, At your blessed prayer, the tyrant’s army. Be as you will, for your reward Is recorded on the Tablet,296 the most glorious store for any who lay up stores. You will have, whenever you wish, the care of an Eternal God That will assure your protection, and the support of an All-capable Lord. If you settle, you will be the mightiest of lions in their lairs And if you depart, you will be the most noble of those who travel.
The Poem in Which He Eulogized the Honorable and Ennobled
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Ṣubḥī Bayk, of Noble Lineage and Line, in Islāmbūl Methinks Time has dealt kindly with me and is disposed toward a truce And after keeping me in deprivation has offered me success, And that Fortune hearkened to me when I called upon it And Fate’s dawn glimmerings appeared before me, from Ṣubḥī.297 Across sea and land his kindness reached me Faster than my petition could reach any magnanimous man. That was but a prayer, yet he responded to me As would a twin, when he is to me a master who yet is close. Had he not taken my side with his bounty against the days in which I live, I would have risen in misery and spent the evenings in pain And would have perished from the sorrows of desire, for I have Been wounded painfully, with a wound more painful than a physical wound. Thus by day I have the toil of business and a trade And by night I am imprisoned and deprived of aught to do. If I am not to complain to him, then to whom, perchance, Should he who complains of injury and sorrow complain And whom will you encounter among men who is forbearing If not he, when the wronged is forced to express his grief? Virtues [he has] whose praise no description can adequately fulfill Even should you be the Ḥassān298 of rhetoric and eloquence. I feel jealousy on behalf of his brilliant traits that The traits of any other should have a share in praise alongside them.
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� �ن � ��ن � َ ّ �� آ � �ذ ً �ه�د ا �ى �ل�ه � � �ج�د �ى �و�ق�د ك��� ت� ���غ�ا � �وي�ا ���م� ا �ل�����ش�ع �ر ء ا �لب�ا ئ�ر �ي�ن �و�ى ا �ل��ك���س � ع �ح فّ ت � � َ �ن �ج ّ�د �م��ل ت� �ع�ن ا�ل�م�ز � ح��ت�ه �ل���م�ا ����ع�ا ��ط� ا �ل �ح�ا ���ف�م�ز � � �وك� ���ا ن� �ز ��م�ا ��ى ��ما �ز � � ى ح � �ُ ُ َّ � � � �ف ن ق � ا ٌة � ا �ش حق� �ل�ه ا �لِ�ا��م�ل�آ ء ��ى ��م�ل�أ �ف� ��ص � �ف�ص� �ر �ل����عر �ى ر �و���� �و���ط�ل� �و� �و�� ح آ � �ف ���ا ��س�د ا ���م�ق��ا ��ل�ى � او �����طر� �ى �ع��ل�ي���ه� �ب�ل�ا ر� �و�ق�د ك� ���ا ن� ��ى ��س�و�ق� ا �ل�ا �عا ج��م ك� ب م ح َ نْ ت �� � ْ ف� تُ ُ نْ � ف �ا � ك�� � ا ��ض���ى �خ��ا �����طر� م�دح����ه� ������ق�م ت� �و � �ل �م ب�� �ط��ل � ى � � او �عي�ي��� ك�� �ل��ِ ر ى ي م ب ح �ح �ف ً �ز ش � ��ل �ُ����غ�ن ��ع ن� � �ا � �د �ت �خ ح����ه� ���ب�ه ��ت�ي �ل�ا �و�م�ا ا د ا د � او �� �سو�ى ا ب�ل����ل � او �ل���� �ى �م �م � و �م ي م � ح ّ � ة �� �ذ �ذ َ ����فا �ر � ا � �ك� ب� ا ��ل�� �ى ��ع��ل� ّ �ب�ا ��ع��ل� ا ��ل��ل�و� �م�ا �ه�و �ب�ا ل��م�ْ�م ل� �و�ل� ��ي ن ����ق�د � او ��ك ح�ى ى م ى ح ا�ظ ْ ْ� �ن ش ت �ق ف ع���� ش����ع ا ء � ن ا �ل��ف� �نم��س�ا ��ةر �و� �لو ا �ن ��ى � ار �ِ�س�ي��ن �ع�صر �ى ��ي��ه�م �وِ�م��ل��ط�ن �ما ا��س����س�ي� ت� �من��ه� ��س�و�ى ا �ل������ � ر وي آ ن م �ذ ُ ْح �ن� �ف �ه�ا ا �ن�ا �ذ � � � � ��ل�� ت س� ب�����م��فت�ر ��ث� آ ءً � او �����طر� ء �وك� ��� ت� ���ب� ا ا �ح�ل � و برح و � ى ٍ ٱ ُ ْ ف � � � �ن � تَ ن ف �ف ت �خ �ح� ��ا �ز �ما ��ى ���ي�ن �� �ز �ى �و�م ��ط��ل�ب� ا � � ��س ���ط�ع� � او ��س��ع�د ا �ل � ��ط�و ب� �ع��ل� ��د � ح�ى ِ ب و� �ل ي � ى ى � ��ّ �ق ق ة � ت �ة ��ف�� ��ا ��س��م�ه ا � ت ��ف � ا �ض�� �يو��م��ن�ا ه ا ��� �ل�ي�د ا �ل����س��ع�ا د� � او � �ل���ف� � � � � �س� �ت�ح� �ك��ل ي ل�ى ب � ح ََ ْ ���ا ن �مز �ً�ا � ش����ا ���ن ي��� �� خ��ى ا �عزَّ �م�ن ا �ل�ص � ا ��ل�ا �فَ��ل�ز � ���ن ا ��ل �� �م �م�ن � � د ك � ك � � ى ج و ى � � ري ب ي� ر يو �رح ق � �ن �ذ � ا � ت � � � ت ت ��ع�ل�ا ب����م�ع�ا � �ل�ي�ه �م��قا �م�ى �و�ر����ب��ى �و�صر � ا �ل�ى ا ���ص�ى ا �ل� �ما ��ى ا ط�م � ن ح �أ �ذ ت �ي�ن ا � �مَ�ن � �ُ�خ �مْف��ق ��د ب �ى �م�ن ��قب��� ا ��نت�� � ��خ��ل ت� ��ل�ه ��� ��ص � ك� ح ا ا ا ���ب� �صر� ع� � ى � � ل ى ه�و � ُ ف � ن �� � ت �� ه ا � ش ْ � ا ا ن ت �� ا �� ٌ � ���ف�م�ن ���ي�د �ي ��و�م�ا �ب�ا ���سم�ه ��ا �ز� �ب�ا �ل����س� � �وق�ل� ل� ب ���ر ب��م� ��� ��ط� ل ب ع ح آ تُ ُ �ق ٌ � �م�ن ا ��ل��د ا �ع�ى �ع��ل ا �� �ل�ق � � او ��ل��ن�ز� �ه� ا �ل�م�ا�ج���د ا ��ل ن��� �ى �م�د �ى ا ��ل�� ه �� � � �� ص د � � ه ب � ى ر ري ب و ر ي ح ُ � ���ق ����مّ �م�ن ا �ل���من ّ ���ف��لي���� ��ع��ل� ب����ع�د �ي ��و� � � � ��خر ر��ف�ده �و�لي����س ��ع��ل�ى ر ب� ي �ل س ى ح
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ا�ظ ع���� ش����عرا ء �م�ل��ي�ز الا ن� ك� ٣١،٢٠،٤
Poems and Verses Written by the Fāriyāq in Paris
My fate guided me to him when I had gone astray With unprofitable poets, weaklings. The days made jest with me so I made jest with them. Then, when they assumed seriousness, I turned away from jest And my verse acquired élan and polish And became worthy to be recited in the assembly of the eloquent. In the market of the non-Arabs my words and my praises Of them found no buyers and were without profit. How many a night I spent exhausting myself in writing their praise Then arose, dizzy, and fell like an exhausted camel And all my eulogies of them enriched me by not so much as A lampwick and they merely grew more miserly and stingy. They paid no expiatory gift for my lies—what I owe is [written] at the top of the board and cannot be erased299— And were I the Racine of my age among them And its Milton, I would get out of them barely
The greatest poet of the French. The greatest poet of the English.
enough sustaining water to quench my thirst. But see me now—profited, and no liar
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In my praise and commendation, when once I was insulted for it! Come then, my days, between my triumph and my demands, If you can, and bring disasters down, once more, upon me and crush me For I have, with his name, entrée to any affair And his right hand is the key to happiness and victory. Should any visit me today who once ridiculed My state, he’d find my cottage grander than any mansion. My status and my rank have risen through his noble acts And I am now ambitious for the furthest prizes. Should my eyes light upon one whose hopes are thwarted As mine once were, I’d sift my advice down to the essential And tell him, “Rejoice that you are a petitioner, For he who ever calls his name gains wealth!” He is the glorious, whose repute shall last as long as time, Ever close to his petitioner, be he near or far. When distant, his succor is not delayed And when he is close, he feels no distaste at giving.
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�� ّ�ا اَ نْ�ُ حا �ز � ا ��لن�� �ه�و ا �ل � �ج�د ح �ر��ير ��ط�ل � � م � ع � ��ذ � �ذ ��س��ل�� ا ��ّ ا ��خل ق � � � ا ��� �ل� ��س�ا �م�ى ا �ل�� رى ل� ى ي �ل ج �ل � ّ �ا � ا �مي�ر �ى �و�م�و �ل� �ى ا �ل��كري��م �و��س�ي �د �ى ّ � �ت ������ نّ ظ�ي�� ت� ف�ي���ك ا ��ل ��خ�ي�ر � او � ف�ل� ض���� ك� ����ل�ه � ل �نَ ٌ ن نّ نز � ا �ت�ا ��ى �و��ع�د � �ع���ك ا ���ك ��م�� �ل�ى ُ �جَ �ز �و ��ل�ا � ��ي� �ع ن��د �ى ا ن� �و�ع�د ك ��من� � ر ب فآ � �ة � �خ�د �م� �م ��خ�� �ه�� ك �من��ى ا �ل�م�د � � � � ل � �� ص ح ��ك�ه�د �ف� ���ع�زّ ��ل��ل���ذ ��ل��ي� � ��م���ل�ا �ود �م �� � لو ج
ُ �خ�� �لق �ج�� �� �ر��ي� ����ن�ز ��ه ا ��ل���ن��ف �� �ذ �و � � � �س� � � س ك� م ي � ح آ �م��ن�ا ق���ه ا ��ل����غ ّر� ء �ت����غ ن�� �ع�ن ا �ل�����شر� ب ى ح ن � � �� �� �و�مَ�ن �ه�و ب����ع�د ا لله �ل�ى �� �س��د ا �لُر ك �ن �ف ُح �ف �ّ ��ح��ّ��ق��ق ت� �����ظ ن��ّ ��ف�ه� د �و ��ى ��ى � ��ص � و ى ح ْ �ف � َ ت ��ل��د���ك ك� ����م�ا ا ����ن�ز �ل� ا �ه��ل ��ى ���ن�د � ي �ى �فَح �� � ْ �ن � ت � او ��ىلا ا � ح�ا � ���م��ع�ه ا ل�ى ���س � �ج � ح �ف� ْ � ن ه �ف ت � ا �ل ف �ج�د �ب�ا �لر ض���ى ��ع�� �د ��ي ��ك �و � � ���ص�� � � ح ن � � �ص�ده �م�ا ا � �ج�ا ب� �لي���ل �م�ن ا �ل� �� ب�ص� � � �لق��ا � � ح
��ت ا ��ل ا �� �ف �ا ض��� ا ��ل��ل��� ا ��خ � � ��غ� ا ئ ���ا � ه ا � ��س��ل ه�ا ل � � �� � � � � ى � ج �و ك�� ب� �ى ل� �ل ب ي ب� و ر بر يل ب ر ر � ا ��ل��ه �م�ن ��ا � ��� ا ��ل� �م �� ��ل���ة � �ه� ا � ��ل �ش���ع �م�د � ��ه ��ق ّ��س����س�ا ب ر ي س ى ر س�ي ي و و و ي ر حب ي
�ق�ف ْ ا � � � � ن � ت �� � تَ � �ق��ل��ل�ا ل��ط�ل�و�ل ا � ا �س���طع ِ�� �ب� � � ي ح����ش��ة ��ل��ك د � ���نه�ا ���سا � � او � او �ب ��ق �� او �و� و � ر ٌ � خ ا �ة � ��ل� �ع� � او � ����ط��ل�ل �ع�ه�د ت� ��ه ا ل ل ��ص � � ب� ب ى ا �ُ نَ � ت ت � ت �ذ ا � �و� ��جرر� ا �ي� ل�ى �و���ه� ��ع��ل�ى �لم��ى �خ��ل�ع ت� �م�ن �ن����ع� � ��ل���ذّ ا ت �و� � � � � ع � � ل مو �ى
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� � � �ذّ ا � �ن � غ �ح��ل�ا � � � او ���س� �ل �ع ا �لرك� ب� ا �ل��م��� ر ي ا �ل� ن ن ح����س �ة ن� � ا حو �ل� م�و� �و� ر �و � �ص��ص � � ���غ� �����ش �� ت ��ف ه � �ا �م�����ش� � ا م�و �ل� �و رب� ��ي� ���س�ل��س�ل � ا ��ق��ت�د ت� �من�ه�ا ��م�ا ا ���ست���عزّ �ذ ��ل�ي�ل�ا و � � � � ��ن ت � ه � َ � � ا ا ��ه�ل ا �ل�ه�و�ى �م�ا ك��� م��ن� �م�ل�و �ل�
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� ا �ز ش � �����ب���ه ا جلو ف �ق ي��� �ا ل ���س�� فح � �ل�ه الا �م��ير ى �ف ت ا �ل��س� ر �ك ���� ب� �ل�ه ا �ل��ف� ��س�� ح
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Poems and Verses Written by the Fāriyāq in Paris
He is the resolute, the learned scholar, bold, efficient,
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Generous, full of integrity, with the morals of lenient men, Scion of the greatest of creation, Sāmī of the summits,300 Whose brilliant feats need no introduction— My emir, my noble lord and master, And he who, after God, is my mountain-like support. I expected that in you I would find all that is good and generous And I found what I expected to be true; the soundness of my expectation is before my eyes. A promise from you reached me that you would host me In your house, as you were hosting my family, in spacious quarters. There is no doubt in my mind that your promise will be carried out And that I shall need, beyond that, no further leave to travel (fasḥ). Here then is a eulogy from me, the service of an honest man. Be gracious in accepting it, may I be your ransom, and in overlooking its flaws
[fasḥ:] “A kind of permit.” One says, “The emir fasaḥa lahu for travel,” meaning “The emir wrote him a permit.”
And remain forever a cave of strength301 for the abject and a refuge For those who seek it, so long as night shall fade to morn.
And he wrote a eulogy to the Virtuous and Wise Priest Ghubrāʾīl Jubārah and sent it to him in Marseilles from Paris, this being the first time he had written verse in praise of a priest. Halt by the orts,302 if you can, a little while And enquire after the company that departed at such fast pace. They left, and left behind them a loneliness That made you choke as though in death, and grief, and emaciation. A camping place where I knew riotousness and passionate love And drank sweet water, cool to the taste, And dragged the skirts of my robes and cocked a snook at the fates And led by the nose those of them that put on airs And conferred such comforts and pleasures upon Love’s followers as I myself had tired of!
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� ش �ف ي���ع�ود ا �ل��عي����� ��ى ا ����فرا � ح�ى ���ب�ه
ت � تا � او ح����سر�� ه ��م��ى � قَ ّ �ذ �� � ك �ل�م ��يب ��� الا ر آ ن ا ّ ت ثا ا � ���غي�ر � � �� �ر ه الا �ي� �م ا �و ��مت ّ � �ذ ��ف � ا �� ���ا � ه �� � ب� � � � ط ��خ� � � �ج�د د ك � � � ت ى ر ر �ّ � ُق ح��س�ا د �ى �ع�� �ل�ي�ه ا �لير� ��د �م�ن ب���ع��ض� َ ح َّ �ةَ ثا�� � ي�ن ��ت��ب�د �ى ا ��ل ح��ن�� ���ب�ه � او ���ن� �� �ك��ل ���ا ن���م�ا �ت�����فس� ����ت ا � � ن ��ف�ا ���ئ�ه �وك� �ى ر ب َ ّ ة � ا � ن �� �ع �ع�ر � � ب �ج�� �و�ق�د ب��ل�ت�ه ��م��ى � ب ت �ن � � � ب� ا �لر �ي�ا � �ب�ا ���ن�ه � ا � ��ق�د د �ر � ك م ح ي�ن � آ � ن ع�ي�� ا ��ع�� ا جل � �و�ز�� ء �ق�د �� ا �م �م���ث�ل � ى � � �ذ �� ت �م�ا ك�� د� ا د �ر �ى ر��س��م�ه � �لو �ل�ا ����ش� ا ْ � �ّ � ا ���ع�زّ �م�ن �ن���ؤ�ى ا �ل ح�ا ��ئ� �ل��ل�م � ح � ب ب ب ت ّ ُ ��ج� �م�ن �سَو����ع��ة ���م� �م�ن � ح ب� ا � �و� � �ل ي � سَ ع � نا � َْ � � � � � � ا � �ق��ل�ب�ى ا �ل���م ن��د �ل ي�� �ص�ط��ل�ى � �ر ل�ه�وى َّ �م��ه ����ع��ذ � ��عا �ش��ق �� � ن لله ك�� ي ب �� � م قَّ �� �ا ٌ �َّ ش ق �ل�و �ر �� �م�ن �ع � ���ٍ� ك��ل �م �ر ���ت�ل � � � ��ا ا �و �ل�و ���ت�د ا �َو�ى ا ��ل��ن�ا ��س �م��ن�ه �ب�ا �لب� ك�
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���ع �صا ���ت�ه � ا ��ل���ذّ ��ف�ي�ه ���م���ق��ل�ا ر ي و � ن ض ��ا � ����ع�ُ ه � ت � ا �و��م���ى ك�� م��س ي��م� �م� ��و �ل� ب ِ ان � ّ �ع����ط��ل ت� ا ��ع�ل�ا ��م�ه �ت���ع����ط��ل�ا � ي �أ ن � ّ � �ا �� �و� �ل�ق�د �ي ������ظ�ل �ب�ا ���س���ه� ��م� ه�و �ل� م � ة ��ص��ل�ا ت �� � �حا �م� �ل�د ���ي�ه ب���كر � � او � ي ��فا �ز ��ي�د ��ف�ي�ه �ز ����ف �ة � �ع� ��ل�ا �� � � ر و وي �ت ّ ����ل�ي�ل�ا ت����ف�ه�� ���ب�ه �ل�� � و �ح�ل�ه الا ك� � َن �ف ق � ��ح� � ا ��صا �ر ��و�� ِ�ع ن��ا ���ن�ها �م م�و �ل� ا� � َ اَ �ْ ��ل� ��ا ن � ث�� �ى ا ��ل����س�م��آ ���م���ق��ل�ا ي وى ب � �ي و � ��م�د ت� ف���ت���س��ت ش ��ف ح�ي�ل�ا � �ت ك� � �ر ���ى ���ب�ه � � ْ م��ه د ��ل�ي�ل�ا ���ا ن� �� ن �َ ��عر�ف� ا �� �ل�ي�ه ك� � �خ��ل��ل�ا � � �� ��ص�� � � ي ���صرح �ل�د �ي�ه لا �ي�� ي ب �ذ � � ا د ���هر ���ب�ه ��ت��ل��ق� ا � �خ�ا ك ��ع� و �ل� � ى � ّ ه ا ��ل�� ن �� �آ ��ع�زّ � � ا �و���س�ل�و ع��ق� � و� �صو �ل� � ٓ ى ��ق� �ل�ا � ���ب�ه ي��م��س�ى ا �ل���بر� �و�� ك�� ل� ت�ي م ا �� �ل���ق ّ�آءُ ��ق� ��ل� ���ف ا ��ل��د ج�� ����ت ��ت�ي�ل�ا ر وى ى ى ر� � � ُ َّ ش � ���ب� ت� ��ع��ل�ي�ل�ا �ل�����ش�� ت � ���ل ���� ي � ف�� �ك ٍ�ج ي ي �
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Poems and Verses Written by the Fāriyāq in Paris
Alas! When will life return to Its courtyards and I take my pleasure there as a resting-place? Naught remains but the memories of my joys there And its life of ease has departed like a bygone day, irretrievable. Even should time have changed its traces or Utterly stripped it of its markers, Its memory is ever renewed in my mind And it remains by their kind company inhabited. The wind, occasioned by some of those who envy me it, Has blown upon it in the morning and at day’s end. It displays tenderness for it, and the moaning of a mother who has lost her
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child, To which I add wails and sighs. It raises the dust in its empty spaces and seems To whirl it high in the air only to deposit it at the Crown.303 Strange that, after a tear of mine had wetted it,304 It should appear as though borne upon the reins of the wind, Or is it that the shifting winds have realized that Its best use is to provide the sky with a place to rest, Or that, like mine, the eyes of Gemini Have become rheumy and are seeking a collyrium there? I would barely have made out its vestiges, were it not for a trace Of perfume that acted as a guide to where it was. The tent-trench of the beloved is to the lover dearer than A mansion in his own land to which no friend makes his way And a brief while with the one you love is longer than An age in which you find your brother full of reproof. My salamander heart burns with the fire of love And it is hard for it to forget the phoenix. By God, how many a suitor is tormented by love And how many an innocent killed! If words could assuage passion, my readers
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Would chant my words in the darkness Or if it were possible to use weeping to cure people of it, I would have cured every head wound that remains uncured.
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� � �ُ ق �ق ح�ا �و�ل ت� ���ل ب� ا � �ل���ل ب� �ع�ن �ع��ل�ل ا �ل�ه�و�ى آ � ن ���ا ن� �و� � ���و�ق� ك� �خ�تم�ه ��م��ى ا ب����ت�د � ا �ل ش � �� � � �� �� ا �ن ن� ا �ل �ل � ه ك� ا � ق�د ق� �ى م�و�ى �ع� �ل�ي� ��م� �ع��ل�ى � � ا �ل� �ذّ �ُ �ه� �ذ ��ل��ك ا ��ل �خ��ل���ق�ه � �حب� ر �م�ه� ب� و �ن� ّ � � � � �ا � �ر��ي� ا � �ل���ف��ع�ل �ل ل�� ا �ل��ط� ا � ��ص ا � ك ي ب� �ل �ل � م ��ج�ز ��ل ��م�ا ا ��ل ���ا �ل � � ��ج�ز ���ل �و�ع ن��ده ك� � � ي��ه ب� � ي � ّ � � ف ا�ل�م �ر��ت�د �ى �ث��و ب� ا �ل���ع�ف��ا �� �م����طر�ز�ا � � ن � �ا �� �ة ����ط�� �لق الم � ح�ا � او �ل��ل���سا � ���ط�ل ق� �ي � � ا ش� ف ��ا ��ل ����ص�ل �خ� ���ط�ا �ب�ه ي���س�ت�د رك ا �ل� ��� ك� ل��ك �� �ق �ة � ا �ز ا �� �م ئ � ا ف� ��س�و �ل� �� ��� ��ل ري ب� �� � ض�ي � م� ل ا ��ف � ة� ث آ ُ ى �و��ف�ا �ئ�ه ح�� � � � ��ص� �ى ا �ل��سري�ر � � ي ن �ي�ز � �ذ ن �ذ ن �أ ��م�ا ا � ��� ا �ل ا ا د ��ا � او ا �� �ى ��ا ن ت �م ش �� ه � � � � � ا ة ���ور�ت� �ه�د ى و���سع� د� ك�� ��� � ا ��ف �� ض ّ � � �ود ��ع� ��ؤه �ى ا ل��ر ا � ص ع����ظ� ��ع�ا � � م م � �خ �� � ه ��قَ � �� ا � � ا � ا �ل � ب��با ��ب� �ِن��ط� و �ل� م���ن� �لي����س ي �� ت� ّ � �ف � ��حر�ى ا �ل�ز ��ه�د ��ى ا �ل��د ��ني��ا �و��ق�د �م�ول�ى �ج� �ج�ا � ه ��م�ا �ز ا ��ل ��م���ل � ا ئ ����فن�� � أ �ل� ج��� � � ر
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�ض��ل�ل ت� ��س����ل�ا ��ف�ا � �ج�ا ب� ا �ن��ك ��ق�د �� � بي � ��ل ت �ع�ن ا � ا � �� ��ؤ � � ا ح و �ل� بى ��س� حول � د بى � � ّ �� م��ا � � ��قا ن �غ� ���ب ا ئ����ل�ا � ح ب� ا �ل ك� ر م ري ّ �و��ع��ل�ي�ه ��ي��ب�د �و �خَ���ل���ق�ه د ��ل�ي��ل ٰ � � ِِ � ى ّ ��ت��ل���قا ه الا ���م ����ش�د ا � ��م� �ل�ا ر و ن�ي � ح ه ���ج�ز ا �� ه � ن ف� � ا � �و � ل �غي�ر �م� ��و�ل� ي ج�� ً ت ت �ح��ل�ي�ل�ا ب�����ت��ق� � ��ق� ا ��ل� ��ح �ر��ي� � او ��ل� � �ي � � ى ى � م �تََ ا ا ��س �م�ن �� �ده ��م � � ا ق� �ح�ل�و �ل� ��دع ل �ى ي � ت � �ا ���خ � ال�م �و����ع��ل��م�ه ي�����س� � �ج�ه�و �ل� ب ر�ج ً � � � �ا �و�ل��ل ار ج��ى ���ن�د �ى �ما م�و �ل� � � ح � ف�� � ا ��ل��ت��د ��ل�ا �ل�ن ��ت���قب��� ا �لت� � ر �ي و ب ي ل ّ �ا �م ئ � ا بَ� ار �ن��ص�و� س�و �ل� ��ص�ل ��� � �ح�ا � او � � � �ا نخ �ل��م���س��ت����ش� � �و��ن� ��ص � �و �ل� �ح�ه ���م�� ير � ّ � ف� � ا � � ئ �ل��ك ��فا ���ط�م���ن ���ب�ه �و �ك�ن �م�ك ��و �ل� �م�ن � ت���غ� ث � ا � ه ��م �ذ � � ا ي���س ي�� ب ج � �ه� ��خ� و �ل� � ��ل�ه ��ل� ����ش��آ��ه�ا �ت�����ت��ل�ا د ا ن�� ت ب ي و � � ��ق ا ا� ا ��ن � �ده � ا ��ل � ا �ي�ل�ى ل �م� �ى ع��ن و �� �سو �ل�
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Poems and Verses Written by the Fāriyāq in Paris
I tried to turn my heart from the maladies of love, But it answered, “You have lost your path. With me the longing began and with me is Its conclusion. It is not my way to shift and turn. The Lord endowed me with this way, as he endowed Ghubrāʾ īl with love of noble qualities.” He is that sage of refined moral character To which his beauteous form is a sure guide, Of good stock and noble deeds, whom you will never Find anything but a guide and facilitator. He gives largesse openhandedly and to him What others keep largely to themselves is as dry brushwood.305 He wears the mantle of continence embroidered With a godliness that obviates the need to declare things sinful or allowed— Of cheerful countenance, with a tongue so fluent It frees sorrow from its shackles and sets it free to leave. The clarity of his discourse sets right what is confused And with his scholarship he extracts what was unknown. Men never cease to ask him about every puzzling matter And any who seeks finds a hoped-for reward. Clear of conscience, for the solemn assurances of his loyalty Will never accept either distortion or substitution, He was always there if close, and if far Was kindly, full of advice, loving, available to ask. His counsel was guidance and felicity For whomever sought counsel, his advice well-chosen. His prayer in times of hurt is the greatest guardian You can have, so take comfort from it and be reassured. Neither he who kneels his camel at his door, despairing, nor He who solicits his help is disappointed by what he gives. A lord he is who has pursued abstinence in this world, Which, had he wanted it, would have come to him without restraint. Thus his stock is ever a refuge for many a refuge-seeker Who will find with him what he hopes and requests.
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
ت �ج�ب��ر ا ��خل �� �� � �ن � ا ة � � � �وا ���طر م ج�ب�� �ر � ���ير ج ى � َ َّ�ةً ����س� � ن �ق � ا �لز� ��م�ا � �ب �� �ر��ب�ه �ل�ى ���سب�� م ح َ ق � �ح��تى ا ر�ى ِ���صر الا �ي�ا د �ى ب����ع�ده � �� �ل� �د �عل�� تُ ا � ا نَ � ن � � ف ق ���ا � ا �ل��طر�� � �م� و �ق م� و � ك � ا ت � � �ا خ � �صر�و�ف�ه �ت�ب��ر ت� � م� ر��س� د هرى و ّا ت �ن � ن ئ ا ��ه�ل� ا ��ا ��ى ���س�ا ��ل� �م�ن �قب���ل ا � ش ���ه� �م�ن ��مم�ا � ا ن� ����� ح��دا ��خ�صا � او � ل ٍر ُ �ذ َ ٌ � � ن � � ن �س��د ا �م ��م���كر ا � �لي����س ���ي� ك�ر �� ي ُ � �و��ل��ئ�ن ا ��ِف�� ���فى �ذ ك� ��ر الآ ٍء ��ل�ه �ض ن ا د ب� � او � ح���سا � �وب������شر د ا ����ئ �م ا ��ن ت ��ف � �ه � � �غ� �م�ا �ل ��م� ك��� �ى ��م�د ح�ى �ل� ب� ب � � �ن ت �� � � ت� ل���� ا � ن����ظ �و�ل�و ا �� �س�����ط�ع ت� � ك �م �حا � ��ل ا ��ل�ا ��س�ه�ا � ��ف��ه ��فا ن��م�ا �ن �م � و � ب ي � � � �ن � �حظ ����� �ب ���ق ر ب� �ج���ن�ا �ب�ه ب �����شرى �لم ي ى ت � �ن � ��ث��ا �ح���ة � او ��ل ن ��ل� �و�لم �ل�ه �ي���ه�د �ى ا � ي
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��خا � ا ن���ي�ل�ا ��� ا �� �ف�ل � � �وب�����فر��ع�ه �ك�ل ر � ��خ��ل�ا ���ا ن� ا � ا ا ��ما ك� ح�ل� ��ه� �و��عا د ب� ي � �مَ�ن �ٱ � ت �� �� � ف��� �ض�� ه � ف� ض � ا ��و �ل� و �س���طا ل ب �� ل� ��م�� � �ص� � ا ��ع��ل�ي�ه �ذ ��ل��ك ا ��ل��تا � ��ل�ا ور � وي ا �ذ ��س� ق � ف� � ا ت �ف�� ���غ ��و�ل� ��ف� ا ���ب�ه لا ي�� �� ي � � ��� ض� ا �� � �ق � ن �ف � �ا �و�ل� �ي ق ��ى ل���فرا � �وك ���ا � ���ي�ه ج�ع� ّ ح � ا �� ��ل�ف ض ��م��ل�ا ����ل�ه�ا �ت ك�� � � ��ئ ك � ا �� � ي��وى � � ي ل � �� م� �ذ�� ��ا ن ض ����ئ�ي�ل�ا � ع ك�ر ه الا �وك�� � � � ُ ع��ه ���ط� ��ل�ا �� ت� ��ع��ل ّ ا ���م�ّ �� ن ��ف�ا ض� �ى ِ ل وي �ح��ة �ت���ست������غ �ق ا ��ل���ت�م��ث��ل�ا �و��س��ما � ر� ي ّ ��م�ا ��ق��ل ت� ا ��ل�ا ����ع�� ��م�ا ��ق�د ��ق�ي�ل�ا ب � �ض ّ ّ � �� �ح�ا ا � ا ��ل��تن�ز ��ل�ا �ك��ل د �ر �ى �ل�ه �م�د � و � ي �ض ق��د ��ل�ا ���� � ن �ه�و �م�و��ق�د �و��ق ت� ا �ل� ح�ى � ي � ���ق ّ�� �ذ ���ل�ه ��ت���ق� �ل�ا �ن �و�لم� �ي ب �ل �ي ب �ي ا ��ل�� ا �� � � � �� �ت���ي�ل�ا � او �ل � �ح ت ل� � � � � � � � �م�د ع ظ� ب � �ج و و ي � م
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Poems and Verses Written by the Fāriyāq in Paris
The mending of broken hearts may be requested of any Jubārah306 And through his offspring every glory may be gained. The days allowed me closeness to him for a long while;
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They decided that was not good and became miserly once more. Now, after him, I meet only with stinginess And those who have achieved great things through his bounty are lesser men than he; I learned to make this interpretation in the days when eyes were trained on him alone. I put the age to the test and experienced its adversities And behold, it is sleeping still, unheeding. Should it not have come to me and asked before Departure was decreed, and urgently too? Can any doubt that a single person May contain within himself all virtues in fullest form Or deny that no prominent man may be mentioned In the same breath with him other than in terms of exiguity? If I expatiate in mentioning gifts of his That have poured down upon me, I shall dictate at length— Good manners, charitableness, constant good cheer, And a magnanimity that exhausts any analogizing. I have not exaggerated in my eulogy for him: I have said but little of what has been said [by others] And if I could I would string for him every shining star To sing his praises, or the Scriptures. Any who tries to speak long about him is Like one who lights a candle in the forenoon. Good tidings are his who enjoys proximity to his honorable person And who kisses, repeatedly, the hem of his garment And who addresses to him a salutation, and commendation, And praise and adulation and veneration.
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�ة �ق ة �ق ��ص��د� ا � �ل��ما ر ���ي� ا � �ل�� ي
�� �ّ ت�ن ا � �خ� ا ي�ن ّ �خ� �� �� �ش�� ج����م�ع� � ا �ل��� ي � �ش�و ��م� �ب�� ا ��ص �وك��و�ل �و����فر � �ه�و �ِ��ش�ق�ص�ى �ف ن ُ ف � � ن ��ى �م���قا � � ���ب��� � �هت��ا �� ا�لمغ����ل�و ب� ا �و ب���ع��ض� ��ن ب���ض� �ج�ي�را ��ه لا ��ي ي حو م � آ ّ �خ� ّ ث ي�ن ا ��ن � � ّ � ���ع�� ن � � �ض��ا ����شا �طر � �و � � ب ��خر ��ِ��غر �ص��مى ا ����ن�� ���غ� ب ���ث�م �ل��ص ّ � � � � � ّ �� ش ّ ف � � �غ � ا � � ا ت � ه ا �� � �ف� � � �ل�م ا �ق�م ق��ط �� �ل��با ���غي�ر � �ل��ي�ل �ب� � ي�� �ل�ل� ص ����ظ رى كِ�����ص �خ � �ت ن �ف � ق ش � �ت ظ ������ ��س�ع�د �ى ��ي�ق ��و�ى �ع��ل ا ��لن� ���� �خ� ��ن � ح��سح�ى ��ل �ى ��ى ا �ل��م�ا �ر ي ل � اب ب��ع��ص �ى ن � ّ � � �ق � � � ن ا � �� ا � �ل � ن � ه �و�ش��ر �ي ك�� �ى �ل� �����ش� �ط ا �ى ق���ص ��م�ل�وك ��ي�د �ي ���ه� ا ى �ن��ص �ت ّ � ت� ن م�� � ف��ا ن����ث ن��ى ���س�ا � حر ا �ل��م�ز �و�ق� � �ح�ي�را � ��ع� �ل�ي�ه ��ا � �ل��ي���ف�ه �ع�ص�ى ه � �ن ��س ت ه ا � � �� ّ ��� �ح�ا ك���ى ب���ع�� ه �خ ا ت� ا �� � �و��ب� م ��ما �� ��م� ي �ض� �� ��م� � بو��ع��ض� ك�ف��ص ْ � ا ��غ ��ل ّ � � �غ� ا �ل��ل�ع ب� �م��ن�ه �م� ��ي��ب�ل� ا � �ِ � �ج�د � او ل��ه�ا ه �ع�ن ��م�د ا را �ة � ب��ل �ِ �خ�ل��ص ل� �ا � � ����ق �� � ا � ا �ص�� �مَ�ن � ا � �� � �ف�غ���د ا �ب�ا �� ك� ��ل �ي ر ص و �ل� � � ب �ج� د �ر ي �م��ه �ك��ل ��قر��ص م ع � � ُ � ش غ ّ �ن � � �ل� �ي�ب�� ت� � �ل�ي�ل�ه � او � �ض�ه ���م� �ص� � ي�����ك�و �م د � او �ر ا �م�� �� ب ع ���م����ص م ح �ذ � ز ّ ن ا �� � ُ � ن ه ��ف ا �� �م �خ� �� �ة ��ن �� ت � ا� ا� � �جا ره �و ل�لا � �و�ه�و � ل�م �ي ب��د م�� �ى لر �ى �ط� �ق��ص ّ ����ع�د �� ت س� � ا � ����ع��ي�ن � �ل�� ����ب��ل���غ�ه �ع�ن �� ن��د�ة ا � � ا� �حت�� ب وم ي ب و بر �ج� �ج ب����ن��ص َ يَ ُ � � ن ن غ زّ ش � ش ��ا ا � � ��م� ��ع�لي��ه ا � ك�� � �����غ�ل ب� ا �و ي������ل ب� ا �و �ل� ه ا �ل���ر �ي�ك ب� ِ���ر��ص آ� ف � ه ��ف ا �خ���ت� �ا �ق ا ك��� ��ذ � �و��ب��ة �ع�ن �ذ � ن � � د ب� � ل� ���كر �ى ى ��ع�ل� ء ��ما ا � ي ج �و �ج��ص � �خ ا �ن ف � خَ �ْ ف �ذ � � � ا �ل�ب�ص� � ي����س�هر ا �ل�� �ل��ي�ل �م ����طر�ئ�ا ��ا ا ��م�ا ا �ب�ص� � �� ر م �ر ��ط �م��ص ح ح
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Poems and Verses Written by the Fāriyāq in Paris
A Poem on Gambling307
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It brought us308—the old men: “the Ace,” Cavell, and Farshakh309 (my partner)— together In a place where there are no neighbors To reveal the loser’s cries or even a whimper. One of us310 was a clever fellow, the other a greenhorn. My two opponents, a cheat plus a thief. I never got up from the table a winner, except one night When my fingernail became like a fishhook for the ace. My good luck kept getting the better of my bad till I fancied myself, at gambling, an old hand, a bit of a dog.311 And my partner with a will set about hunting louis d’ors312 he owed313—and how he hunted them! So the wizard of the pack314 withdrew, at a loss As to what to do about him, his hand315 unhelpful, His features imitating In part a seal ring, in part a bezel.316 The “game” made him317 turn serious And distracted him from covering for a true friend,318 So the one who was playing well Took to stinging319 him with words and pinching him with fingers. He didn’t sleep that night and got up in the morning complaining Of a nausea that burned his throat, as well as an upset stomach. His neighbor, he of the slipups, meaning me, had never Made a show, in the cards he played, of a plan to get any poorer After forty-six320 and he’d not served him in writing notice of any protest.321 He didn’t care if he won or was beaten Or his partner gave him a jab on the temple. All he thought about was how to fabricate lies concerning Some exalted person who wasn’t even good for the price of whitewash.322 He’d spend the night writing eulogies and, when morning Came, bellow from the pain of an empty stomach.
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
��ل� ا ���ط�ا �ق� ا �ل�م��س� �م�ن �ه��ذه ا ��ل�ا � �� �ل��م�ا �ح�ّ ��غ� ���ل��د�ة � ح � � �� � م �ض و ب ر ير ل ير ص ّ � �ر ب���ما ��ي ن �����ف� ا �ل���ت����غ�ف���ل �ي ��و��م�ا � �و� ض��ّر الا �ن��س�ا ن� �ز ا� �ئ��د � ��حر��ص ي ع � تف ّ ا ��ش � �� � � � ا ا ��ل��ل� ا � ا ش ن ل � � ه � � � م� � � � � ��� لي����س ي��د رى م� ع ب� �ل� ب ِ عر �ع�� �ما ��ع� � لي����س ب�ا ص�ى �ذ �حا �و��ل �����ش�ع ا ��ين�� � �و������ش�عر �م�ن ����شا �ر��ي��ه ا ا � ر ح�ى �ع� �ل�ي�ها ب�����ن�م��ص ب ب َ �ذ � � � ه �ل� �� ّ هَ � ت � �ؤ ا �ن س � � او ا ��سا �م�ه ا ���مر � � ر ا �ل� �ل��ي�ل ا �� ��ها �م �� ي �غ����ظ� �ب�ا ��م�ق��ص ت ت ا�� ن َّ � �ذ ا ت ض �ف �� � � �ق ��ل� ���د�ع��ه�ا �ت� ���ط� ��ل � �ص��ة ا ��خل � �ح��ى � د � � � ع � �ح� ك��ى ��� � � � و و و مي ر ص �ق � ضّ ز �ف� ن �ُ ّ � �خ ن ا � �ع�ن � ر ��ي ب� ي � �� ب� ا �لب�ي���ض� �م��ه� ب��م�د ا ٍد ا �و �����ع ار � �و�ح��ص ف � ّ �ذ �� �ن� �ة �ذ � �ا �� �ش � � � �� �لي����س ��ي���ن���ك ا ��م�ل ل �و���ك�وى �و��ع��ل�ى �ك�ل ��ع�م� ا ����غ�م��ص ُ �� � �����ش ���ك ��ل�ه ����ت �َّ�� ���ف ا ��ل��دَ �� ت س� ك� � �م��س�ا �ئ�� ا ��ل��عل��� ي� �خ � ��ش �� � � ح ص � � برع ى ل ي ى و ري م ��ق ّ ���م�ن �����ن�ق��د ا ��ل��د ا ���ه� ��ل��ل���س�� � � ا ن �ن ا ن ت� � ا �و ك� ي ل��ط� � �م ����ش� ��ه ��ما �م ا �ل��ت��ص�ى ر م ف � ُ ْ �ْ �و� ��و��ل�و��ل � �و ����ق� �ل���ل ا ن� ي� �ج�د ا ��ل ��ق��ّ�ي� �� �� �ج�د ���فه� ��و�ة �ي� � � � � � ص � ح ص ح ي م �ي م �ذ � � ا ّ �ذ � �ة � ا � �� ث َّ ف ق �ف �ذ � �ذ�ي�ن َ ّ ك�ن � � ص � ��ي��ب� �ل ا �ل� ��ص ���ب� �ل� ا �ل�م� �ل �ل�� ��م �ر�� �ى �ب�� �ل �ه� ا ى ث ��ف � ا � ض ً � َْ �� �����ط ا را �و���فى ا ��لث��ا ���نى ا �خ��ت�ي �ا را �لغ���ر ك� � � � � �� � � س� ور حي�� �ى ا �ل� �و�ل ا � ر ي ب ب ص َ �خ��ذ ا ��ل��عل��� �ع�ن ����ش���خ� �م����ش�ا �ه� �ذ �و�ى � ك� ���م��ة �و ��م �ْح�� �و�ل ح� � ا� � � � � ح يو ير ص ص م ّ ا � ي�ن ّ � �غ ة ّ �ن َ ْ ��ص� �ق�� �ك� � �����ب�ع�� ا �ل� �� او � � ���ل ا �ع�تم�ا �ل���ه� �ع � � � ��خير� �ب� � ��خر��ص لا ك �ض م �ج � �ك � �م�ا ي ج� ��خ�د ا ب���ش��� ��خ�دي���ع��ة � او�لم�� �ُ���م� ا ��ل ��ل���� ��ي�د ر�ى �� �سو�ى ا ��ل � � � � � �خ و ي س� ل ر ص ع ّ � � � �ف � � � غ ت خ � ��ي����فر�ز� ا �ل���ا �لب�ا � ��ى ا �ل��ل�ع ب� �ل��ك�ن ��ي��ت�ع�ا ��ط� � � � �ج�د الا�م�و�ر ب�ب���ص ى ُ َ � � �ف ّ ي�ز ق ح ي��� �ح�ا ر�ة ا ��ل�ي�ه� د ��س� ا ه �م�ن ي��� ا �ل ح ا � � او �ل � � � ��لي���� ��ى � � ع ص � � ج � و و ى رم � س
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ا �ص��لى
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Poems and Verses Written by the Fāriyāq in Paris
If he had been able to leave this Land, he wouldn’t have stopped till he got to the town of Homs. Perhaps one day, gullibility323 will prove to be of benefit And excessive caution will do harm to a person. All he knows about gaming is what he’s read in poetry About it; all his life long he’s been bad at getting out of situations. Whenever he tried to write poetry with hairs from his mustache324 He’d turn against them and pluck them out And if someone demanded that he stay up all night [writing eulogies], He’d set upon the same hairs in a fury with the scissors. He hasn’t let them grow so long that they’re like
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The lick of hair of a pretty young girl with braids and plaits; Soon their white parts will be dyed325 With ink, or saffron and Indian yellow. He never stops fretting and complaining And refusing to be grateful for any blessing. A partner of his326 has squatted in the midst of the game327 Like a shaykh enumerating the topics of scholarship Or like one who assays coins for the sultan Whose job it is to examine closely. If he finds even a tiny mistake, he cries out and wails And sets in motion a thorough examination of the give-and-take. He gives away the ace as though he were spending money but There’s a basic difference between these two ways of spending Inasmuch as in the first case it is under compulsion and in the
[aṣṣī (“basic”) means] “original”
Second by choice, not to win or in expectation of gain. He acquired his knowledge from famous shaykhs Possessed of sagacity and depth of insight and understanding. He is not like a certain misleader, graduate of the school of spitters328 Who all rely on guesswork. All [the latter] knows is trickery and cunning And deceit ill becomes a person. He picks out the winning cards when “in play” but Deals with serious matters by shuffling. Even in Jews’ Alley there’s none but he Who permits what is sinful and defies the truth.
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� �ف � �ذ �ظ � ْ ف �ق�د � ك� ح��ا ��ه ��ى ا ك����ل�ه ا ت� ِ ����ل�� م ت � ً �ك�ن ���غ�ا ��ل��ب�ا � ا ن� �ي�� � �ج�ده ����طر � �وب�ا ّ � ��ّ � او �ذ ا ��فا �ز � � �خ� ���ص�م�ه �ود �ل�و �ك��ل � � � ث � �و��ل���ذ ا ت� ا ��ل��ث��ل� ي����ع��ط�و ب� ك� ���ل�تا غ ���ا ��ل���ذ �ى ��ل�ا � ��م�ا ءً ��فا �� ار ��فا ه ك� ح � آ � ُ ن ��م�ا �ل�ع���مر�ى د ��ه�� ��ؤ ك ا �لي��و� ���م� � م � �ج � �ك�ن ��ق�د � ح�ا ك ا �ل��م�ز �ّو�ق�ا ت� �و�ل�� �ب َّ � آ �ح��ل� ����شه ّ ا ن� ب����ع�� ا �ل�ع ���ط�� ء � � و � �ض ى ً ً �ق �ة ّ ة ��ا ��ل �ه�ا �ز ���م � ���ما � ��ي� ��م�ا � ر ر� ي � �غ ن � ت �خ � �جا �ع�ن �ي�ر ك��و� ا ج��م�ا �ع�ها ��ا ر� � �ة � �ذ � ش� ���ل �ها �ش�� � �ض� �و ل��ه� ا ��ك�ل ب��ي��� ��� ك� � ا �ن �ذ َ�ن ا ا �م ب����ن� �ه� ا �و�ص�ى �ب��ه� ا �و����ش� ��ى
��ف �ق ا �ق ��ف � � �آ � ا �خ� ّ �و� ��س� � �و�ى ا �ل�د�ه� ء ا �ل� ��ص ض ا � �ذ غ �ق �ق ح ك� ��� � ��ا ا ���م�ز �و� ر�� � � � � � ور ص ص ��م� �خ� ا �� ��بي�ر ��س� او ه �ب� �ل�ل�ع ب� �خ�ص�ى � ه �� � ا ��ن � ��ق � ار �ح�ت�ي � �ول�ل���ث�م� �ى ب� ��ب��ص ه ُ ّ�ا � ّ �ل� � َ � ���ث�م �م ���ير �و �م��ن� ���غ�ل ب��م��ص ��م ّ � ن �� ّتَ ��ش���خ �� ح � ا � ص ا � �ن �ل��ك ا � ك��د� ي � و ى �ا �� غ ّ ��لي���� ي�����ع��ف ي���ك �م�ن �ن ك� �� ل �م����ص س ة ف � � �ن ه ���ث�م م د � �و��ن� ���مرا ر� ���ع����ص ا �� ا � �ذ � ا � � �� �ع� �ب�ه� �ج � ب ه�� �و �ل� �حب� ر ق��ص قَ � ْ �غ� ��ف�ت � ا ��ل � ح ار � ��ف� � � � ي�ها ب���ف��ص ر �ى �ف م �ن ��ف ا �ذ ت فَقْ ف � � � � � ��ا �لم�ع�ا �ص�ى �م ج�� �و�ه� ا � �� ص ضآ � ّ ���� �ك� ���ل � � � ا ء �ل ص ه�د م ع �ح��ي�ن ا �م� � � � و ى
� �غ ف ّ ا �ل� ر�ي��ا ت�
�� ا �ل� � ا � ا �ن ا ا �� ��ل ّ ى ��ع��ل �ك� � م � � � �� � ل �� �ف � ل�و� � ل � ي س ى ّ �حَ � �ت ��س�د �ت�ه�ا �ي�ا ��ى �ب��ه�م �زُ�� �ل ا � �لق ��ّ او د �
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� غ �ذ �و��ر��ف��تى �ى �م�ز ا �ر �ل��م ن��ا � �� � �� ح ي س � ّت � � �و���ث� ���صر�ع�ه� ير� ا � ك ل�� ار �ر ي���س م م ح
368
Poems and Verses Written by the Fāriyāq in Paris
He has imitated them in his eating of animals whose legs have cloven hoofs329 And in their distinctive cunning. If he’s winning, you’ll find he’s overjoyed, Laughing, given to winking, pinching, and dancing. If his opponent triumphs, he wishes Every expert player other than he were castrated. To the one with three, he gives with Open palms and to the one with eight with his fingertips, Leaving his mouth agape from raging thirst like one who finds water But fails to be quenched by it through sucking. Your cunning today, I swear, will not save You if you trick our shaykh, or protect you! Your cunning may have gained you the cards but Will not save you from an exemplary, choking, punishment. Some gifts seem sweet and appetizing,
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Only to be followed by the bitterness of gall. What a gang of gamblers! No great critic or master Of storytelling has found fault with them Except for the fact that their meeting takes place outside of My room330—for sinfulness looks lively there. Its shape331 is that of an egg, which is why Sins are hatched in its belly. He who built it made that his testament and all I have to do Is, every little while, apply the testator’s will.
Room Poems332 I am the bankrupts’ benefactor, This room of mine a Mecca for the luckless. Saturn,333 that pimp, brings them to its door. Once they’re there, the smell of notebooks renders them senseless.
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� �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و ��
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�م� � �ذ ن�ت ا ن� ا �ل�ا �ي��د �خ���ل�نّ ���م�ق��ا �م�ى �و ج�� �ف���ك ح�ى ا �ب��د ا ��ف� �م� �ه�و ��م� ا ب� ا �ل� آ � ي �ُ �ذ � �ز َّ ة ��ا �ذ �� ا �ل� � ��ي�� فل� ��و ن� � ي ه ا � ��ما ر� ا �و �ع��ل�ى �ن�� �ل �م�ن ا �ل ن��ْوك �ف�� ك� ي ب� �م�ديح �ع��ل�ى ا ئ �ةٌ � ّ ا �ذ � ّ � � ت ق ��ى ����ع�د �ذ ا ا ��ل��د ر� �ي�ا ��طا �ل�ع�ا د �ر�ج��ا � ��د �ر �ه� �م�� ا �ل�ى �م� ا ���تر ج ب �ج فَ ��ن� ت� �م�ن �ك� ن� ����ط�ا ��ل� ا �� �ل���فر� ���ا ت� ���ط�ا ��لب�ا � َر�ج��ا ��ف�ا �ن ن��ى ب���س�� ا ن� ك� � � ح ك و ر ب �ج �آ ز �ن ّ حض �خ��لي�� ��م�ا � �ج�ن �ف�د ا �ل ح��� ء ا �ذ ا � �� ت� � � � ��ما � ا� ر ��ى ا ا � ل � ح�ص�ي�ر�ى ي ر ع ع � ن �� � �آء ا خ ��س �ة ��ل�عش � ن � ا ��لن��ف��ا �ق� �و�م�ا �ص��ف ت� د �و ن� الجم � � ��� ح�� � � � � ا � ا لي و و ير � رير ا �ز ئ� � َ � ٱ ْ� ف �ظ � �ن ض �ي� ا رى را ��س�ك � ح�� �� �م ��ر ب� �ز� �ي��د �و�ع�مر�و �ذ � �� �ا � ��ص�ا ب� � ����ف�م�ا ب� ِك ������سر�ى ��ه� ا �ي�� �ج� ب�ر ك��سر � ح��� �م�ا �ذ ا ك � ن ا ي���ها ا ��لز ا ����ئر�ى �� �ل��فا ���ئ�د�ة لا ����تر� الم����ست� � �ع��د �ى ي ل � م ّ ّ � � �ف ف � �ج�د � او �ل � ا � �عل���م ��ى ���ط��ل� ا �ل � � � �ض�ا �عل���م �و� � � � � �ج�د �ى ب �ج�د ����شر �ود ��� ع ى رح ى ن ن � �خ ن ن ا ا �ا � ��ل��ل��ن�ا ��س ��ا �ر �ب�ل� د��ا � �و�ل�ى د � �خ� � ب����غي�ر �� �ر � ف ض �ف ف ق � ���ها ا �ن�ا ا �لي ��و�م �م��ن�ه �قا �ر � ��ي ���ى �و�ي��ه ا ب��ي�� ت� ��ا ر�ى
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Poems and Verses Written by the Fāriyāq in Paris
And Let no one with brains ever enter my dwelling For it’s naught but a haunt for the weak of mind. Inside, the lies of the panegyric, accompanied by A female piper or a base and stupid scoundrel, is all they’ll find. And O you who’ve climbed steps one hundred in number To reach me, what would you after such a stunt? You may want relief after all that action, But I’m here, quite quiescent, just hoping for cunt.334 And None visit me but the depraved and the bawdy So abandon modesty, all ye who enter my place! Modesty is hypocrisy’s brother, and no two friends can relax Without some breathing space. And Visitor, watch your head— From the onslaught of grammar!335 This apartment of mine Hosts no bonesetter. And O you who visit me to acquire some knowledge beneficial, Don’t expect the impossible: I have none left! My scholarship got lost in my search for Fortune, But Fortune’s fickle; now of both I’m bereft. And People have fire without smoke336 And I have smokes but no fire. See me offer them today with open hand To my guest and chew the cud when I retire.337
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� �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و ��
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
ن آ � ي ج� �صي�را ��ر�ر �ب�� ��ع��ل� او ا � �ش���� � او ا �لض� ي � ا ���ن�ه ي� ��ضري�را �� � ��ج��ع�ل ا �لب�� ��صي�ر � �ن َآً ��ا ئ ا ك�� � � ��ف���ه�م ب� �� �و ء �و�ه�و ����شا ��ى � ��� �ن �خ ا �ن ش ��فا ك �ح�� � ل��ه�م ب�����ىءٍ �م د�� ��ى ن ا ف ا ف �ي�ن �ه ��و ���ط � ��ج � � م � �ب� ��س����ل ���س� ��ل�� ب ى ��ش�� �ن ح���م� � � ح���م�ل ا � �ج�ا ��ى �و� �ه � � � م � � او ل ى � � ����س ا ة � �فا ع��ي�ل ا �ل َّ ر � �ف�ه�و ا �و�ل�ى ب�م��� � � ف ��ف�ا �ع�ل�ا ت� ��ا ��ع�ل�ا ت� ��ف�ا �ع�ل�ا ت�
ن � ���ج�ز ًة ن �ح��ي�ن ���م�ع ��صا �ل � ا � �ل��ل� � � ا� � ز ُت �خ ا �ن �ك��ُ �ذ ا ا ��ل �� �َ �م�جع �ع�� � ا� � د�� ��ى س ي وم ت �ك�ن ج� �ود ��ع��ل� َّ �ز� � او �ر �ى �و��ل�� � ى ُ � ُ ��ْ � َ ت �� ��ت�ِ���ق�ّ �ن��ع�ا ل���ه� �ل�ى � ب� ك ��حل� ل ر م ْ غ � �ة � ُ � �نَ���َ �ع�ْ �ل�ى �� ��ف� ��ع��ل�ي�ا �و�ل��ك�ن ر � م � � �ت �ف ق ���ص�ع�د �م � ��ق�ا �ه�ا �ف ك ط��� ا � ��ي��� ا ��ي ر �م�ن �ي�� �ك�ن �م��ث��ل� �رف�ي�� ا ��ل��د ر� � �جا ت� ى ع �ن ا � ا ة �ف ض � � �ف �م �م�ع� ���ط� � �� � ��و�ل ا �ل�����ش�عر ��ى � �ذ� � �ز ّ �ك���ل � او �ر �ى ك���و�ر �لي����س ��ف�ي���ه�م �م�ن ِا �ن�ا ث� � �خ �ج ن���� ا �ل ا ����ف�م�ا ���فى ا ��ل�� �ك�و ن� �م�ن ا �ن ��ثى �و �ل�ا � ���ن�ا ث� � س ِ َ َّ�ة َ ْ ��ُق�ص ت� �ع�ن ا ��ل� �ى � ا�من� ت� �من �غ�د را ���ه� ���سب�� �� � ور و ِر م � ا �ع �ذ غ ت � � � ب� ا ا ��م�ا �ق��ل ت� �ص�ا �ر ت� ��ر��ف��ى �ق� �ف�ل� �ج �ص ار
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Poems and Verses Written by the Fāriyāq in Paris
And It’s a miracle of the righteous that, Should they wish to, they can grant vision to the unsighted. My tobacco’s miracles today do the opposite: They leave the seeing benighted. And My visitors are generous to me but I reward them with something equal—it’s my way to do so: Their shoes bring me dust from kohl-painted eyes And I blacken their eyes with a bit of my tobacco. And It’s true I’ve a room at the top, but My star’s the lowest of the low.338 How then can I bear to climb to its heights When I carry such a burden of woe? And One like me who’s of exalted standing339 Is best qualified to describe the feats of an elite By furnishing the gifts of poesy In the form of feet, feet, feet. And
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All my visitors are males, Among them there isn’t a single female. Isn’t there one female left in the universe Or even a single she-male? And I kept myself from fellow men aloof And spared myself their falseness through days of darkness. No wonder then that I should say, “My room’s become a fastness.”
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� �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و ��
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
ن � �ذ �جَ �ّ �ذ ا �ذ ا �ز ا ���ن �ُم��ْ�ل �ن ������ظ�� � ا �م�ن�ت ح�� � ُت� ِ��م ه ح�ا ��ل�ه ا � � � � � د � � � ك �ر ى ٍو ي رى � و و ر ي َ � ف �ف�ا ���ن ا دْ �َ �ى ��ا �ل�م��ن�ا حي���� ك� ح�ا ��ل�ه � ي�ه� �مَ�ن ا ج���ه�ل ا �لي ��و�م � ����ل�ه�م �و�م�ا �� ى ر ب س م َ �َ �م�ن ا �َ �ى ا ��ل� ���� ت �حر� � �م���ث� ب����ي��ت ا �ل � ل ى و ى بي ِ �ج � ض ق ��ن�ز �ص�د �ر ه ��س�د �م�ا � او �� �و�ى ���م� ا �ل���ه�م ���ا �� � � � ع �ج ت ف �ظ � ��ل � ا ��ل ت � �ة � ّ �ج�ه ��ص� ��� � ق���ط �و�خ��ا ر� ع �� ��ي ��خ�ل ب�ي��� �ج ��ث� � �و�ى د ا � � ي � ي �ل � �م ن � َ ن � � � ا �ت � � ��� ت� ا � �و��ق�د ك� �ك�و ن� ا �ل� �ع����ظا � � او ���ه�ل ا �ل��ع��ل�و� س� ا � �ب�ا �ل�ع���ظ� � � ح �� ب م م م ن �ث َ ا ت ّ ة � � � �� � �ت���عا �� �ل ا � او ����فق�ه� ا ��ع�� ���ل��ث� ����ع�� � ل ا � ل� � ا � ���م � ك ن �م� ظ � ا ع � � ر م و ير �و ى َ �ق �ف غ �ف غ � �خ�ل�ا ��ى ����ث� �ج�����س��مى ���ثم ب����ي��تى �ص��ي�ر ��ى �ص���غ�ي�ر ��ى � � ���ص��ي�ر م آ �م �� ت ق � ً ��ك�ن ز ح�ي�� ء ا ��س�ى ب ��ي��ى �ب� ار حر�ج�ا �ل�� �� � او �ر �ى ا �� آ � ّ �� ف �م� �ن � ت ح�ي�� ء ع ا ��ى �ل��س� ا ر�ى ��ي�ه�م � ي ح�ا ل�ى �م��ن�ه ِا �� � ّ �� �ذ ث ا ت �ز �ف �ه�د ت � � ا ل � � � ا � � � د م ع �غ� � � � � ط ا ا �ع�ص� ت� � � و � � �و� ر� � او ب��� �و و و و ي ر ر ر ي م ح ع � �م�ا د ت� ز � ا ��ا �غ� �فت � �ت�ز ��لز ��ل ت� �عل��م ت� ��ا ن �ع ن��د � � ش���ّ �ف ز ا ئ ب� و �� و ي ر �ى و � ى ي ر � �� �ر
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Poems and Verses Written by the Fāriyāq in Paris
And If I’m visited by some debt-dodger like myself, I feel quite safe But if he be in fortune’s way, his trickiness I fear For I’m well-versed in the ways of each unlucky wretch And there’s not a one of whose state I’m unaware. And He who returns To an abode as cramped as mine Will feel chagrin grip his breast And hunger round his empty stomach twine. And Inside the house I’ve a dead cat’s body, Outside, a mighty elephant’s renown. I used to think ‘twas by their bones Great men and scholars were known. And Come, learn from me three things That’ll teach you to distribute a predicate.340 My allotted portion of good things, my body, and my house— Each is exiguate, exiguate, exiguate. And My house has become a narrow grave Though my visitors remain alive— Despite which I don’t find a living soul Among them to make me revive. And When a gale blows and dust storms rise, Heavens thunder and rain bedecks the skies, When my room’s walls shudder and shake— I’m about to be honored by a visitor, make no mistake.
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� �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و ��
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�� ا ا �ت� ف ا ن � ح� � �ج� ك�� ا �ر���ف�ع� او ل�ى � � � �� ��ا ا �لي ��و م ن � ن ُ فْ ن ف � ت ا � �ي��ك�و� � �م���ل��س�و� ��لي����س��عي�ر � او ق � ن ��ن �� ن � � َ ��ي� ��و�ل�و� ا �ى ل�� �ض��ك �و� �جا ر�ى ش �ذ ت َّ � او � � �ج�د �ْر ب�����ى ا ا �م�ا �����ب�ع ث� �ُ �� ا �م �ذ � ا ��� �ف �ة م�ق� �ى ���ب� ى ل���غر� ����ف�م�ن �ز ا � ���ن ���ف�ه�ا ر ى ي� � �ف � �ف �غ ف ا � ب�ص� ح ت� ��ى �ر��تى ر�ه�ن ا �ل��ه�م�و� ��ما م � ا � �ى �� � ل��ك�ل ا ���مرء ا �ن��ثى �ت���ؤ ا �ن���س�ه ر � ا � �� الا �ل� ي��ط���م��ع�ن ا � �ح�د نَّ � َّ �ةً �ب�ا � �ل��د �ى ��ما د ���ب� ّ �َ �زُ � ّ حق� ا �ل��م �و�ر ��ع��ل�ى ا �لز� � او ر ا ن��ه� �� م ا � � � � �� حقّ �و�ل�و � �ج�لب �� او �و�م� �ع� �ل�ي�ه �ل�ه�م ��
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� �َ �ر��ف���ي� ا�لم���قا � � او ��ل��د ر� � �ج�ا ت� م م ع � ت َ ��ت ��ن ا �ُ�م ْ�د ��ت �ل� �� ا �ح� �ر���ه�م ا �و د � او �ى �ي ى ّ ق ش ���ّي�ا ا ��د �ر ك ����عر �ى �و�ص� �ر رك�� ّ �ض�ق ا ن� ��ك� ن� ��ق� �ّ�ا �ن �م �� ي �� ي و وي ��ل ن �ذ �ل � حر ��ف�ه حر��ما � �ى ا �ِ ُ� ْ ُ �و ن� ت�ْر ��ف�ه ��ف�ل�ا ����يرج � � ت ا ��ن �غ ��ش�� �ن � �ا ��ى � او �و ��ط�ا ر�ى ي��ع�� د �ى �ي�ر ا ج
� �ن �ن ث �ا ن � �ولي����س�ع��د �ى �م ا ��ى ��س�و�ى ا �ل ن�� ر � ��ل�� �ك�و���نى �ص�ا � ح ب� ا �ل�غ� ر��ف�ه ف ��ل�ه �م�ن �ي� ض����ه�ا ����غر��ف�ه ُ�ؤ ّ ن ن � ��ف �� �ق ����ذ �ص�د � � او � �ي �� �م��و� �ل�ه �ى ا ل� ل�ك� ب� � � �ذ � �ن �س�أ �و��س�ق��ا �م�ن ا �ل�� �ه ب� ا �لي��ه �م � ب
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Poems and Verses Written by the Fāriyāq in Paris
And Bring me your requests, for today I’m exalted of status and of staircase! (If they’re broke, they can borrow My razor to slit their throats, or my pen case.) And They say we’re in straits, me and my anus— My verse is now lame and its strength is gone. Yet anything that flows through so narrow a space Ought, by rights, to be strong! And
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I live in this room As I can’t practice my trade So any who visits me in it Should expect no aid. And In my room I became a hostage to my cares For all that came to see me were my griefs and my desire. I see every man has a female to keep him company But I have nothing feminine except for my fire.341 And Let none out of greed suppose that Because of this room I’m the owner— That I sit here at a banquet And he’s due a scoop of what’s left over! And The host’s due from those who visit Is that they say “Amen” to whatever truth or lies are told, But he owes them nothing, even if they bring him A camel from Sheba loaded with gold.
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� �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و ��
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� ��خ�ا ح� ت �ح��ذ �ر ا ��ل��ب����ط�ا ��ل��ة �ع��ن�د �ى ا ن� ����تر���س ��ف��ا ن� ��ف�ل�ا ا � � �و�ل�ى �ر ت�ق � �� �ف � �ف � �غ � �ف ��خ�ا �ط�� � ا ��� � ا �ص�و ا � �لق�� او ��ى ��ى � �ل�ي��ل��تى �و��ى ا �ل� �� ب�ص� س� ب���ل الم�ب نا � ���خ ال�م ش ئ �ف � ا ���ح�خ �ق ��ف � � ا � � � �ح�ا ����ى �را � ا � �ل �� او �ى ك� ���س�د �ط� �ط� �� ب � ��ى �ع�صر �� �ل��ك���ن�م� � ب �ج �ف ف� ت � ش ف �ن �ذ � � ط��ا �خ��ا ��م�ا ا �ن�ا �ش��ا �عر ��ا �ل�����ش�عر ����ى ��ا ���س�د �م ا ج���ل �ل�ك �صر � �� ب آ ��ت � ت غ ت � ن ف ث �ت �ق �� � حو� ��ر��ف��ى ك��ب�ى �ور�ز� ��ى ك���ل�ه �ب� �ر����ط��ى ��ف�ي�ه�ا ���ع�ز� ء �و���س��ل� او � ُ �ن �ذ �غ ت ن �خ �ت ن ف �ق � � ن ن ت ا ا � ب�� �ع��ه�ا ���ل �ى ا ��� را �ل�ور�ى � او � �ج�ئ���ه�ا ا �و�ه�م ت� ا ��ى ��س��ل��ط�ا � � �ت ف � ش آ ف َّ ن ف � �ق ��يف� ��و� �م�ن �ج� حر��ى �عر�� ا �ل � ��� �و �ع��ل�ى �عر�� ا � �ل �ري���ض� �و�م�ع�ه �عر�� �مي��ا � ح �ن �ك�ن ��ا �ذ ن ش �ن � ث ا ��ن � � ئ ّ ش ا ا ���ف�م�ن �ي��ك�ن �ج�� ����عا ��ي���ن�ع����ه ا �و�ل�ه� �و�م �ي�� ك�� �ب�ا ��ي ��ع��� �م ا �ل�� �ى َ ا � �ى ���ف ا ��ل �حل��� ا ���ن ��س�ا �ق� ���ط �م�ن �م�ه ّ�د �م ���ط�ا ��ق��ت ���ف ��مث��� ���غ�ا � � ى ى � ل ر ى ر ى م ف � ت � � ّ �ذ ض �� ��ق ً �ف ا ��ص ��ف ا �� �ف�ل ا ��ش ى ��ل�ى ��ل��س� ا � � �� ا � ل �ل � ا ا ا � ا � ع م � ب� ل � � ط � � و ى � و � �ى ر بر رر ح ُ � � ن ن ��� ن ي�ن � ا ��ن �� ف �ة ث ن ت ت ت ا � �ل � � �� ا � � ا ا � � � �� ا � � ���ن ب �ي��ى وب� د � �خ� �ى ل�� ��ب�� � �م� � م ول ف�ه�و م ي �م ن �ي�ز �ن �ذ غ َّ � �ؤ �ة ��ز ّ �� � � � او � ر ��ى ا�مر��ؤ �� ��ط�ى �ع��ل�ى �ب�� �صر�ى ا �ع ن��ده ر � �ي� ا �ل � او ر ك��ا �ل��س���ق�م
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Poems and Verses Written by the Fāriyāq in Paris
And I’ve got two trades and am unafraid Of having no work while they remain stable: By night I fashion rhymes, In the morning set off to cook for another’s table. And Cooking stuffed dishes these days is quite common While cooking up rhymes is a trade unprofitable. That’s why I’m a cook and I’ll not be a poet For poetry’s something unconscionable. And My room holds all my books and my daily bread So not to go out is a comfort and a consolation. When I’m away from it, I think I’m the poorest of men. When I come back to it, I’m the king of creation. And From my chamber wafts the scent of the grill, plus That of poetry and that of the liar342 bare-faced. If any’s hungry, the first will revive him, And if any’s a fibber by the second he’s braced. And In my dreams I see myself fall, So exhausted am I, into the like of a cave, Then wake in my bed but with no strength left. No need for a seer—it must be my grave. And Between me and my tobacco there’s a friendship firm— When I sleep, it does; when I don’t, it too takes no ease, And if any come to see me, its smoke covers my eyes For it reckons the sight of men a disease.
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� �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و ��
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
أ � ��ذ � �ذ ��ل�ى �غ�ر�ف�ة �م�ل�� �ى �م�ن ا � � ل�ك� ب� ا �ل�� �ى �� ق ��ف � �ن ��م ّ � ا �غ ل�م ��يب ��� ��ي�ها م ��ح�ل �ف� ر ق� � �ن �خ حي� ث� ك��� ت� ���لي���ل ن�ا ��ا �ل� او ن�ز� �ورك ق �مّ � � � � ح�� ا �ل�عر �فا ن� �ع�ن ا � �خ�ل�ا �ق ك�� � � �د ص م ا ��ق� �� ��لز ا ����ئ � ّ ���فق� �� ا ��ق��ل�ي�ل�ا ول � رى و � ���ل��ي� ا � �ى �خ���ل���ع�ا ا ��ن ��ف ��خل ي ��ف� �ى �ى ا � ع ر فٌ � ح��ي�ن � � �ف�ت� ئ � �ه�ا ��ل� �ل��ب�اب �ى �صر ��ي�� � �ي ح َ ْ َ ��فّ ف � ���ف َّ �ق�د ��س �ت � ك � �ه��ذه �ع�د �و�ى ��ك � � ى �� م ر ��ا ن ت ق ا � �� غ فت ك�� ��� ���م��� �ما �ل�ل��ك� او �ع ب� ��ر��ى �م�ا �ز ا ��ل �ف ه�ا �م�ن �ع�� ا ��ل�ع ش���ق �م�ا بي ر � �ي� �� ��ن � ا ��ف �� � � �� ي� ار �ى ا �ل��ن� ��س �ى ِك�رح ح�قي�ر � �� � � ا �ق �ف���ه�ل �ي� ��و�م �ع��ن�د ك��م ا�لم��عا �ل�ى
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��ن ف� �� ت ��ف �� �خ �� ا ��ق��ه �ى ��م�دح �ك�ل ب� ���ي�ل ّ �ز �ق �خ � �ل��ل ا� ����ئر�ى �ولا ���م� ي���ل �� �ل��ي�ل �ز ا ت ��ف� �ج�ب���ه�ملا �ر ��ي ب� � ي �ف��ه �و�ر �َ � �ذ � � �ز �و� � ��ف�� ك�� �خ�ل�ا �ق ك�� � ل�م ���ب� ا ا �ل��ت�ع ي�ر م ا ��ل� ا ن� ا ��ل���� ا ��لث�� � ا �� �ل�ق ش�������ب�ا ى ب س وب ي ُ � ���ف ��ل���� ا �� �ل�ق ش������ ا �َ �ى ا د����ب�ا ي وى ب س ي ب ر � �ق �� ��ل ��ل�ز �ّ ا � �ى د �ع� ���ن �مغ����ل���ق�ا وى �ي و و ر � ُ ْ �� �فت�ت ا ح� �م ���ط��ل���ق�ا �و�ل�م ي���ع ِ�د ك�م� د ا ب� ا �� � �ى ن �ت � �آ ن � او �ل� � �صا ر ت� �م�ع�د � ا �ل�� ش���ب��ي� ب� � � ّ ا ��ل � ن ا �ق �ه�ا � الم � ح ح� � �ع� � ب� ب� � � ى � ي �ج ب � ن ��ن�ز ت ق ��ف�� ت ح��ق � � �م� �ل�� ا � � ا �ي � � رو ح���ت�� � ار ى �آ ة ت ّ ح �ى � ح��م�ا �را ��ع��ل�و � ب �م�� ء � ��و
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Poems and Verses Written by the Fāriyāq in Paris
And
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I’ve a room that’s full of the lies that In praise of each and every miser I did coin. There’s not an empty spot left inside it Where a visitor or a friend may recline. And They said, “We’ll visit you: you were our good friend once.” I answered, “For sure, there’s a lie here somewhere. Gratitude’s been trimmed from your natures like fat, As from your natural share of virtue, so no censure.” And I tell my guests, “Wait a little While I put on clothes without tatters: In rags I look debauched But in new clothes like a man of letters.” And My door when opened gives a squeak that’s quite terrifying. It says to my visitors, “Let me stay shut! This, the infection of your hand, has passed into me But the habit of opening me hasn’t infected you a jot!”343 And ’Twas once the home of perky-breasted girls, my room. Now it’s become a mother lode of amorous verse. Enough of love’s perfume still lingers on To stir the lover a beloved to embrace. And People see me in a wretched cell And despise my status frankly. Do you, good folk, live in grand houses? The grandest of dwellings may still house a donkey!
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� �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و ��
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�ن �ا ��ن ض ����ق��ا �م�ن �ز ا ر ��ى �و� ار �ى � ك� م�� �ى � ي آ � �ا ��ص�ل�� ء �م� ا �ه�ل�ا �ب�ه �ل��ل��ن�ا �ر � او �ل� � ع ا ت �م�نّ �� �ة � �ق ��ط�ّو� ت� �ب�اب �ى �ب�ا ب����ي� � ���م�ق� �غ �ذ ف �ن�ز �ص�د ���ص�ا ر ك���� �ع��ل�و�م ��ي�ر �ى ر� �خ��ل��ي�ن ا ��ل� ّ ��مه�ل�ا الا �ي�ا د ا � � ى � � � � ش� ف � ئ �ت اا ع ��ك�ل �� � �ل�ه ��� � � �ج� ك�� � �ج���م ب م ه��د �� �مَ�ن � ن �ن��ع� َ ا �ل�م�� ن � � ب م س ى ث � َّ ���ا �ل� ث �ه�و ك� �م���ل� � او �ل��مر��� ب َ ع آ ّ �ت � � �ن تَ ا �م�ن � �ج� ��ى ��ِ�ع��ب� � او �ب��صر ��س�د ��ى � �ذ �ف�ا �ل ن�ا ��س �ت��عر�ف� �م�ن ت�ز� �ور ا ا ��ه م ��ل�ا ������ط��ل��ع�نّ ا ��ل� ّ ا ��ل �� �م �م��� ئ �ش� � ي ى يو �وم �و�م�ن �ي�� �ك�ن � او � �ح�د ا �مث���ل� ف���لي���� ��ل�ه ى س
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ف ّ �ن ح�ي��ا ���ل�ِ��بره � ��ص�د ر�ى �ي���كو� ر�� ب ��َ ��سف ا ��ل�� �خ د��ا ن� � �ن��ع� �ذ ا ك �ن��ص����ا ِك� �� و يب م �ل� ّ�ا ���د ا �ُعُ���� � �ا �م�ن �خ��� �ز �ّ � ا طل ي ر و �ر ى مب ت ق � � ف ا ��ف �ن �ق ظ � ف ا ������ن�ي�ر ا ����ظ��� ره �ى � � ر ا ������ �ر � � �ا �ل�ا ���س�ا �� ك�� ل� ��س� او �ل� �ع�ن �مز ا� ر�ى م ا �� �ل� ��ل�� ن ث � ه �ق ا � � �م� ت� �� او � ل� د �ر ِ �ما ر ب � خ ش � �� �� ��ا ��� ك�ا ن �� �ل �و�ه��د ��س ك��و ى ب � � � اولم � ���خ�م��س � او�لم���س�د ��س ن ����سى ا ��ل���ذ �ى �قا ���س�ا ه �م�ن ا �ت���عا �ب�ه � �ح�ا ا ��ل� ا �� ت �ن �������ظر� او �و��ل� لم ع��ا ���ب�ه � ى و � ف � �� ����ا �ل� ��ض�� � ا �ل ش����ؤ � �م ��س � ط �عى ب � رو ب� � م �و �وم � � � ل���ط�ا ��ل�ع��ي�ن ا � ح��ت��ا � �� �ا �ل�ه ا �ل� � �� ي �ج ق ب �وم
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Poems and Verses Written by the Fāriyāq in Paris
And He who visits and thinks my place small, For his kindness I’ll make my welcome grand. Welcome be he to the fire and the roasting Plus the tobacco crumbs! What better lot could he demand? And I ringed my door with verses closely written When it was innocent of any visitor of worth. Thus what’s been scratched through the wrinkled paint by the scraping of nails [?] 344 Has become a treasury of scholarship with none to observe. And Steady on, you who come in here to see me Till I ask you a question about this place where you so often consort! Has something about it so caught your fancy you’ve come To build something like it as a gambling resort? And How great an architect, the one who built my cell Of different shapes and made it geometric! It’s like a triangle plus a rectangle Plus a pentagon plus a hexagon—extremely symmetric! And
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If any comes to me tired and sees my front door, He forgets whatever ails him by way of ills. People know whom they should visit simply By directing a glance at its sills. And Let no ill-fortuned person come up to see me today For my ascendant is branded with every form of luck most foul. Any who’s like me has Of such visitors no need—thus saith the owl.345
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� �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و ��
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� �ض���ق�ا ي� ح���س�د ���نى ا ��ل��ن�ا ��س �ع��ل� �غ�ر��ف��تى �ل��� ع�ن����ه� �� ي � �ش��ه��ه�ا ا �� � ب ي ى م ت ن ���ط� ��ل � ���ع �� ���ل���غا ا ��ل ش��� ����ق�ا حو�ى ج���ها �ز ا� ��ل�ه ���م� ا ���ه�ا �� و و ر �ض ب ي ع � َ ْ ُت � ��ف�� ا َ �مث � �ج��ل��س ا ��ل ش�� � �ف ا ا م ت ت � � ا �ل � � �� � � ��ث � �� ل � � ��قر و� �م صر ب ي �� � ب ��ي�� �ى �ر �ي� �م �ر ��ل م ْ ْ � ُ � � � ق �ف ���ن��ف � � �ؤ ي�ر دّ ا �ل�����ش�م�� ِا ن� ���ت�د �خ���ل�ه كب�� ار �لر � ����ت�ه ل��ه�ا ��و�� ا � ك ل�� ي � س ي ت � � �ف ت ق س�ا ���ن ج��م��ي�ع�ا ن �ط �خ� �و�ل�ى ��ى ����غر��ف��ى ا د � او � ��� ب � ��ع��ل�ى ���م���د ا ر ا ��� ى � �َْ � ش �ن � � �� � او ن� ُ�ي ك ����سر �م�ن ا �ل�ا د � او ت� ����ى ا �ص�ا ب� ا � ك ل����سر ا ��س�ن �ا ��ى ����سر�ي��عا � � �ف �� �� ف ت �ق �خ �ف ف �لي����س �ب�ا �لر ���س ����ف� � �ب�اب �ى �ولا �ب�ا � �ل��قر ��ا ��عل��� �ل��ك�ن ب������ن ر � � ���ي�� م ع �� نّ ح ا � �� �� ف �ا � ف ل��ك ��ل��� ي�ف �ز � � �� � ا � �س ا ط�� �ل� ي ��ى ل ���ه�و �م�ن ج�� ط��� �و�هر ا �ل��ج�� �ج ل ي �ل � ّ � �ف �� �� �ت �ف � ف ّ �ن �خ � �أ �خ ق ���م��ا �م�ى ا �و�ل ��ى ا � �ل�ق�د �ر �ل��ك�ن ا ��ى ��ى ا �ل�ص�� �ع � ��ط� ا��ي� ار � � ئ �ش� ��س� او ه ا �ذ ا � ا �ت � �ج���ت�م ا �� �ل�ي�ه �و�ل�و ك� ����ب�ي�را ��ف�ل� ��ل�و� او ��ع��ل�ى ��ى ّ ت ��ف �ذ ت �� خ ا �ز ت � ا �خ ة � ا ا �ص�ع�د � �ى د ر�ج�ا � ك��و��ى �و�ج�� �و � ا �ل� ��ي�ر� �و �هى ا �ع��سر � �ن �ذّ ن � � �� � ا �� �خ ��صا �ر� ي� ��ّ�ي�ل �ل�ى �ب�ا ��ى ���طا �ل� ك��ى ا �و � � �خ� ا لله ا �ك���بر ع
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Poems and Verses Written by the Fāriyāq in Paris
And People envy me my room For it, like their eyes, is mean. Despite this, it contains a tool With the length and breadth of a peen.346 And I’ve gone through the city house by house And found none like my own noble abode. It repels the sun, should it enter, disdaining To see it atop the commode. And I have in my room utensils for cooking Equal to all my teeth in number And if one of these utensils ever is broken The break passes on to my teeth instanter. And Not with a kick may my door be opened, mayhap, Nor by pounding, but rather with a gentle tap. Made of purest glass refined, It opens only to those who are kind. And My residence is first in station But due to some error came last in the strand. Turn not, then, away to someplace else Should you come here, no matter how grand. And When I’ve mounted the stairs to my cell And passed the top step, the hardest, Methinks I’ve been climbing To cry out, muezzin-like, “God is the greatest!”
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� �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و ��
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
��ا ا ��ن � ن ا ��ف �غ فت �ل �ير �ى ا �ل�� ��س �ى �ر��ى � �ذَّ ��ّ��ن�ا ي����عل��� �مَ�ن �ل�� �م�ن رب م ��س ّ ا � �ن�ز ��ل ق� ا �� � خ� �� � � ا �ول و �ل� �مو �ع��ل�ى م� �ى ب���ل ل�د � � ُ َ ��ف�ا �ن�ه �َ �ح � �ذ � � ��م��ة � ��ل��ئ�ن و � رم و حر ن ق ت � ّ قا ا � ���ل� �س�م� او �ع��ل�ى �م��� �م�ى � ن �� �ص�د ا ن� ��ت�ق��و�ل� او ��ت��با رك ا لله �عزّ� �صي����ت�ه � او ��م�ا ا � �ل�ق� �ثَ ْ � ا ��ت ن ظ �� ح ا ��ل اَ � ا ض � نّ �م�ل�ا ��ص�ا ��ا �ز ا ����ئر�ى �م�ن � ��ق � ���م��ف ت��ا � � � � � � � ع � � � و ى ى ي � �ل� � ر ر ى ب �َ ��ا � ْ � َ � � � �ر ا ��ل�ى ا �ل�ا �ع ار ��ض� �ل� �ي�ا �م�ن �م�ن ا �لِ�ا �ع ار ��ض� ِر��ض� �ل�ى �عر ض���ى �و�م�ن ��ي ن�ظ �� ك�� �ل�ع م � �ن � ن ظ �� �ن �ف � � � �ف � � اث ب� ش���ر�ى �لم �ي � �ر ا�لم� ت��اح� ��ى �ب�اب �ى د � �ل��ي�ل ا ��ى م�وج � �ود �ب� � �� اوب �ى � ا �ف ا ��ن ��ف ��ف �ش�� �غ ّ ش � ���ط���ط ا � ا ���ن خ� ت �ن ا �و �ل� � �ى �ى ر �ى ا �ر�ج�� � او �م ا لله ا �����عى ب �ى و ى ت ت � ت ���مت� ّ ح�ه�ا ت ا �ن�ا ��س�ا � ��حرك ��لزلا �ز ��ل ا �لج�ع ��ك�ن ���فى ����غر��ف��ى � ��ل�ا ت� � � ��جر�ى � � � ن ح�ه�ا ��ح�م�د ا لله ��ل���� � �� ا ���ط ئ �م�ن ��ف� �ق� ا ��س� �مَ�ن ي� ا � ت �ك�ن ب� ��ل�� و ر ى ح� �و�ل � � ي س ب و �� �غ ف � �ا �ل� ا ر�ى �م�ن �ر��تى ا �ل ن��ا ��سا ن�ن � َ ْ�نَ َ�ن ق ا ٰ ب����ي� ا ا �لب��ي� �و�م �� ���سى �ت �ت ت ��س�� ���ل� ا ���ع�د �ف�ت� � ا ح�� ش�� جع و ب � ا �لب�� ب� � او �م� او ح � ُ فَ � ُ حر�م��ة ف�ي��ه �و �ل�ا � �ل� ��ي��ل�� ��ل�ى � حَر� م م ّ ن ت �ف��ل��س� ا �ع�� ��س�م�ا ي��م� ت ي��ه � ى
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Poems and Verses Written by the Fāriyāq in Paris
And People can’t see me up in my chamber And I can’t see them from up in my room. The Lord alone knows which finds the separation between us To his liking and which one suffers from gloom. And Sammū before entering my home347 And don’t hasten, after opening the door, to push your way inside. It’s a sanctuary, and holy, even if You’ll find I have there neither one wife nor wives. And
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When I said, “Sammū before entering my place,” It wasn’t a samm348 that will destroy it that I had in mind. All I meant you to say was “Blessed be God, mighty His name among mankind!” And Don’t peep, visitor, Through my keyhole and look at my stuff! My stuff ’s like my honor. If you ogle My stuff, you won’t escape a rebuff! And Glad tidings to him who sees the key in my door— A sign that I’m at home and wearing my clothes! If not, then I’m in bed snoring or I’ve gone out, God protect me from woes! And I live in my room in a state of commotion349 From the shaking of carriages running beneath it. Thank God, though, there’s none tramping Over my head and trying to screw it.350
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� �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و �� � �من ه�ا و ��
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
ت � ش� ح ت ����ا �قت � ط � ا �ل�ى ا لله ا �����ك�و�م�ا ا ر�ى � ى �� � ف ا ش � خم ا � ا ر�ى �ك�ل �ي ��و�م ا �ل�� �م� ��� �� �ص ار ف �ة ش � ش � �ل�ى ����غر�� �م�ا ���ا ��ن�ها ����ى ��س�و�ى � �غ� ن��� ت� �ع�ن �ه��ذ ا ��م�ا ي� �ى �م�ن و ي ب �ج ر � ت �� � �ق � � ��� � عف� د ��ي ن� ك�� � ل� � �ي�ا ��و� �م� ض� �جعب�� ك� م ع م م � �ن حّ �م�ن � ��ت��ل�ه� ن� �عن��ه�ا ب� � ك���ا ��ى ب� ك� � و ر م ش � ��ز ا ة � �ن � �� �� ا ا � ا� � � � � � م � � ل ���ر�ط ل ي� ر ب ع�د �طع� م �ع��ل�ى ا ��ف ��ف �خ� �� �ن �ي�ز ��ن � �ص�� � ط �و�م ر�ى � ب حا �ه�و �ى ر �خ �ق ف د��ا ن� ��م�ي ن� �ص�ا �ع�د ا ج�� �ر �ى � ار � او ى فق � َ �َ ٌْ ن ت ق ن �����ا �ل ب���ع��ض� ا �ق�ي��ن ا ��� ���ل ت� ���ع� م
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�� ف� ا �ف ق � ا قت �غ �ت� ا �م�و� ار ��د ا ك�� �ل��ي � �ه� ��و�� ��ط� ��ى ا قت لا �ن ��ث ��ع��ل� ا ���نى ��م ��خ�ا � �صر ��ف� ��ى ى ى ت ت � ا � ا ��ج �ى � ت ا ا ن� ��لي���� � ح�ه� ا �ل� ��ن�ه� ر � �ر س ��� ا ت ت �ق � ا َ�ن ا � ا ا لجع ��ل� � � ح��س�د �م �ب��ه� ا �ل� �م� ر ش ة �� ف � ت �نا �و����د� ب�ر د �ك�� �ل�م ���عب��د � او ا �ل�� � ار �ذ � ���ف � ّ ا � ن ا � ا ���ت� ��ي�ق� ك�� � ى ب� ح�ه� ا �ل�� �ر � او �ل�ع� � ار م م�� ا ��ل ش���غ���ل�ا � ا �ل��م�ز � � � ا ن� ��ل�ا ت�� ن � ك�� ح� و ر و ع م ا ن ��ل�ا ا ��ق� ��ل ��ل�ه ا ��ه�ل�ا � ��ل�ا ��سَ ْه�ل�ا � و � و � � � ة � � �ب�ا �لمآ ء ��ق�و�م �لي� �� ف� ط�� او �� �سو�ر � ا �ل��ل�ه ب� ن �م� ����ذ ا �ق��ي�ن �ش���ع ار �و�ع��د �ى �ع�م�ل ا � ل�ك� ب�
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Poems and Verses Written by the Fāriyāq in Paris
And To God I complain of what I see beneath my window— Things it’s no longer in my power to bear. Each day I see a thousand men walking while embracing A female, while I embrace nothing but care. And The room I have’s just fine Except that beneath it run no rivers.351 The carriages, though, that run below Make up for that—the very moons are their passengers’ jealous admirers.352 And I wonder at you, good people—that, being such heathens And given the cold, you don’t worship fire. It must be that you distract yourselves with the heat from those who, Though they feed you both fire and shame, you admire. And The visitor, after eating, should think of His host and not impede his income And any who comes of a morning is in danger: I’ll not tell him either “Come in!” or “Welcome!” And They saw smoke from my stove ascending, so ran With water to extinguish the conflagration. “Are you a blacksmith?” asked one. “Indeed!” said I. “I forge verses and have a workshop for prevarication.”
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� �ف �ق ا � �ل ر ا ���ي�ا ت�
ت ت � �خ���ل�ي��ل ّ ��ل�ا ���س��ن��� �ك ار �عا ����ئ�ل ا � �لو� �ج�د � � �ى � � �ن �ذ �ف ت ا �ن ن ا� � � �ولا ����ع� �ل� �ى �ى ا ل����غرا �م ��ف� ��ى � � آ � �و�م�ن �ذ ا ا ��ل���ذ �ى ي�ر �� ضى ا �لب��ل�� ء �لن ���ف ��س�ه �ا ُ � ش �ة � ن�� َ�نْ ً �ش�ا � ك� �و��ه�ل �ي ��ع�م �عي����� م�� �ب��د �و ح����ٍ سَ كَ ن �ن عّو ض� �ن�ا �ى �� ����ى ��ع��ى �و� � �� ت� �ع��ن�هم� نَّ �ن آ �ف �� � ا � �ة ك� ���ا � �ز� ��م�ا ��ى ����ش�� ء ��ى �ك��ل �ح� �ل� �ف �� �ض�ا ��م�ا ض���ى �ن�� ع��ي��مى �ل� �ي��ك�ن �م�ن �م�� ر � م �غ ع �ن � �ظّ � � ن �ف �ذ � ���م�ا ا د ��ه�ا ��ى ب����ع�د �ح�� �م�ت�ه ا �ذ � ا � ��ا ن ُ � ط ل���ه�ا �و��م� ا ��ع��ل�ى ا �ل� �ي�ا �م � �لو ك�� � �� �و ث ��ف � ا �ف�ؤ ُ ُ �ف � ا ��ى ا �ل��ن�ا ��س ��م���ل� �ى � �م�ق� � �� ا د ه ى ٍم ا� َ � ��ف �و�غ��ي�ر�ى ا را ه ��ف� �ق�د ا � �لو� � �ج�د �و�ه�و �ى �ف � �� �ة �و��ه�ل ��ى ��سب�����ي�ل ا لله � ار ��ح� �لو��ع� م ت� �ة �غ ن � ن ح�� �و���ه�ل �م��ب��ل� ��ع��ى ا �ل�����س�ي��م� ي
�ّ ت � ا��ا ن ت � ا ��ه�ي��م ب��م� ك�� ��� ���ترا ه ا ح��ب��ى � � ا� � ��ا �� �لق �� �ل ا ��ل���ذ �ى �ل� جه �وا ���ب�ه �� �و ل�ه ب و �ج �ت �ّ حق� ��ل�ى ا �ل�� ش���ب��ي� ب� �م�ا د �م ت� �ش���ا ���عرا ي� � � � � � �ف �� آئ �و� �لو �ل�م �ي��ك�ن �ل�ى ��م ���ط�م� ��ى � �ل�ق�� �����هم� ع
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�ا � �ذ �� ت ا ا ك���ن�م�ا ���م�م�ن د �ر �ى �ل� �ئ�� ا �لب���ع�د ع �غ � �غ � � �ع��ل�ى ��ي�ر �م�ا ا �ه�و�ى �ري��م �ل�ه �و�ح�د ى ��ل ن � � �و���ت�ز ك�� �ح�ا ��ل �م� ا � �� او ��ل�ه � ح�ز � � او �ل��س��ه�د ع �م ش تَّ ت �ش�� ض ا �ئ� ا ��ل � � ا �� �ق ل �ص�د ��� � ��س�عى و �� ������ �م� � ل ع �ج�ي�ر�ة �م��ق ت� ��لي���� ���قر���ه�م ي� ب� � � �ج�د �ى س ب �ن �ن � ����يرا ��ى ����فرد ا �ي�ا �ل����شا ��ى �م�ن ����فرد ّ �ّ ح� ث� ��ه ���فى ا ��ل ��ل�ه � � ح��س�ن �ج��� �ل او �ع�ن ا �ل ن��د ي م � �ن �ف �غ � �و�ق�د ك��� ت� ��ى �عي�� ش��� �ب ����قر���ه�م ر��د ب �ن � ا � ا ُ � �ل�ه لا ��س� او د �م �م���ط� �ل�ع�ه� ي����ع�د �ى ُ َ � �ف �ج�د ا � ف�ل � �و��ى ���غ�ي�ره ج��ثم�ا ���ن�ه � او � ���ق�د � ّ � َّ ُ �ن�� �ج�د ���م�ع��ي�ن �ب�ل�ا � ع��ي� �ل�ه � �ج�د � �ِ � ٍم �ن ���ا �ل � �ت���ع�ا �ود ��ىلا ����ب�ل ����غر�ت ن��ى ك� �ج��ل��د �ِ � � ا �ل�ي�ه� �و�م�ا ب �ى �م�ن ����غرا �م �ل��ه�م ��ي��ب�د �ى م ن �ُ � � �ن ا ل � � � ا � � ا � م � �ض�د ب�ع��ض� ا �ج �م� د و ل�� � او � ي�ك �ف �ذ� �ذ�� ْ ���ت� ك���ا ره ك�ر �ى � او ����يرا ده �ِو�ر د �ى � �ة � م�ّي� ا �و د ��ع�د ب����ه�ملا ب�ه��ن�د ا �و ب� � آ ��ل�� �ثر ت� �ت��و��س�ي �د �ى �م��ذ ا ��لي ��و� ���فى �ل � ح��د �ى م
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Poems and Verses Written by the Fāriyāq in Paris
Poems of Separation353
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My two friends! Disparage not one needy for love If you be among those who have known the agony of separation, And do not reproach me for my passion, for I, Against my desire, love him without requital. Who is content that tribulation befall him Or that he thrive, but with sorrow and insomnia, And does anyone suffering loneliness enjoy life When sundered from his own and lacking energy and intention? The people of my house have gone far from me and in their place I have Hateful neighbors whose proximity is of no value, As though my times wished to see me, in every situation, Alone—and lonely I am indeed! My past felicity had no like:354 In beauty those people surpassed any peer. What then afflicted me after this good fortune that I had won When, being close to them, I lived a life of ease? Why, what would it have harmed my days if No darkness from their beginnings had infected them to the end?355 Is there among men one like me—heart in one place, Body in another—suffering the pangs of absence? Others I see sans pangs of love, yet living At ease; his good fortune aids him without effort on his part. Is there someone who, for the sake of God, will take mercy on an agony That keeps coming back to me, nay adheres to me like skin? Is there one who will inform the breeze of me and send this as a greeting To them, and show them how I long for them? I am in love with what the ones I love used to see Even if it be certain inanimate objects or an enemy. I constantly repeat the words they used to repeat For to recall them is my dhikr and to utter them my wird. Since I am a poet, it is my right to celebrate in verse my love— For them, not for Hind or Mayyah or Daʿd.356 Did I not harbor a hope of meeting them, I would rather lay my head down, from today, in my grave
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� ُ �ن ق � ن �ن ن �و� ك ل����ن��ى ا �رج�� �و �ز� ��ما ��ا ي�����سر ��ى ب��ه� �ع�ن �ر��ي ب� �و�ه�وا �ش���ه�ى ا�لم��ى �ع ن��د �ى م ً � � ن � ��� �ف �ت� ّ� � � ��ل ت ا ��ل �ن ت ت ّ � ا � ل � ا � � �س ���ص ��ي�ق ��و�ل�و� �ل�ى � ص� ار �وك���ي� �صب� رى و ��س� �ى ��و�ر ب � ر ��ه�د ى �� ب � ن ق ٌ �ف �ا � � � ن � غ �ل�ع���مرك ��س��ل��طا � ا �ل�ه�و�ى �ا ���هر ��م�ا ج��ا �م�ن �م���ا � �وي�ه ا �لر�ش���ي �د �و �ل� ا �لم�ه�د �ى � ���ا ��ل ا �ل�ا ��لي� ت� د �م��ع � � حي� ث� ��ه � او �ق ف����و ن� �ق�د ج�ر�ى �و��ل��د �ى ا ��ق�د ا �م��ه�م ��ق�ا � ك� �ح�د ى م م ف ُ في�� ن م��ع��ه� �ع�ن ا ن� ����س� � ا � � ���ع�د � ا � ح��س�ب� �م�ن ��س� � � � ح��س�ب�ى �م�ن ب����ع�د � و و و ير و ي ب ى ي ر �ي م ٌ ُ � � ّ ن �ق � ن � � � ا ا ا ث ع�ه�د ح�� ب�� ن�� ���ه�ل �ود ك��م ب����ع�د ���سا �ل�م �و���ه�ل ا ����ت�م �ب� ��و� �م���ل�ى �ع��ل�ى ا �ل� � اا� ب ��ُ ا نّ ش ا ��ن � َ َ ْ ة �ذ � � � ن د���ي�ا � ��ل��س ت ا �ر �ى ب� ك�� � ا � ار ك�� ��ه� ا � ���� �ى ا �لي ��و� � ح�ي�ر� �ى ا �لر�ش���د �م ا �ل�� � و م م ب � ّ �ن ْ �ت � �اف � �ن ف � � ا ��ى ا �ل� ع�ي�د �ب�ا �ل� � ار � �ل��ل��ن�ا ��س ك����ل���ه� �و�م�ا ا �عت��ا د ��ى �ي��ه ��س�و�ى ا �ل�ه� � او �ل� �ك ��د � م ح م ا ن ا ا � ُ �َ�غ ا � � �ا � ق � � ُ � � � �خ�د �و�م�ا �ل�ى �ل� ا �ش����ك�و �و��د ���ط�ا �ل ب���ْ�ع�د ك���م �و��م� ب��ي�����ن� ��م� �لي����س ��ي��ب�ل� �ب� ل�و� �جَْ �ذ � �ذ � � �ع ن�د � ا � ت � �ش �أ�ن ا �� �ت �فّ ه � ا ��ل �وه ب����ع�د ���فرا �ق ك�� ��ه�د �و��م�ا ا ا �ل�� �ى ا �رج�� � �م و � ى �س�وى ��� �ا ل� ر� و �ث � � � � ا � �ذ ُ عَ � � �غ � ع�ي�د ا ن�����ب��ع�ا ��ى ا �لي� ك�� �ك��ا ��ي ب�� ث� ا �ل��طي�ُر ا �ل����لي���ل ا �ل�ى ا �ل�ِو�ْر د �ف�� �م �م ي ح��ب� ا � � آ ّ ً �ذ �و��ل�و �ز ا ر���نى ��ق���ب� ا ��ل��ل���ق�� ء � �م �و��ع�ا ��ن ��ق ��ت�ه �� �ل�ي�ل�ا ��ف� ��ل��ك �م�ن � �خ�ا �� ك�� ل� � �ج�د �ى �ي ل نَّ �َ ق ً ا �ن � ا ْ � ��ا � � ف ن �ذ ن � � ت ق �ن �جا ��س ي� ع�ي��ى ا �ل���بر��ي�د ��ف�ا � �ل�ى � �ل���ل��ب� �م ا �ل� ي� ����خ��� ك�� �لب� �د � ا ا ������ظر� � � � �ذ ان �� � � ت ���ا ن� ��ل� � ن ����ت�ا ٌ� ��ل�ث�� ت �م� ك�� م��ه � او ��قر�ر ��ه �م�ن ب���ع�د ا ك �ع��ل�ى ك���ب�د �ى ��ف� � ك� ى �م ك� ب �ؤ َ �عَ ��ا ن � �ن آث ا � � � ��ث �ع��ل ا ��ل�ع��ي�ن � ا ��ل�ع� ن ��م �ف�ه�و �م� � ي���ي�ن � او �ل���ي�ن � او �ل����نق��د � ����ف�م�ا ك�� � م � �� �ر ك� ر و ِ� � ى ّ ُ � �ف ��ل ّ ��ف��لي���� ��س� او ه ا ��لي ��و� �ع��ن�د �ى �ت���ع��ل��ة �و��م�ا ���غي�ر ه ا � �ل� � ��حر�ى �م�ن ����برد س ى م ت ّ � � � � � � � ت � ��ج �ى � ا ���د � ن � او ن� �ل� �ي��ك�ن � ��جر ا �ل��د �م�و �ل�م�ا � � �ع��ه 1ك��ا �ل�ع�د ����ي�م �ع�ن ا �لر ��ف�د ور �ر م ع
� :1855 1ع ن���د.
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Poems and Verses Written by the Fāriyāq in Paris
But I hope that time will gladden me With them soon, and this is the dearest of my wishes. They tell me, “Be patient!” but how can I be patient When to the light of insight I am not guided? I swear, the authority of love is overwhelming. From its pitfalls The right-thinking man is not saved, nor the rightly guided.357 Would that my tears had run to where they were standing And arisen like a barrier at their feet, To prevent them from moving on and growing more distant For I have had enough of moving on and of distance. O you whom we love, is your affection still sound And do you, like me, still maintain the pledge? I see the world through you yet see you not in it.358 My state today is that of the wise man perplexed. The Feast brought its joys to all the people But naught visited me then except care and woe. How can I not complain when the distance to you is so long, And what is between cannot be covered with the longest of strides? And what do I have to hope for after your departure When ease and toil to me are as one? How excellent would be the feast of my setting off toward you Like a thirsty bird being sent off to the water source! And should your phantom visit me before we meet And were I to embrace it by night, it would be my fortune. When my eye spots the mail, my heart Flutters with apprehension like a banner, And if I receive a letter from you, I kiss it And settle it thereafter next to my liver. Whatever bears with it some trace of you is preferred by me To eye and to al-ʿĪnayn359 and to kind and cash For I have nothing but it today to distract me And naught else than it do I find to cool my burning heat, And if there is none, my tears run for what has happened And I turn from it like the poor man who takes nothing from charity’s feast.
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� � �و �ق�ا �ل
�ن� ا � �ن � ����فا ��ى ا �لي ��و� ��ت� آ ء ا �َو ��م� �ك م �ف � ف �ي�ا � ار � ح��ل��ي�ن �و��ى ا � �ل �� او د ���م�ق��ا �م���هم� � �م ا ��ع�ا ��ت� �� �سوء � �و�� ك�� �ف� ك�� حظ �����ى � ل� � ي ب م � � ���س�ا ���ف �ر���ت� �ل��ل���برء ���م�ما �ن�ا �� ك�� ل� م آم � � ن � � �� ت �� � � ا ز � �ل�ى ا �ل ��م� � � �ل�ق� ك�� �ت� �و�م��ى ي� ي � م ح ش��� ّ ��ق���ت �ا �نا ��غ�ُ���َّ��ة ����غ ��ت � � �ف ص ر �م � ب بر �ى �ي�ز قّ � �ذ �ن ف �ي�ا �م�ن ��� �� �ل�� �ى ج� ارح� �م�د � �ٍ� ٍ فَ � �ص��فَ�نَّ ��ل�ى �م�ا ا ن�� ت� � او � �ص��ف�ه �لم�ن ��ِ� � �ن �زَّ �ت � ا �غ نّ ا� �ل� ي��� ر ر���ك �م� ���تر�ى �م �ِ���ب ��ى �ح� � � ���ف ن� ��ل�� ت ن ا � ��ذ � س� ا �� � او �ل� �ى ي ي�ى و�ي �ى ا �ن�ا ا ن ��س��ل ت ��ع ن� ا ��ا � ّ ��ك�ن ح���ة �ل�� ا � � � �ى �ل ب م ُ ا ���ن �ع�� ��م�ا �� ا � �قّ� ��ل��ع�ا �ش ق � ى ل�ى بى ر ��ٍ� ا � �ق خ� ن ا ش �� �� ا ن���م�ا �م� ا �لب��ع�د ي ��م�د �� �ر � �وى � ا ا ن �ّ � ش ح ش����ا �����تى �م�ن ب���ع�د �ه� م� � ي�ح�ل م ُ � ًّ ت ا� � ح �� � � ا �� ت � ح� �ل ا � �لو�ر �ى ��ط ار ��ول و ح� ل ��ى جَ ا ��ل��د ���م� � �مو��ق�و�ف� ��ع��ل� � �َر �ي�ا ���ن�ه ى ع � � ��ذ � � ث � � �ن ف � �ة � او رى ا �ل� ى م���ل� ب� ك�� �ى م �ر�ق� ى
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� ّ �ن � ّ � تَ ح��ي�ن � �ل��ق�ا ء � �و �ل�ا � � ���ع�م ا ح ب آ � �ذ � � ت �ن� ا � �� ا ا ��ق�و�ل � ك ك� ح����ش�� �ى �س��� � م م آ �ا �� �ل��ك�ن د ���هر�ى �ل� ي�ج�ي� ب� ���ن�د � �ى آ � ���ف�م��تى �ي�� �ك�و ن� �ب �����قر�ب ك�� � ا ����بر� �ى م �ف ّ �� ف ّ � ي�ن �ن �ذ � � ا ا ي� � �و�ي��ك�� ��ك� ا �ل��ب�� �ع � ى �ف � �غ �ذ شَ َ ق �ذ ش آ ��ى ا �ل� ب� �و ��� �� �و �و ا ����� �ج�� ء � ر ر ٍ ا�ز � ا آ � ا �ن�ا �ذ �و ا �جل � ار � ��م�ل� �م ا �ل� د � �و ء ح � � ا فآ �ش ط��ا ا �ل� ا �ل� �����ش��� ء� ��ك�ن �ف����� ن ���ف �و � ى ا ��ى ��� ُ � ا ض آ ت� � �ق ���� ح ت� ا � �ل ش���ي�� ب� ط�ه�ا ��م�ل ا �ل� �ع� �ا آ ��ف ا ل� َ ْ كَ ُ َ ّ � �ى ��ه��ل �� �ى ا �ع�د �و �ل�ا �م� ح��� ء � ع ا �ل� �ي ّآ � �ف � ��ضر� �� ا ���س��ل�و���ه� ��ى ا �لب ���ؤ��س � او �ل� م آ ن ن � � ا �ن �مث���ل�ى � او � �ه�و ك�� � �م ا ��ع�د � �ى ُ ْ � ��غ�ز � �ة ّ�ة � ا ْ آ ب����ع�د ا �ل�� ا �ل� ��ع��ل� ا �ل� � ح��م�� ء ِ آ ّ ن ٌّ � �و��ل���� ي� � ��ح�ل ���� �خس � �و��ف�� �ى حب ي س آ �تَ َ �ف �غ �ت ��هى �م�ا ر�ى ��ى ��د �و ��ى �و�م��س�� �ى � �غ آ ٌ ُ � � او �ل��ع��ي�ن ���م���ع�ف��ا �ة �م�ن ا �ل�ا � ���ف�� ء �آ ن ُ �م�ا ه ب����ع�ده ب��ب� ك� ���م� �م�ن � ��� ء ع
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ذ َ َْ ا �ل���ط�ه���م�ل ا �ل�� �ى لا � ذ �ح � ا � ا �يو ج��د �ل�ه جم ُ ّ �م��س ٥٤،٢٠،٤
Poems and Verses Written by the Fāriyāq in Paris
And he wrote:
4.20.53
Have I not today had enough of separation From those I love and whom it is now too late to meet? O you who have departed when your place was in my heart How often I say that you reside now in my guts! How often I bemoan my bad luck with you Though my fate does not heed my call! You departed to be cured of what ailed you;360 When shall I, through your closeness, be cured? And when will the days grant me that I meet with you And the hand of destiny unhand me and stop hurting me? You went east, and I, through the agony of my exile In the west am choked and filled with anxiety. O You who have pity on the wounded and sickly, I am wounded, and must constantly take medicine. Prescribe then for me what you prescribe for those who Recover and be cunning in your treatment. Let not what you see of my clothes deceive you: Beneath the clean clothes the limbs are hollow (ṭahāmil). By Him who grants life and annihilates, I cannot be classed Either among the perished or among those who are alive! I, though the ones I love may have forgotten me, Do not forget them even in misery and bad times. Despite my state, I feel pity for any lover Like me, even though he be an enemy of mine. Distance does not extinguish the fire of my love, rather Separation from the gazelle causes me to grow hot. No love after theirs can occupy my heart Nor is an abrogation of my fidelity lawful. Change is the condition of all mankind yet my case Is as you see, morning and evening. My tears can do nothing but run And the eye is exempted from slumber Yet I see those who, like me, once wept at separation Now rejoined with the one whose distance afflicted him with weeping.
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ṭahmal [sing. of ṭahāmil] is “that which, when touched, is found to have no mass.”
4.20.54
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
�� آ � �ي�ز � ُْ � ا � �ص ا � �� ن ا �ن �ن ج�ع ق��� ء �ب�� �ل��د �هر�ى �ل�م �ل ب �ى �مب�� ر و �ض�� �ى � او � ار ��ى �ع ا �لر� ب �آ �ن �ف ���ست� ُ ُ � � � � �� � ش ف ��������ه� � ج�ع ح� �م��ي� ا �ل�م�� ء �م�ا �م�ه �و�ل�ل��نا �ب��ا �ل��د �م��عى �م�د � ��ى ا �ح م س ي ي� م آ � � � �ف � � � ا � ا �� ض �ق ج�ع �ب��ا �ل�ع�مر�ى ك��ي��� ��ط�ا �ل �م�ن ا �ل ن��و�ى و �ل�ر �ض � ���ا � ت� �ع�ن �م�د ا ر ر�ج��� �ى �ا � آ ح�ه � ��ص��ا � ��ل�ي�� د ا ����ئ� ا �ل� �����ط�� ج�ع �ب��ا ��ل��لي��� ا ��ل��ن�ا ��س �ي� ن����س � ب�ص�� � ل م ب ر و ب ح � ل�ى ع ّ آ ّ ل� � ا� ��ت��ب ن ا �� �آ خ� ��� � ف ا م � ه �� � ا � ��ف���ئ��س ا ��س ب����ن�� ء � � � � ع ��ى لر�ج�� ء � � �وا طرى ل ي س �ح� ل ب � ى ض آ ُ ْ � �خ �ف� �و�ه� � ��ج�� ���و�ق� ا �ل�م��ق ���ي� ��ا ض� � ��ل�ى ا �ن ن��ى ���مغ� � �يو� ��ّ�ي�ل ا �ل ش � ���ع�� �ى م مب ���ل��عى آ �َ ���ص تُ ا ن تْ ن ا � � �ت ّ � �ح��ت ا �ذ ا ا � ب�� �ك�ن الا � ح� �ب� ��� ا ���ه� �ل�ى �ل� �� ه��� ء � ب ح�ا �ل �� ب ى م ْ آ آ �أ � ََْ ف �ي�ا ا ���ه�ل �ودّ �ى ��لي����س �م�ن د � �ى �� ك�� ل� ��ع�د �و�ى ��� �عود � او �و �م ن�� او �م�ن د � �ى م �خ ا ��لن ��من � � ح َ � � ف � �ق � ق ل � � � � � ك � � ا ا ا ا � � � ��س����مى �م�ن ا �ل��طر�� ا �ل��س� ���ي�م �و ح��ل�ى � �صر ي��ل �ع�د �م ِ �ع�د ى ف آ ا ن ّ �ذ �ذ س �مَ�ن ا �ه� �ى � � �م� ا � ا ك� � �� �سو�ى ك� ���� فل�� ك�� ح���س�ب�ى ا ك �ع�ن ِا ��س��م�� ء ��ر ا �� � � و م م آ � � �ف � ��ن تُ �� � ن � ا ��لي��و� �م�ن ا � حظ �����ى ا �ل�ا �ن�ا � � او ��س�ع�د ا �ل��س��ع�د � ���ا � ي ج���د �ى ا � �ل��ا �ل ك�� ل�وك م م ٌ � �ذ �ذ�� تف ّ �غ ّ ا ا �ك��ل ���غا د �ب� ����س�م�ه�م ��م����وه ا �م ا ك �و��س� او ��س ا �ل�ه�و�ى ا �ل��� او آ َ ا � ����ع�� �م�ا �ذ ا ا ��ل� ���ُد � �� ���د ا �نّ�ه �ُ��ْل ه ب����م��ع�د � � �م�ن ا ��ل�ا ����ش��� و و�ج ي و�ج � ي م ب �ض �ي � ى م َ آ ّ ّ �جَ � � � � ن � �ي�ا �لي� ت� �ق��ل ب� ا �ل ن��ا ��س �ل�ى ا �و ���د ��ه ا � ���ع�ز �����ظ��ع�نٌ ��ف�ا �ل���ت�ز ا � ���ع�ز� ء م م ن َ ف ق � ت ���ش�َ��ف�ق��ا ا ��ل�ى ا � ح��اب �ى ب��ما ب �ى ��د د ر� او �ي�����سا ر�ع� او ��� � �ج�ا �ى ا �و �لي�� ا � ب � � آ ن �� َ �ف ��� �ً ح�ا ����شا ���ه� ا � ي�جه �فا �ب��ه� �ي�� ��ك ��ي�ه ��م�ا ��ي��ل��ق�ى �م�ن ا �ل�ا �ق�ص�� ء � �ر� او ك��ِل� م م آ � نَ ّ ُ َ � نَ َ ا �ك��ا ا ن� ا ��ل��د �ن��َّو ���م� ا �ل � ��فج���ّو ��ت��ن�� ء � �و�م� ا �ل ��و�ى �ير�ى ا �ل ��و�ى ��س�ه�ل� �م ع ع
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Poems and Verses Written by the Fāriyāq in Paris
How strange my fate—it never ceases to keep me under observation Yet my emaciation makes me invisible to any watcher! How strange my tears—in bathing me they sicken me While hot water cures all others! How strange my life—how it grows longer with separation While the Earth shrinks too much to hold my hopes! How strange the night of others—how its morning comes quickly When my night’s morning is always slow in coming! My thoughts during it build hope upon
4.20.55
A foundation of the impossible, and what worse foundation could there be? And the longing that dwells within my ribs Makes me imagine that I am sleeping and they’re my bedfellows Until such time as I awake, when it becomes clear that they were But ropes of floating dust. O you whom I hold in affection, in my malady There is nothing that can infect you so return and fear not my disease. My languor is from the languid eye and that which makes me thin Is the slim waist, may what has infected me pass you by! I shall burden you with naught but the mention of the name of the one I love—enough for me is such naming! If my high hopes were good for anything I would today Be the most fortunate of mankind, the happiest of the happy For every morning bird utters their name— Or is that but the deceitful whispering of the air? Or is it part of what longing creates that it Should distract me with things that do not exist from those that do? Would that people’s hearts, or effort, were with me— Should a departure prove painful, they would be committed to commiseration! Or would that the ones I love might be aware of how I feel And hasten, out of pity, to rescue me! God forbid that they should abandon one so fond of them— Enough for him the deprival that he has known! With a sympathetic friend, distance seems easy, just as With unkindness, proximity seems to recede.
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4.20.56
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
آ � � ت �ّ �ن ق ض � �ف �ل�ه��ى ��ع��ل�ى �ز��م�ن � ��و�ل�ى � او � �����ى �م��ع�ه ا �ل��سر�و�ر �ل��دي����ه�م �و�ه��ن�� �ى آ ّ ّ ّ �ق �ة ��ف�ل�ا �ى ب�� ث� ب����ع�د�ه�ا �ور�ز� ��ي��ئ� ا �ب �� ��تن��ى الا �ي�ا �م �����شر �ب ����ق�� ء � آ ����ي�ف� ا ��لت��ص�ّ� ��ل�� �فل� ا �ق � �م�ا �ت �ى � ن � ش�ي���ه�ه� �م�ن ا �ل�ا �ر �ن�� ء � ب ر ر� و ر ع�ي��ى ��� ب ك�� م ّ �آ ا ن ا �ش � ُ �ل�� � ٱ �أ � ش � ��ا � �����ش�ما ���ت��ة ا �ل� ش م����� �ك��ي�ن �����شر �ب�ل� ا�� ِد � �مر �ل�ى �م��� كي�� و � ���ك م �ج �آ آ ّ �ذ �ّ � ن ن �ذ � �ّ ت � او ا � ك �س�� ت� � ��و���ه�م ا �ل���س��ل� او � ب �ى ا �ل �ر �ى �و �ل��ك د �و� ���ف��ع�ل ا �ل �ر �ى � آ ت � �ذ ا� ت ش ا ا� �ّ ت ��عن�� �م�ن ا ��ل� �ح� ����ير � او �ل�ا ����غر� ء �ي� �لي�� ������عر�ى �م� ا �م� �ل ا ح��ب��ى ى �ش آ ن َ ت ا ��ت � َّ ������فن�� �ة � �ن ��ف �ِ�خ�� � � ا ب ا � م � � ل � � � � ل ه ي � �ع ح � �ص��ا �� � � � حو�ى ب���ها �ل������ف�� �ى ب ل ى � و � � ب ى م َ � �يَ ْ � آ ّ � ن ا ���ن ا ��س�ت���م � � ق� �ه�م ��ع��ل�ى ��ا �ر ا �ل�ه�و�ى ب �ى �ل�م �ِ��ل�ن �ل��د ��ع�� �ى ى ح�د���ي�د ��لب � ر َ � اَ ْ آ � ّ � � ن �ج�د � ا ��ع�� َّ ��م�ل�ا �م��ة ��ف�ا � �ت���ه� ا �ل ا �ل�ع�� � � � ح���س��ى �م�ن ا �ل� � � �س �و له�م و� و ل�ى ر� م �� آ � � ت ف � به�ن�ى ا ��س�ا ت� ���ها ا �ن�ا �م���س�������فغ� ر � او �ل���ف�ع ��و��ما �م�و�ل �م�ن ا �ل��كر��م�� ء ن � آ ُْ ئ � ّ ن �ف � ض ّ�ن ب�ر �ى �ع��ل� س��ا � ���ي�ه �م�ن د ��ا � او �ل��ن�� �ى ي�ه�م ��ه�ي� �و�ه�وا �لر���ى �� ي ف �� آ ن � ض� ا �ذ َّ� ��ف ه ��ق �� ف � ن �� �� ن � � ا �� � ا � �ل� �ي�� �� م ك � � ع��ه �� �هو ��ك��ف�� �ى ر ر ���صرح ��ي� �ول ��لي� ب م آ �نّ �ق �ئ � � ن �� ن ��ص�د �� ن ا ��ى ب� م� ك�� � �ق�ا ��� �و�ل���ن �ي��ك�ن �ق�د ��ف�ا �ت ��ى ا �ر�� ح��س�ن ا � �ل�� �ض�� �ى م ع
� �� �ا �� ��ف ا �ل���م�ع ن � � و ق ل �ى ى
�ن ت �ا � �ن � � � ّ قُ ا �ت�ا ��ى ك���� ب� م � �خ�لي���ل م���ن� �م� �ذ َّ َ �ت ن شَّ ْ تُ � �و� �ج�د ا ا �ت� ن�� ش���ي�� ت� �ع ْرف��ه ������ي�� � ف ا َّ �ذ �ذ � � �ذ �ي�� � ح�� ا ح��ب� ا ا ك ا �ل�ع��بي�ر �و� ب
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ن قُ ���ل � �ف ن � �ن �ع��ل �ك� حر� �م��ه ح��س �ور�و� ��� �ى ْ � � � � ا �� ق ا �وِ�ل�م �ل� �و�م��ن�ه �ع� ����طر ا � �لورد ي� بع ��� ن ن ح �ى ا ��ل�ت�ا �ش��� � ق ���سي�� �ب�ه ��و ب ي ر ي ب � ��س�� م
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Poems and Verses Written by the Fāriyāq in Paris
Alas, I cry, for a time that has passed and with it The pleasure I knew with them and my happiness! For what great sorrow now and disaster Have the days preserved me—and how evil a preservation! How can I patiently bear separation when my eye After so much gazing, sees none that resembles them? If I complain, I find no one to hear my complaint— And the gloating of those who hear complaints is the worst of tribulations— And if I hold my tongue, the thinker will think I am consoled, Which is something no thinker could reasonably think. Would that those I love had not turned From me under pressure of warnings and seduction! They were too miserly to spare me a fragrant breath from their mouth That the east wind might have brought me to cure me. How is it that their hearts have remained like iron
4.20.57
Despite the fire of my love and have not softened to my prayers? Did they perhaps find some reason to blame me That allowed them to distinguish the good from the bad? Even if I did wrong, I now hereby ask forgiveness And pardon is to be hoped for from the noble. My cure—their approval—would cost them little, The near and the far being as one in this. If it may not be spoken openly, then let A private thought take its place; that is enough for me. I am content with your good intentions Even if what would make me happy has passed me by. On the same topic he wrote
4.20.58
A letter reached me from a friend—elegantly written, Each character inscribed with beauty and flair. I swooned with passion when I sniffed its perfume And why not, when attar of roses wafted from it? How lovely that scent and how lovely A breeze that brings it to me, outpacing the good tidings!
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� � ش � � �ق ا �ل�ى ا لله ا ������كو�م�ا � �لي� ت� �م�ن ا �ل ن��و�ى ا ��ق ت � ا � ا � ا � ّ بر � او � او ب� حر� او ح�� بى �م� و ب ا �ة ��ف ا ز �� ت � �ذ � ا �ن ح��ل ��ف � ا �ص�� �ب� �م� �� ل� م� ب� � � � � ي و ب ّخ � ف� �ف��� ق���ل�ب�ى ا �ل�م�ا ��س�و�ر ا د � �ر ا �ل�ه�و�ى ى ن � ٌ � ت ش ّ �ف �� � ئ�� � � حي���ل � او � �ج�د م�� � ���و� ك� ي ب � ت �ذ ف ُ ْ �مَ س� �ب�� �ى �صب��ر �ي ���ؤ � �ل ا ج�ُره �و�ل�� �ن � �أ ن �� �و�لي����س ب��م� �م�و� �ز��م�ا ��ى �ع��ل�ى ا �ل��ل��قا ت م���ل ّ���ه��ف�ا ��نّ � � �ق ا ا ح ا �ل�ى � �ل ي�� ���ه�م �� � ن �ذ ّ �ق ن ا ��ل ش��� ُ �هْ تُ � ا ن�ه�ا � او � ر ر� م��س ا �وِ �م � �ف�ا ���ن ا � �ف ه�ا �ع� �ا �م�ا ت� � ن ى رى �ي� ل ح��س��ه� م �ن ئ �ا ّ ق ا ��ع��ل�ل ���ل��با �ب�ا �ل� ��م�ا ��ى �ه�ا ���ما ������ط ا ���� ا �ًقا � ا ��ل ��ه � ا �ن ن � � ي ي�ر ش�ت�ي بى �ي� �م و ى � ��ا ن���م�ا �و�خ� ف� ��ق� �م�ن �ذ ك� ��ر ا ��س�م���ه� �ف ك� ي م � ��ا ن � � � ���ق � او � ك �س�� ب� د �م�ع�ا ك�� � ي ى � ه� � �ج ر ب ر ب� م �ة � ّ �م��ت ي ج� الم ����م� ح���ي�ن ���سا �ع� ع ا لله � ب ى ن ّ � � �م��ه د � ا � ��م�ا � � ����ع�ا د ك��ا � � ن ور ب ب وم ّ ���ف��ل�ل�ه ا ����س ا � �����ع�ز ����ا ���نه�ا بي � ر ري
400
� � ّ �� ��ا ت � ن �ف �ت�ز ق وحر ج �و�ى ك�� د � �ب�ه ا �ل�� ��س �ه�� ش �ف ّ ق �غ �ع��ل�ى ��ي�ر �م�ا ا�ه�و�ى �و���م��ل�ى �م� ر�� �ذ ا ن �سَ�� ْ �� ت � �غ ق ا ا� ح� � ب � � ك��د� �ب�ا �ل��د �م� ا �ر�� ع ح � � � د �م�ع ا ��ن ف��ق �و�م�ن ���ط ���فى الم�� ج�س � � � � و ر ر ى � � ا �� � ��ت ش ّ �ق ����غر ب� �ع�� �ل��ي�ل �ف� ق�د �م � ���و� � ت �ذ � ��ف ق � � �ول��س� �ب�� �ى ��س�ل�و�ى ا �لي��ه �م�و �� �ذَ � ��ه � ���ؤ�خ��� نْ� � �� �م�ا �ع�� ا ��ل��د �ه �م� �ث�ق � ل ي و �ل ي و و � ى ر � � �لن� � ا � � � ق �ذ ا �� ا ا �م� س��م�ي�ر�ى ا ج��م �ل�ح � او �ق� �ل� ّ ��تب���ل���غن�� �عن���ه� ���س�ل�ا �م�ا � ��ت ن� ���طق � و � ى � م �� � �ن �ذ ��ف ��ُ�م�ا ا �� �لق���ل� ���ع ش���ق �و�ى �ك��ل ح��س ك�ر ب ي �� � �ل� � قَ ��ف ه ��ل��ل�م�ت��م نّ � َّ ق و� �يب ��� ��ي� ��ى م� ��ص�د �� م ا ��س� �ه� �ى ف����ه� �����ي ن�� �م� �ث�ق ي ر و ي� م ب ب � ى و �� ض خ ��ع �م ن��ه ي�خ� ف��ق �يّ��� ��ل�ى ا ن� �م� ��ج�� � � ي� ل � ى ف� ف ا � ��ن غ � ق �ك ��ي��� � �بو� ب� ا �ل�و��ص�ل د �و�ى �م��� �ل� � �� � � ت ق ح ب� ا �ل ن��و�ى ب���ع�د ا �ل�و�ص�ا �ل ��م�ز �� �و�ج ّ �ن ��ق � ا � ّ �ة ش ّق �ي ��و��م�ل �م ر ب� ا �ل� ح��ب� ���ي ��� ت � ت نق �� � �و�ل�ل�د ���هر ا ��ط� او �ر ���س�وء �و� ��و� ���
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ذ ق ن �ه�� ا ا ل��م�ع�ى �م��سر و� ق ق �م� ن� ا �ل��ف� �ا ري�ا �ي����ة و��د ت �ق � ت ال ش �ة ��� �د م�� ا ����ا ر ا �ي�ل��ه
Poems and Verses Written by the Fāriyāq in Paris
To God I complain of the separation I have suffered And of a heat of ardent love at which I almost gave up the ghost. I stayed, and my darlings departed by land and by sea Against my desire and my family was dispersed. Since they left, I have not ceased to swear my passion. When it is time to take action, I almost drown in tears For in my captive heart I store up love And from my overflowing eye I expend tears. Melancholy, wasted, pining, longing, Alone, sick, lost, and yearning, I am neither possessed of patience, that I should expect its reward, Nor consoled and reconciled. There is no guarantee that my fate will permit a meeting— Has any firm commitment ever been taken from fate? I yearn, panting, to meet them,
4.20.59
When my night companions, the stars, appear, and I am restless, And if the rim of the sun should appear over the horizon, I am deluded Into thinking that it brings me a greeting from them and will speak For in it I see the marks of their beauty, And in all beauty is a reminder to the heart of what it loves. I distract a love-maddened heart with hopes
This trope is stolen from the Fāriyāqiyyah and was alluded to earlier.361
Though there is nothing left there for the hopeful to believe in. It flies me, in longing, to them and I Am captive to a love for them that is linked to my destiny. It quivers at the mention of their name And it seems to me that my bed quivers at its mention And I pour out the very tears that I used to when I was close to them Though how can that be when the door to union is closed? When will God unite the lovers for an hour And the veils of distance be ripped apart (Though many a craving distance has resulted in the permanence that was Hoped for from the lovers’ proximity!)? God possesses secrets whose discovery is painful, And fate has phases that both displease and please.
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� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� � �و �ق�ا �ل
�ُ ا � �مودّ �ع�ى � او ��ل��د ���م� ك� ���ا د ي�� حو�ل ع ُ � ح ش����ا �����ي�ف� ا �لت��صب�ّ�ر ب���ع�د ب���ْع�د ك � �مو� ك� ن �ش ا �ةً �غ ��ق�د ك� ���ا � ي����ج�� ��ين��ى � ي��ا �ب��ك ���س� ��ع� � �آ ن �غ تَ ات � ا � او �ل� � � ب�� �ع��ل�ى ح���س� ب� � ب �ص�� ب� ��ى ت ن ت ن َ ن �ذ �ج ن ��ْ ك ا � ا ن ���ش� � � � � ِا � �������س��ى ا ك�ر و � �ى � ا �ن ا � ت �� ف �ف �� ط�����ك ��ى ا �ل��كر �ى ي���ع�ت� د ��ى �ي� �لي�� �� ي ُّ َ �ف��لَ�ز � � �ةٌ �� ن � ا ��ل� ّ �م�ن م��ه ا � ى � ور ح ب ُ�ذ � تُ ��ف ُ� ّ � �ن َ �لَ� � ن � ل � ا �ِ�ه�ل� �ى ح��بي��ك �ع ا�م ا � �وى ن ن ت َ ْ � �ةٌ ن ا نُ � �ج� �وم�ه � �ج� � ا ����س� � � � ع�ي��ى ا ��� � ي ِر � �ف �ذ � ُ � �وا ر� �ل�و ��ى ر�� �ض�ا ك ���ب� �ل ت� �ك���ل ج�� ح�ى َّ ً �� ا �ف � ا� ��� ا ��ل � ا � �ل�ق� ك ��ى �ك�ل ��ج�م� �ل ��م� �صو� ار � ا �ذ ا ����س�م�ع ُت � ب�����ف�م د ���فى � ح��س�ن �ه و ر �أ َ َّ � �ُ جَ � تُ � او ب��ي��� ا ���س� �ل �ع ن���ك ��س�ي ا ر ا �ل�د ��ى � � قَ � ا ا �ت ن �ي� ��ف� ��ى ���ب�دلا �ل�ِه �ل�م ��يب ��� �ل�ى ا�ن � ا �� ً ���� ط ��ف � ا ���ا � ���غي�ر ك �م� ل��ئا �ر�ى �و �ل� ��م� ك �ذ � ن�� �ُ ُ غت � او ا ا � �لو�ر �ى �����ش����ل����ه�م د ��يا ��هم� � �� � �ت �ّ �ح�د �م��ب�د �ف��ك ا �ل�د � �ل��ي�ل �ع��ل�ى ��و �ي ٍع
402
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ت �ُ � ظ� � ��م�ا ب����ي�ن�ن �ا �و�ل ����ى ا �ل����غرا �م ��� � هو�ل � ٌ � ��ق ُت � ا �وب�ي� � �ل� ا �ر ب� �ولا ��م�ا � �مو�ل ّ ن قف � ا� � ن �خ�ا �ل ا � ��ق�د ���ع�ز � �و � �م���ك ��� ��و�ل ً � � ا �ل� �تَ ْ�نَ � �م� ��ل�ي� �� � د ���هرا ��ف� �ل��ي�ل ب ط �و���ي�ل ش � � ت �� َ ن � � � ا ��� ك ��رك �ل��س� ا �ل�د ���هر �ع��ك ا � حو�ل ���ا ن �������فغ� ا ��ل�����ط �ف� �ي�ن ُ � ْ � ر ح�� ا �ِل���ي�ل ا �و ك � ي �ى � � ��ل���ذّ ا � ت � �و� ���ص�ل �م�ن �� �س او ك �ي� �� � طو�ل ٍ � ش � ي�ن �ذ � �� �و� �ل�ق�د ����يير� ا �ل��عا �����ق�� �ه�و�ل ح � َّ � ا � ��� � �ل�ل��ق�ل ب� ��م� �ل�ه�ما �ل�د �ى ���ب�د ����ي�ل ��ن تُ ا �� ض�ن ي�نَ ا �ذ � تُ � � ك��� ل� �� �� �و��م� ���ب� �ل� �ق�لي���ل ن � ت� ��ف �� � �ف � ��ي� � طو�ل ���ي�ه ��م��ى ا �ل� أ ��مي���ل � ن تُ ��ف �ذ � � � � ا ��ي��ق�� �ى ��ه� ا �ل�ك ا �ل�تا � �و���ي�ل ئ � �� � ن �لو ك ���ا � ��ي����ن���ف� ���سا �ئ�ل�ا �م��� � س�و�ل ع ً ��ف � ش َ �َّ �ة ت � �ى ا �ل��عي����� ب����ع�د ك ب���ت� ����ع� �ل��ي�ل � َْ ا �عت����قَ�د ا �لض����م� ��ا ن� �� �س ا ك � � و ��ج�مي���ل ير ب غ � ن � �ذ ئ ��ف�ا ��ا ا �ل�� �ى �ب��ك د ا ���م�ا �م�����ش� ��و�ل ن �ع�زَّ ن � � �ف ّ � ا � �� ��ع��د ا � �ل��ف�ل����س��ى د � �ل��ي�ل
402
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Poems and Verses Written by the Fāriyāq in Paris
And he wrote
4.20.60
O you who bid me farewell, the tears near parting us, Passion’s blaze striking terror, How can there be patience after you, already missed, have departed And I remain, neither an object of desire nor a hoped-for goal? Your absence, even for an hour, used to grieve me And I would imagine that it was unlikely that you would return. Now you have been absent, at a high price to my passion, For an age, and long is the night of the afflicted. If you forget me, I shall remember you, or should you grieve for me, I shall thank you; never shall I turn from you as long as time shall last. Would that your phantom would come to me as I sleep Or my eye close when I am overcome by night, For a single visit by it would be dearer to me than Love’s pleasures with another enjoyed at length. I was distracted by my twofold love for you362 from the pain of separation, And distraction may bring comfort to suitors. The pupil of my eye you are—yes indeed!—and blood Of my heart, and for these two I have no alternative. Should I use up all my limbs in making you content, I would still be niggardly and what I have used up would be little. I find you pictured in everything that is beautiful So I gaze at it at length in contemplation And if I hear of one unique in beauty I remain convinced that you have precedence in that. I pass the night asking the planets of darkness about you (If such an object of questioning can be of use to such a questioner). O you who have bewitched me with your winsomeness, no Distraction whatsoever remains to me in life after you. No other than you has pleased me and my innermost mind Has believed no other to be beautiful. If man’s preoccupation is this world, Then I am the one who is forever preoccupied with you. In you may be found proof for the oneness of a Creator, Should the philosopher find it hard to come up with such a proof.
403
403
4.20.61
� � � � ��ف �ن ذ ة �م ا �ن ظ � � �ف �س�ق� ت� ا �ل�ا ش����ا ر�ة ا �لي��ه � �����م�ه ا � �لف��ا ر��ا �ق� �م�ن ا � �لق��ص�ا �ئ��د � او �ل�ا ب��ي��ا ت� ��ى �ب�ا ر��� �ع��ل� �م�ا � ب � �ي� � ب��� � �م� ي يسى
� ُ ا �ً � �ما ا ن� لا ��ي ن�� � �ع�ن ا ��ل � ا �ر ���س��ل ت� د �م��عى �م� ك����ت�اب �ى ��ع� �ل ح� ب� ب� �ر��س�و�ل وب � ي ع � ا ��لت �ت �ذ � � �ذ ��ف ا َ �ذ � � � ع � ه � � � � � ا ا ا � ا � � � � �ي�ا ��عا �ل��ي�ن ��ع��ل�ى ا �ل�ه�وى ل �ع� ل�و ��ب�ل ى �ه� � ��ص ل� �جي��ل ق � ف ُ � � فَ ن �ف � �ذ � � ف �ذ � ت �ف��ه ����عا �ل�ى ���م��ع� �و�ل � ب� �س�� ا � �ل �� او د ا �ل��طر�� �م��ى ��ى ا ل�ه�و�ى �ف�ه�و��ي� � ي ا ����س�ف�ً�ا �ع�� � ��ق ت� ا �� �ل �ص�ا ��ل ��ف��ا ُت�َ �ى ��ل��ل��ب��ي�ن �����غ�د � � ث �م���ل�ه �ت�ا � � �جي��ل� ل�ى و و ي و ي ر � � ��ا �ن���ع� ه � �ل� � تُ ّ � ُ � ّ �ق � �م �ب�ا ��ل�و� � �م�ن �و� �ج ٍ�د �ف ك�� � � ض� �ل�ولا ا د ك�� �ر يم� �ق� �ج�د ����ط�ل ��تي��ل� �� ي ُ � ن � ُ ن �ذ��ُ �خ� � ُ ا ا � ا � � ُّ � � � ���س�ا ا �لت���ع�ا ���ق� �لي����س �ي������سى ك�ر��ه�ا �و ��ط�و�ر��ه�� 1ب� �ل��ب� �ل �ق��ط � ح�ؤ �و�ل ع َّ َ � � �و��لر بّ� �ي ��و�م �م����سر�ة ي�����غ�ن�ي ��ك �ع�ن ���ع�مر �ب�ا ك�� ��د ا �ر ا ��ل���ب��ع�ا د �ي� ��ط�ول� ٍ �� � آ ّ ش �ذ � ن َ اَ � � �نَّ � �ف �� ل � � � �ن � ت ا �� �ج�� ����ع�د ا �ل�� ن �غ��� ء �ع� �و���يل� ��ف�ل� �ف����ط�م ا �ل���ن� ��س �ع �ل� ا ���ه� �وي � ى ب َّ � �ق � �ة �غ � �كًا ��ل ح��قي����ق��ة ا ��لغ��� ��ل ا �ع����ت��ق ْ�د ا ن� ا ��ل ن�� �ى ��هى ���فى ا �ل � �� ن � ��ح� ����ي�ق� � �و�ل و و �ي�ا م��ر � َ �ذُ قْ َ �لَ� � � ن ً � ق ت ��ز �م�ن �ل�م ���ي� �� ا�م ا � �ل���فرا �� ����ف�م�ا �ل�ه �ي ��و�م�ا ا �ل�ى ��ع� ب� ا �ل ��م�ا � ��سب�����يل� � �ذ � ٌّ � آ �� � ���ف�� � ل��ك�ل ر�ز�ءٍ���غي�ر ه ���س��ل�و�ى �ل�� �ى �ر ����ش�د �و ��ط ب� �ب�ا �ل���ع�ز� ء ��ك��في��ل� ُّ � �ةَ � � �ن�� ���ف �م�ه � �ج��تى ��م�ا ��فا �ت ن��ى ���مّ�مَ�ن ا � � ���و�ق� ا � ك �ي�ا � �لو��ع� ا �ل ش � ح ب� �و�ص�و�ل �س��ى ى َ ثَ ا َ �ي�ز � �خ� �َ �� ��ف�ق�ا نُ� ��ق��ل�ب� �م�ن �ك� �ن��ك د ا ����ئ� � ��ل���ع�ّ �ع�ن � � � � �ب�ل� �ى ��� �ول� �س� ك � � و و ِ ل ى بٍ م ق � � ا ��ي�ن ا �م�ن ا خ �ه��ذ ا �م�ا ا ��ن ت � �ب��ا ر ا � �لف��ا ر��ا �ق� * �م�م�ا ا �ت�ض���ى ا �ل�ا ن� ا �ي��د ا �ع�ه ل � � � ه � � ى ي �ف ش آ � �ف � ن �ج�ز�آ � � ��ت �لت�ف �� ا �ق � �� ن � ا ق � � طو� ا �ل� �ورا �� * �م�ن ���� ء ا � �ي��د � � ب�� � عو �ل�ه ا �و �ع�لي��ه � �وه ي ��وم � �� ا ل��س� � �ذ � �ب�ا ��ل��س�ا �ق� * � �و �ق��ا ��ل ا ��ل�ى ر�ب��ك �ي ���ؤ �مئ�� ا�لم��س�ا �ق� * ف��ا �ّم�ا �م�ن د �ع�ا ��ل�ه ب��� �عود �ز � او �ج��ه �ي � �ف ف ا ��ن ض�� �ن ه� ��ل ا �ة ن ق ة ة ّ ا ا �ه��ذه ا �ل��م � �و��ى ا �ل عوه ا �ى �م� د �ب� ح�� � ا ر�م� �� * �� �ى ا �م �ل� ا � �ي��د � � �ي ر �ق �م ا �ذ�� ��ف � � � ا ف� ا�� ا ش ا ق � �ه� �ك��ل �م� ���� �� �ورا � * �م� ك�ر �ى حول�ه� �و ي � ت � � �ذ ا نت ق � �ه� ا ا � ك�� ل��ا ب� �ب�ا �ل� ������س�ا �� ا �� ق ط��ا �� �ع��ل�ى ��سرر �و � ب *
َ ذ َ �ر�ه�ا و خ���طور �ه�ا. � :1855 1ك
404
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٦٢،٢٠،٤
٦٣،٢٠،٤
Poems and Verses Written by the Fāriyāq in Paris
I sent my tears with my letter, knowing full well That no messenger can take the place of the beloved. You who condemn love, be not reproachful For this decrepitude of mine may be attributed to haste. My heart preceded my eye in love,
4.20.62
And through it I fell; let my reproacher then be blamed. Alas for the days of loving union! I wonder, Can parting, like them, also suffer postponement? Had I not had their felicity to recall, I would have died Of passion, and how many a one slain by passion has gone unavenged! Transformation will never cause me to forget the hours of embracing Or ever prevent them from recurring to my mind. Many a day of pleasure will compensate one For a life made long by the vexations of separation. Let me then wean the soul from its pleasures And let wailing sadden me after song! O denier of the reality of ghouls, know well That distance is in truth a ghoul! He who has not tasted the pain of separation Has no right ever to reproach fate: Every burden other than this has for the man of good sense Its consolation and, in mourning, its cure. O agony of longing, dwell in my heart So long as contact with the ones I love is missing! The trembling of my heart at your silence is continuous Yet mayhap soon my wearing cares will disappear. This is the last news we have of the Fāriyāq that must be placed at this 4.20.63 time within these pages, and any who wishes to bless him or curse him shall, when “leg is intertwined with leg” and it is said, “unto thy Lord that day shall be the driving,”363 receive his wages. As for he who prays for the restoration of his marriage before he breathes his last, I guarantee he’ll invite you to a banquet around and upon whose table will be set out, in proper order, everything this book mentions that the appetite may stimulate or the eye captivate, be it presented on couch or on dinner plate.
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� ت� �ة ا ��ل ��خا �م� ت � ق �ف � �ا � � ق � ت�� ا ��ل �ج�زء ا �ل� �و�ل �م�ن ك����ا ب� ا �ل��س�ا �� �ع��ل�ى ا �ل��س�ا �� ��ى �م�ا �هو� � � � ا م ا �ق ت � ��ل � �ن ا � �ل�فى� ر�� � � �و��ل�وه ا � �ج�زء ا �لث��ا ��ى ب���ع�د ر ج�� ا�لم�و�ل�ف� ا �و �ص��لب��ه ب��م�ن ا لله ي �ي م �� �م�ه ا �م��ي�ن �وك�ر *
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1،21،4
Conclusion
Part One of the Book Leg over Leg Regarding the Fāriyāq ends here and will be followed by Part Two once the author through God’s favor and generosity has been stoned and crucified.364 Amen
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4.21.1
�� � ح�م�ن ا �لر� ب��� � ح�ي��م سم ا لله ا �لر
� ا �� ش � ��ا �� �د �ن�ا ا �ل�م���ط ا ن� �ب� ���ط �� ��ا ا � �� �ن�ا � ن ل���� بر �ه�ا � ح��ا �ي�ا ا ب� �� �ون�ا �من ���ق �ر��و��س �ي�ا �ص�ي�ر ا � ا �خ� �ي�ا ��س�ي �د ى ي ب س و س�ي ي ي ر ر م ي �ّ ت �ت �ز ّ ش � ن ت � ن � ل��ا ب� د �ى ي���عن��ى ا � �ل�ف ت��ه �و ب ��ى �ه�ا د �ي ��ى ا �ن�ا �ع�م��ل� ا � ك�� �ي�ا �م��س��ر �ن��ك��ت�ن �ي�ا �هر����مي� ��ط �ي�ا ��س��ي ��ور ج�� ّ �ا � ّ �ي�ت ي�ن ا � ن ا ف � ّ ن �ش ط��عت��ه �و ��ل�ا �ج���ل��د �ت�ه �و� ل���� ح ��ط� �ه �ب�� ا �ي� د �ي ك�� � � �ح�مم��د �خ� �ل� �� ب ط� ب� ا � ��س�ي �د �ى ا � ي � ا �� ا �عر�� ��ي م ض � ف ���� � � ن ه ا �ذ ا � ن ق ح��س�ن �م ن��ه � ��ل�ا ��هن ن � � � ع ح�ه ا ��ه ��ي���د ر ي ��م�ل ا � ���ا � ��ي��ق ار ه �ل�ا �ن�ه ي���عر�� �م�ن ر �و� �ي��ح�ك م�� ك و ت ق ن �ش ف ا �غ ن �ن ش نا ا ق نا نا � ف ��ك�ن �� ت� �م��ل�ي�ت�ه ��ا ��ل ي���ع ����د ا ��ه ���ى �� ر � او � ك� حر�و�� �ل�� ��س�ي �د �� � او ب� �� �و� �و�ص�ي�ر�� �م� ��ي���د ر �و��� ب ّ حت �ه�م� ه �و�ع��ل �ش���ا ن� د �ى ا ���ط��ل� �من�ه� ا �ن�ه� �ق��� �م�ا � �� ��ل� �ع ا ا ��ل ن��ا ر � ب���ل �م�ا ��ي�ق��د ر �و��ش� ��ي ف� � � و ب � م � م ب ل يو و � ى ى �ن �غ � � ّ ن ��ا ن ا �� ��� ّ ا ��ث�ق خ� �ّ ه ��ل ا � ا ف ا ح ��ق�وه ���س�ا ��ل� او �ع�ن ا ��ل��� ّ ف� � ط� ب� ���ل ي�� �لو �ى �و �ل� ط� ب� �� � ك�� � ل ي ط� ب� ي��ه �و�ع ��ي�ر ا �ل��ي ي ي ر ي �ف � ��ق � � � �ذ � ن ش �م�ن ا ��� �� ا �ن � �ق ف� ت � ا � � ��ا �ن � � ف� ه � حر��وه لع�د ل ��ه�م ي يحر �وه ب ج��ل�ده � او ا ك� �� او ي ج��د � او ي�� ب��ع��ض� �ه �� او � �م� �ي�ك�و���� � ا ف ن ف ت ه� ���س���ه�ا ��ا ا � �� �ن�ا ���ث�� �ة � ا لله �ت��ع�ا ��ل� ��ل�ا ي� ق ن ا ن ا ��ل�ا ن� �ك� ���ل � او � ح�د �م ن�� �ي��ه �ه� �� او � ك� ي ر و ى حر��� ب���� ر �ج� � �م ب ب ب � ي ب و ّ ف � �ن �ّ � ا �ن � � ش �� غ � نّ ح��ا ا �ن�ا ا � ���� ح��ل�� �ل��ك ا ��ى �م�ا ا ب���� ض� ك��� �و�ل��ك�ن ا ب��غ����ض� �ت��كب��رك �و�ج� �ه��ل�ك �ل� ��ى �لم�ا ا ��سل��� م �ف � �ع��ل���ك ��ت��ل�ق��من�� ا ���د ك � ح�تى ا ب� ��و��س�ه�ا �ف ك ��ي ��� ا ب� ��و��س�ه�ا � او ن�� ت� �ج��ا ��ه�ل �و�ع�مرك ك����ل�ه �م�ا �ع�م��ل ت� ي ى ي � �ت � ف ق ا ��لن� ّ � � ف ن ا ش ت� ��ا � � �ل� �م�ّ ا �ل � � ا ل���� � � �ح�مم��د ا �ن�ا ا �عر�� ا � ك��� ب� ا � �ل � �خ� ���ه �و �� ك�� ب و و ر و ح�ى �ي� ��س�ي �د �ى ا � ي حو ا ج���ل � �ق ت � ن � ��ا �م�ن د � �� � �ق�ّ ���ط � � ه�ه � ���ع��ّ � ت ق �م�ن ك��ت� ��اب ��ى د �ى �ل�ا � ا �ل� او � ح��د �لم�ا ��ي� ار ك��� ب� ح�ى ��ي���د ر ول �ي ب� و�ج � وي ب ��س �ت � ن � �ة �� � �ة � ن � ا �ف � �� � �ه� �م�ع ن��ا ه �و�م�ع��ل�و�م�ك ا � ا �ل�ه�ي�� � او جل � ف� ��ل�ا �ل� �م�ا �ت���كو� ش��� ا �ل� ��ى ا �لت��عب�ي����س �و�ل��ك�ن ك�� ب� ب �ي � م �ض � ����ّ�� ��ل���� �ق �� ت� �م�ن �ق��ه �م�ا ��ت�ق��و��ل ش�� ا ن� ا �ل� ���� �ر�وه � او ن�� ت� �م�ا �ش���ا ا لله ك� ا � ف�ل � ح��ك � م�� ح ار �م ا �و � ك ب ي ي ر ب س � ي �ن � �ف �خ � ق ّ ة �ف �� ت � � ن � �ت � ا �ث � � � � ا ك�� ب� ا �ل� د ب� ا ك����ر �م�م�ا ا �ك���ل ��س�ي �د �ن�ا ا �لم��ط ار � �ب� ��طر��س �م ا � �ل ار � ا�لم���مر� �و��ى �ك��ل ك��� ب� ��ل��ل ن ف ��ا ن ل� ��خ �ن ض ���ا �ن�� ا د ّ�خ���ل� ه ف��ه�ا �� ّ�د ا ��ل�ا د � �م�ا ا م � � ك � � ا د ب� �تر�ى �ب�ا ب� �م �ص�و��ص �ج�م� � و ي� ب و �و� ���ل�و ك�� � ج و
408
408
٠،١،٥
١،١،٥
٢،١،٥
In the Name of God the Merciful, the Compassionate365
5.1.0
Sīdi366 Shaykh Muḥammad, Sayyidna Metropolitan Buṭrus, Abūna Ḥanna,
5.1.1
Abūna Manqariyūs, Ṣirna Abraham, Mister Necton [?], Herr Schmidt, Signor Giuseppe,367 as you can see I’ve now made (that is to say written and not printed or bound) this book and placed it before you. I know well that Sīdi Shaykh Muḥammad will be laughing at it, if he’s read it, because he knows without anyone having to tell him that he could do better and thinks it’s a foolish thing even if I have filled it with letters. Sayyidna, Abūna, and Ṣirna, though, could not. In fact, they won’t even understand it, and I therefore ask of them that, before they light a fire to burn it, they ask about what’s good in it and what’s not. If the good outweighs the bad, they should let me keep it; if not, they can burn it with its binding. If, though, they find in it only a few shortcomings, they shouldn’t burn it, for we all have many shortcomings and God won’t burn us in hellfire just because of them. Father Ḥanna, I swear to you I don’t hate you. I hate only your arrogance and your ignorance: when I greet you you give me your hand to kiss, but how can I kiss it when you’re an ignoramus and haven’t written a book, or even a hymn, in your life? My dearest Shaykh Muḥammad, I know that books of jurisprudence and grammar are more sublime than this book of mine because when one reads one of those books, one screws up one’s face and frowns as one tries to understand what it’s about, and you believe that venerability and sublimity are to be found only in frowning. However, the books of jurisprudence don’t say that laughter is a sin or is reprehensible, and you—God protect you from envy!—are quick and intelligent. You’ve read more books of literature than Sayyidna Metropolitan Buṭrus has eaten braised chickens and in every book of literature you’ll find a chapter devoted to licentiousness, which they wouldn’t have included if licentiousness were against literature.
409
409
5.1.2
ا � �ة ر��س� �ل�
�ز ّ ��ك ن� �ع�� ّ ا ن� ا ��ق� ��ل ���ف �آ خ� ك��ت� ى �م�ا �ق�ا ��ل �غ��� �ى � �م�ن � ا � ن � ا �� ��اب �ى د �ى � ير و و ى ر و ه�و� م� �ي و ل�ى ّ �ف ت غ �ف � �ع�م�ا ����ط��غ� ��ه ا �� �لق�ل��� �و �ز ��ل ت� ��ه ا �� �لق��د � �ن�� ح�ن د �ى ا ��ل�و��ق ت� � او ���حل �م��د ب ى ب ا لله ا ��س�� � ر م م �ف ن ت ن ه �ص�� ف ّ ش لل ل � ��ا �م�ا �م ي � ��س�و �و�م��س��ر �و�هر �و��س��ي ��ور ��م�ا �ه�م�ا ��� �م��ل�ز �و�م��ي�ن ا � ح � ت � �ا � ا ن �ا ��ل�ا �م� �م�ا �ه� ��ش �ع�� ا ��ل ���ق � ا �ل � � ح�م�ي�ر � او �ل� �� �سود �ي� �� ب و � ل�ى ب ر و ط��ع� او ك��� ب �ى �ل� � ك�� ى � �ك�ن � او �ل�نم�ور ب���ل �ه�و �ع��ل� ا ��ل ن��ا ��س ب� ن��ى ا د � �و��ل�� ى م �ذ �ه� ا �ه�و � او لله ا �عل��� ��سب�� ب� م �غ � � ن �ي ظ� ��� ك�� � �م��ى م � �ت �ا ���ت� ا � ك�� � ل�� � ب م
410
410
٣،١،٥
Letter
The easiest of my duties is to say at the end of this book of mine, as others have done, “and I seek God’s forgiveness for any excesses of the pen and slips on the path.” We are now, God be thanked, at peace with one another. Monsieur, Mister, Herr, and Signor are not obliged to print my book as my words aren’t addressed to cattle, donkeys, lions, and tigers368 but to people —offspring of Adam— and this may be why (though God alone knows) you’re angry with me.
End of the Letter
411
411
5.1.3
�ف �ذ � �ا� � ن � �ب���ي�ا � ��م�ا ��ى ��ه� ا ا � ك ل����ت�ا ب� �م�ن ا �ل� � �ل��فا �ظ �� ا �ل� ت � �ة ا�ل�مت�� ا ن �ة �ج� ����س� �م�ر ا د �ف� �و � � � ّ � �أ � [ الم �ج��ل��د ا �ل� �ّو�ل ] �
ف � �م ار د �� ا � ك ت �س��� ف � �ق �م ار د �� ا � �ل ��سي����س * ف ّ ن �م ار د �� ��ي ت��و�ع�د �و� * � �� �أ ن ��ت���ل ن ف ت�خ ح ن��و� * �م ار د �� �ط� �و� �و ن �� ث ا ��ل�ك� ع� ب� �و�م�ا �ج��ا ���س�ه�ا * ف ت � �ة � ا � ف �ظ � � را ا ��ل�ى �ص� ح� * 62 �م�ا ي���س��ع��م�ل �م�ن ا �ل� � �ل��ا �� � ك م��ر � ا ��ل��ش��ّ ��ا ت� ا �ل�ع ش���ر * ج�َّ �م�د �ل�ه * �ا ا �ل� �ص� او ت� * � �ة � ت ّ � ت ّ � ت ّ �ت �ت�ز ّ ن ت � � حق� �ب�ه ا �ل�ز�عن ��ف�� � او �ل���ز �ي��ق� � او �ل�� ش���ن��ق� � او �ل��مر�ى � او �ل���ز ��تي�� ت� * �ي���� �و�ي��ل� آ ف � �ة ا ��س�� �ة ا ��ل�ا د ب� ���فى ا ��ل�ا �ك� ���ل � �تو�ت�مت��ه ���ف �ص� ح� * 184 �ي ن ت � ش ���ق� � او � �� او �ع�ه �م ار �� ب� ا �ل�ع � � ا �� �ف ا �ظ �� ا �ل�م �ة � � �ت�ف ّ �ه�م� ا �ل��تى �ل� � � ��سر * ا �ل� ل�� � ب � م � ا �ل ن��ا ��س��ك �ُ�زَ �ة �ل �م� *
412
412
� �فص�� �ة ح� 36
١،٢،٥
38
38
40...38 46...40 ...54
66...64
78
90...88 94
110
156
168...166
208...206 208
٢،٢،٥
A List of the Synonymous and Lexically Associated Words in This Book369
Volume One Section Base sense: “Be silent!”
[1.1.1]
Base sense: “priest”
[1.1.3]
Base sense: “threatening”
[1.1.3]
Base sense: “making mistakes and mispronouncing”
[1.1.4]
“pudendum” and associated words
[1.1.6]
Doublets,370 continuing to page 63
5.2.1
[1.1.13–21]
“the ten head wounds”
[1.2.2]
“dotty”
[1.3.10]
Sounds
[1.4.6]
“she made herself up,” to which should be added zaʿnafah (“to
5.2.2
dress the bride”), tazayyuq (“to attire oneself, or to apply collyrium”), tashannuq (“to attire oneself ”), tamarrī (ditto), and taztīt (ditto).
[1.5.1]
Bad table manners, continued on page 185
[1.6.3] + [1.12.10]
Stages and varieties of love
[1.10.9]
Obscure words not explained in the text
[1.11.5]
The recluse
[1.14.6]
“assiduous”
[1.14.7]
413
413
� � ّ � �أ � [ الم �ج��ل��د ا �ل� �ّو�ل ] �
ان اف ذ � ت ل�ا � ن � ا � ف ا ظ � � �ت �ف �ة ال��مت�� ا ن �ة �� ب� م�ا �ل� � �ل�� ���ا �لم� را د � �و ج � ���س� ��ب ي�� � �م� ��ى �ه�� ا ا � ك��
� �فص�� �ة ح�
ن �ق حق ��ه ال� خ ��ا ض �� �� �ة � ��ه ���� ا ��ل�ثم�ا �ق�� ���د � �ص�ل�ا حه� ا م � � � ا � �ل��م�ا ر �و�م�ا �ج��ا ���س�ه �و�ي��ل� ب و ر و ى � ي بل ب ب ر � ع ف تآ �ّ 230...228 �م ار د �� � ش����� � � �وت� ��ط�ي�ر * م َ � � ْ � �س �غ � ا ���ُ نّ �ة ا ��ل ُ���قى � او ��ل�ع�زا ئ�� �و�����ل حق� �ب��ه�ا ا �ل َر�ع ب� �و��هى ا �لرق�ي���ة �م�ن ا �ل��� حر �و��ي ره �و لع�� ر م �ي ت ا �ل� � �ذ ّ � �س س �م�ن �ع�ن ا �لر ج���ل ا ا �من�� �ع�ن ا �م ار ��ه �ب� ��� ح� �ع��لي��ه حر ا �و � ك�� �و��هى ا �� � م ع م ت � � �ذ � ���ا �ن�ه ا ��س� دّ �م�ن ا � �لق��ا ض���ى �ب�� ��ل��ك � او ��ل��س�ه� ا �ل�ا ��س�ود ا �ى ا�لمب��ا رك �ي�ي��� ّ�م�ن �ب�ه ك� و م � � �ّ � �ف � �ذ� � �ث ة � �ف ″ ك����ر� �م�ا ا �ص�ا �ب�ه ا �لي��د � او �لت���ي�ي �د ا �لت� ��ط�ي�ر �م�ن �ص�و ت� ا � �ل يّ��ا د �ل�� ك��ر ا �لب ��و� * م � آ 256 ا �لِ�غ� �ر ء * آ �ا ضآ ″ ���� * �م�ن ا ���سم�� ء ا �ل� �ع� آ �� �ف � �ج�نّ ا ا ت � ّ �غ �ذ � ن ه� � او ��س�م�� �ش���ي �ا ��ط��ي�ن �و� �و �ص�و � �ج�ن �و��ي�ر �ل��ك ا �م�ا �ك�ن ��ى �ج� � � ف م ����لق ا ��ل ّ � ق � � �ة ا ��ل�ى �ص� ح �ب� � ح� � 264 258 �ج�ن ا � �ل� ��طرب� �و�ه�و �صغ���ا ر�ه� � و � �ي م � �م ار د �ف� ا �� ك� 266 ل��ا ب� ��و��س * 226
ال�م ّ � �ن [ � �ج��ل��د ا �لث��ا ���ي ] �
� ح ا ��ل �ل��لنج�� �و� * � ا ��و م �ف ا �م�ز � �ة �م�ن �م ار د � �ل� ا ح�م� * آ ا ��ل�� ت� ا ��ل � حرب� * َ ٌ �� � ��س �آ � ا �ص�ن ا ����لق ا ا ��لَ ْ َ � �صن�� � او � او ��ل ك����س � ���ل��س�د ا �� � �صن�� �لب� ك ح�ا ب� � س� ا �م� ء ا �ل� � � �م �و�ي � ح� �ب��ه� ج ��ر م م م َْ ت �صن�� ا �و ا �� � س * �و��غ����ل ب� � بو���ل �� م آ ��جن م �م�ن ا ���س �� ا �ل�� �و� * م ج� م �ف �ف ض � �م�ن �م ار د � د �� �و� ��غ�� ��ط * ع
414
414
12...10 12
18...14 26...20 28...26 36
٣،٢،٥
List of the Synonymous and Lexically Associated Words in This Book
Volume One Section Gambling and associated words, to which should be added mukhāḍarah, meaning “the selling of fruits before their quality is known”
[1.16.5]
Base sense: “to take an omen or an augury”
[1.16.7]
Magic and amulets, to which should be added raʿb, meaning “a charm, magic or otherwise” and ʿunnah, the noun from ʿunna l-rajul, said if “a man is prevented from having intercourse with his wife by magic” or “because the judge made such an order” and al-sahm al-aswad (“the black arrow”), i.e., the blessed arrow from which good omens are taken (as though it had been blackened by frequently being touched by the hand) and tafyīd, meaning “taking auguries from the call of the fayyād” (the male owl) Glue
″ [1.18.4]
Names of parts of the body
″
Places in Hell, names of devils and jinn, sounds made by jinn, and so on, up to page 265, to which should be added, to the part on jinn, quṭrub, meaning “their young”
[1.18.5–11]
Base sense: bad dream
[1.18.12]
Volume Two Stars and their conditions
[2.1.3]
Some synonyms of “crowding”
[2.1.4]
Instruments of war
[2.1.7–10]
Names of idols, to which should be added al-Jalsad, “the name of an idol,” Awāl, on the pattern of saḥāb, an idol of the tribes of Bakr and Taghlib, and Balj, “a certain idol, or a name”
[2.1.11–16]
Some star names
[2.1.16]
Some synonyms of “pushing” and “pressing”
[2.1.23]
415
415
5.2.3
ال�م ّ � �ن [ � �ج��ل��د ا �لث��ا ���ي ] �
ان اف ذ � ت ل�ا � ن � ا � ف ا ظ � � �ت �ف �ة ال��مت�� ا ن �ة �� ب� م�ا �ل� � �ل�� ���ا �لم� را د � �و ج � ���س� ��ب ي�� � �م� ��ى �ه�� ا ا � ك��
� �فص�� �ة ح�
ا ��ل�ع ا ئ�� � ا ��ل ا � �� � ����ل � ا � � ف حق� �ب�ا �ل� �و�ل�ى ا �ِ�ل��د ا � * �م� م و ��سر وي�ل و�ي � م �ن آ � ش حرك� � 44...40 ��ر�و ب� ا�لم����ى * ���ا ت� ا �ل����س�� �و ض� ف ت�ق ّ ق ن �� 46...44 حق� �ب�ه ا ���ع����س��س * �م ار د �� �م �� ب���ض� �و�ي��ل� � � 48...46 �م ار ك�� ب� ا �لب��ر * � ق � �نّ 50 ا � �ل� ��ط�ا ��ى * ن � ا ��ل�� ف� ه ا � ض � ث ت � 72...68 ���ا ا �ل��ر���مى �و�م�ا �ج��ا ���س�ه * �م ار ك� ب� بحر �و ي�� ي�� � 88 � �صف��ا ت� �ل��ل�و�ج��ه * ف � �ة حوا ��ل ��ل�ه ا ��ل�ى �ص� 88 ح� * 98 ا �� ف � �ة 104 �م ار د �� ا�لم�د ��ي ن�� * � � � � ق 178...176 �م�ن ا � �لف��ا �ظ �� ا �ل��ط�ل�ا �� * �ت�ت ت ه ��ف � �صف� �ة � �ن ��ل �ص�ف� �ة ا �ن�� او ا ��ل ح� � 218و�م�� �ى ح� ح��س ا �ى ع ال�م �ّ � � � � � ا ا � �ج�ل�د لرب� ...234 234 * ...194؛ � ع �� ض �ة 222...220 ��� * ا لر�و� آ ُ ُ � � ّ � �ة � ن ة ا ا ��س�م�� ا �م�ا ��ك�ن �و�����ل ح��د ج� �صر� ا � 232...222 � ن��ا � ا �ل��د ��ني��ا * حق� �ب��ه�ا ا �ل� ب���ل� �ب�ا �لب�� ع �� �ف � �يآ 234...232 ا �م�ا �ك�ن ��ى ا �ل��س�م�� * 40...38
416
416
٤،٢،٥
٥،٢،٥
List of the Synonymous and Lexically Associated Words in This Book
Volume Two Section Turbans and hosiery, to which should be added fidām [“some-
5.2.4
thing the non-Arabs and Magians attach over their mouths when drinking”]
[2.2.1–2]
Women’s movements and ways of walking
[2.2.4]
Base sense: “contracted,” to which should be added iqʿansasa [“to fall behind, or to withdraw to the back”]
[2.2.5]
Land conveyances
[2.2.6–7]
Pulses
[2.2.10]
Seagoing vessels, to which should be added the thurtumī [?]371 and the like
[2.3.6–8]
Facial characteristics
[2.4.6]
Facial states, to page 99
[2.4.7–12]
Describing the city
[2.5.1]
Phrases related to divorce
[2.13.6]
Types of beauty, to page 219, continued in Volume Four, page 235
5.2.5
[2.14.8–29] + [4.16.5–12]
Meadows
[2.14.32]
Names of places, to which should be added al-Ubullah, “a place372 in Basra, one of the paradises of this world” Places in Heaven
[2.14.33–42] [2.14.43]
417
417
ال�م ّ � �ن [ � �ج��ل��د ا �لث��ا ���ي ] �
ان اف ذ � ت ل�ا � ن � ا � ف ا ظ � � �ت �ف �ة ال��مت�� ا ن �ة �� ب� م�ا �ل� � �ل�� ���ا �لم� را د � �و ج � ���س� ��ب ي�� � �م� ��ى �ه�� ا ا � ك��
� ��س�ت�ا ن � ن� ّ � � ف ن �غ ئ ��� حق ���ه�ا �ه نْ�َ�د �َم نْ�ُ�د �ن��ه ب����ج�س ر �ص� ا �لي��ه ا �ل�� ���هر � ار �� ب� �و�ي�ل�� ب ِ � �ي � ب ف �ا �ت ظ �� ف� ه ا ���ز ا ة � ن ش قّ � ن ه ا �� �ف �ن ف �ا � ظ �� ف � ق ن �هر �ي��ه ا �لن ����ص�ا � �هر ي�� ل �ي� د� �وي��� � ���� م�� ل� ��هر ��ل ي�� � ��ل �� � � � �ف � � � ��ا ��ل��د ا ت� � � �ق��ا �ل �له�ا �ج�زا ئ� ا �ل��س�ع�ا د�ة �� ت � او �ج��ل س� �ج�ز ا ئ�ر ��ى ا �بل�� ��ز ا ئ�ر ا �خل ر و � حر �ي ا�ل�من ل� � ن ا �خ ��ذ �� � �� ا �ت ن �ة � �غ ت � ا ا ت ن � � �ن � � � � � ا ل ا � ا � �� م � � �� � �ه� يب ��د ى ج �م�و� ب� � ط�و ل ب��ل د ب�� ح� ��ط �م �ج� �ه� ا�لم� رب� � مي � �ة ش ق �ة �غ ّ �ة �� � ا ن �� َ� ّ �ن �غ ف� ا�� ف ا � ح ب� �م ��ي�ر �ه� �ك��ل �� �ك�ه� ���ر�ي�� �و� بر��ي�� �و�ك��ل ير ح� � �و �ورد �و�ك��ل ي� ن �غ �ي�ز ا � ي��� ر��س ا �و ر * ع � ا � ق � �ة �� حق� �ب��ه�ا ِ�م�د ا د �ي����س �ل�عب�� * ا �ل�ع� ب� ا �ل�عرب� �و�ي��ل� �ا � � ا �ل� ت� ا �ل��طرب� * ف � �ة ا ��ل� او ن� ا ��ل����ط�ع�ا � ا ��ل�ى �ص� ح� * 266 ��� ة ن م �ن �� ل � �� ل�ك�ا � � او � �� او �م ا س�م�ك * ا �م ع �خ �ز ل� � � َّ ا ��خل �ز � � حق �ب�ه ا � �ل�ق�ز �م�ا �ز �و�ه�و ا �ل حور * �ب�� ام� �ب�� �و�ي��ل� � ِ � ا �ل��لب���ن * � آ ا �ل � ح��ل� �و * �ث ا �ل��مر * � ا �ل ش��� ار ب� * �م ا د �ف� ا ��ل��ت ش ���و���ل * ر �ي ���ز �ة ا ل �و�ج�� * �ص�ن ا �ف �ل� �وا �هر * ا � � � ا ج�� � َ ّ حق ��ه ا �ل�� خ ح��ل ّ ��ل ��ا ب� �و��هى ق��ل�ا د�ة �م�ن �ُ�س��ك �و ��م �س �و�هر * ح��ل ب� �ب�ل�ا ج�� ى �و��ي���ل�� ب ِ ا �� �ش � � ط� ب� � اولم���م�و� * ا �ل��ي م
418
418
� �فص�� �ة ح�
242...234
252...242
256...254 ...256
272...266 274...272 274
278...276
282...278 286...282
288
290
3000.304
314...306
324...314
٦،٢،٥
List of the Synonymous and Lexically Associated Words in This Book
Volume Two Section Wonders, to which should be added Hinda Mandu, “a river in Sijistān into which a thousand rivers empty producing no increase in its waters and from which a thousand rivers branch producing no decrease in its waters,” and al-Jazāʾir al-khālidāt [“the Immortal Isles”], also called Jazāʾir al-saʿādah [“the Happy Isles”]—“six islands in the ocean over toward where the sun sets from which astrologers begin their measurements of the longitudes of the lands and on which grow every sort of fruit, eastern and western, and every kind of aromatic plant and every flower and grain, without being planted or cultivated”
[2.14.44–47]
Games of the Arabs, to which should be added midād Qays, “a game”
[2.14.48–56]
Musical instruments
[2.14.57–58]
Kinds of food, to page 267
[2.14.59–68]
Fungi and kinds of fish
[2.14.69–73]
Bread, to which should be added qizmāz, which is “bread one prepares and turns in order to place in the ashes”
[2.14.74]
Milk
[2.14.75]
Sweets
[2.14.76–77]
Fruit
[2.14.78–81]
Drinks
[2.14.82–84]
Base sense: “erectile dysfunction”
[2.14.86]
The wife
[2.14.88]
Kinds of gems and precious metals
[2.16.8–11]
Jewelry and ornaments, to which should be added sikhāb, which is “a necklace made of sukk373 and maḥlab374 without gems or precious metals”
[2.16.12–19]
Perfumes and aromatic pastes
[2.16.20–28]
419
419
5.2.6
ال�م ّ � �ن [ � �ج��ل��د ا �لث��ا ���ي ] �
ان اف ذ � ت ل�ا � ن � ا � ف ا ظ � � �ت �ف �ة ال��مت�� ا ن �ة �� ب� م�ا �ل� � �ل�� ���ا �لم� را د � �و ج � ���س� ��ب ي�� � �م� ��ى �ه�� ا ا � ك��
� �آ �ن �ة ا � ت ا ا �� �ف� ��ش ����لق ا �� ا � �ة � �ظ �� �ّ�ة ح� �ب��ه� ا ل�ع� �ل� �و �هى ��ل� ا �ل� �ي�� �و�لم�� �و ل ر � �و�ي � ع � � ا �لم��طر * �ش � ن ا �ل����ج��ر � او�لم�ع�ا د � * ف � �ة � �ا � ا ���� ��ة ا ��ل�ى �ص� ح� 362 * ا �ل�ث�ي � ب� � او �لب��ر �ود � او �ل� ك� س�ي ن قَ َ ف ق ق �م ار د �� �ش���ا �� �و �ج�م�ا ���س ���لبَ��ه ا �ى ا �ص�ا ب� ���لب��ه * � � ا �ة � �ة ا �ل� د � �وي� ا�لم�ع�ي�ن � �ع��ل�ى ا �لب��ا ه *
���س�ت��ت ��ه�ا �م�ن ي ر ب�
� � ّ � � [ الم ث ] � �ج��ل��د ا �لث��ا �ل�
آ �َ � َ ن� نآ � � ا ��ل�ا �م ا ��ض� � او ��ل�ع�� � �و����ل �ص ْر د � ء � حق� �ب��ه�ا ا � �لق ��َو��س ا ح��� ا � ظل�� �هر � او �ل � � � �ر ي و ب �ي ع آم �ََ ��ز ن �خ � قُ ��ف � �ط�ن � �ف � �ت�ة � او ��جل� ح�ز �مر��ض� ��ى ا�لم��ع �و�ه�و ا �ل � � او � �ل��د ا د �و ج� �� �ى ا �لب� �� � او �ل ك ��س���� د � ء ى ع �غ �ذ � � � ا � � ك�� ف ة ��ف �ذ � ���ي�ر ��ا �ئ��د� * �م �و��ي�ر �ل�ك �مم� �لي����س �ى ك�ره ب �ف �� ُ�ظّ � �ة �م ار د � ا ل� ع ���ا �م� * ف ��� آ �م ا د �� ا لع � �ج�ز� * ر �ف ا ��ل��س ي�ن �ة �م ار د � �م� � * ف � �م ار د �� ا �ل��لث�� * �م ح�ا ��س�ن ا �ج�ل ��م � ��س� * م � � � حوا �ل �و�ص�ف��ا ت� �ل��لث��د �ى * ا � �ف ف � �ق �م ار د �� ا �ل ش����د �ي��د ا � �ل��و�ى �و�م�ا ��ى �م�ع ن��ا ه * ً� �و� ح�ا �ل�ز �� ٍ�د * ي ي ف ن َّ �م ار د �� �م��ع� * ا �ف ا �� نََّم ض ن ���ا � * �مر د � ل�ب�� ف �� � تّ ا ��ل ّ � ��س * �م ار د �� ا �جل � �و �ج
420
420
� �فص�� �ة ح� 332...324 336...332 ...336
368...366
394...392 ٧،٢،٥
38...10 140
152...150 156...152 160
166...164
168...166 173...170 220 220
224
224
٨،٢،٥
List of the Synonymous and Lexically Associated Words in This Book
Volume Two Section Vessels, household articles, and furnishings, to which should be added ʿālah, which is “a shade used for protection against the rain”
[2.16.29–35]
Trees and minerals
[2.16.36–38]
Clothes, mantles, and wraps, to page 363
[2.16.39–63]
Base sense: “to yearn,” with words associated with “to turn head over heels,” meaning “to strike the heart of ” Aphrodisiacs
[2.16.71] [2.19.4]
Volume Three Sicknesses and defects, to which should be added qawas, meaning
5.2.7
“curvature of the back,” ṣarʿ [“epilepsy”] “a malady too well-known to require definition,” ḥajaz, a sickness of the stomach, namely rancidness, qudād, “a pain in the belly,” saktah, [“apoplexy”] “a malady too well-known to require definition,” and others scarcely worth mentioning
[3.1.4–30]
Base sense: “bustle”
[3.5.8]
Base sense: “big-buttocked (fem.)”
[3.5.17]
Base sense: “fat (fem.)”
[3.5.18–21]
Base sense: “kissing”
[3.6.3]
Charms of the body
[3.6.7]
States and characteristics of the breasts
[3.6.8]
Base sense: “hard and strong” and words of similar meaning
[3.6.11]
“Alas for Zayd!”375
[3.12.6]
Base sense: “cosseted”
[3.12.6]
Base sense: “the racing of the pulse”
[3.12.8]
Base sense: “groping and grasping”
[3.12.8]
421
421
5.2.8
� � ّ � � [ الم ث ] � �ج��ل��د ا �لث��ا �ل�
ان اف ذ � ت ل�ا � ن � ا � ف ا ظ � � �ت �ف �ة ال��مت�� ا ن �ة �� ب� م�ا �ل� � �ل�� ���ا �لم� را د � �و ج � ���س� ��ب ي�� � �م� ��ى �ه�� ا ا � ك��
� �فص�� �ة ح�
� ن �ص ار * ا � �� او ا �ل� ع �خَع �ش ���َد � � او ��ل �م ا د �ف� ا �ل 238 � * ح�� � ر م ّ م آ �غ ّ �غ ت ي�ن ن � ا ن 240 ا ��س�م� �م� ��� �و�م� ��ي � � * �ة � � � � حرك� ا �ف��ع�ا �ل �و� 246...240 ���ا ت� �خ��ا �ص� �ب�ا � �لو�ل��د ا �ل�صغ���ي�ر * � ة � �ت ف 264...260 �م�ا � ���ع��ل�ه ا�ل�م ار � ب� ��و�ل��د�ه�ا * � �ا ة � ة 266...264 �ع��ل�ل ا�ل�م ار � ب���ع�د ا � �لو �ل� د� * ف � 308 �م�ن �م ار د �� ا �لير� * ح ئ� �ة �ز ن خ �ة را ح� 308 �� * � غ �ة ��� �� ا �ن �ة ا ش 308 ����ه�ه�ا * �ل��� �ط�م��ط�م� �ي�� �و�م� ا � ب ف � ة 312 �م�ن �م ار د �� ا �ل�ز ��ج�مر� * ف َ 312 �م ار د �� �عبْ��د � او ��س�ي�ر * �ف � �أ ة 314...312 �عي ��و ب� ��ى ا�ل�مر � * ف ا ت �م���ست � �ة �ف � �أ ة 320...318 ح�� ��ى ا�ل�مر � * � �ص�� � �ب ف � آ �م ا د �� ا �لر���س � 326 ح�� ء * ر � ا �ف ا �� �ق � ة 328...326 مر د � ل��ص�ي ر� * ُ � � ت غ � ة �م ا د �ف� ا ��ل��س� د�آء � ف���ه ا �خل ��مر�ة � او �ل��مر�ة �و�ه�و �م�ا � 328 ح ّ��س�ن �ب�ه ا�ل�م ار � �و�ج� �ه�ه�ا * و وي ر ف �� � �ز � ل ا ع � 328 �و * �م ار د � ج � ف ت � آ � �ص��ا � ا �ل � 328 ح��س�ن �� ء * � 334 ا �م ار ��ض� ا �ل�ع ن��ق� * �ذ �ة �ف � ة � ة 336 � �صف��ا ت� �يم�م� ��ى ا�ل�م ار � ا � �لف��ا ج�ر� * ة �فَ ْ �ة ف 340 �م ار د �� �ت�ا ر� �و�ي��ن � * ف � �ف � ق �م ا ر د �� �ل�ه�و� �و�ل�ه�و�� �و�م�ا ��ى �م�ع ن��ا �ه�م�ا * آ �ج � ف ْة 340 �م ار د �� ا �لِ�م �ر � * 232...230
422
422
٩،٢،٥
١٠،٢،٥
List of the Synonymous and Lexically Associated Words in This Book
Volume Three Section Kinds of wrestling
[3.12.12]
Base sense: “servants and attendants”
[3.12.18]
Names of singers, male and female
[3.12.20]
Acts and motions specific to the small child
[3.12.21–23]
What a woman does with her child
[3.13.14]
Women’s postpartum sicknesses
[3.13.15]
Some synonyms of “wind”
[3.18.7]
Rotten smells
[3.18.7]
Hapax legomena and the like
[3.18.7]
Some synonyms of “huffing and puffing”
[3.18.9]
Base sense: “slave” and “captive”
[3.18.9]
Defects in a wife
[3.18.10]
Traits desirable in a wife
[3.18.13]
Base sense: “small-buttocked woman”
[3.19.2]
Base sense: “short woman”
[3.19.3]
Base sense: “black (fem.),” including makeup and face paint376 (meaning “things women use to improve their faces”)
[3.19.4]
Base sense: “old woman”
[3.19.5]
Characteristics of the comely woman
[3.19.6]
Maladies of the neck
[3.19.12]
Despicable traits of the dissolute woman
[3.19.13]
Base sense: “iteration” and “occasion”
[3.19.14]
Base sense: “underachievement” and “falling short” and synonyms [3.19.16] Base sense: “mirror”
[3.19.17]
423
423
5.2.9
5.2.10
� � ّ � � [ الم ث ] � �ج��ل��د ا �لث��ا �ل�
ف � ْ �م ار د �� ا �ل�َو�ه� م
ان اف ذ � ت ل�ا � ن � ا � ف ا ظ � � �ت �ف �ة ال��مت�� ا ن �ة �� ب� م�ا �ل� � �ل�� ���ا �لم� را د � �و ج � ���س� ��ب ي�� � �م� ��ى �ه�� ا ا � ك��
� او ��ل � ح��د ��س *
� �فص�� �ة ح� 244
ال�م ّ � [ � �ج��ل��د ا �ل ارب��� ] � ع ف � �ذ � �ذ ن �م ار د �� ا �ل�ه� ر � او �ل�ه� �ي�ا � *
ف ت ّ� �م ار د �� �ي ��م ��ط�ى * ف � ة �م ار د �� ا �ل�ع�ا د� * ف � � �ة � � ا �ة �م ار د �� ا�لم�ف��ا ��ك�ه� � او �لم��ط� ر� ح� * �ف � ش � ّ � ى � او �ل�ع��س��س * �م ار د � ا �ل���ر ��ط� �ّ �ف � ا �ل ش����ا رد � او�لم�ع��ت�ز �و�م�ا ��ى �م�ع ن��ا �ه�م�ا * ف � � �ق �م ار د �� ا �لر�ع�د�ة � او � �ل ش����عرر�ة �و� ح�ا ئ�ر �ب�ا ئ�ر * �ي ف �ز ن آ �م ار د �� ِ�ير ���س�� ء * �ف � ق ّ �ة � �م ار د � ا � �ل � �ف�� � او �ل�ز �ن�ب��ي���ل * � �ف ا �� �ف�ُ ُ� �ه ا �ل ا ة �ت � ن ل ر �و �ى �مر � � �ك�و� ��ى �ث��و ب� � او � ح��د * �ج �ف �ز � � ة �ذ �ز ن �ف �� �� ف ا �ظ �� � � ا � ع �ل � ا ا � � � � � �م ار د � و �مر و كر ل�� � �ع��ل�ى و � ي��ل * �ن آ � � ا �ج ا ن � ا � ت �� � � ��س� � ع ا �لت� ك ه ح �ي���ل �و�م� �ج�� ���س�ه �مم� ي �م�ل� ا �ل����س� * ف �م ار د �� �م ش����ه�ور * �ض � �م ار د �ف� ا �لِ�ا �ه�ل�ا ��س ���فى ا �ل� ���� ح��ك * � ا د �ف ا ��لت� ����ط�ّ � ا �� �ت �شّ �ف ��� * مر � ع� و ل� ر ف ��لت ّ م� ��لت ّ�ز ��لت �ّ�ذ ا� �م ا د �� ا �� ح � او �� ح� ر * ر حر�ج �و �ر �ف �نَ�َ َ� َ �ف �م ار د � ��ع �وعر� * ف �م � ض ��ر�ة ���فى ا �ل� ���� �رك� ل�� ح��ك * �م ار د �� ا � ك � �ظ � ن ا �لن� �� ر � او � �� او �ع�ه * ح ة ��ف ا �� ن �آ ا خ � ف � ّ ف ا ت ��م �ت��ل�ا �� ا �ل� او �ن��ه�ن * � �ص�� � �م�ود� �ى ل����س� �و
424
424
22 22
١١،٢،٥
50 50
56...54 68 68
118 130 130
132 146 148
160...158 160 160
162...160 184
218
242...234
١٢،٢،٥
List of the Synonymous and Lexically Associated Words in This Book
Volume Three Section Base sense: “delusion” and “suspicion”
[3.20.1]
Volume Four Base sense: “prating” and “raving”
[4.1.12]
Base sense: “stretching the limbs”
[4.1.13]
Base sense: “habit”
[4.3.1]
Base sense: “riposting” and “jesting”
[4.3.1]
Base sense: “policeman” and “guard”
[4.3.6]
The “preoccupied,” the “disdainful,” and their like
[4.4.7]
Base sense: “shaking, shuddering,” and “dizzy-headedness”
[4.4.7]
Base sense: “lady’s man”
[4.8.6]
Base sense: “straw basket” and “palm-leaf basket”
[4.9.4]
The furuj or “the woman who wears a single shift”
[4.9.6]
5.2.11
Base sense: “the woman’s spouse” and a list of words of the pattern faʿīl
[4.9.8]
“Painting the eyelids with antimony” and associated words relat-
5.2.12
ing to things used by women
[4.10.4]
Base sense: “celebrated”
[4.10.5]
Base sense: “tepid titters”
[4.11.5]
Base sense: “tasting” and “sipping”
[4.11.6]
Base sense: “reticence,” “wariness,” and “caution”
[4.11.6]
Base sense: “certainly!” and “understanding”
[4.11.7]
Base sense: “chortling”
[4.12.10]
“Looking” and its various forms
[4.15.1]
Praiseworthy traits of women and the various types of the latter [4.16.5–12]
425
425
ال�م ّ � [ � �ج��ل��د ا �ل ارب��� ] � ع ت �ت ت �ذ �ذ ا �ف ��ت�� � �
ان اف ذ � ت ل�ا � ن � ا � ف ا ظ � � �ت �ف �ة ال��مت�� ا ن �ة �� ب� م�ا �ل� � �ل�� ���ا �لم� را د � �و ج � ���س� ��ب ي�� � �م� ��ى �ه�� ا ا � ك��
�مر د � حرك �و�� ب�� ب� * ف �ق �ة �م ار د �� ��ّ او د �ي� * ن ا ��ل�فخ�خ � ��ا � � او �لم�ص�ا �ي��د �و�م�ا �ج��ا ���س�ه�م�ا * � �م ا د �ف� ��ق� او � ا �ل ش���� ئ � * ر ِ م �ف �� ن ت ا ل � �م ار د � اح� � ��و� * ض �� �و� ���فى ا ��ل � ح��س�ا ب� * �ر ب � ض �� �و ب� ا ��ل�ا � �ص او ت� � او �لت����ل ح��ي�ن * �ر ش � � ن � م��� ��ط ا �ل ش����عر � او � �� او �ع�ه * � �م ار د �ف� ا�لمت� ���ط�ا ���ط� ئ � * ف � ّ � �ف �م ار د �� ا �لت��ا � ا �ل� او ��ى * � م ّ � �ف ا � �ل ت��ور � او �لت��ص��ل ب � �م ا د �ف� ا ��ل�ا �ع ش �م��� * ر � �ّ ن ا �ف � ّ�ا�ذ ن � ّ�ا ��ق ن خ �مر د � م�ل �و� م�ل �و� �ي��د عي ��و� * آ �خ ّ �ة � ن آ �ص� �ب�ا �ل����س�� * ا �ش���ي �� ء ��ا � � ف � ف �م�ن �م ار د �� ا �ل �ر�� � او �ل�� �س او د * �ي � �آ � ج��م�ود ا �ل�ع��ي�ن �ع�ن ا �لب� ك� ء ��� *
426
� �فص�� �ة ح�
244...242
244
248
248 248 248 250 250
252 252
256...254 268
292 294
296 304
426
١٣،٢،٥
List of the Synonymous and Lexically Associated Words in This Book
Volume Four Section Base sense: “she moves” and “she oscillates”
[4.16.12]
Base sense: “the condition of being a pander or a wittol”
[4.16.13]
“Traps,” “snares,” and associated words
[4.17.1]
Base sense: “mainstay”
[4.17.1]
Base sense: “commercial establishment”
[4.17.1]
Base sense: “accounting”
[4.17.1]
Qualities of voice and setting to music
[4.17.2]
Dressing of the hair and its styles
[4.17.2]
Base sense: “with head bowed”
[4.17.3]
Base sense: “full” and “complete”
[4.17.3]
“Limpness” and “rigidity”
[4.17.4]
Base sense: “person with defective vision”
[4.17.12]
Base sense: “insincere friends,” “false flatterers,” and “those whose friendship cannot be relied on”
[4.18.16]
Things peculiar to women377
[4.18.19]
Base sense: “the countryside” and “the provinces”
[4.18.20]
The inability of the eye to respond with tears
427
427
[4.19.3]
5.2.13
�ذ � � �ن� ب� �ل�� ك ل����ت�ا ب� � �ذ �� ��ن��ت ظ� ������ ��ه ��ل��آ ��ل� ا �غ�� �ا ���ط ا ��ل ��ؤ �� ا ��ل� �ظ ع ����ا �م ا �ل�ا ��سا ��تي�� ا �ل��كر ا � ي مب ى � ل �ر س م �ف ا ّ ��س ا � � غ ا ت ا �� �ة � �� �م�د �ر �ى ل�ل��� � لعر ب��ي�� �ى �م�د ا �ر س �ب� �ر ي���س شُ ْ �زْ ُ �ف ف ا ت �ّ ف ��ف �� ح��ة ك��ت� ق ا � �� س�ن ��ا � � ه � � � ا ل � � )Alexandre (Chodzko � � ك � � � � ى ى ب �� �ل ا �ل��ك�� �د ر ����د و ا ن �ذ �ز �ن � �ة س�ن �ة ا �ت � ت � � ت ا ن�� � � غ �ة � ف ا حو ا �ل�ل��� ا � �ل�� ر��س�ي � �� � � 1852م� ر ج �م��ه «ح�ص�ل� �ب�ل� د ا �ور�ب� �م�� �م ��ط�و�ي��ل آ �ت �� ا �ز �� � � غ ا ت � ش ق �ة �ذ ف ن ئ � �ه�ا �خ�ز ا ��ن ك�� ب� �و�م�د ا ر��س �و�ع��ل�م�� �ج���د �ير �و� «�ع��ل�ى �ك��ل �م� ��ي��ل �م ل�عل��م ا �ل��ل��� � ا �ل���ر�ي�� ا �ي� �غ ا ت حت ن ا ا �ف�ن ا ت ا� �ة ا ����ل حق �ب��ه�ا �م�ن ا �� �لف���ل��س�ف���ة � او ��لت��ا ر�خ� «�ب� د ا ر���ه� �ى ا ��ه �ب� �ع�بت�� ر ا د ب� �ل��� � ا ��س�ي � �و�م� �ي �� ي ّ � ا ��س�ت�ا �ذ ا �� �ف�ل �� � �م�عل��� ا ��ل�ع � � � ار �ه�م ّ ا ��ل� ن ه��د � ��ه� ا ف�ت��ق��ا ا ��ل� ا ن� ��ي ت��ع��ل�م� ا �م�ن «ا �ب�ص� ر ى و ر س و م رب بو �ى وب � م ح فتآ � � � ��ذ ا ��س�ا ��ت���ذ �ن�ا ���ث��را» (ا ��ن ت � ه ) � او �ن�ا ا ��ق�و��ل ا ن� �ه��ذه ا �ل�د �ع�وى ك�� � ب� �و�م��ي�ن � او ف���ك � او ���ر� ء ك � ي ي � �ى �ة � ت ا ن � ا �� ��ش��� �� ش �� �� فُُ �� �ت � ض �ة ا خ � ت �ا �ق ّ �ت�ز �و�تر�ه� �و �و�ير �وب��ه�� � � ِاو ب��ع� �ط �و ح�ط �و����ط�ط �و�ر�ط �وِ�ه� ر �وع� ��ي��ه� �و ���ل � ّ ّ �غ � �م� �ن له�ا �ي�ن��ب���غ� ا ن� ���د �م �هف� � �وت��ص�� �لف� �و�ت�ز ��ّ� * � او ن� ق��ا �ئ�� �و �ز � �ف� �و�ت�ز � � ع �م �ج� �ه��ل� او ي ب ب ى �ج �� �ف ف �ف ح��م �غ��� ه ا �� ض ن ح��د ��ن ��د �ى ��ل�ا �ن�ه �ج� ��ه� ��ن ��ف ��س�ه ��� � ل ا ��ن ��ف ��س�ه� ��ى ����ص�ل � ���ا �ع��ل� ا �ج� ��ه�ل ب�� �� ��س�ه * � � ر ي ب ب ي ل ل ل ى م � � ا ّ� � � � � �ة �ة ق ف ف ف ا ا ا ق ق غ ئ ق ن ت ا ش ا ا ا � � � ا �م� ا �و �ل� ��ل� ��ه ا ى �� ���ل �ه��ذه ا�لم��� �ل� �ل� ي���عر�� ا �ل�ل��� � ا �ل���ري�� �و �ل� ي���عر�� �م���د ا ر آ � �ف � �م�ا ��ن ت��ف� �من�ه�ا �ه� ��ل�� ء ا ��ل�ا ��س�ا ��ت���ذ � ح�تى ي� ش����ه�د �ل�ه� �ب�ا � ف�ل� ض����ل � او ��لب��را �ع��ة * � او �ن�ه ��ى ��ن �ق���ل�ه ي � و م �ات �ت� �غ ا � ا��ث ة ف ا ض � �ف �ة ���� �ة آ ��ف ا ��لن �ق � ائ � ف ا ت ثت � �ه�ا ��ى ك���� �ب�ه ا ر ك �ل��لر��س� ���ل ا � �ل�� ر��س�ي � ا �ل ��ى ا ��ب�� � �� ب� ا ��ل� ��ط� ك���ي�ر� �� ح� ��س� �و ء �ى ����ل ف ح��ة 198ق��ا �ن�� � فص���ص�ف� � ��ه ���ف ا ��ل�ا ��ص� ق��ا � او ��ل��تر ج��م��ة * ��ف�م�ن �ذ ��ل��ك ��ق�و��ل�ه ���فى �ص� � و ى ى ل ع ع
428
428
١،٣،٥
٢،٣،٥
Appendix to the Book
In Which Are Strung Together the Pearl-like Errors Made by the Great Masters among the Teachers of Arabic Languages378 in the Schools of Paris
In the opening passage of a book on Persian grammar that he wrote in 1853,
5.3.1
Alexandre Chodźko379 states, “The countries of Europe have long been possessed of everything needed for the study of oriental languages, as they are of libraries and schools and scholars well-qualified to direct them. With regard to the literature of the languages of Asia and their associated philosophy and history, the professors of the Persians, the teachers of the Arabs, and the Brahmans of India now have much to learn from our professors.” I declare this claim to be lies, chicanery, mendacity, fakery, falsehood, forgery, slander, empty boasting, implausibility, injustice, farfetchedness, fallacy, fibbing, fabrication, blarney, hyperbole, hokum, and humbuggery and that its author ought to be listed in the chapter on marvels380 among those who delude themselves, for not only does he delude himself but he leads others to do likewise. Firstly, he—that is, the writer of the essay in question—does not have the knowledge of oriental languages that would justify the witness he bears to the excellence and mastery of these professors and is unaware of the shallowness of their knowledge, for in transferring the letters381 in Persian that he has put into his book, he makes many gross mistakes both of copying and of translation. Among these, on page 198, he writes qāniʿ ṣafṣaf when the original reads qāʿ ṣafṣaf, the quotation being from the words of the Almighty wa-yasʾalūnaka ʿani l-jibāli qul yansifuhā rabbī nasfan fa-yadharuhā qāʿan
429
429
5.3.2
غ ا � ّ�� � � غ ا ت �� ة �ف �� ا ا� � س ا� � ا ��ل ��ط�م�د ر �ى ل�ل��� � لع بر��ي�� �ى �م�دا ر س �ب� ري���س
�أَ ف ف ��ق ا ا �ن ��ق � ت ا �� َ يَ ْ �ُ نَ� َ َ�ن �� � َ�ا �� ف���قُ��ْ �� 1يَ ن��ْ ف ��س�ُ�هَ�ا َ �ّ �نَْ��س�ف�ً�ا ل � � � � � � ه � ل ا ع � �ص��ص� ا �بت�� ��س� م �و�ل� ��ع� �ى �و���س� �لو�ك ِ ِج ب� ِل �ل ِ � ربِ�ي فَيَ �ذَ ُ هَ ا �قَ ا ًا فْ فًا ف �ل ا � ا �ل� �ع ن ّ �� �ق ا ق ا �ن �ت � ه ا �� � غ �ة ا �� �ف� ن ا �ة ��� ر� � � �ع� صَ � ��� * �� �م� �ج ��ه�ل م ��ى �ب��د ل � �ب ���� �� �و ر ج �م� �ب� ل�ل��� ل ر���س� � �وي� � �� صَ ع ع � ُ � ّ �ة ف� ف ���ست� ّ �ذ � ا � ن � �أ ��� ا � ��ي��� ا �ح�ل �ه� ا ا �ل�ع� �ل� ا � ي�م�ل� ا ك� �ب ��ق ��و�ل�ه � �و ��ق ن�� ��ن ��ف ��س�ه �بر��م�ل ا �لب��ر�� * � ك ل��ل� �م �ب�ا �لر��مل� ي م �ي ع ��� � �ن � � � ن � ن ا ا د�ة �� ه � � ا �ا � هف ن � او ��س�ت�� ح��دا �م�ن ا ��ه�ل ا لعل�� �ع ا�لم�ع��ى * � ك �كب��ر ا � ي���س�ا �ل ا � �ه� �ع� ل� و �ل� ��س�ل � ل�� � م � � ا ا ��ت ��ف ا �ن ��ي�ن � ش ت�� ه �ل ا �ل�م�ع ن ���ع � ن ا ��ل � �ت ق� � � � �ت �م ق � ا � �ف ي�ه� ��ى ي �م�د و� �ى ا �ل� ر ي� و �لت��� �لي ��ق� * و �ل� ��س� ي���ذه �ى ��ه� ح� ي��� ب�� �ع� � ع او �ل� ر ي��� م م � �آ � �ذ � � � �ذ � ث ا �ن ن ا ش �خ �خ � � �ح�م��د � ا �ل�م� ّل�ا �ت ا ا � �� � �ن ش �ن ل���� �خ� م و � او �ل�� ��ى ا � �ه�و �ل� ء ا �ل� ��س� �ي�� �ل�م �ي� �� � او ا لعل��م �ع ���ي ��و��ه ا �ى �ع ا � ي ت � ّ �ذ � ن � � طف��ل�ا �و�ت�� �و�ث �� او �ت�� �و�ثب��ا * �و�مَ�ن �خ� ّر� ف�ي��ه طف���ل� او �ع��لي��ه �ت� �� � ح��س�ن � او �ل�ا ��س�ت�ا ��س�ع�د �ى � او ��م�ا �ت� �� � ب �ج ت تّ ث �ف خ � �ق ن ش ف ا ن� ا �خ � ح��ا � او ��ل ا �ه� �ت�� �م�ا � او ��خل �� �ور�ى �م��ى * ��م ا د ���ل را ��س�ه ��ى ب�����ى �� �م� �ر�ج �ع��ل�ى ا � �ل ��س � ر ب و ا ��ف خ ت� ن ف ش ا ��غ���ا ث� ا � ��غ���ا ث� ا � ح�ل�ا � ا �و ا د ���ل ا ض� ا ض� ح�ل� �م �ى را ��س�ه �و� ��و �هم ا ��ه ي���عر�� ����ي � �و�ه�و م ّ � �ذ ّ �ف � ق ي�ج� �ه��ل�ه * �و�ك� ���ل �من��ه� ا ا د ر��س ��ى ا � ح��د �ى �لغ���ا ت� ا �ل ش���ر�� ا �و �تر ج�� �ش���ي �ا �من��ه�ا �ت ار ه م م آ خ � شآ �خ � ف ��� � * ���فم�ا ا �ش��ت����ه �ع��ل��ه �من�ه�ا �ّق��ع�ه �م�ن �ع ن��ده ��م�ا �ش���� ء * � �م�ا ي�ه�ا � �ب� ��ط �� ي ب و ب ي � ر �ب� ��ط �ع �و ّ َ ّ ّ ��ا ن ي�ن � ش �ة � � ن � � � �ف ضّ � ف ض � ف خ ف� �����ه� � او �لي ��ق���ي�ن � ��و�ل * �وح �و�����ل ا�لم��� � ح��د ��س �ي��ه �و��م�ن �رج� �م��ه ا�ل�مرج � ك�� � �ب�� ا �ل ب ح � ن � �ن ت ّ �ذ � � ا � �� �� �ق �ق ا � �ص�د � ��لت�خ ط�ت�ه � �ت��س ئ��ت �� ��� ئ ا � � ا � � ل �د * � � ه � �و �ل��ك �ل� �ن�ه �ل� �ي ��و�ج��د �ع��د �ه �م ��� ط� ب� � � � � ل ى و و � � ب و و ي م م م م ا �ذ ا ا � �ا ا ��ل ن ���با � �ب�ا �ر���ض �و ��م� � �خ�ل �ج
� ����ط��ل� ا ��ل � ح��ده � او �ل ن�ز ا�لا ��حر ب� �و� ب
ي�ن ف ت�ز�أ ن ا �ت ت اف �ن � ف �ان ن ت ا ا� ا� �و �ل� ���ه�م ا ��م� ا ع��م�د � او �ع��ل�ى ا ���ص� � � �ه�م ب����ع� �م�د ر��س�� �� �ج��� � او �ب� �ل� �س�م �ع ا � �ل���ع�ل ف ن � � � � �ن � �ة ا �� ��ت �ة ا ��ل �ة ن �غ ن ح��قي��ق�� �م�ا ا �وع �ير د �م�ن ا �لت��د ري���س * ��ا � ا�لمت�� ���لي���ل� �ي���ب���ى ا � �ص�د �ى �ل�ه��ذه لر ب�� ج � ن ا �ق ا ��لن �ق �متث �ت ا ��ف ا �� ا � �ة ��مت�� ّ ا � �ن ا ��ت �ف � �م�ا ا ���ست� � ح��س�ن �ه �ه�ا � ت� �ع��ل�ى �تر��ج� � �ي��ك�و� �ص� د � ����ل ���ب� � �ى لر�و ي� * حر�ج�� م ل � يح ق ئق �� ث �ه�و د �و ن� �م ا د ا �ل�م�و��ل�ف� * �م��تر �ّ �و�ا ���فى �� �ا �ق� ا ��ل �س��ا ق��ه �و� ا رئ�� ن��ه �و�ع�ل�ا � ����ه * ح�د��ي� �و� ب س�ي ر ي � ن ا� � � � �ة � ض �� � � ا ا �� � غ� ا �ل�� ا � ف ا ف ا ت �� ف ا �ي�ن م� له�ا �م�ن �ه�و �ل� حو �و ل� ���ط�لع� �ب� ل�ل�� �و � �صر�� � او �ل� د ب� * �� �ه��ذه ا �ل�ص��� � ك��� � ُق ْ 1�� :1855ل.
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Errors Made by the Teachers of Arabic Languages in the Schools of Paris
ṣafṣafan (“They ask you about the mountains. Say, ‘My lord will scatter them as dust and leave the earth level and bare. . . .’”)382; being ignorant of the meaning, he has changed qāʿ (“low-lying land”) to qāniʿ (“content”) and translated it into French by saying, in his words, “and he satisfies himself with the sands of the plain.”383 How could this scholar permit himself to fill the book with sand and be too proud to ask someone knowledgeable what it meant? Such, however, is his custom and that of his predecessors and professors: when they are in doubt as to the meaning, they resort to patching, botching, and concocting. Secondly, these professors do not get their knowledge from those who
5.3.3
are masters of it, such as Shaykh Muḥammad, Molla Ḥasan, or Üstad Saʿdī.384 They acquire it parasitically and pounce upon it randomly. Those who graduate wıth some knowledge of the subject do so at the hands of Priest Ḥanna, Monk Tūmā, and Parson Mattā and then stick their heads into confused dreams, or stick confused dreams into their heads, and imagine that they understand things that they do not. Any of them who teaches an oriental language or translates from one you will find flailing around blindly. Anything they are in doubt about they patch up any way they please and anything that lies between doubt and certainty they conjecture or guess at, giving greater weight to the less weighty and preferring the less preferred. This is because there is nobody at hand to take on the task of pointing out their mistakes and helping them to improve. As Abū l-Ṭayyib385 says If a coward finds himself alone in a land He calls for war on his own, and for battle. Because they have invested all their dignity in having people call them by the title of “teacher,” they are content to have the name without the doing and without undertaking what is properly meant by being a teacher. He who occupies this sublime position must be truthful in his transmission, cautious in his narration, careful not to give too much credence to the likelihood of what he favors at the expense of what the author intended, thoughtful as to the material’s context, to the text that precedes it, and to any delimiting attributes or relevant issues connected to it, and he must be steeped in the lexicon, as also in the grammar, syntax, and literature. Where are such qualities among these professors, who distort the author’s manner of expression
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5.3.4
غ ا � ّ�� � � غ ا ت �� ة �ف �� ا ا� � س ا� � ا ��ل ��ط�م�د ر �ى ل�ل��� � لع بر��ي�� �ى �م�دا ر س �ب� ري���س
ّ � � � �ن � � �ذ � ن � �ذ ق ا �ل�ا ��س�ا ��تي�� ا �ل���ذ�ي�ن ��ي��ف ��س�د �و� �عب��ا ر�ة ا�لم�و�ل�ف� �و �ح�م��ل�و�ن��ه�ا �م�ع�ا ��ى ب���عي��د�ة �ي�ا �ب�ا �ه�ا ا �ل�� ط�� � او �ل�� �و�� ب ي ع � � ن ��ا ن � �ن �ذ ن � �ن ش � ا م�ز ن �ة � ا �ز ف �ة ن ا �ل� � ا � م وى ح�ه� � ا ب���� �و ج�م� �� * �وع�مر�ى �ل�و ا ���ه�م ك�� � ��و �و�ي��ورد �و� �م� �ي ��ورد �و� م ���ر �ت ّ � ا ت ّ ّق َّ �ت �ة ش �ف ف ن � ق � ت ا �ل��ور �لم� ��� �ص�د ر � او ��ى �ه��ذه ا�ل�م ار �� ب� �و�لم�ا ا ��د �م� او �ع��ل�ى ر ج��م� ����ى �مر��� �م�ز �و ر * ��ا � ع ع � ا � ا ا �ت �ذ �خ � ّ ��ف �ن �� �ا � �ذ � � �ّ ف �� �ا � � ا � ا ا �� ش ق ق � � � ل���� � � � � � ا � ا � � د � ك ���ا � ك�ل م�ك ي��ه� ي � ح� ه�و �ل� �ل� ��س� ي�� ك�ل م ى �ج � ��د و�ج ب� � لرم��ل�ى �ى � ض � �غ � ق ة ح��ة ا ن �ت � ّ ا �ت �ه��ل��ق ت� ف���ه � �ت�ز ���� ت� �م�ن طه� ا �� �لف��ا � �ع��لي���ك ب���ع�د � ار � �ج���د �و�ل ا ��ل�ا �� ���� � ر ج �� �ع�م� � ب � � ي و بب م ع �ف � � �ة ت �ا �آ خ �ت ��ّ�ف ه ��ف ن� ا �� � غ� �ة ا ��� �ة ا ن � ّ�ذ �ن �ف د �و ن� �عل��� * � او ن� �ت � � �� ل ل ل �ك� ب� � � ��س��ك ��ى ��ط�ا �ل�ع� ك���� ب� �ر ��ول�� �ى � حو �� ع بر ي�� � م �ّ ف �ذ ث �ف ن ن ن ا ف ف � ق ح�ا � ا د �ت � � شا ا ا ا ا ا م�ز ���� ا لله * � او �ل� �� � ا ��م ا ج�� ��س��ك �ه� ا ��ى �عن�����ك * �� �م� ا � ك�� � � ا � و ر � � �ذ �� ف �ا � � ن � ���ة �م�ن �ه� ��ل��آء ا ��ل�ا ��س�ا ��ت���ذ ا �ل� ش �ب�ه ا �ل���خ�س م����ا �ه�ي�ر � او �ل� ��س�ا ��ط��ي�ن ا�لم� ا ك��ي�ر ���ه�م ا �و�ل�ى �ب�ا � ي و ري ف نَّ ت �ن �ة �غ �غ �غ �ذ ا �� �ق ق � ف � �س�� �� او �ع ن���ك * � ك� ي�ج�يب� ��وك * ��ي�ر ا ��ى ا را �ه� ��د � ك ��ا � د ��د �� �هر���ك �ه� ل�ه� �د م م �ف َ ثَ ثَ ة � � � �ذ �ذ َ � � ا ا ق ش ق ا �ع ���� ا �م ار � �و�ل� ��ي� �ب�ت��ه� * ��م�ا �م���ل�ك �و�مث���ل�ه� ا �ل� �م���ل �ل��ك ا �ل� ب���ل�ه ا �ل�� �ى �ع � �د � � ع � � ل ر � ى م �ج م م � حت �ن ف ه ش ق ا �ه�ّ ه ف��� ت � ح ا� ف �و�ص�ا �ل�ه�ا ��ى ا د � ��� �ع������ه� �و يم� ل� ي�� �س� ���ط� ب���ع�ده �ر ك ���ا * ���ع�ا ده ر ج���ل د اٍه �مث���ل�ك م ع ق ضآ �خ ��ذ نّ ����ل�م�ا �ز د �ت ���� �و ���ط ه �من�ه�ا * ف���ق��ا ��ل ��ل�ه ا ��ل�ا ��ل�� ه�ئ��ه �ع��ل � ��ي��ف� � او �ن�ا �م�غ� � �ب��ه�ا �وك� � ه ك � � � او �� �ي�� � ب � ر ى رم �ش �ق ا ا ��ل ا � � � �دا �ز ا ت ا � ا ض ا �ع نّ � ّ ا �ق ا �� �ق ا � ت � ��� ن �ت� ا ��ن �ق ا � ا � ا � ��و � � ��� ��ى و� م�� ي�ه� و و�ج � د � عر � � �ص�د * � ل �د ر �ي ��ك ب ع�ي �ى �ع� � �ه� ب� �ل� س ��ث ن ف ن �غ ث�� خ� �ج� ت� �م�ن د ا �ه�ا � ا ن�� ت� �م�ت� ه ت �ه��ل�ل * �ورا ك ��ي�ر�ى ا �ي� ض� ���ا �و��هم ك���ي�ر �و� * ��ا � � �م � ر و ب� م ر �ج ن �� ش ح�م��ل�ه �ع�� ا ن� ���س��ل� �ه�ا ح�ت ا ق�ن��ع�ه � � ا �ز � � � ت ف ا � ��� ا �ن ك و ل�ى ي و ��ر� ���ه� ه�م ك��ل�ه�م ي�����ه�د �و� ل�ى * �و�م� ا �ل �ب�ه ى ف قا � ظ ي�ن �ذ � �ا ن ففق ع ����م�ا * � �ذ ��ل��ك ا �ن�ه ا ن��م�ا ��ا ��ا �� �م�ن �مر ض� ���ه * ا �ل� ا � ب��ي�� ن���ك � �وب�� �ه� ا ا �ل��د ا ��هى �ر�� ي و آ نت ن ا � ت ت �س��ع�م��لت��ه ��ل�ل�ا ��ف��س�ا د * ��ل�ا ن� ك��ت� ��ا ���ك �ه��ذ ا ��م�ا ا ��س��ع��م� د�ه�� ه ��ل�ل�ا �ص�ل�ا � * � او ��� ا � ا � � م بر ل ب ح � � � �ف � � �ة �ة �ة ن ف ف غ ����لت��ه ��ي�ق�� ��ى �ي��د ب���ع�� ا ر��ا ب� ا �ل��س�ي �ا ��س� ا �ل���ذ�ي�ن ي�ج� �ه��ل�و� ا � �ل��ا ر��س�ي � � او �ل�عر���� * �و�ل� � ب �ض بي ع �م ت ا ن � ا ن �� �خ ��ذ �� � ��ظ�ن ا ن � ا ا ��ت �ذ ا �� �ف �خ ش ا ا �ن � � � ل � ��ص � ع � � ا � � � � � ل �� ا ا ا � ا � ع � ل ل ح� ب�ك * �و� �ل� � �ى � � ي��� � م����ي م� �صر و ��س� ي�� ر س ح�� ج � م آ � � � � �ف ���ل�ا ��ل �ت�ه�ّ ت� �م�ع�ه ا ��ل �ع���ة ��ا ��س �ه�ا * �ف�ا �م�ا �و�م��تى �ت��ه�ّور ا � �وه ��ى ض� ح��د �ه�و �ل� ء ا �ل�وج � � ور ري ب ر ��ق � � ن ��ف � ا � ا ف ن �ة خ�ز ئ�ن ��ت ث ���ا �ن��ك ��ت�ق�� ��ل ا �ن�ه � �� ���د ف��ه�ا �م�ن �و�ل�ك ا � �ى ا �لب��ل� د ا �ل� �ر ج� �ي�� � ا � ك�� ب� ك� ����ي�ر�ة * ك� ي و�ج ي� و
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Errors Made by the Teachers of Arabic Languages in the Schools of Paris
and impose on it strange meanings unacceptable to both nature and taste, importing, speculatively and recklessly, whatever personal interpretations they fancy? I swear, if they had any shame, they would not occupy these prominent posts and would not make so bold as to produce such patched and faked translations! If, my sandy shaykh,386 your words concerning these professors were intended seriously, it would be your duty, after reading the list of their appalling mistakes, to retract your ignorant hogwash and hokum and confess your mendacity in the preamble to some other book you may one day write—on Arabic grammar, God willing! If not, the sin of taking pride in a falsehood will be upon your head. Or if it was said in jest and you intended to poke fun at those prominent
5.3.5
professors and celebrated stars, it would be better if they were to answer you, though I notice that they have said nothing to refute you, and it seems that this ill-judged praise of yours has tickled their fancies. You and they are like that fool who fell in love with a woman and was unable to have her and continued thus until his love for her made him sick and crazed, at which point he became incapable of movement. He was then visited by a crafty man such as you who kept congratulating him on having achieved what he wanted from her. “How can this be,” asked the fool, “when I am besotted with love for her and the more I long and yearn for her, the more she shuns and rejects me?” Said the other, “With my own eyes I saw you embracing her yesterday, after which you left her house, radiant with joy. Many others saw you too, and if you deny it, they are all ready to bear witness against you,” and he stuck to this version of events until he had persuaded him and convinced him to forget about her, and the man recovered from his sickness. Though there is a great difference between you and that crafty man: he used his cunning to do good, while you used yours to do evil. That book of yours may fall into the hands of a statesman who knows nothing of Persian and Arabic and in his ignorance he may think that the shaykhs of Egypt and the professors of Persia need to acquire knowledge from your friends—and when one of those bigwigs nonchalantly grasps the wrong end of the stick, the hoi polloi, as one, nonchalantly grasp it along with him. Your statement that the Frankish countries have many libraries seems to imply that these contain books that are not to be found in ours, but this is
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5.3.6
غ ا � ّ�� � � غ ا ت �� ة �ف �� ا ا� � س ا� � ا ��ل ��ط�م�د ر �ى ل�ل��� � لع بر��ي�� �ى �م�دا ر س �ب� ري���س
� � �� � ا �ي�ز �� ن ش �ت ن � �ن �ا ن ا �ن �ف �ت ا � ا � � ��ف �ا ن ا � ا ن �ن ّ ا �� ك� ل�� ب� �م� �ل� ي ��و�ج��د �ى �ب�ل د �� * �ل� � �� او ب� ا �ل�د �ول �ل� ا ل�و� ي����� ر �و� م �ب�ل د �� ا � � ��س � ���ت � ا ��ل�ع�� � ن � � �ف � ��ت� * �ف�ا �ي�ن � � ا ف ا �ود ا � ك ا ك �ود ل� ع��د �و ج � �ه�و �لي����س �ب��د �لي���ل �ع��ل�ى �و ج � ح��م�ل ا �ل� ��س��� ر ل��� ب� * � ل�� ب م � � ا ن � �ف � � � �ك�ن ا �ف�د ���ن �م�ا �ص�د �ور �ل�ا ���فى ا �ل��س ���ط�ور * �و��ل�� �ه�د ا ك ا لله �م�ن ا �ل�عل��� * �ل� � ا �ل�عل��� ��ى ا �ل� ى ّ م م ا� � �آ � ا ا �ت �ذ � � ف ��ف � � غ ا ت � ش ق �ة ش ا ق ّ � ف غ ا �ة ا ن �ص��ع� ا ا ن��م�ا �ب� �ل �ه�و �ل� ء ا �ل� ��س� �ي�� �ل�م �ي ��و� �ل �� او �ى ا �ل�ل��� � ا �ل���ر�ي�� ����ي � �� ��ط * ����� �ي� �م� � و آ � ا �ز ا ف�خ ّ ف ن ح��د ��ه �ت ج�� �م�ن ��ل�غ� �ت�ن�ا ��لغ����ة ا ��ل�ا ��� ا ي�ه�ا �و� �ه�و ا � ا � ح��د ��س �م�ا �ش���� * ��م�ن �� ط�� ر � او �ل� �ه� ر ي م رم آ �ت ح�ا �ور�ة ���ه� د �ى ��س�م��س�ا ر � او � � ا �مث��ا ��ل �� �لق��م�ن � او خ�ر �تر ج�� ��م ح�م�ق� �م�ن ا �لج���ا ر * � �و خ�ر �م��� �خس ي و م آ � � ّ � � �ف � � � ت �ة ف �ق خ ف ن � � ئ ا خ ت � � ����� �م�ن ط�� ا �� او �ل ��س ا ��ل ل��ل� � ا �لرك����ك ا�لم��ع�ا ر�� ��ى ا �ل �ي�� ا ��ل�ى ا � ك� � ح�� �ج�ز ا �ر * � �و �ر���ع��ى �ل�� �ك ب �ي ي م ع م ا ف ا �ن ا ��ل���ل�ن � ا � ا �ة ��ف � �ف �ت ش ا ا �ك��ا �ه� ا ��س�ت��ذ را �ع�ا � � � � � ا � � � ا � � � � � � م ا ل ح ي�ه� �صر و ���� * و رك م� � ر�ع� لع� م� �ى م� و ل ��س� د �م و م ع �ف ق � ف �� ���ذ ا ا � ت ا ��ف ا � ا ظ�ن ����ذ ��ل��ك ا �ن�ه ��ت ن���ص� �م�ن ��ت��ع��ة ا ��ل��ل� � � ا ��لت���ف � �د * ��م�ا � � � ص ب وم و ن�ي �ب �� ��و�ل�ه ك� ر �ي ��ه� �ى �ل� ��ل * ي��� ب ل � �ة �ذ ا ا ��ت �ف ��ت� � ���ط�� �مث��� �ه��ذه ا ��ل�ا ��ق� ا ��ل �م�ن ��ل�غ� �ت�ن �ا �ه�ا � ت� �ع��ل� �تر ج��م� �مث���ل �ه��ذه ا � ك ��سب�� ب� �ه� ل � و ل�� ب و بع ل ى ت ّ ّ �َ � � � ن � �ف ��ق ا ��ل�ى ا ��ل��لغ����ة ا �� �ف�ل �ن��س�ا � ���ة ��س� � � �� � ح� �م�� فل� � ي�ه�ا �ع��ل� ا �ل�ا �خ� ار ��ط ��ى ��س��ل�ك ا�لم�و� �لف���ي�ن * �و�ل� � ى م ر وي وى و م ت �ف � � ت�نَّ � � ن � �ت � �ة �ش�� � �ن ���ت � �ف ن ا �ة � � �ة � ظ � �هر � ا ح�د م �ل� ي��ع�� ا � �ه� �ل� ر ج �م� �ى م ا ك بر �ع��ه ��ى ل��� ب� ا � �ل ر���س� � �وي� ا �ل�ى ا �ل�ع بر��ي�� �لي� �� � م �م آ � � �ف � �� ا � �ل � �ة �ة �ة �ة ن � ن ّ ش �ف � غ � ن ت �ه��ذه � ا ���� ي�ه�ا * �ع��ل�ى ا � ��ى ا �ل��ل��� ا � �ل ر���س�ا � �وي� ك�ب�ت�� �ج �ي��ل� � ��ط��لب���ه�ا � ِاو �م�ا � � �م� �خ� ح� �ل� ك�� �و�ه ي م �ن �ذ � � ن � �خ � � � � ن قّ� ن ت ���ل ��ف�ن * � او �ج�ع ا �� �لق��د ر ���فى �ك� ح�د م � ��طر ب��ب��ا �ل ا � � ب� �م �ل�ك ا ��ه �ل� ي �ه� �� ��ط ا ��� ج�� م �م � � يت ر م ت ن� �� �غ� ت �� � �غ ت�ن ا �ف �� ا ا ��ن ��ف ��سه �ل��ل�� ح��ّ�ذ �م�ن ا ن ���ع ّ ض ح�م�ق ��ه� �م�ن ��س��� ا خ�ر �غ��ي�ر ا ��ل� � � � � � � � � ر � حو ل � ي ي و �ه�م ا ل�ى �ل� � � * ل ر ب ب م � ت � ّ �ح�� �ة � � ا �ف ا ن �ع ا �ة ا ��لن�� ا ة � ّ ي�ن � ا �ت�ف ح َّ �ة � �ن ن �ت� ن � ا �ل�� ��صيح� و �ل� ح� � � او�لم�ع �بر�� �ل� �ب��د �م ا � ���كو� �مرر � او �ل�� �ن�ي �د �و ح�م�ي�ر * � � ب�� ر ا ن ق � ���ذ ا � ف ا ئ ة �ف �ذ � � ن ا �ف � ا ا� ت ش �ع� ر �ل�ه�م �م�ع�ه� ا � ��ي� ��و�ل� او ك�� ا �و�ج��د�� ه ��ى ا �ل� ��ص�ل * � �وي� �لي�� ����عر�ى �م� ا � �ل�� ���د� ��ى �ذ �ّ �آ � �ف � �ة � �ن ح��د �ه�و �ل�� ء ا �ل�ا ��س�ا ��تي�� �ي ��و�ل�ف� ك�� ح��ل ب� �و���س ّ�مي��ه ��ل�ا �م�ا �م�ع��س��ل��ط�ا �ف�ا ��س�د ا ��ى �لغ��� ا ��ه�ل � ��و� ا � �ك ي ن ن ت ث �ذ �ف �� �� ف ��ف ا ش � ن ل�ا � ��ق �� �ف � خ � �ق � ّ�� �و�ه�� � � �� � � ه � � � � � � � � ا ا � � � ك � ك ك ل ك � � � � � * ح � � � ��� � � � � � � � � ك ب ى � � و و ج ي ط� ب� * �و��ى � و ي ب ر ي و و و ي ي ي � ى ي م ت �ج�ز ئ ��ا ن ��ف � ن � �� ن �آ خ ح��د ا ��ل��د ا ���ط� ��ا ت� ��ا ��ل�زا �ف� ا ��ل���ط� ��ا �ت ���� ���ل��س�ا � ا ��ه� ا �ل � � � ا ا � � � ك � ك � � ك��و� ر ر و ى �ي ر بو و ب ب ل ب ب ت شغ � �� � ا �ه � ا �ن���تي�ن ا � ا �ن�ت�� ّ ا � �ن�ق� خ ّ ش ��ش ا �ف ��ي�ن ا �� �و���م�م �ب�ا ��� �و � او ��سي��� �������ل ا�لم�ه�ا ب��ل� ك����� �� او �وك�� � �ك��ل ور �ى و � � و ي�� و ج م 434
434
Errors Made by the Teachers of Arabic Languages in the Schools of Paris
because the representatives of various nations are buying up the most valuable books from our countries. The presence of books is not, however, evidence of the presence of knowledge. Carrying books around does not make one, God guide you, a scholar, for knowledge is in the mind not in the lines. But tell me: how is it that these professors never write a word in the oriental languages? The extent of their production is that one of them translated from our language Lughat al-aṭyār wa-l-azhār (The Language of the Birds and the Flowers),387 filling it with guesses and conjectures. Another translated the correspondence of a Jewish broker with an imbecilic merchant.388 Another transmogrified the proverbs of Luqmān the Wise into the feeble language used in Algeria389 and another labored to have printed silly sayings taken from the rabble in Egypt and the Levant,390 leaving whatever incorrect and corrupt language he found therein as is and seeking to make excuses for himself by saying “sic,” which he thought would allow him to evade any blame or refutation. What lies behind the craze for translating such books and printing such sayings from our language into French if not the craving of their compilers to join the ranks of authors? And why has none of them gone to the trouble of translating any French books into Arabic to show off his mastery in this area, given that he is supposedly the shaykh of those who study the language and the imam of its imams and when there are very estimable books in French in every field? Even more amazing is the fact that it has occurred to none of them to translate the grammar of their language into ours. Can there be any reason other than their reluctance to expose themselves to verification, refutation, and excoriation? The words of the grammarians and the Arabists would have to be rendered exactly, and it would be no excuse for them in this case to say “sic.” I wish I knew what was the point of one of these professors writing a book in corrupt, mixed style, on the speech of the people of Aleppo,391 calling it a “grammar,” and recording in it words such as anjaq (“barely, scarcely”),392 biykaffi (“it’s enough”), ishlōn (“what?”), kēfak (“how are you?”), khayyu (“little brother”), ha l-kitāb (“this book”), and awi ṭayyib (“very good”). Or of another writing in the dialect of the people of Algeria393 kān fī wāḥid il-dār ṭūbāt bi-z-zāf il-ṭūbāt kishāfū and kīnākul and rāhī and antīnā and antiyyā and naqjam and khammim bāsh and wāsīt shughl il-mahābil and yiwālim (i.e., yulāʾim, “it suits”)
435
435
غ ا � ّ�� � � غ ا ت �� ة �ف �� ا ا� � س ا� � ا ��ل ��ط�م�د ر �ى ل�ل��� � لع بر��ي�� �ى �م�دا ر س �ب� ري���س
�آ ّ � �ّ �ن � ّ ش �و� �� او�ل� ا �ى �ي�ل�ا ئ�� �و�م�ا ج��ى ا �ى �ج�� ٍء �وك� ���ا �ن�ه �و� ����ل�ى ا �ى ك ح ار �م�ى ا �ى ب���س�ت�ا ��ى � او �ل��س�ت�ا ��� ا �ى ي م م �ف � ظ� � ا �� � � ا �ة �ت � �ّ �ز �ذ � � ���ّو * ��م�ا �ب�ا �� ك�� �� �ت��و�ل��د � ل� � �ع �����م�ا ت� �و�م�ا ا �ش��ب��ه �ل��ك �م�ن ا�لم ش � د�� �ج�� ر ج و ا �ل��س� د س � او �ل� �ج �ج ع م � �ّ � �ذ �ت ن ت َ تش ن ّ � � �ف ا �ي�ا ا ��س�ا ��تي���ذ �ل�ا �ت��و� ف�ل ��و ن� ك� ��ب�ت��ا ب� ك� ��ل�ا � ك�� م� ا � �ل�� ��س�د ا �ل�� �ى ���سم� �و�ه پ�� ��و�ى * �و��ه�ل �����ي�ر �و� �ع��ل�ى�ع بر�ى م � �ذ ��ا ن �ف ق � �ة ا ن ت � ا ا � ا ا � � � � � � � � ل�� � � ا ا ا � �ه� ا � � � � � ه ا ��ا �م ب���مر��س�ي ��لي�� �مث��ل� ا � ��ي ��عل��� ك���ل م ه�ل�ه� و ك�ل م ��ل ب� ري���س * ول�و ك� � �ع� ك� م � م � �ف ق � �ف� ش �� � ا ن ��ت��ق � ا ��م � ا � ا خ � ف � ���ل�م��ي�ن �ود�ة �ع ن��د ا�لمت� ك� ��ع�ل ر����ي �د ل�و�ج ب� � ي��د و ج ي� �ل� �ت��ل�ا ��ا ت� � او � �ل ر�و�� ا�لم�وج�� ع ��س�� ن � ف ا �ظ � ا � ا � ت ت ��ق ا � ��س� ع ��ا ��ل�ع �����ة * �ف�ا ن� ا ��ه� ا ��ل ش����ا � ي� ع�م�� � � � � � ا ا � � ه � � � ل � م م � � ي * �ص � � � ع ل � ه � ل � �� � � ل � � � ل و � و � ل ل ر ب بر ي س ى م � � � � �ة ن �ذ � ش ا ا ت ق ئ ت ا ا ا �ل��ك ��س�ا �ر ا �لب��ل� د ا �ل� ��س�ل� �مي�� * ب���ل ا � �ل� ��ه�ل �ص��� � او � �ص��ط�ل� � ح�ا � �����ى * ح��د ا � ع ت ث ا �خ � � �ا � ا � � �ن ا ن �م ا ��ل�ف �� �ا � �ه ���آء � �خ � � �م�ا �ل�ف� �� ك� �ف ك� ��ل�ا � ا ��ه�ل �ب�ي�ر �و� �م��ل� � ل��ل م ��ه�ل ج�ب���ل �لب� � � * وك�ل م �و �ل � م � � �ذ ف ا �� � غ �ة � ش ف �ة � �ف � �� ك� ل��ل�ا � ا ��ه�ل د �م ش����ق� * �و ��ل��ك ��ي�� ض���ى ب� ك�� � ا �ل�ى ا �ل�ه�و��س � او �ل�ى ا ���س�ا د �ه��ذه ل�ل��� ا �ل��� �ر��� � م �ي م ّ � � � ا ��ل�ت �م�ن ��� � �خ� � ا �ئ �ص�ه�ا ا �ن��ه�ا �ب ���قي� ت� �ث�ا ب��ت���ة ا � �لق �� او �ع�د �ق�ا ر�ة ا �ل�ا ��س�ا �لي� ب� �ع��ل� ا ��ن ��ق ار ��ض� � ص� ب ع �ض� � �ى ى ا �ذ � ا ق ّ ج��م�� �م�ا �ع�د ا �ه�ا �م�ن ا ��ل��لغ���ا ت� ا �� �لق��د ��م��ة * � ا ن� ا �ل�م� �� �لف���ي�ن ف�� ا �ص � ن� �ع�ن ي�ه� �ي ��و�م ن�� �ه� ا �ل� ��ي��� رو ي و و يع � ا ت س�ن �ة �ف � ت ف � �ذ � �ن �ق �ذ � ف ح��س�د ��م� �ون�ا �ع��ل� �ل��ك �و� ح�ا �و�ل ت�� ا ��س�ل�ا ���ه� ا �ل���ذ�ي�ن ا � � ر ض� � ��ه� �� او �م� ا �ل�� �و�م� �ي ��ى �� � * � ل ى م م ن ت � ا ��ت��ل ق ا � � �غ ت� ا �� ت � ا� ن ا ا ��ّ�ف ف ا �ذ ��ث��ل�ث ا ئ �ة س�ن �ة ف �ت ا ت ح��ل�و�ه� �و� ح� ��و�ه� ب�ل� � ك�� �ه�م�و� �م� ل� �� ي�ه� �م� م� �� �� � * � �وي� �لي�� � ل ��ى �ل� � � � ا � �ي م ن �� ت � ّ ف � �ة �� � � ن �ذ ن ش �� ك ����عر�ى ��ه�ل �ت�ا � ا ر�ب�ا ب� ا �ل��س�ي �ا ��س� �ع ن��د ك�� �لر ج���ل ا را د ا � �ي �ف�� م���بت��ا ي���عل��� �ي��ه ا �ل�صب��ي��ا � م م ح�مت ��ف ن � ت ا � �ذ � � � �ن ن ن ُ���متَ���ن ّ � ا ��ف �ن � ��ذ � �� ا �ه�ل�ا ن � ا �ن ت�� �و �و�ج���د ك�� � � � �� ا �ى ا � �ي ��ع� ��ط�ى �ل�ك م د �و� ا � ي ح ا �و �ل� * �م ا �ل� ى ح� ك� م م م ت � �ذ � �ذ �ة ف � �ة � ت � �ل�ه��ذه ا �ل �ر�ت ب�� ا �ل ��ى ��هى ا ر��� �م�ن �ر�تب�� �م�عل��� ك����ا ب� * �و�م�ن ا ا �ل�� �ى �ع�ا ر��ض� �م�ا �تر ج��مت�� م ع م �� �ف ُ �خّ� �� � ��ف ن �ت� ��� � �ذ � � � �ن ن ا �� ��ق �ف � فّ ق ت ّ ق ت � ت � � ك ا ا ط� � � م � ل� �ى � ب ع�و ل�ك د و� ل�و �و� �و� �ل��� �� �ور�م���� �ب�ا �لم��ر ج��م �م ن��ه * و ي�� ر ��ص ك� م م م �� �ت ا � ا � �ن ا ن ��ل�ع � ا ن ح�ا ��ا ��ل��لغ����ة ا ��ل�ت ح��دا � ��ص � ت ح ��ص � � � �� ه � � � س ا ا � � � � ك �ع��ل�ى�ح�� * و �مرى � م�د ر��س� �ل� يح��س � �ي � ب� طر و ي ب �ى ّ �ذ ُ�نُ �� ��ت ن �ن � �آ � ا ا �ت �ذ ي���ع��ل�م�ه�ا ج��ل ���د �ير �ب�ا ن� �ير ج� �� ا ل�ى ا �ل ك م��� ب� �م�ن �ى ا � �ف� * �ع��ل�ى ا � �م �ه�و �ل� ا �ل� ��س� �ي�� ع � � � � �ذ �ذ خ �ن � ا ف � ���ط� �ف��ض ���ل�ا �ع�ن �ج� ��ه�ل ا �لت��ا �لي��ف� * �و �ل�ا ��ي ف���ه� ا ا �ق ار * �و �ل�ا ��ي�ق ��ّو� �م �ل� ��ي���ه�م ا ا ��و ب م م ��ش�� خ� �ف ت ة � ا � ف �ظ � �ف � �ق آ ة ق � ا �ذ ة �ق ��ه ��ى �م�ق��ا �م�ا ت� ا �ل� � �ل��ا �� ���ي ا � �ل �ر � * �و��د ���سم�ع� �مر� ب���ع��ض� ا �لت��ل� �م� � ��ي� ار �ع��ل�ى ي 436
436
٧،٣،٥
٨،٣،٥
Errors Made by the Teachers of Arabic Languages in the Schools of Paris
and mājī (i.e., jāʾin, “coming”) and killi (i.e., kaʾannī, “as though I”) and ḥirāmi (i.e., bustānī, “my garden”) and is-sittāsh (i.e., al-sādis, “the sixth”)394 and id-dajājah tirjaʿ twallid zūj ʿaẓmāt and similar kinds of laxative. How is it, my dear professors, that you do not write books in that corrupt
5.3.7
language of your own that you call patois, and would you advise an Arab who has taken residence in Marseilles, for example, to talk like the people there or like the people of Paris? If you were to be rational about this activity of yours, you would have to record all the differences and variations present among Arabic speakers, for the people of Damascus use words that the people of Cairo do not and you may extrapolate from that to the rest of the Islamic countries. Indeed, the people of one area may use a variety of different terms. The speech of the Beirutis, for example, is different from that of the people of Mount Lebanon and the speech of the latter is different from that of the people of Damascus. This would lead you into folly and the corruption of this noble language of ours, one of whose distinguishing characteristics is that its rules have remained unchanged and its style fixed in the face of the extinction of all other ancient languages and whose writers of today are in no way inferior to their predecessors who passed away one thousand two hundred years ago. Is it that you envy us this and have been trying to transform the language and bring it into line with your own, in which you cannot understand what was written three hundred years ago? I would like to know if your authorities would give permission to a man who wanted to open a school for teaching children to do that without taking an examination first. Who, then, examined you and found you qualified for this rank, which is higher than that of a schoolteacher, and who compared what you translated and concocted and botched together with the original? And how did you obtain a license to print it without it first having been checked for correctness? I swear, a teacher who cannot write a single line correctly in the language that he is teaching ought to be sent back to school immediately, despite which some of these professors cannot understand if spoken to, never mind their ignorance of writing, and cannot understand if they read and cannot form the words properly when doing so. I once heard a student reading to his teacher from the Maqāmāt of al-Ḥarīrī, and he was barely able to enunciate clearly a single one of the letters that their
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5.3.8
غ ا � ّ�� � � غ ا ت �� ة �ف �� ا ا� � س ا� � ا ��ل ��ط�م�د ر �ى ل�ل��� � لع بر��ي�� �ى �م�دا ر س �ب� ري���س
� �ا � ن �� ق � ف ح � �ف� ا ��ل ��ت �خ���ل ت� �من�ه�ا ح��د �ن� ���ط�ق��ا ب�� ّ�� ن��ا �م�ن �ه��ذه ا ��ل ا ��ل � حرر�ى �و �ل�ا �ي ك� حر�� � او � �� د �ي ��ط�� ب �رو � ى ي �ي آ ح��آ � ا ��خل�آ � �ذ � � ا � ض ���ا د � ا ��ل���ط�ا � ا �� �ظل����ا � ا ��ل�ع��ي�ن � ا ��لغ����ي�ن ��ل�غ� ت �ه� * �و��هى ا ��لث��� � او ��ل � و و �� � او �ل�� ا �ل � او �ل�ص� د � او �ل� و و و � م ن �ت � � � ا � ن �ّ �آ � ش ف � � ا ف خ � � ��ص �ق ن ت �����ه ��س�ا ك�� �لم�ا ا ��ه ي���عل��� ا � يح�� ح�ه �ل�ه �ل� �ي���كو� ا �ل� ��ا ��س�د ا * � او � �ل��ا �� � او �ل�ه�� * �و�� ي م � � � � � �� ف � ا ن �� �ي ��ف� ي��م�� �ك�ن �لم�ن �ل� ي����سم� ا �ل��لغ����ة �م�ن ا �ه��ل�ه�ا ا ن� ي� �ف ك ح��س�ن ا �لن� ��ط�ق� �ب��ه�ا * ك�ي��� �ل� � او � م ّ عت�ن ا ش ا ف ا ن ا ن ن �ف ن �م�ن ا ��ل�ف� �من ����ل�ه �ع��ل ��ف��س�ا د * �ف�ا �ن�ه� ���ت ج��م� ن� �ع�ن �ه� �� ح ��ل�غ� � � ��� � �� � � � � � ك ه � � ح � م � � � ب � و � م ير و و � �ي ى م �ي ى � �ف � � �ق � � ن ه � � ن ن ا ��ف ا ��� �ة ن ح ��ى ا �ل��د ا �ل � او �ج�ل ا �ج��ل �ي�� ب���ل��س�ا ��ن ن��ا ب� �ي�� ب���ل��س�ا ���ه� * �و �د �ج �ه�ل� او ا �� �لي����س ع��د �� �ى لعر��ي�� ر ب م م م � �ذ � �� �ة �ف � �ة ن � آ � � � �ف � ك �ك��ا ��ى ا �لي �� �ون�ا ��ني�� * �ف�ا � ا �ل�ا ب��ت��د � ء �ب�ا �ل��س�ا ��ك�ن �مر��ف�و��ض� �ع ن��د ا �ل�عرب� ا ا �ل� � حر�و� مر ب�� �م م آ آ آ � ���ذ ا �ع�ن ��ن �ق���ل ا �ن�ه �م�م��ت ن��� * � �و��تر ج��م�و ن� �ع�ن ا ��لث��� ء �ب�ا ��لت��� � او ��ل��س��ي�ن �و�ع�ن ا ��ل���ذ ا ��ل �ب�ا ��لت��� � او �ل�ز ا �ى �وك�� ي ع � آ �آ � � � � ف ف ة ف خ � ا �� �ظل�����آء * �ف�ا �م�ا ��س�ا ئ ي�ن � ��ا ك��ا �� � ا �ل�ص� دا ح � �� ��ا �ل�ع�� � ا �له�� ح�� ء �ع ن��د ��ه �ه�م�ز � � � ل ل ل � � � ا ا ا � � � و و� و و ر رو م آ � آ � � � �ذ � ���ة حرك��� ���ا د د ا ��ل � او �ل���ط�� ء �ت�� ء � او � �لق��ا �ف� ك� ���ا �ف� * � �و ن� ��ط�ق ��و ن� �ب�ا �ل��س��ي�ن ا ا ��ت�ق��د �مت��ه�ا � ��س��ي�ن � او �لض� �ي �خ � ���ط�� ا �ق� ����ط�ع� ا ا ��ل�ا �ز ��ا �ك��ا �م ّ * �ف�ا �م�ا ���ا ��ل�ز ا �ى �و�ع��ل �ذ ��ل��ك ��ق� ��ل �ذ ��ل��ك ا �ل�م���ط ا ن� ا ��ل ك� � � م ب و و ر ر يب ب �ى ا �� م�ز ة �ف ا ن ا ن �ق� ت � ن � ��ف ئ � ا � ف ا �ظ � �ف �ا ��ت�ق � ت �� �ة � ا �مت �� �ف �ة ل�ه� � � ���ه� � او � �و�ع� ع��د �ه �ى ا � او ���ل ا �ل� � �ل�� �� �ل �� م��و��س�ط� �و �ل� ��طر� م ع �عظ �� � �ف � ن � ا �� ف ��ف � � ا ��ن � � � ا ّ �ة ا �و �ل� ي ك � �م�و� �ل � ي�ه�م �ل� �ي��د ر�ى ا � ا �ل� ل�� �ى ا �و�ل �م����ه�م ا �لن� ��ط�ق� �ب��ه�ا ا �ل� �م��لي��ن � * ب���ل ا �� م �ك� ن� ا ��ل�ا �ه�م�ز �ة * � ��ل���� ا ��ل�غ� �� �ه ن��ا �ت��ع��ل��مه� ا ��له�م�ز �ف�ا �ن�ه� �ه ّ�م�ا �ز � ن� * � ا ن��م�ا � ا � ا �ت ا �� ك� ي�م � و و ل��ل� �م �ل� ��و وي س ر �ض �م �خ �ذ خ � ا �� �غ� �� ن ّ�ن �� �ذ �� ّ � ا �ف ال�م�ت �ّق � ن ا ض �ة ل ر �ض ا � ا �ب�ي� ل�ه� ا ا لر�م��ل�ى ا �ل�ه� ر� م� �ل� م�� � ����ل� �ع�ن �ش��ي ��و��ى ا �ل���ذ�ي�ن ا ��� ت� � آ �خ � ا ُ نه � ح سَ�� �� ن� ���ف �ع�د ا د ا �ل�ع��ل�م�� �عن�ه� �م�ن ا ��ل�عل��� �م�ا ا �خ����ذ ت� ا ن� �ش � ه � ا � ء � � � � * �� � � �� ل ي �� � ل � و ى و و ب ي ي س �م م � آ �ذ �� �ز ��م ت ا � � ا �خ � � ف �م�ن �ع��ل� � ء �م � �ت �ن � ا ��ل�غ� � ا ��ل ش ا � � ا �ل ح�ا � بو��غ���د ا د �مَ�ن �ه�و ح�� �ل� �� م� � حر�� �صر و ��و ��س و رب� و ���� م و ج �ج ّ ً ن ن � ا ا �� � �ا ��ف ا �� ت ا �خ� ف� � ��ف ن � ث �ا ن ا ت� ا � ا ��ل�� ت � ا�� ن ح��ر�ى �ه�م * ���ع� ا � �ل�ه�م �ب� �ع� �ط�وي�ل �ى ل�� ير ي�عر �و� م��ل ا � ا �ب� �م� م �و ب و ح�د �ع � م � ّ �ذ �ا � ن � ا �ن �خ ن ت ن ��ا ن ا خ ن ك� �ه�م�ا * ���ا �ن�ا �مت��ع�ا � �صر�ي�ن * � او � ا �لث�� ��ى ا ��� �ع�ن ا �ل� �و�ل * � او � ا�لم����ب�ى ك�� � �مت�� � ار �ع � �ّ ف خ� ي�ن ق ا �ة ��ذ ا �ذ � �ذ � �ا ن � او ن� ا ��ل � ح� ا �ب��ه� � حرر�ى ا �ل�� �م��س�� �م��� �م� � ح�� �و ا �لب��دي��� �و�م�ا ا �ش��ب��ه �ل��ك * ا �ل� ا ���هم� �ي ع ن ت � �ا ف � � � ن ث ت �ن � �ه�م�و� ك� � � ���ب��ه� * �و �ل�ا �ي��د ر �و ن� �ج�ز ��ل ا �� ك� ه ه � � ه � �� م � � ل��ل�ا � �م�ن رك��ي� ك� * وب �� �ص�و�ع� * م� � �ل� ��ي� � م م 438
438
٩،٣،٥
Errors Made by the Teachers of Arabic Languages in the Schools of Paris
language is without—th, ḥ, kh, dh, ṣ, ṭ, ẓ, ʿ, gh, q, and h—and his teacher said nothing because he knew that any correction he might make would be wrong. How can anyone who has not heard the language from its native speakers pronounce it well? How can it not be so when any of them who has written anything on the grammar of our language has based it entirely on false ideas? Thus, they transcribe the letter j of our tongue with the two letters d and j of theirs,395 ignoring the fact that there are no compound letters in Arabic such as exist in Greek, since for a word to begin with a double consonant is unacceptable, if not indeed inadmissible, among the Arabs. Likewise, they transcribe th as ts, and dh and ẓ as tz. As for the rest of the letters, ʿ, h, and ḥ are all glottal stops to them, kh is k, ṣ is s, ḍ is d, ṭ is t, and q is k, and they pronounce s preceded by a vowel as z. The preaching metropolitan’s “cut off azbābakum” mentioned earlier is an example.396 The glottal stop may occur in their language at the beginnings of words but not in the middle or at the end, and they can only pronounce it as a glide; indeed, most of their writers are unaware that an alif at the start of a word has to be pronounced as a stop. It is not my intention here to teach them how to pronounce the glottal stop with the proper bite—they are already (back) biters enough—but to demonstrate to this ingratiating, toadying sandman,397 in defense of those shaykhs of mine to whom I owe whatever knowledge I may have acquired, that his shaykhs are not to be considered scholars and that not one of the scholars of Cairo, Tunis, the Maghreb, Damascus, the Hejaz, or Baghdad has need of a single letter from them. True, they have a deep knowledge of literary history. They know, for example, that Abū Tammām and al-Buḥturī were contemporaries and that the second took from the first, and that al-Mutanabbī came after them and that al-Ḥarīrī wrote fifty maqāmahs that advanced the badī ʿ style and so on. They do not, however, understand the books these people wrote and cannot tell fine language from lame or established usage from invention, or recognize well-executed ideational and verbal devices or fine lexical differences or literary or grammatical jokes or poetical terminology. The most that can be said is that they have acquired a shallow knowledge of the scholarship of the Arabs via books written in French—and would they grant that an Arab who had learned their language
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5.3.9
غ ا � ّ�� � � غ ا ت �� ة �ف �� ا ا� � س ا� � ا ��ل ��ط�م�د ر �ى ل�ل��� � لع بر��ي�� �ى �م�دا ر س �ب� ري���س
� � � � � � � س�ن ا ت �� � ف� ظ � �ا ت ا � ا �� �ة � � ا �و ��ل�ا الم � ���ي���ة � او�لم�ع ن�� �و��ة * �و �ل�ا ا ��ل��د �ق�ا �ئ��ق� ا �ل��لغ� �� �و��ة * �و �ل�ا ا �لن� ك� ح�� � � ا ل�ل �� � �ل� د ب ي�� و �ل� ي ي � � �ا �ا � �ة �ة �ة ا ��لن�� �ة ف ف ف �ن ن �ن ش غ ق ت ت ح�ا ت� ا �ل����ع �ر� * �����ا �ي� �م�ا ��ي���ا �ل ا ���ه� � �� �� او � ���� �م�ن �ع��ل�و� �ص��ط�ل�ا � ح �و� * �و �ل� ا �ل� � م �ي ي م ّ ّ ّ ت �ن ��ت � � � �ة �� � �ف ت ا � �ف ن ا �ة ف ن � ّ ت �غ ��ه�ل ي���س��ل�م�و� �ل�ع بر�ى ���عل��� �ل� ت��ه� �م ك�� ب� ا �ل�عرب� ب� �� او ��س ��ط� ك�� ب� ا � �ل � �ب� � �ل ر���س� � �وي� * � � م م � � ا� ض ن ث �ا ح��ا � ن � � ت ّ ��ع��ل�م�ا �ئ�ه� � او �ن�ه� ��م ت �ل�غ� ت��ه �ب�ا �ن�ه ك�� �و� ا �ل�ى ا �ل�خ��ر� �ع ن��ه * �� �ل� ��ي ن� ك ��ر ي�� � ���ا ا � �م ي � ج � � ��س�و �ج م م م ت ّ ث ف ة ق � ق � � � �ن ن ا ا ا ح��ص� � �� �� � ا � ت ا د��س� ���سى ( � )De Sacyل ب و ج ���ه� ده �م� ا ��د ره �ع��ل�ى ���ه�م ك���ي�ر �م ك��ب���� ب���ل �� ��ّ ض آ ش � ا ُن ظَ � �ع�� ا ��ل�ا �ن ش�����آء ���ف ��ل�غ� �ت�ن�ا ا �� ض ���� ء ��� �ح� �م��ة * �ع��ل ا �ن�ه ر� ���ا * �و�ل��ك�ن �م�ا �ك��ل ب��ي� � � � ح�م�ه ا لله �ل� ��ي � ��� ى ي � ى ل�ى م آ آ � � � � غ �ة � ف ق ف ا ت ش � ��ث ة ��ف � ا � ّ �ي�ن ���فى ��س��ل�ك ا �ل�ع��ل�م�� ء الم � * حرر * �����د �� ��ه ا ����ي � ء ك���ي�ر� �ى ا �ل� د ب� � او �ل�ل��� � او �ل�عر�و��ض ف ظ� � �ن � � ن �ا � او ��ى ��ط�ا �لم�ا � او لله ا �ث���ي� ت� �ع��ل� � ا بر �عت��ه � او �ع �����م ت� �ع��ل�م�ه �و�� ض� ����ل�ه * ا �ل� ا �ن�ه �لم�ا �ص�ا ر ت� ى � �ت ّ � ّ �ص�د ��ل��لت �م�ه�ا ر�ت�ه �و� ار �عت��ه �ه��ذه ��سب��ب��ا �ل��ل��ف ��س�ا د �ف�ا �ن��ه�ا ��هى ا �ل ��تى ج� ار ت� �غ��ي�ره �ع��ل� ا �ل � � �د � � �� ر ر يس ب ى �ةً � � � �ذ � � � ت ن ن ف � ّ ت � ب���ل�غ� �ت�ن �ا �و��س� � �ل�ه� ا ا�لم����ر�ى ا � ��ي ت� ��ط�ا �و�ل �ع��ل ا ��ه� ا �ل�عل��� * ك��ا � �م�ن ا �ل� ا �ج�� �ع��ل ّ ى ر�ع�ا �ي� و و ب � �ى ل م � ن ُ � �� �ن ي�ن � �آ � ش �خ �ف � ا � ا ا �ة��ا ف �ةّ �ّ � ��ل �و� ��ى ا �لب��ل� د ا �ل� ��س�ل� �مي�� ك�� �� * حق� ا �ل�عل��� � او �ه�ل�ه ا � ا ��س ��طرا �سم�ه �م �ب�� ا ��سم� ء ا �ل���ي � � م �ذ � � � ا �ف� ش �ق � � ا ��ن ت� � �ق�د �ع�ا �لم�ن �ت��تر��س �ب�ا ���سم�ه � او ��س�ت� ر ب���ع��ل�م�ه �ع�ن ا ��ل��د �ع�و�ى � او �ل� � ح�ا �ل * �و�ل�و �ل� ح��� ��و�ل ع � ا ت ّ ض ت ��لت �ذ � ن قّ ا ا�ل�مت� �ذ � ���ذ �� �� ئ �ة �خ ح��د �من�ه� * �ف�ا ���ن ا �عل��� ا �ن�ه� ��ل�ن � �ه� ا ا �ل���� � � ا � � � �ل ه ��� ط�� ح�� ��لق� �وك�� ب� د �ع� او م� عر� ى � � م م م ع �� ا � �ذ � ا �غ � ش �خ� � ��ذ�ي�ن �ق � ا � �ن �غ� ّ �ي�ز ض ا � � م � � � � �� او �ع�مر��ه ه � � ا ا ا � � � ا ا ل � �يرع�و�و ع ي��ه� و م� ي��د � ك�ل �ى �ه� �ل� رور * ب �ل ���ي ��و ل� �� � م م م � � � � ّ ن ن ن ن ن ا ا ق ق ����ل�م�ا �ز ا د �ع��ل�م�ه �ز ا د �ت ���فى ���ط��ل� ا ��ل�عل��� ��ي ت��ور�ع�و� �م�ن ا � ��ي� ��و� �ل او �م���ا �لت��ه * �ل� � ا �ل� ���س�ا � ك� ب م ت � ف �ذ � �ذ �ف ن � ف ّ ق � � �م�ع ف�ت��ه ب� ه��ل�ه * � �ل��ع� ك���ا � �ه� ا � ��� �� ���د ا ��س�ت�ا ��ا ���س ا � �ه ن��د �ى ����ك� � ��ا �عث��ا �له�م�ا � ر �ج � رى و و ل بى �يع ى ي ي و ب ت � � ا � ا ��ن ت ا �ل�خ� � ئ ت ض ���ا ���ف �ه�ا �ت��ي�ن ا �ل��ل�غ� ت���ي�ن * ��ل�ا ���ن ا �عل��� �ع��ي�ن ا ��ل��ق���ي�ن ا �ن�ه� ف��ه�م�ا �ع��ل�ى �ل� ��د ب� � م ي� � ��ط���ه�م ا �ي�� ى ي ى م ث � ا � �� �ن � �ذ�ي�ن ا ف � ش ا � ا ن � �ذ�ي�ن ا ف ن �ه�م ا �ل�ى �ب�ل� د ا �ل�عرب� ا ك���ر �م ا �ل�� ��س� �ر� او ا �ل�ى ا ����د �ج� �ه�ل� * �ل� � ا �ل�� ��س� �ر� او �م � ّ � � �خ � � ا �قا �غ��� �ه�ا * � �م� �ذ � ف � ت � ن ���ة � او ��ل ���ا ك��� �ه�ا ��س�و�ى ا �لرك� و ير � ���ط�ل * � او �عل��م ا �ي��ه� ا � �ل�� ر�ى ا �ل�ع بر�ى ع �ل��ك �ل��م ��ي ��ع�ل�م� او �م � � �ن � ي�ن ا � �غ ت�ن ا � �ير ��ا ��ل�ا ��ن ت��ق��ا د ��س�و�ى �م�ق��ا �م�ا ت� ا ��ل � حرر�ى * ا ��ى �ل�م ا �ج���د �م�ن �ب�� ج��مي�� �م� �� ب ط��ع� او ب��ل� � � �ج��د ا ب �ي ع ��ن � ض ق قت ا � �ة�� ��ن � ن��ا � ا ��ل�� �فس� �ل�� ي� �ك�ن ��ل�ى ا ��لن �ظ� ��� ا ��ل�ا ���فى ا ب����ا ت� ا ��ل ش��� � � � � ��ي��� �و��ى � �م� ح� �ل� ك � �ع� � او �ى �ل� ي ر رم رح �وى �ل�ى ج ح 440
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Errors Made by the Teachers of Arabic Languages in the Schools of Paris
from books in his own was the equal of their own scholars, or that they needed to be educated by him? At the same time, it cannot be denied that Monsieur de Sacy acquired
5.3.10
through his own efforts enough skill to be able to understand many of our books and even indeed to write in our language. However, “not everything white is a truffle.”398 Despite all of the foregoing he should not, God rest his soul, be placed among the ranks of the most reliable scholars, for he failed to grasp numerous matters in the areas of literature, lexicon, and prosody and I have, I swear, praised his command of the field and lauded his scholarship and merit time and time again. However, when this skill and command of his became a cause of evil—for they it was that emboldened others to take a leading role in teaching our language and seduced this liar into adopting an insolent attitude toward our scholars—I felt it my duty, out of concern for the rights of scholarship and scholars, to delete his name from among those of the shaykhs of the Islamic countries in their entirety as a slap in the face to those who have sheltered behind it and used his scholarship as a cover for false claims and arrogations. Were it not for the monstrous words of this pseudo-erudite blusterer, I would never have taken the time to point out the faults of any of them, as I know that they will never abandon their error and that these words of mine will only make them more arrogant. In contrast, those shaykhs who devote their lives to the pursuit of knowledge hesitate to say what it is that they have achieved, for the more a person’s knowledge increases, the more he becomes cognizant of how little he knows. This book of mine may fall into the hands of a Persian or Indian professor and motivate them to take on the task of pointing out their faults in those two languages too, for I am absolutely certain that they are even more ignorant where those are concerned, since more of them have traveled to the Arab lands than to any others (despite which they have learned nothing from them but lame language and nonsense). Know, my dear Arab reader, that the only work among all those that they have printed in our language that I have found worthy of close consideration is the Maqāmāt of al-Ḥarīrī399 and, given the limited time available due to my being about to travel, I was able to look only at the verses in the commentary; I have entrusted to others the task of critiquing the rest just as certain
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5.3.11
غ ا � ّ�� � � غ ا ت �� ة �ف �� ا ا� � س ا� � ا ��ل ��ط�م�د ر �ى ل�ل��� � لع بر��ي�� �ى �م�دا ر س �ب� ري���س
فق � ث ث ��� ت �غ � � ��ف ��ن �ق ا ��ل ا ��ق �� ن � آ �ف �ن ق � ا ق �ك��ا �وك���ل��ى ا �ل�ع��ل�م�� ء ��ى � ���د ا �ل� ب��ي��ا ت� * �� �ع��ر ت� ���� ��ط * �و��د �وك��ل� ��ي رى �ى ��د ب�� �ى �م م �ذ � ح�� �ة ا ��� ا �ل�� ا � ا د�� ا �� ش �خ ��م � ��ن ا ��ل�� �د �ع ا ��لت �ن��س �م ��� � �ة � ا ��ل � ح ل���� � د � � �م 1 ع ع ح � ط� � ب���ع�د �ل��ك �بر� ل� لع� م �ل� ي ب� � � � � � � � م ل ب ب �ج ي و و س�ي � ى ر ى ر ت � غ � � �م ا � ا �ت ن ت � �ن �ن �خ � ح�ه�ا ��س� ��� � ن� � �ق�د ��ش��� ن ����ل�ه�ا ��ا ��ل�� � ح �ر�ف� � او �ل���ل��ط �م� �ل� �� ك ��ص �ع � ��ط �م ي �و پ ير و و � ���سب����ه ا �ل�ى ا د ��ى � ب �ي ح �خ � �ذ �ك�ن � ا � � �ن �� �� � �ة �ف ض ا � �ن � ا � ن ق � ت ا �ذ ة � ش � � ا�لم� ك�� � � � ا ��ور * ا ي��م�� �ل� � �وده ل����� ح�د م ا ل�ط�لب�� �� ���ل� ع ا �ل�ع� �ل�م � �ي ��ول ج � ��ل� �م� � ا � ي ن �ت � � � � آ �غ ة ف � �ن�ا ��� ل��ك�ل ا ج��ل �خس �ود ا �ى �� � � �� � �ود � -او � �ي ك �� ل��ك�ل ا �ل�وج�� ��� ب� ا �ل�ع�ص�ا �ب�ا �لي��� ء ��ي�ر �مر� � -او �ع��ل�ى ا ����عل� � آ � � ن ن � ت � � �ت ف ح �ش ض���ل �ب�ا �ل�ا �ل�ف� � ض�ي �� ا �ى اي���ع ع���ر�ي�ن �مر�ة � -و ج��ا �ب�ا �لي��ا � -او ���ع��م ا�لم�ع�ا �لم�و ن� �ع�ن ا � ل �� � � � م � ا �ل�����ي و ى ى � � � ن ��م ح�م� د �ي�ن ح�ا ��ل��ة ك�� �� �ون��ه�م�ا �مر��ف�و�ع��ي�ن � -و�ف�ل�ا � ا �ل�ع�ا �لم�و� � -او �م ن���ي�ن �م ���ط�مئ��ن��ي�ن � ح��ي�ن �م� �صر� -و و � � � ت �ز �� ف� َ � ة �س�و ر ا ل � ��قي��ه �م�ا ��ل��ك� -و �ل�ا ي���ع�ص�ا� -و �ل�ا ا ر�ى ��س�وء را �ي��ك ا �ى �ل�ا ا را ا �ل��س�ي�ر� � -او � � ت ّ � ن � ع�د ا ا ��ه � -ا �ث ن�� � ش ع���ر�م��ل�ك � -و�م�ن � ��س�و�ى را �ي��ك � � -و�� حي� ث� ا � ا �ب�ا دي��م�ا � او �لت� ك ���ن�ي �ا �و�ى و ر ي ى �ي �لَ � ا ن فَ ت � � � ن آ َ � � �ة َ ن � ت �مت��ع�ا د ��ل��ي�ن �� ا �ى �م��ع�ا د �ل� � �ل��� � -و ج���د ا �لر�ج��ا �ل � او �ل����س�� � � �وب� - ح��س�ا � � -ود �ع�ى �ل ن��ا� -و جع� م م � � �ة ف ن ن ت حت ت غ ق ت ا ا � �ص� ا � ت ا ح��ا ��ه�ا� � -ل��� �� ا � ا � � حب���ه� �و�ص� او � ب � و و و ي�ه� ح�م� ��س � -او ���ه�م� �م ���� بر���ى ا�لمع��ى� -و �ى ت ا ��ت ا � ا ش �ة ف� ��ق ض ن ف �ف ن ت �ذ � � � ت � ح��د �ى �من� ك�� ��ه�ل ا � �� �ى ا ر�ب� ب� ا�لم� ����ي � ي� ب�� � ��و�� � - �� -و�ير��ع�و� ا � �ص او ���ه�م �ب�� �ل�ك ح�ى م � � ن � �ن ا � � ا ���د �خ���ل� ن�� -و�م�ا �ش�� ��ْ�ن � -اولم��س ّ�م���ي�ن � -و� ح�ت ي� ش����ق �� ن�� -و��من� حن�ي ��و� � -او �ن��ه� �ي��ك�و ��و -و �ل� ي و ي و ى �يِ ي م ٱ �ف ْ ه�ز ا � � �� �ا حور ا ��ل ش����ع �ي ج� � ���ع�ل ا �� ك� ا �عت��ا ��ض� ا �ى �ل� �عت��ا ��ض� * ا �و ا �ن�ه ي�ج� ��ه�ل ب�� ل�� ��م�ل � �ج�� � او �ل��ط�و�ي��ل ر � ن �ش � ا �ل�م� �م�ا ا ��ل��ه ا � د �ه��ذ�ي�ن ا ��ل���ت���ي�ن � �ه�م�ا �م�د ���د ا �و�م�ا ا �ش����ه �ذ ��ل��ك * �و�م�ن ا ��جل�ع ل���� بي و �خ� و ي ور � ب� ا � ا � ي ي ب � �ة �ذ � ُ �ُث ُ �ق � ا ����برك الا �ي�ا �م �ي ��و� ����ي�ل �ل�ى ��ه��ذه ��ط�بي�� ��ه� �ى ا � ك � ل��� ب م �ة ٓ � ه � �� ا �� ز � �� �ف � ش �ص�ط�� ��ه��ذه ل��ر �قا �ل�د �ي ك�� ا �ل ��ه��ذه ر �و�� � ��فا ��� �بر�� او �ض� ���ط� م� ى م �آ ق ا � � �آ �ف �ذ � ت ا �ذ ة ف ا ق ا � � �ن �� �ل � او �لي�� ء ��ى �ه� �ى �ب��د �ل �ع ا �ل�ه� ء * ���ل�م� � ار �ه�م� ب���ع��ض� ا �ل��ل� �م� � �ع��ل�ى �م��س�ي�ر ُ� ّ ن ُ ُ � � ا � ّ �ي�ن ا ��� �ظ � ك����س�ا � د پ�ر��س�ف��ا �ل ( )Caussin De Percevalا � ح�د �لم�د ر��س� ل ع ���ا � ا �ص��ل � م ح 1 :1855ا �ب�ن.
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Errors Made by the Teachers of Arabic Languages in the Schools of Paris
scholars entrusted me with that of critiquing the verses. Subsequently, I came across the travels of the scholar and writer Shaykh Muḥammad ibn al-Sayyid
ʿUmar al-Tūnusī400 in the form of a lithograph based on a copy in the hand of Monsieur Perron,401 who had freighted the whole book with misspellings and mistakes of a sort for which it would be unreasonable to hold even the least of the aforesaid shaykh’s students responsible. Is it possible that any student, let alone scholar, could say jūduhu nāsikhun li-kulli l-wujūd in place of li-kulli l-jūd or write, more than once, al-ʿaṣā with a y,402 or, more than twenty times, aʿlā as an elative with an alif 403 or najā with a yāʾ 404 or ataʿmā l-muʿālimūna
ʿani l-ḍiyāʾ for ayaʿmā l-ʿālimūna or āminīna muṭmaʾinnīna when these words occur in the nominative405 or fallāḥīna Miṣr406 or maḥmūdīna l-sīrah407 or istawzara l-faqīha Mālik408 or lā yaʿṣā 409or lā arā sū’a raʾyak for lā arā siwā raʾyaka or yataʿaddā raʾyahu410 or ithnay ʿashara malik411 or min ḥaythu inna abādīmā wa-l-takaniyāwī mutāʿadilayni lam for min ḥaythu inna abādīmā wa-l-takaniyāwī mutāʿadilayni412 fa-lam or tajidu l-rijāla wa-l-nisāʾa ḥisān413 or daʿā lanā414 or ʿujūbah415 or ṣawāḥibatuhā and ṣawāḥibātuhā416 or lughatun fīhā ḥamās417 or innahumā mutaqāribayi l-maʿnā418 or ḥattā taʾtiya arbābu l-māshiyati fa-yaqbiḍūn419 or fa-hal iḥdā minkum420 or yarfaʿūna aṣwātahum bi-dhālika ḥattā yadkhulūn421 or māshiyīn422 or al-musammayayn423 or ḥattā yashuqqūn424 or munḥaniyūn425 or innahum yakūnū426 or lā-ʿtāḍa427 or not know the poetic meters, so that he takes kāmil for hazaj, ṭawīl for madīd, and so on? It is amazing that the aforementioned shaykh quotes the following lines428 abraku l-ayyāmi yawmun qīla lī hādhihi Ṭībatu hādhī l-Kuthubū hādhihi rawḍatu Ṭāhā l-muṣṭafā hādhihi l-Zarqāʾu ladaykum fa-shrabū (The most blessed of days was that on which it was said to me “This is Thebes! This is al-Kuthub!429 This is the garden of Ṭāhā the Chosen!430 This, before you, is the Bright One,431 so drink!”) explaining in his commentary that “the yāʾ in hādhī is in place of the [second] hāʾ ”432 and yet when a student read them to Monsieur Caussin de Perceval, one of the mighty teachers in question, the latter corrected his pronunciation of Ṭāhā to waṭʾ (“treading”), explaining it as meaning “the treading of
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5.3.12
غ ا � ّ�� � � غ ا ت �� ة �ف �� ا ا� � س ا� � ا ��ل ��ط�م�د ر �ى ل�ل��� � لع بر��ي�� �ى �م�دا ر س �ب� ري���س
� �آ َ ْ� � ْ �ق � ٓ � َ ْ � �ف �ق � � ق آ �ذ � ��و�ل�ه ��ط�ه ب� ��و ��ط�ا �و���سر�ه�ا ب� ��و ��ط ا �لِر ج���ل * � او �ب��د �ل ا �ل�ه�� ء �م�ن ��و�ل�ه �ه��ذه ا �ل�ز ر��ا �ي�� ء �و �ل��ك �خ ا �� �آ ��ف �ذ � � �� � �ن �� �آ �ف ا �ن� � �ز ن �ت � ف �ظ � �ة ��ز ق ا �غ �ق � � ش � �و لي�� ء �ى �ه� ى ب��د ل ع ا ل�ه� ء � ك ل����� ����سرا � �لو � * �و رك � �ل� ��� ا �ل ر�� ��ي�ر � �ل ��و�ل ا � ي � � � �ز ن ن ��ص� �ة ف ن � �م�� ���ا * � �ق ��� ب���ع�د ا �ل�ا �ل�ف� �ه�م�ز �ة �ف�ا �ن ك ��س�و �پ��ير �و� �و ض� ����سر �ب��ه�ا ا �ل�و � ا �ي� ض� ح� ��ا � �م ي � و� ح� ع ن �ظ � � � ا ق ال�م ّ � �ذ � ت خ � �ت �ّ � ن � � ع ��ت� ��غ���ي�ر ا ��ل�ف� * �ف�ا �� �� ا �ل�ى ا �ل ن�� ��� �و �� �و ��ط ا � �ت ك ح � او �ل�ى �ه� ا ا �ل����لي� �� ط �و�ج ب� * ��ص� �� ب ب ل ر ح
444
444
Errors Made by the Teachers of Arabic Languages in the Schools of Paris
the foot,” and changed the [second] hāʾ in the words hādhihi l-Zarqāʾu to yāʾ because of the words of the shaykh “the yāʾ in hādhī is in place of the hāʾ,”433 throwing the meter off in the process. He also left al-Zarqāʾu uncorrected (Monsieur Perron having put a hamzah after the alif),434 which again broke the meter. Waṭʾ should properly be written without an alif.435 Observe, then, the copyist and the correcter, and all this confusion, and wonder!
445
445
ا ن ا � �ت � �ن ت� ف � ا � ف �ظ � � �ة �ف �ن ق ب��ي�� � �م� �و�ج��د ه م حر ��ي�� ات�ل� � �ل�ا �� ا �ل�عر ب��ي�� ��ى � ���ل� � � �ف �ا ا � ش ا ��ل ��س�ا �ئ� ا �� �لف��ا � �� ��ة �� ك��� ���س�ن �خ � � ل���� ا ل� ك �د � � � � � ي ر �ل� ر س�ي ى ب ر �ز� �ش���د ك���وا �لر �م��ل�ى ()Alexandre Chodzko1 ف �� � �ة �ص� �� � س � ح ط ر ا 192
ف �ك��ا �ه�و �ب�ا �ص��ل�ه ي��م�ا �م � ئ � �ف � ا ا �ل�ت��ا � �مك��ا ��ى ا �ل� ��ص�ل * م ش ا � ت � �ف � ا ����ه� م � �مك��ا ��ى ا �ل� ��ص�ل * � ت � �ف � ا ل�� ب��م�م�� ك � �مك��ا ��ى ا �ل� ��ص�ل * � �ظ �� � �ف � ا ��ا � �مك��ا ��ى ا �ل� ��ص�ل * ع م ���ست�� ض ا ��ا ��ف � ا ��� ر �مك� �ى ا �ل� ��ص�ل * ا ح� � ��ا ��ف ق � نا ج ��� ب� ا ��د ��س ا �ل�ه�ى �مك� �ى
���ف �م�ا ى � ا �ل�ت�ي �ا � 4 م ش ��� خ� � �ص او �ب�ه ��ا �م ت� 9 192 � � �ص او �ب�ه �ب�ه �م�م�� ك ت 22 ل��� ّ � � �ظ �ص� او �ب�ه ع ���ا � 06 193 م ت ا ���س�خ �� ض� ا � �ص او �ب�ه 17 ��� ر � ه � �ص او �ب�ه � ن ا ق ��س 23 196 ج��� ب� ا ��د �ى ا �ل� �ى �ا ا �ل� ��ص�ل �خ ا ف ا � ا �خ �ف ش ��ا ��ف � ا ف �ا �ف � �ص ا و �ب�ه ��ل� �� �ل�ل� � � ��� �مك� �ى ا �ل� ��ص�ل * �خ��ل�ا ��ا ا �ل� �خ� � ش��� 2 6 ُ � ا �ة��ا ��ف � � ا �ص� ا � 4ا و �ب�ه �برء ا �ل��س� �ع� �مك� �ى ا �ل� ��ص�ل * بر ءُ ا �ل��س�ا �ع��ة 197 �ذ قن ف ف ف ق �ت ق �� قا ف 198 ��ا ��� �ص���ص�� � �ص او �ب�ه ��ع �ص���ص�� �و��د � ���د �م ك�ر ع �ذ � �ل��ك * � � ا � �ة �ت ا � ق ا �ق � ّ �ًا ت ا � �ان ا 200 (ا �و�ل ا �لر��س� �ل� ) �و�مب�� رك ��س��ل��ط� ��ه �ص� او �ب�ه � �و ب�� رك �لي���� ب���ل ��و�ل�ه ا �و �ل� ���ع� �ل�ى�ش���ا �ن�ه * � � �ا � �ص ا ��ه � �م ا �ل�ا ت � * �مو �ل� ت� 18 201 وب و ظ � ا �ذ �ذ ��ن � �ت ق ّ � ا ض �ة � ا ئ �� ا ا � ا �ذ � �غ �ه� ر ك�� �� ب� �ه� ا �ع��ل�ى ا �ى �ل� ا � ����ص م�ع� ر� ��� �ه��ذه ا �لر��س� ���ل ك���ل�ه� �ب� �ل� ��ص�ل ا ا �ل� ر��ض� ا �� � فم �ّ �ف ا �ة � ت ا ه � � ا�لم�د �ع�ى �و�م� ا �ورد �� �ك�� �ي� * ي �ص� او �ب�ه �ص� او �ب�ه
1 :1855Chodozko
446
446
*
١،٤،٥
List of Misspelled Arabic Words that I Discovered in the Transcriptions of Letters in Persian in the Book by “the Sandy Shaykh,” Alexandre Chodźko
Page
Line Misspelling
Correct spelling
192
1
fī mā
fīmā (as in the original)
″
4
iltiyām
iltiʾām (as in the original)
192
9
shakhāmat
shahāmat (as in the original)
″
22
bih mamlakat
bi-mamlakat (as in the original)
193
6
ʿaẓẓām
ʿiẓām (as in the original)
″
17
istikhḍār
istiḥḍār (as in the original)
196
23
janāb aqdasī ilāhī
janāb aqdas ilāhī (as in the original)
″
26
khilāfan al-Akhfash khilāfan li-l-Akhfash (as in the original)
197
4
barāʾu l-sāʿah
barʾu l-sāʿah (as in the original)
198
″
qāniʿ ṣafṣaf
qāʿ ṣafṣaf (mentioned above)436
200
″ (Opening of the epistle)
wa-mubārakun
wa-tabāraka etc. to match
sulṭānuhu awwalan taʿālā shaʾnuhu 201
18
mawlāt
mawālāt
and this despite the fact that I have not gone to the lengths of comparing every one of these epistles with the original, the point being simply to demonstrate the mendacity of his claim, what I have cited being sufficient for that purpose.
447
447
5.4.1
ح ���ي � ا ��ل�ت ���د � ��ل ا ���غ�ل�ا ���ط ا ���ي�ا ت� ا ��ل�ش �� او ��ه�د ���فى �م���ق�ا ��ما ت� ا ��ل � � ى � �ج و ر ت ر� � ش ى ب� �ة ة ��ح ا �ل���� خ �� ن � ث ت ����ي�ن ا ا ا ���ط��ع� �� ���ي� ����ع�د � ��ف� � د���س� ���س (De Sacy)ب � ��ص �ي� � ي �ب � ب و ى �ن �غ ح ي�ن � ن � ل � ا ج� �لي��ل�� ر ��ي ��و �و د ر �ب ��و ر (Reineaud et Darenbourg) �� ث � �ذ ��ل��ك ��س�ن ��ة �� 1847ف�ا ��ما �غ���ل���ط ا ��ل�����ش � ��ف�ا � ك � و ر رح �ن ن ّ �م ا � ي����ع�د �� � �فص� �� � � س � �ة ح ط ر �تَ ��ف ض ���ع��ي�ن 1 ر ب� �ى �م�و� �ه ل� َ ام � - 4 ج��ل��س غ ض ا اً ��� �ب� - ��� 1 0 ق � � �ذ � 4 ح� ��ا �ل� او ا �ل� �ع او �ل
� �ض � او �ل�ص� او ب� �ب�ا �ل��� * �� م �و� �ص او �ب�ه �ب�ا � ك ل����سر * ق ف �ة �ا � �ص او �ب�ه ب��غ���ي�ر ��ت ن��و�ي�ن �ل� �ن�ه �و�ق�� ��ا �ي�� * � � � �ذ � ن ع � �ذ � ا � �لو�ج��ه �ق�ا �ل ا �ل� �ع او �ل �ف�ا � ا �ل�ع� او �ل ج��م� ع ا�ذ � �ة �ع� �ل� * � �خَ َ �خَ َ َ � او �ل�و�ج��ه ���ِد ر ت� * ���د ر�ت - 9 � � �ذ �ف - 3 �� 1ا �ل ن���ث �م�م�ا � او �ل� �ص او ب� د �يم�م�ا * ى ر ي ��ف �صف �ة � � ت �ت ف ا � 0 � 1ى � � ��� ب� � او �ل� �عر�� �ن ك ح� ا �ل�ع ن�� او �ن �ت ك ��� ب� * � ا ظ� ن ق �هر ا � ح��س�ن ب��ي�� ت� * ت 6 .. � او � ا � �ص�د �� ب��ي��� ا �ل� �� � � ه � كََ � ا آ ّ � � � او � �لو�ج�� ا �ل�� �ر�ى �ل� �ن�ه �ي�� �ى * 11 17ا � ك ل�� ار �ث نَّ � ا �ف �ثَ نَ ا �ل� �عر� ��ى * 18 �� ..ى فيَ � �ن فُ�ظ � � �ن � ح�ق��ه � �ظ� ����ل�م�و��ى * 41 .. �ي� ���ل�م�و��ى ا ���ط�� � ُ � ا ��ل ��ه ا ك�� � �َ �م�ن �َ ا ك��ر� �م�ن 49 7 �� 1ل و �و�ج نَرُم ي ح نَ م ُ ثّ ف ا ن ثّ � � او �ل�و�ج��ه �ي���� * �1 51 5 �� �� 1ه ب���� ٍ آ � آ � ق �ت � تُ � ا �ل�ع ش����� ءَ �ع��لي��ه �ي ��و�م� ا �و� �ص او �ب�ه ا ق���تر� 52 .. ا �� رح ح ت� ا �ل�ع ش����� ء �ي ��و�م�ا �ع��لي��ه * َ �ن ثّ ��. 1 :1855ب�� ٍ
448
448
1،5،5
2،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī which appeared in a second edition, with corrections by the two eminent shaykhs Reinaud and Derenbourg,437 in 1847 following the death of de Sacy; the mistakes in the commentary itself are too numerous to count438
Page Line [Incorrect] [Correct] ﻫ1 "
4
″ 10
َ�ت ر ب439(twice) � َ �ل � ام ج��ل��س غ ض ���ا �ً�ا ��� ب
ُ ��تر ب
5.5.1
� � الم ج�ِ�ل��س
Should be without tanwīn, for the
rhyme.
� ق � � �ذ � ق � � �ذ � � �ذ � ا�ذ ��ا � �لوا ا �ل�ع�وا �ل��ا �ل ا �ل�ع�وا �ل, as ل � ا �ل� �عواis the plural of �ع� �ل.440 َ َ َ�خ َ َ�خ ″ 9 � ���د ر ت ����ِد ر ت �ذ د �م�م�ا ″ 13 (in the prose) ي�م�م�ا ي
ﺡ4
�ت �ت Title page10 � �ت��ك� ب �ن��ك� بis the more common reading. � ن ق 6 [17]441 ��ص�د �� ب��ي�� ت The more obvious reading would be � �وا � ا � ا. ت ���ح��س�ن ب��ي
11
17
18 [10] 41 [24] 49 17 51 15 52 [26]
� ��ل �را ا � ك َّ�ث ن ��ى فُ�ظ � � �ن �ي� ���ل�م�و ��ى �� ��ا ���ط��لَ ا ك � �ُ �م�ن ي � رم ح ّف ا ن نَ ث � ٍ ���� �� ��ه ب قت ُ � آ ح ت� ا �ل� ش ع����� ءَ �ع��ل��ه � �� �م�ا � ا ���ر ي يو
449
� ��ل �ر�ى ا � كbecause the root is with �ى َ�ثَ ن ��ىis the more common reading. فيَ�ظ � � �ن �� ���ل�م�و ��ى ��ا ك � �َ �م�ن رم ُّ َُ ن ��ي��� ث � آ ح ت� ا �ل� ش �ا ق���تر ع����� ء �ي��و�م�ا �ع��لي��ه
449
5.5.2
�� � �فص� �� � � س � �ة ح ط ر ق ا � �� َ ٱ � ش ا � � � � - .. � �ل ِل�ى لع���� .. �م�َ� ّا ءً 169 بر �ن ار ه 70 .. ا� ُ ح��س�ن �م�ن 71 .. � 75 �� 13ن ��� ا�لم ن��ا ي �أَل � ف ا 76 0 1ا �ل� ��ل� ��س ��ف ُ سَ ��ف ُ ْ - 2 � 1ى �ع��سر �و�ى ي��� ر 78 1 �ُ� 2س��ّل�مً�ا ���ف �م�ا 80 8 ى ٌ - - ��سب��ي���ل َ� .رِك��دَ 82 . �� نٌ 84 .. �و �ك�و� ُ َّ ج��م��ة 86 0 1
ا �مرءَ - - ف ا �ن اً - 7 � �� 1ي��
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
� ا �� ��ه ��ل اَ ��ل�ع ش �ا ��ا �ن�ه ا خ� � ��خ �م � و ل�و�ج �ى ��� �ل ق ر�ج رفَ�ج � � � � � ا �ل�ا �مث��ا �ل ف��ل�ا ��تت�غ���ي�ر ��ك� ��و�ل�ه ا �ل� ي � �ص�� ضّ ت � � ا �ل��لب���ن * �ي ����ع ِ ُ َّ ً �و�ص� او �ب�ه �مب��رء ا * �و� ح�ق��ه �ت ار ه * � ا � ه ا � �نَ � ا �و�ص�و ب� ح��س �ل� �ن�ه �خ�ب��ر �لي����س * ُ � � نَ �ة ا �و� �ص او �ب�ه ا�لم��ى �ل� �ن�ه ج��م� �ُم�ن�ي � * ع � ف �و�ص� او �ب�ه ا �لِ�إ� ��ل�ا ��س * ُُ �و�ص� او �ب�ه �وي���سر * ُ َّ � �ق ق ف �ة �ص� او �ب�ه ��س��ل�م�ا ب��غ���ي�ر ��ت ن��و�ي�ن �ل�و��و�ع�ه ��ا �ي�� * ف � ا � �لو�ج��ه �ي�م�ا * ُ � �ف � �ص� او �ب�ه ��سب��ي���ل �و�مث���ل�ه د �لي���ل ��ى ا �لب�ي�� ت� � �ن ا �لث��ا ��ى * َ كَ�َ �ص� او �ب�ه ر��د * � ح�ق��ه ب��غ���ي�ر ��ت ن��و�ي�ن * جَ ّ �ةَ �ص� او �ب�ه ��م� * �أ � ا �ل�و�ج��ه ا �مر * ف �ص� او �ب�ه ��ا ��ني��ا �ب�ل�ا ��ت ن��و�ي�ن *
1.29 :1855
450
450
3،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] ٱ َ ا ق��ا ��ل ��ل� َ � ��ل� ش����ع ��ل� ا ��ل� شbecause he uses the word [and “ [27] ع����ا ِى ى what follows] with the force of a
69 [12] 70 [9] 71 [23] 75
13
76
10
″
12
78
21
ً �م�َ� ّ ا ء بر
proverb,442 in which case it does not ّ � فَ ض change, as when one says �ِ����ع ت �ص��� �ي ا �ل� ي � � ا �ل�لب���ن.443 ً َ �ُمب�� ّرا ء ا
�ترا ه �نرا ه ح��س�نُ �م�ن � ا
م��ا ��ن ��� ا �ل� ن يل َ�أ � ف ا ا �ل� ��ل� ��س
َ��ف َ ْ ��ف ُ س �ى �ع��سر�و �ى ي��� ر َ ُ��س��ّل�مً�ا
� اbecause it is the predicate of ������لي. َح��س�ن س َا �ُ ن ُ �لم��ىbecause it is the plural of �م�ن�ي ��ة. � ف ا ا �لِ�إ� ��ل� ��س ُُ ي���سر َ ا� ��س��ّل�مwithout tanwīn as it is the rhyme
word.
ف��م�ا ي ٌ ُ � ″ ″ ��سب��ي���ل ��سب��ي���ل, and likewise د �لي���ل in the second line of verse. َ�َ َ�ََ ك 82 [11] ر���د رِك���د ٌ� ن 84 [26] � �وك���وWithout tanwīn.
80 8
���ف �م�ا ى
86 10
ُ � َّ�ة � ج �م
″ ″ َ ا �مرء �ف�ا ��ن �ً�ا ″ 17 ي
451
َج � َّ�ة ��م
�أ ا �مر ا�� �ف�ا ��نwithout tanwīn. ي
451
5.5.3
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
�� � �فص� �� � � س � �ة ح ط ر ن ن �ةٌ �ن قَ ا � ا �ق ت � ا ا قُ �ق تُ ف � ت خ � � � � � � � � � � � � � � 89و�م ��ي�ل�� �م� �ل� ي���ل� �ب��د �ي� ر� ا ر � ل� �د ب ع�ي �ى �ع��س� �م ع � ث ا ��ن � �ت ق � او �ل�ص� او ب� � ���دي�� ا �لم� �ص ارع ا �ل�� �ى م � ا ��لن � �ة ن � �وت�ا �خ��ي�ر ا ��ل�ا �و��ل � او ��جل�ع � ب� ا � �ه��ذه �ع��س� ا ��غ�مض� ت ي�ن ��� �م�ن د��س�ا ���س � �م�ن ى و ��� �ع�� �ك�ل ف �ه��ذ�ي�ن ا ��ل��ش�� خ ����ي�ن ا ج��ل ���لي���ل��ي�ن ����ه�ل ���سم�عت�� ي ن � م � ا اش � �ة ف ث ق �ي�ن ا �ي� �م�ع� ��� ار �ل�عرب� � �وي� ا �م� ا �ل ����ل�� ا � ا � �ل���ع�ل � �غ ت ق �ص �ر�� ���ا �م�ن ��ي�ر ��� ���ا ر ��ي��� �عر�و ض� ا �لم ض� � ن يع عن �ي�نع ��ف �ن� �ة ن � ا ا ث � � � ا � م � او � ا �لت� ��و �ى �ع��س� و �� ل�ه� � حو ق �ة �� �� �ة ��فق � �ة �ت� �ة � �ة ح� �و � ح��� �و س�ل ح�ق�� �و� ب � ح� ��ي�ق�� �ع��س� �و قَ َ ع � �ق ق��ا ف����ة ا ��ل���� �� �ل�ه �و�م�ن ���ل� � �فم� ّ�ع�ا � � ع � ل ي ي س و � �ي � ر ى � ا � ��خ ا ��خ � � � ث �ص ار ا �ل� �و�ل �و�مر�ج�� �مر ا�لم���ل * ا �لم� �ج � � ع ا ق ا ا � ا � ا �ق �� � ن ه �ق ا ف �ة � � � ل� �ص� او �ب�ه ا �لب��ل� ���ع� �ب� �ل� ��ط�ل� � ك�و� � ي�� * 92 19 ا �لب��ل�ا �ق��َ ًع ّ 93 13 ���د �ن�ا �ص� او �ب�ه �ب��د �ن�ا ب��غ���ي�ر ��ت ن��و�ي�ن �و�ه�ل�ا ا �ن�ت��ب��ه ب نَ ن � ��ذ � � ق � ��ف � � ا ا�لم�د ر��س�و� �ل� �ل�ك �ب �� ��و�ل�ه �ى ا �ل�عر�و��ض� ا �� * � ُ �ذ � �م�ا ��سب�� ب� �ه� ا ا �ل�بت���لت�� * �هم� 97 2 2ا �لي� فع يَ ْ غ �ص� او �ب�ه ��غ���د � � ���ه �مه�م � � �مه�د � � 110 18ي�����د � او و و ي � �وٍم و � وٍم �ذ � � ف ن � ح�� �� ا �لت��� �ي�ن �وك����لث��و� � او �ل� �ص او ب� � و ٍم �من�ه�ا * � َ �أَ � ْ ف ح�ق��ه ا ر �� * ف 111 7 ا رءَ �� ٱ ُ ْ �ة ْ ن �ة ب���� �ص� او �ب�ه � ب�� ن�� * - 9 �ذ �ص� او �ب�ه �ج�م��د ب� * - � 11ج�م�� ب� ً ً ح�ا ح�ا � -م�ف��ا � 113 7 � 1م ار � �ص� او �ب�ه ب��غ���ي�ر ��ت ن��و�ي�ن *
452
452
4،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] ٌن ن �ة �ن قَ ا � ا �ق ت � ا ا قُ �ق تُ ف ت �� �ل��� خ � “( �و�م ��ي��ل�� �م� �ل� �ي�� �ل� �ب��د �ي� ر �� ا رAnd he who meets with ����د ب���ع�ي �ى ���ع��س 89 م ع what I have met with must surely spend the night unsleeping / I spent the night unsleeping, and never a wink of sleep seduced my eye”) The hemistichs should be reversed. The s trange thing is that this naʿsah (“wink of sleep”) closed the eyes of both de Sacy and the other two eminent shaykhs. Did you e ver—you Arabs and you nation of men-and-jinn!—hear of a rhyme word (here an imperfect verb) occurring as the last foot of an initial hemistich unless both hemistich-final words are rhymed or of the tanwīn in naʿsah or similar words such as taʿsah (“an instance of wretchedness”), ḥamqah (“an instance of stupidity”), ḥabqah (“a fart”), salḥah (“a turd”), or faqḥah (“an anal orifice”) o ccurring as the rhyming syllable?444 Do not the words wa-man yalqa (“And he who meets with”) follow naturally from the first h emistich and are they not proclaimed as h aving the force of a proverb? 92
19
93 13
َ� ا ق ��� � ا �ل��ل ب ع
� ا �لب��ل�ا �ق��ع�اwith prolongation of the vowel
for the rhyme.445
���د �ن�ا ���د �نً�اwithout tanwīn. How could these ب ب
“teachers” not have noticed this, given
97 22
110 18
1 11 7 ″
9
″
11
113
17
that the last word of the first hemistich َ is ا�ا �ن?4 46
ُ � �ي�ه � ا �ل م
What could be the cause of such
ي��غ���د �وا
contortedness?447
ْ َي ; ��غ���د �وin the same line �م�ه�م�و� and ��م�ه�د �و ٍم ٍم � ك and �����لث��و also occur, all of which ٍم should properly be without tanwīn. َ�أ َْ ف �� ا ر
ف �� ا رء ُْ ن �ة ٱ ْ �ة ����� ب�� ن�� ب � �ذ جم ���� ب ً حً�ا � �م�ف��ا. . . ا�ح � �م ار
453
�جم ����د ب
Without tanwīn.
453
5.5.4
�� � �فص� �� � � س � �ة ح ط ر � �ت ٌَّ ا �ث ُ ا 115 .. م ي�� ر�ه� م
�ئ 123 11 آ � � ُ 124 .. ا �ل� ِد ب� �ش�� � ا
125 ..
َ �ن 132 .. د ��ى ت � �� ا �ن 134 5 ك�م� ��ى نا �ص� 137 .. ��ُ � ب ٍ نث ن 146 6 ������ 1ى َ ْ فا 147 .. ا ��س��� ر
ح��س ا �نً�ا 152 .. � ر �صَ�ن �ا �ع��ة 158 � 16 ظ� ً �هرا - 5 � 2م �� � 159 �� 26سَ�نّ�ا ُ َّ تْ 169 12 �ور��� خُ ْ ب َ ��فّ 174 3 �� 1م��س ��ك���ك
454
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
َ �ذ � �ف ���� ن �ة � ت ّ �� �ص� او �ب�ه ا �ثر�ه�ا ا ك��ي�� ي � ص ��س�� ا �لت���ي�� ب �م �ذ � ح ��ل�ل�ا�ثر � او �ج�ع � ب� �م�ن �ل��ك ��ت ن��و�ي�ن �متب� ��و�ل � � �ت �ذ � غ � � ف �ت ف ن � ��و�ل �ف ك م� ��ي ��� � ���ع��ل�و� �ي�ا ا ��س�ا �ي�� �ب�ا �ل� ��و�ل �و� كب � �ذ ت �ف ُق � م �ز ح�� ��لق ��ف ال خ ��ا �ى �م� ا را �ي ت�� ك��ي ��� �ي ��و��� ا �ل�� �� � ى ع ع ا ن �قم ة� �ص�ي �د� ك���ع ب� ا �ش���هر �م�ن �ن�ا ر �ع��ل�ى�عل��� * � �� م � ّ � ّ �ف �ق � ا ��ل�ص ا �ش�� �ا �ل� ا � ق � �ل�ه ���د ��ا � � ّ ح��ا * و �و ب� �ي ي �و �� �و ي ي و ي � � ا َ � ا ن ف � �ق � ا� � او �ل� �ص او ب� ا �ل� د ب� �ل� ��ه �م��� �عو�ل � �ل��و�ل�ه �ل� �تر�ى * ة � َّ � �ة ن �غ ن �ق �ف � ق ج��مي�� �� او ��ى ا � �ل�� �ص�ي �د� الم��س�م��ط� �ي���ب���ى ا � ع � ن �م��ق ة �ت��ك�و� ي��د� � ّ �� ا � �لو�ج��ه د �ن�ا �ل��ك� �ون�ه � او � �وي�ا * � �ت ن �ص� او �ب�ه ك��م�ا ِ� * ه نا �ص� * �ص� او �ب� �نَ� � ب ِ ث �ص� او �ب�ه ���� ن��ى * �ص� ا ��ه اَ �شْ���ف��ا ���فم�ا ��ل�ل�اَ ��س�ف��ا �ه ن��ا � ��ل��ل�ع��ي�ن ر ر و وب ا ا � ن �صر�و� * �ي� ا �ي��ه� ا�لمب�� � �ص او ��ه � ح��س ار �ن�ا ب��غ���ي�ر ��ت ن��و�ي�ن * ب � � ا �ص� او �ب�ه �ب� � ك ل����سر * � �ص او �ب�ه ب��غ���ي�ر ��ت ن��و�ي�ن * سَ َّ �ص� او �ب�ه �� ن��ى * َّ تَ � ح�ق��ه �ورب��� * خَ ْ �ص� او �ب�ه ��م��س *
454
5،5،5
6،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] 115 [20]
�م�ت َّ��ٌ ا �ث ُ �ه�ا ي ر م
ا� ا �ث َ �هsince how can tatayyum (“enslaveر ment to love”) be attributed to ithr
(“after”)?448 Even � tanwīn on � تبم� ��و�ل and
stranger are the � � م�� ��و�ل � كب! How would
you deal, my dear professors, with a � �غ � �و�ل?4 49 Do you not observe how such affected erudition draws people into
shameful situations? Not to mention
123 11 124 [16]
�ش���ئ�ا ُ � �آ � ا �ل� دِ ب
125 [1–11]
that Kaʿb’s poem450 is known to all.
ّ ّ ّ �. �ش���ي �ا, to agree with �ي��د �ي�اand ح��ا ي
�ا �ا َ ا �ل� د بbecause it is the object of �ل� �تر�ى. �
5.5.5
All the rhyming syllables of the qaṣīdah muṣammaṭah451 should be
132 [11] 134 5 137 [24] 146
16
147 [20]
152 [15] 158 16 ″
25
159 26 169
12
174
13
َ �ن د ��ى ��ت ا �ن � ك�م� ��ى
نا ��ص ٍ �� � ب نُث ن ������ى َ ْ فا ا ��س��� ر ح��س ا �نً�ا � ر �صَ�ن ا �ة � � � �ع
“fettered.”452
ا�د �ن, because it is from the root d-n-w.
��ت ن �ِ ك��م�ا
نا ��ص ِ�� � ب نَث ن ������ى َْ “( ا �ش���ف��ا رouter edge of the eyelid”), and what have ر ا ��س�ف��ا (“books”) to do with
the eye, O you who see well? � without tanwīn. ح��س ار �ن�ا �ن ا �ة ��ص � �ع �ِ
ً �ظ �هرا � �� �مWithout tanwīn. َّسَ ن �� ��ى ْ َّ ُ َُ َّ ت � �و ر ب�� ت ����و ر ب ّخُ ْ َ �ف ْ َخ ��م��س ��م��س ��ك����ك ��سَ�نّ�ا
455
455
5.5.6
�� � �فص� �� � � س � �ة ح ط ر � َ � ��ك�ور 177 ..ب
�ف ة ��ف ا �� � � ة �� ��ل 179 .. �ى ل�د � عو�ِ -ا ل�ى ا �ج ���و� ِ خَ 183 � 17 �ي��ا ر�ه� تَْ ئَ ْ م ��فَ �سَ ْ - 8 ��� 1س���ل �� �ل ُ ��ص � ح��ه 183 1 � 2و� ب � َ� 185 13ا�لمن� ��ط��ق
- � 16ع ن��ه ��َ ْ 189 . .ا لب�� �صِر ن ة - .. � �جى� ئ م�� �رر� �م �تر��ي�ن �� ك ف � طورا - .. �� �� � ب� ح�م�ئ ي���ة - - ��ن 195 13د �ى � اِ�لم ش����ت�ا �ة 199 .. ن ت�ق ُ - .. �ي��� �� ر ُ َّ ج��م��ة 204 7 �غ �ز - .. ��م�ا � � -ن�ا � ٍم ٍم � ا ��ق � ا � َّ�ة ح��ِ 21 12 �أَ�ل� ِ�ى ا �ل� ب - 15ب��غِ����ض� ا ��ل ُ - 8 1 �ه ي�ِ �م �إ �ن 215 .. هف �صر�و�� 218 24 �
456
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
ض تش ً ه ا �� ض ف ���ا ����م�ي�ت�ا �و�ص� او �ب�ه � �و�ي��ه ا �ي�� �ص� ا �� �� ل� � وب ب م ��غ���� ��ت ن�� �ي�ن ب ير و �آ � � ف �ق � � او �ل� �ص او ب� ا � �لو��و�� �ع��ل�ى ا �ل�ه� ء * � � �ص� او �ب�ه �ب�ا � ك ل����سر * �أَ ت �ْ �سَ ْ � ا �ل�و�ج��ه ���س� �ل �َو�� �ل * � ت * � �ص� او �ب�ه �ب�ا � �ل �ف�� ح � � � �ص او �ب�ه �ب�ا � ك ل����سر * � ا �ل�و�ج��ه �م ن��ه * � �َ �صَ ا �ل�و�ج��ه ا �لب�� ْر * ت �ص� او �ب�ه ج� �� ئ � * � طورا * � �ص او �ب�ه �و �� � ة �ص� او �ب�ه ب �ح�م�ا � * �ص� او �ب�ه د �ن�ا * � ت � * �ص� او �ب�ه ا � �ل �ف�� ن �قح �ص� او �ب�ه �ي���ت�� ْر * جَ َّ�ة �ص� او �ب�ه ��م� * �ص� او �ب�ه ب��غ���ي�ر ��ت ن��و�ي�ن * � ا �قَ � ا َّ�ةَ � ح�� * ا �ل�و�ج��ه �ل� ��ى ا �ل� � ب ُْ �ص� او �ب�ه ا ب��غِ����ض� * � �ن ��هى �م�ن ا �ل�بت���لت�� ب� ك� �م��ا � * َن ع � ا �ل�و�ج��ه ا � * ف ا � ا �ذ ��ا ن �� ض � ا �ل�و�ج��ه � �ه� ا �ل� ا ا ك�� � ا ل��م�ي�ر �صر�و� � �� �ذ ق �� ا ل�ى �م� �ك� ��ور �ب���ل�ه �ير ج� ع 456
7،5،5
8،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] 177 [18]
179 [15] 183
17
″
18
″
21
185
13
″
16
189 [6] ″ [23] ″ [″] ″ ″ 195
13
199 [19] ″ [″] 204
7
�َ ب����كور
ً تش � ب�ُ��ك�و ر, and in the same line ا�����م�ي�ت, which is correctly without tanwīn.
��ف � � ة �� ��ل ف ة The pausal form is required.453 ِ� �ى ا �ل�د �ع�و�ِ _ ا ل�ى ا �ج� � ��و َخ خ � � ����ا �ه ����ا �ه ي رم ِي رم َ�أ ْ َتَْ ئَ ْ ��فَ �س َتَ ْ �ْ َ �س ���س� �ل �و�� �لْ ���س���ل �� �ل ُ َ��ص �� �و ح��ه ح��ه ��ص ب �و�� ب َ� م� ��� ق � ا �ل ن �ط
� م� ��� ق � ِ ا �ل ن �ط
ْ َ�� �� ا لب �صِر ن ئ ���( جtwice) � ف �� ��ط�و را
ْ َ�َ �ص ا �لب�� ر ت ئ ���ج � �و ��ط�و را
�ن د ��ى ا �ل� ش �ت ا ة � � ��� ِم
د �ن�ا
�ع ن��ه
� ب ح�مئ���ة
ُ ن ت�ق �ي��� �� ر ُ � َّ�ة � ج �م
�م ن��ه
5.5.7
�ا ة � �ب �حم
ا �ل�َش �ت ا ة � � ���م ْ ن ت�ق �ي��� �� ر َج � َّ�ة ��م
�غ �ز ″ [22–23] �ٍ �ن�ا_ �ٍ ��م�ا Without tanwīn. م م َ� ا �قَ � ا َّ�ة � ا ��ق � ا � َّ�ة 212 12 ِ��ح ح�� �ل� ِ�ى ا �ل� ب �ل� ��ى ا �ل� � ب َْ�أ ُْ ″ 15 �ا ب��غِ����ض� ب��غِ����ض ُ ا ��ل ″ 18 �هStrangely contorted.454 ي�ِ �م ن َن 215 [18] � ا � �إ
218
24
5.5.8
ف �صر�و�ف�ه � ا��ه � unless the pronominal suffix � � �صر�و
refers
to
earlier.455
457
457
something
mentioned
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
�� � �فص� �� � � س � �ة ح ط ر 221
قُ ُ � ن�ب��ر�ة �� ن َ ف ت م�� ��� -ر�ت��َ 222 8 1ي عُ ع 232 7 ��� 1ن �ص�� ي ع - 8 � 1ب��د �ُوه َ َ ا ْر��ِه -ا دْ �ب�ِه 236 ِ بِ نَّ � نّ �لَ َّ 237 .. � او � م��ى � � او
239 3 1
� ا ا �� ثَ ا �� ف�ل ��ق ي� �ع� بِ� �ر
َ 245 23ا نّ��م�ا ِ 247 �� 14ق� �َ�س�ا و �نَ ٱ 248 2 � 1م �ب��ن ا �ةَ �� � � ك ع - � �م� �م� ب ٍَ � اً 252 .. �وِ�ل�ه� � ا �ل � مق��ا �ن��َ 255 .. تَ ْ � ْع �نْ �أَ نْ 258 19 ���سل�� �ِم � م
458
َُ � ف � �ة ا ��ل�ا �و ��ل�ى �قب�ّ�ر�ة * ا ��لب��� ت� ���فى ا خ� ار �ل�ص� ح� * ي � ن ُ فت ُ �ص� ا ��ه ي� م�� ���ر�ت�� * وب ع ع ح�ق��ه ��� ن �ص�� ِ * � ي ع ُ �ص� او �ب�ه �ب��د ��ؤ ه * ََ ْ َ َ ْ �ص� او �ب�ه ا ر�ب�ه ا د �بِ�ه * نِ �لَ ًّ َ آ � ن � ن آ � ظ�ن ا � �ع ن��� ء ا �ل�و�ج��ه � او � � � او �ع ن��� ءُ �وك���ا ��ه ��� ن ت ا �خ ا �ن � ّ نا ا � �ه�� �ج�� ر �و�ج�مر�ور � او � �� ��ي�ر�ه� �ع �ل� او ّ � � �� ���سر �و �ز ن� ا �لب�ي�� ت� �ف�ا �ب��د �ل�ه�ا ب��م ن��ى �و ج� �ي ك ���ع�ل � ض �ف ا �ل��م�ي�ر �م� رد ا * ن � ف �ظ � �ة � � �ق ه � ا ا ��ئ ا �� ف�ل ��ق � ر�م� ا � � �ل � ��� ا �ل�يع� ب� ح�� � �ع� � � �ذ ي �فب � ع �ن � � ة ت ا�لم� ك���ور� ��ى ا �لم� �ص ار ا �لث��ا ��ى ���ه�د �ى ع � � ا �ع ��ل �ف �ك�ن ا ��س�ا ��ت���ذ �ن�ا �ه� ا �لب�ي�� ت� �و��ل�� ا �ل� � ا � ي ّ �مى ى � م ن � ي� حب ��و� ا �ل� بع� ث� * َ نَّ � ح�ق��ه ا ��م�ا * ق �ق اً � ح���ه ��و��س� * ٱ � * ح�ق��ه �مِ�ن �ب��ن � ق ه ا �ة � ا ض ف �ة ���ا �� * ح��� �م� �م�ِ �ل�ل� � �لَ � �ص� او �ب�ه �َو� �ه�ا ا �ى �و�ل�ه�ا �ع��لي��ه ر�ن��ي�ن * � ن � �ص او �ب�ه ا�لم�ق��ا ���ع�ا * تَ ْ ��س��َْ �م�نَ �ٱ ن � ��ذ �ف ا �� م�ز ة �ص� او �ب�ه � ل� ِ � بح� � ل�ه� � م � �ز ن �ل��ل�و �
458
9،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] َّ ُق قُ ُ ة 221 [26] � � ن�ب��ر �ب��ر�ةis preferable (line of verse at the end of the page). َ� ن َ ف ت ت ُ� ن ُ ف ت ت ��� ي�م�� _���ر ���ي�م�� ���ر ع ع ع ع ُن ��� ن ���ص ���ص 232 17 ��� ِي ع ي ع ُ �ب��د ��ؤ ه �ب��د �ُوه ″ 18 ْ ََ ْ ََ َْ َْ 236 [17–18] ا د �بِ�ِه _ا ر�بِ�ه ا د �بِ�ه ا ر�بِ�ِه �لَ ً َ آ َ ََ َّ ّ �ل ءُ �وا ن� �م ن��ى � �ّوا ��� ;�وا ن� � �ّوا �ع نhe seems to have thought 237 [9] آ that �ع ن��� ءhere has the function of a pre-
2 22 18
position followed by its object and � that putting it after �ل�ّوا would upset the ّ meter, so he changed it to �م ن��ىand made the suffix singular.
239 13
� ا ا �� ثَ ا �� ف�ل ��ق ا ا ��ئ ا �� ف�ل ��ق ر ي� �ع� بِ� � ع� ب � �ع� ب, though the word � �ي in the �ر second hemistich ought to be enough
to guide a blind man to the meaning of the line; our g ood professors, how-
245 23
ever, are fond of foolishness.456 َّن ََ ا ��م�ا ا نّ��م�ا ِ
��ق� ��سً�ا ��ق� َ��س�ا و و �نَ ٱ ٱ �م�ن � ب��ن 248 12 �م � ب��ن ِ َ�ة �ة � ��� ا ا ″ ″ � ٍ �م� �م� كع بِ� �م� �مbecause in construct.
247
14
�َ ��لهً�ا � ِو َ � 255 11 �� ا�لم�ق��ا �ن �أَع ْتَ ْ ْ ْ ن 258 19 � ���سل��� �ِم�ن م
252 [27]
459
ا��َ ��لَ ه, i.e., � ��له�ا �ع��ل��ه �ن��ي�ن. و� ي ر �و ا �ل�م�ق��ا �ن��ع�ا ْتَ ْ َْ �نَ ٱ ن � � ���سل��� �ِم, the hamzah being deleted for م the meter.
459
5.5.9
�� � �فص� �� � � س � �ة ح ط ر تَ �جََّ ْ ��س�� ا �� �ق � �ص�د - 23 رب� ب ي���ل ل��
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
ق تَ ف ��ص �ف ت �� � ل���ل�م��ة �ع� ا ج ��ل حََّ �ت�� � ا � � � ��مي�� ك ح � � ل ح���ه �ر �ف �ذ � �ق � � �ى �فع � �ذ ق شا عه�م ��ى �ل��ك ��و�ل ا �ل���� �عر ��ى � او �ل�� �ى ا �و��� � � � تُ � �ن � ت � ا �لب�ي�� ت� ا �لث��ا ��ى �ل� �ج� ّربْ� * �و��ق�و�ل�ه �و �ل�ا ���س�ىء م � ا �� ظ �� ن ا � ق ه �ت ِئ �ف �� ���سر ا � �لو�ز ن� �و��ق�و��ل�ه �� �� س � ��ي�ن ك ل���� ح��� يٓى� � � � ��لخَ � ق ��خلُ ْ � ا �خ ا �ل�د ىا �ب� ر � ح���ه ا �ب��ر ا �ى ا �ل� ��بت�� ر ضَ َّ ضَ �َّ تْ ����ل ت ه � ا � ���ل � � * 260 .. ص � � � � وب ِ َ �لَ �َّ ّ � ُ َ � تْ َ ت �غ ث ا � �غ� � �ث�ا � - ..ب ر و � �ص او �ب�ه ب�ر� � �و�� � -لو�ل� �ص� او �ب�ه � �و�ل ِ ّ ف��� � ا � � ا ا � ا ا ��ت �ذ ��ف ��م � ف �ف ت له�ا ��ا �م�ا �� � ل�ي ر ج�ع�ه� �ل� ��س� ي�� �ى ح� � ح �ذ � �ن ث ا � � � �غ ث �ف �ه� �ج�ع �ي� ب� م ا �م�� �ل�ه� ا ا �لب� ر� �و� � و ْ م َ �ف � ل� �ا � �فَ�ْ � �� ا �ّ ا � � ف� �ق ��لي���� ��ى ا � ك� ��ل �ع�ل�ول �ل� صَ ع ��و� * س م � �ة تَ ا �ة � ت ا ا � �ص او �ب�ه �ِ��ه� �م� �ب� � ك ��� .ه� �م� ل����سر * 262 . � � �ص� او �ب�ه ا �� ك� ا �� ك� ل��ا �� ل��ا ِ���سى * 263 7 س ِ � �آ َ ّ � ُ � � ف � � ��ل�ا ��ا �ن��ك ا ن�� ت� ا �ل� �ك���ل ا �ل�ل�ا ب��� �ص� او �ب�ه ا �ل�ل�ا ِ��س�ى �م�ن �ل��س�ا ا �ى ا �ك���ل ا ك�� - 8 س ا � ن � � �ش �د ��د ا �ف ك ف �� ي� ��ي ��� ي��م��ك�ن ا �ي��ه� ا�لم�د ر��س�و� ف �ة ُ ا ��� �ظ �� ا � ا ن �ت � ن �ك�و� ا ��ل�ل�ا ب���س ق��ا �ي�� �م� لع�� � � م ع �ا ��س � ا �ن ا ��م�ع ن ا � �ف ا ن ا �� ك� � � � د � ل�� �ى م �ه�م� ب ��ى و ح� � � ع �� َ � ا �ز ً � � ن � ا �� ك� ل��ا ���سى �ه ن��ا �م�ن ك�ِ��س�ى �ل� �م�ا �و�ل�و ك���ا � �غ �م�ن ك�� � ���س�ا ا �ل� ت ل��ا ن� �م�د � ا م��ع�د �ى �� ك� ح� �و�ه�و ��ي�ر ف ت ن �م ار د ا ��ل�ا � ش����عر�و� * ه � �فَ�ظ � �ف � �ص� او �ب� يح � �� * ح�ِ� ���ظ - 24ي � ّ � ّ � � �م��ا �م��ا * � �ص او �ب�ه م ك�َ�ن 264 18م ِك��ن � ُ ت 267 8 � � 1ه�ن � * �ص� او �ب�ه �ب�ا � �ل �ف�� و ح
460
460
10،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] َتَ�ج ْ ََتَ�ج �ق �ق �ص�د 258 23 ]�ص�د �� � ّرب� ��سب��ي���ل ا � �ل ��� ّر [��سب��ي���ل ا � �ل, the word having been misread by everybody, the reason for their error being the poet’s use
260 [21] ″ [22]
ْ َّ َض � �����ل ت
َ� �غ� � �ث�ا بر و
in the following line of the words � � � ا �تُ ئ ْ � ت �و �ل� ��سare prop ;�ل� �ج� ّرب the words ا��� ا � ظل��� ن � � ِ � � م �ا ت erly [ �و �ل�] ���س��ي ء [ا � ظل��� ن��ا]: the former breaks َ��خ ��ل��د �ى ا ل the meter. Also, the words �ب��ر ْ� ُ��خل � should properly be ر �[�ل��د �ى] ا �ب, i.e., “on being tested.” َ �ضَ �ّ ت � ِ ���ل َّ� � َّ� َ�ل ;ُ� �غ� � �ث�ا ت ِ� �َو�ل ت; the pro �ل�و�ل� ب ر وought to be � fessors should review the rule. As for barghūth with fatḥah, it’s one of the oddities their like come up with, for there are no words in the language of the pattern faʿlūl with the sole excep-
262 [23] 263
7
″
8
تَ ا �ة � ���ه� �م
�ا � ا �� ك ل�� ��ِس آ ُ �� � ا � � � فا ن� ن ت �� ��ك ا ��� ا �ل� �ك�ل ا �ل�ل� ب���س
tion of ṣaʿfūq. ت ا �ة ��ِ��ه� �م
�ا �ا �� ك ل�� ��س�ى آ َّ � � [ ف��ا �ن��ك ا ��ل�� �كfrom ��ل��س�ا meaning “to ���ل] ا �ل�ل�ا ِ���سى eat voraciously”; how, mighty teachُ � � �ا �� ك, even ers, can ا �ل�ل�ا ب���س rhyme with ل��ا ��س�ى � �ا �� ك if they have the same meaning? ل��ا ���سى َ�� here is from َ ك�ِ���سى, which is intransi� tive; if it were from transitive ا� ك����س it
would constitute praise, which is not what is required (“Will you not then
″ 24 264
18
2
18
� � ف� �ظ �� � ِ يح ّ� � �م��ا م ِك��ن ُ�ه�ن �و
461
understand?”).457 � � �فَ�ظ �� � يح ّ� � �م��ا م ك�َ�ن َ�ه�ن �و
461
5.5.10
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
�� � �فص� �� � � س � �ة ح ط ر 269 3 2
ُق َ �ِ��ل ب� ش ّ ن 271 ��� 15 َ�ت�ا ِ� ا ُ لله 276 0 2 ُ 279 1 2ق����ل ن��ا ب � ا ت �ق ا �� ت � �ق ه� 280 3 � 2ل� ي���س��ي�� لب�ي��� ب� ��و�ل� م َ 287 � 19و�ع�مر�ى شُ 293 2 � 2و���رب� � نَّ - � 24ج�ل ه��َ �� �ُْ�زَ � م �غ 295 1 16ا�لم� �ل يَ - � 2 17و���عر�ى ا ��س�تُ�ه ِ � � ف 301 - ��ا �ن��ك ا �ل��ط�ا �ع� م �َ ّ 303 � 19او �ل��د رَ ضَ��ا ر� 312 .. � ��ب م �ق �ُ ُ َ ْ ُ ُ 316 .. ب��ل�ه -ب���ع�د ه ُ ْ ن ُ ْ �نَ ا 319 .. د ر�� د ر ��ى 323 � 27ج��ل�ا ج���لَ 324 12
�ج��ل�ا ج���لَ
ُ ُ 326 6 � 1وي���س�ِهر
� ُق ح�ق��ه �ِ��لب��ا * نَ � ح�ق��ه �ش���ت�ا � * َ � �ص او �ب�ه ا لله * قَ �ص� او �ب�ه �ب���ل ن��ا * ُ �قَ ف ن � ن ن �ق � �و�تن �� ب� ��ل�ا �ب��د �م�ن ا � �ت��ك�و� � �وت���ت�� ب� * ن ّ� � ا �� ا �� ض ف ن � �غ � ��ا � ا �ل ش����ا �عر��ي�ر �مت�� ���ط� * ا �ل� �ول�ى �� ل� � ع ب� م ت � * � �ص او �ب�ه �ب�ا � �ل �ف�� �ف ح نَّ ه� ف���ل�ي�را ج� �� * �ص� او �ب�ه ��ى �ج� � � ع � ْ�زَ � ٍم �ص� او �ب�ه اِ�لم�غ� �ل * �ا � ُ س�تَ ا �ل� �و�ل�ى �و�ي��عر�ى ا �� �ه * � � ف � �ص او �ب�ه ��ا �ن��ك ا ن�� ت� ا �ل��ط�ا �ع� * م � ُ َّ �ص� او �ب�ه � او �ل��د ر * �ض �ص� او �ب�ه �ب�ا �ل��� * آ � ف َ ُ مَ ْ � �ة �ص� او �ب�ه �قب���ل�ه-ب���ْع�دَه ا ��لب��� ت� ��� خ� ار �ل�ص� ح� * ي ب � � � ق ا � ا �ل�ا �و�ل�ى ا �ل�ا �ت��ص�ا ر �ع��ل� ا � ح�دا �ه�م� * ى � � �ك�ن �م�ن �ص� او �ب�ه �ج��ل�ا ج���ل �ف�ا ن� �ذ ا ا �لر�م��ة �ل� �ي�� م ٍ ا �ل�م�ت���لت��ع��ي�ن ب �ن � � ق �ة ��ف � �ت ق ت ي�ن ا له�و�� �و�ى ا �لب�ي��� �ع�� �م� � ���د �م �م ا �ل� � � ا � �ن �ظ �� ا �ل� �و�ل �� ر يَ ْ ُ حَ َ � ��س�َهر �و� ّار �ه�ا ا � �ظل����ا �هر ا �ن�ه �ص� او �ب�ه �و� جَ ّ � ار �ه�ا *
.15 :1855 2 .14 :1855 1
462
462
11،5،5
12،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] 269
23
271
15
276
20
279
21
280
23
287
19
293 22 ″
24
َ ُق � �ِ��ل ب ش ّ ن ��� �ِ َ�ت�ا
ُ ا لله �ق���لُ ن��ا ب
َ ا لله �ق���لَ ن��ا ب
ُ � �و ش���رب � َ َّ� ن �ه � � �ج�ل م
َ 459� �و ش���رب َّن �ف �ه � � � ;��ى �جthe whole thing should be ٍم checked.
َُ �ق The line cannot be scanned properly if one reads � �و��تن �� ب and it ن �ق must therefore be � �و�ت���ت�� ب. َ ُ �و�ع�مر�ىShould be �و�ع�مر�ى as the poet was not being wordy. 458
� َ�ُ�غْ�ز ا�لم� �ل َي �و���عر�ى ا ��س�تُ�ه ″ 1 ِ � � ف 301 ″ � ��ا �ن��ك ا �ل��ط�ا �ع م َّ َ � 303 19 �وا �ل��د ر
295
16
312 [22]
316 [28]
319 [12]
323 27
324 12
326 16
ُق���ل��ا ِب َش �ت ا ن � � ���
5.5.11
� َ� �غْ�ز اِ�لم� �ل
ُ َس�ت Better, �و�ي��عر�ى ا �� �ه. � � ف ���ا �ن��ك ا ن�� ت� ا �ل��ط�ا �ع م َّ ُ � �وا �ل��د ر
ُ � �ضَ��ا � ض� ��ا ��ب رم ��ب رم ُ ُ ْ َ ُ ُ� �ق ْ ْ َ ُ َ� �ق َه ب��ل�ه _ ب���ع�د ه ( ب��ل�ه_ ب���ع�دline of verse at the bottom of
the page).
َُ ْ ن ُ ْ �ن ا د ر�� د ر ��ى
It would be better to stick with one or
َ ا �ج��ل� ج���ل َ ا �ج��ل� ج���ل
the other.460
�ج��ل�ا ج���ل, as Dhū l-Rummah was not one ٍ to use contorted language. 461
The same botched job as before; a par-
ُ ُ �وي���س�ِهر
463
allel form occurs in the first line.462
ُ َ ْ َي حَ� َّا �ه�اshould apparently be ر ;�و���س�هand ر جَ� ّا �ه�ا ر
463
5.5.12
�� � �فص� �� � � س � �ة ح ط ر ئ � 329 � 17ص��ي��ل��ة ��مَ ن اْ ج� �� 332 9 1 �نَ � ْ ُ 338 2 1 ح ن��ا �ي���ك ا ��ل خ � �ي�ب��را 339 .. �ى
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
ه ض ئ �ة �ص� او �ب� � ����ي���ل� * ��منْجَ � �ص او �ب�ه � ��ى * � ت � * � �ص او �ب�ه �ب�ا � �ل �ف�� �ا ت ح � �س��ق�ي�� �ب�ه ا �لب�ي�� ت� �ف�ل�ا �ب��د �م�ن �ترق�ي��ع�ه �ل� ي�� م ن � � ف� �ظ �� �ة �ق ا � �ذ � حو �ل��ك * ب�ل��� ��س�و� �و � � ت � * 342 � 18م �رتِ��ه�ن �ص� او �ب�ه �م �رت��هَ�ن �ب�ا � �ل �ف�� ح ُ َ � �ص او �ب�ه �ع ْرب� * 343 8 � 1ع ْرب� آ ف�آ خَ � � �ص� او �ب�ه �ف�� ِخ�ر �ب�ا � ك ل����سر * 344 0 � �� 2ر ظ � �فَ � � ا � ه ظ ��� �ف �� ر ت� �ب�ا � ك ل����سر * ���� ر�ت 346 8 �ص�و ب� ِ آ ُ � � � � ن َ �ق �ق ت ف � �و��و�ل�ه �م ن���ِئ��يَ��ا �م��ل� ��و ت� * - 9 ا �ل�و�ج��ه �ب�ا � �ل �ف�� ا � �ل ر�و� ح � ث � �ف ن � ا �� ا ت ا�لمت��� � ق �ة ك� ة هو�� ����ي�ر� * 347 .. �ى ب ي�� � ب��ى ل� � َ قُ ق � �ذ � � �غ � � ة ق ��رر �ل�ك ��ي ر مر� �ص� او �ب�ه �و�ب���ل�ك ��د �ت ك 348 .. �و�ب���ل�ك � � ف � ��ل�ا ا د � ك�� �ي ��ف� �ي�� � ر�ف�� ا � �ظل�� ر�� �ع ن��د ��ص و رى ح ع �ذ �ا ا �ل� ��س�ا ��تي�� * ُ َّ �ق � � �زّ � � ت 349 .. ا ّ��م�ا � �ص او �ب�ه ا ي��م�ا �و��و�ل�ه ا �لِر �ل�ع��ل�ه �ب�ا � �ل �ف�� ي � �و�ه�و ت � آ ح �ص�و� ا �ل���سم�� ء َ َْ � َ ٱ ْ �خ ا �ْو ا ش��� َ� ح�ق��ه ا �َو � ش���ر� * �خَ 350 5 ر ُ ُ � �ظ � ا �غُ ّ ت ��ف ��خ � َ شْ �ف � ش نّ ت � �خل � ا �ل��� �ه � ي���� �ى ا ل ��د ر �ع��� ار * 353 .. �عِ�ي��ُ� �ى ا��د ر �ع��� ا ر ر ب � � ن � �أ ن � � �ص او �ب�ه � او �ل�إ� ���س �ب�ا � ك ل����سر * 353 �� � او �ل� � س ِ �ع ن��ه � ح�ق��ه �م ن��ه * - .. ت ُّ �غ ش ن � ت ا ت ّ �ص� او �ب�ه ���هر * ���و� ح�ى �م� ���هرَ 358 1 2ي��� � � ُّ � ت ��س او د � * �ص� او �ب�ه �ب�ا � �ل �ف�� - - ا �ل � َ نَّح نّ � �ص او �ب�ه ا � * 361 ِ 13ا �َ 464
464
13،5،5
14،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] 329
17
332
19
338
12
339 [20]
342
18
343
18
344
20
346
8
″
9
� ئ � �ة ض ئ � �ة � � ص��ي��ل �����ي��ل ْ��مَ ن ا ْ ���من���جَ ج �� ى ْ َ� �ن ْ َحَ �ن ُ ح ن��ا �ي���ك � ن��ا �ي���ك ا ��ل خ � �ب��ي�را �ى The line cannot be scanned properly �م �ت��ه�ن ِر َ � �ع ْرب َف�آ خ �� �ر َظ � �ف � �� �� ر ت ُ� �ق ن � ا � �ل ر�و
thus; it has to be made right with some word such as ��س�و��ق. �م �ت��هَ�ن ر ُ ْ ��عرب ف�آ خ �� ِ�ر
� �ظ ��ِ�ف �� ر ت َآ � �ق َ ;ا � �ل ر�و�نalso, the word ا���م ن���ِئ��يis twisted.463
5.5.13
347 [16–26]Much botched work in the verses of al-Mutanabbī. ُق َق 348 [12] �و�ب���ل�كand this occurs frequently; I have �و�ب���ل�ك no idea how the g ood professors think
349 [26]
350 5 353 [25] 353 [″]
that an adverb can end in –u. َ ُّ ا ا ��م�ا� ;ا ّ��مalso the word ّا ��ل �ز should perhaps ي ي ِر ّ� َ�ز be ا �لر(it is the sound of the rain). ََ َ ْ �خ َْ ٱ �َ ��� ا �ْو ا ش �ا �َو � ش����خ ر ر ْ َ �غُ ّ ت ��ف ��خ ُ نّ ت ��ف ��خل � ُ ش � ي���� �ى ا ل. Apparently, ر���د ر�ع ش��� ا �عِ�ي��� �ى ا��د ر�ع��� ار ب ُ � �أ ن � ن �وا �ل� ���س �وا �ل�إ� ���س
�ع ن��ه �م ن��ه َّ �غ ش ن � ت ا ت ُّ �غ ش ن � ت ا ت 358 21 � ��� ي � ���[ي ���و� ح�ى �م� ���هر ���و� ح�ى �م�] ���ه ر َّ � ُّ � ��سوا د ″ ″ ��سوا د � ا �ل � ا �ل َّن ََّ ن 361 13 � ِا � ا
″ [26]
465
465
5.5.14
�� � �فص� �� � � س � �ة ح ط ر �ن ت �ذ � ْ � � � � .ا م ��� كر ِ�ج��ي را �نَ 366 . � نُ ْ 368 .. ا �ل��ع�م�ا 370 ��� 18سل��� ي �نِم - ِ 25ا ��ى َ � � ت 373 9 ركب��� �ةُ 378 .. ��س �ر��ع� ي ��م ت��ق ح� را 387 3 َِ ّ ا ن ا ��ل� �زّ ِ� ع - 5 �غُ - 6 ب���ل�و �غ ا � ي��دَ 425 21 433 12 - 3 2
َ ظ � �ف َ ���� رك-ا �مرك�-ب ��ق��د ِركَ ِ ِ
ف � نَ ْ ُ �ن � ن ��ا �ل��ع ش��� ا د ��ى �ل�ه�ا �م�ن ا �
نَ ت 438 5 ��� 1بس����ى 466
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
ْ ن �ص� او �ب�ه �ج��ي�را ٍ� * �ن ْ � �ص او �ب�ه ا �ل��ع��مى * ا � ه � �� �ف�ت � � ا �ل�ل�ا � * �ص � � �و ب َ ب ح م �ن � ا �ل�و�ج��ه ا ��ى * � �ص� او �ب�ه ِركب��� ت� * آ � ف � �ة ح�ق��ه ��س ���ع�ِ�ة ا ��لب��� ت� ��� خ�را �ل�ص� � ح� * ي ب ير ��م ت��ق �� � ف� � � �ص او �ب�ه ح� ار ا س� م�� �عو�ل * م َ نَّ �ص� او �ب�ه ا � * نَّ � ت � ا �� � س ا� * �ص� او �ب�ه �ب�ا � �ل �ف�� َ�غ م ح � � �ز ن ْ ���ا ن ��ن�����غ � � � ل � ك � ل � � و �ص� او �ب�ه ا � ي�ٍ�د و ي ب �ى � ا ا �ت �ذ ن ف � ن � ��ذ � � �ق � � ش ا �ل�ل� ��س� �ي�� ا � ��ي�� ��ط�� او �ل� �ل�ك � �ل ��و�ل ا �ل���� �عر ��ف ا �� �لق�ا ف����ة ا � حور * �ى � ي � ِ � �ن ���� � ق ف � ا ��ل�ص� ا � ف� ا له�ا ا �ل�و� ��� �ب�ا �ل��س��ك�و� �ه� ك� � و و ب ي� �ف �ع��ل� ا �� ك� ل��ا �� * لَى � � �ق � � ن ا ��و�ل ��ع� ا � او �ل� �ص او ب� ف��ا �لت��ع��س ف��ا � �م ار ده لَ َ ا نْ� ا ��ق� ��ل ��له�ا �ت��ع��سً�ا ا � ��ل� �م�ن ��ق� ��ل� ���ع�ا وى وى و � � ن� ا ت � ا ا �ت �ذ ��ف �ذ � � � ��ذ � � او �م� ���ه�ور ا �ل� ��س� �ي�� �ى �ل�ك �ل� ك�ر ح� ث� ق��ا ��ل � � �ق��ا ��ل ��ل�ا ��ل�ع�ا � ن ش �ق � ا �ل��ع��� ب��ل�ه �ي و�ي �� �ف �ا ن ا � � ا ا ق ا � ه ا ه �م�ن �ث �ت ه � ا ل��ل � ى �ل� �� م� لل �ع� ر� �و �ل� ن �غ ن � ة ح��ة ���ف ا ن� ��ل�ع�ا ���ع ش����ه ��ي�ر ا � ا �ل�عب��ا ر� � �صير� ى � ��ف ت�خ� �� �ر� ��ق�و��ل�ه ح��د �ف ك �و�ن��ع ش����ا ب��م�عن��ى � او � ي � ��ي �ج �ق � � �ن � ا �ذ ا ف��ا ��لن�� ش ع��� ا د ��ى �ل�ه�ا �م�ن ا ��و�ل �ل�ع�ا * � �ض � ة �ّ ا �و �ب�ا � ك ل����سر� * � �ص او �ب�ه �ب�ا �ل� � م 466
15،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] َت �ذ�� ْ ن ت �ذ�� ْ ن 366 [19] � ا �م�ن ��� ك�ر �جِ��ي�را �[ا �م�ن ��� ك�ر] �ج��ي�را ٍ ْ ُ� ن ْ �ن 368 [25] ا �ل��ع��مى ا �ل��ع�م�ا َ 370 18 ���ي���سل��� ي��� ِسل م م ��ن َ �ن ″ 25 ا ��ى اِ �ى �� ��َ 373 9 � ركب�� ت �رِكب�� ت ُ�ة � �ة � ��س �ر��ع 378 [24] ِ���سر��ع(line at the bottom of the p age).464 ي ي َ� ت�ق ��م ت��ق � �م 387 3 ِ ح� ار ح� ار � ََّ ن ّا نَّ ا ��ل� �ز ″ 5 ِ � ع ا � [ا �ل�ع�زّ ] َ�غ ُ�غ ″ 6 ب���ل�و ب���ل�و (following anna). َْ �غ َ �غ 425 21 �د ا � ي��د ٍ�ا � ي, for the meter, and the good professors should have realized that in view of the poet’s using حو ِر �� ا for the rhyme.
433 12 ″ 23
َ َ َ ظ � �ف � �� All should have sukūn on the kāf. �ب ��ق��د ِرك... ا �مرك...� رك ِ ِ َن �ق � �ل َل ف��ا ��لتَ��ْع��ُ [ا د ���ن ��له�ا �م�ن ا ن� ا ��ق� ��ل ���ع�ا] ف��ا ��لنَ��ْع ش��ُ ا د ���ن ��له�ا �م�ن ا � ا �� �ل ��ع�ا is the correct � � ى � س ى و و reading. The poet means “It is better
for me to say taʿs to her than to say laʿā.” However, the good professors rushed to write what they did because of the earlier occurrence of naʿsh, when he says “and one says, ‘May there be no laʿā to so-and-so,’ meaning ‘May God not raise so-and- so after stumbling or from his bier!’” Despite this, it is clear enough from the way the verses are written that laʿā and naʿsh have the
438 15
نَ ت ��� بس����ى
467
same meaning, so how then could he َن �ق � �ل � ف � نَ ْ ُ �ن come up with ا���ا �ل��ع ش��� ا د ��ى �ل�ه�ا �م�ن ا � ا ��و�ل ��ع? ُن ن ��� بس����تىor ِ��� بس����تى
467
5.5.15
�� � �فص� �� � � س � �ة ح ط ر ُ� َّ ا � ��ق ت � �ة 452 3 � 1وح ب� �ب��ه� م ��و�ل�ٍ ف اُ ظ �� َ ��ف � ا �� ن � �نْ �هر �ى ا �ل� ل� او � ِم - 25 �� � �ِ
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
�أّ � َّ �ل��د � ِم
آَ � د �َ - 27 م
ُ�غ � ّ آ َ��� ءَ 455 5 ا ���ل�ى ا �ل��سب خَ �ت��ا �مه�ا - - � � �� ًّ َ ك��ل�ا 459 9 1 ُ �ز ق ب�ر��ا �ن 463 18 قُ - .. �ب���ل�ك ت �قَ ْ 477 ��� 11ع�ا � ب� � �أُ ث �ن - 9 1ا �ل� ��ى ُ ��وء 480 5 2 ض� � ُ ْ � سَ � 484 4 2ا �لب���� ي� ��ط��ة �زَ - 25
�ج��ا ��ج
�ق � �ةً �ص� او �ب�ه �م� ت��و�ل� * ا ��ل��دَّ �ُ � �ه �ع��ا �ة ��مخ �ت���ل��ة ��ا �� ت �س�ق� �� ��ه�ا � � ل م و �ى ب ر ي يم ب � �ز ن � ت ف ا � �ن �ت ق � ف �ظ � �ة �ذ �و � ا �لب�ي��� ��ل� �ب��د م ر�ي��ع�ه ب��ل�� ��� ا � ن� �ذ �ق � �ف حو ��ل��ك � او �ل�ا �ف ك ب���ع�د ��و�ل�ه �ِم�ن ا �و � ��ي ��� �غ ت ��ي�ن �ن ن �م�ن ��� ا ا ا ة � بو ع�د�ه� د � ي��� �سو ���س��ك� ��و� � ف ا �لت��ع �ر�� * �ي � ث ا ��ن آ � � �ز ن ��ف � ه � � ا ا � ا �ل � ل � ل م د � �ص � � � � ل � � � رع ى � �ص او �ب ٍم و � وى ن �ظ � �� �� ر* � � �ص� او �ب�ه �ب�ا � ك ل����سر * ا�ه خ � �ت��ا �م�ه�ا * �ص�و ب� ِ ق َّ ح���ه ك�� � ��ل�ا * � � � � او �ل�ص� او ب� �ب�ا � ك ل����سر * � � ّة � ت � �و�ه��ذه �خ��ا �م��س مر� � او �ل�ص� او ب� �ب�ا � �ل �ف�� �ف �� ن ح ا ��ل��� ّ � ��ه�ل ��تت��وّرك�� �ك��ا �ه�و �ش���ا �ن ك�� � � � ع � � ط��ا �م ل � ب و � ى ع م �ف �ق � َ �َ ن �ظ � � ا �لي ��و� �و��ى ��و�ل�ه �ع�ْو�ل �� �� 1ر * م ا � ه �ت� ا ��ق ْ � �صو ب� �ع� ِ ب� * � �ق ه ا ��لت � �ي�ن � � �ز ن ح�� ��لي�� �ل�ل�و � * � � ت � * ا �ل�و�ج��ه �ب�ا � �ل �ف�� �َ ح��س ْ� ���ط��ة ف��ا �م�ا ا �ل�م�ص�غ�َّ �ة ف��ل�ا � �ص او �ب�ه ا �لب�� ِ ي ر � �ي��د �خ���ل�ه�ا ا �ل * � ���ذ ��ق � ا ق ا � ضَ �ض �� ّر * � �وك�� ا �و�ل�ه ��س� �ب ���� ا �ل� ا �ل�و�ج��ه �ب�ا �ل� � م
َ ُ 1� :1855ع ْول.
468
468
16،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] ًُ َّ ا �ق ت � �ة ُ� َّ ا �ق ت � �ة �[�و 452 31 ح ب� �ب��ه�] �م� ��و�ل� �و ٍ�ح ب� �ب��ه� �م� ��و�ل َ�أ ُ َ َ ُ ّ � ّ � ْ ف ا ظ �� َ �ف � ا � ن ″ 25 � �هر ��ى ا �ل� �ل�وا � �ِم�ن �ل��د ِ� ا �ل��د ِ� � �� The expression is grammatically disم م ordered and it is impossible to scan the line as it stands. It must be repaired by inserting the word dhā or something of the sort [between min and al-dami]. Otherwise, how can the sukūn on the nūn of min be accepted, when it is followed by the definite article? َآ ″ 27 � د � , for the meter; cf. the second ٍم hemistich. ُ �غ � ّ آ آ ََ��� ء َ � ا �غ��� [ا ��ل ّ��س 455 5 َ�� ء] ا ���ل�ى ا �ل��سب ب ِ ل�ى َخ خ �ت��ا �مه�ا � ″ ″ �ت��ا �م�ه�ا � �ِ َّ َ �� ًّل�ا ����ل�ا ك ��ك 459 19 �زُ ق ن �ز ق ن 463 18 � ب�ر��ا � ِ ب�ر��ا َق ُق ″ [19] �ب���ل�ك �ب���ل�ك, this being the fifth time; are you َ� َ آ � د م
going to put the blame on t he printer
477 11 ″
19
480 25 484
24
″ 25
ْ َت �ق � ���ع�ا � ب ُ ا ���أ �ن�ث � �ل ى
ُ ��وء � � ض ��ُ سَ ْ �� �ة � ا لب���� ي��ط
َ�ز � �ج��ا �ج
469
as is your wont these days? Compare � َ َعْو�ل � � . 465 ْ ت �ق ����ع�ا ِ� ب
With elision [al-unthā instead of al-ʾunthā] for the meter.
َض ��وء ��
� ْ َ� ا �لب�� ِ��سي� ��ط��ة, the diminutive not being allowed to take the definite article.466 ُ�ز َ� ض � �ج��ا �ج, and the same goes for رّ �� �ا �لoccur-
ring earlier.
469
5.5.16
�� � �فص� �� � � س � �ة ح ط ر قُ � ه � ب��ل� - 8 2
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
� ن �ظ �� ف ا �� ا �� � ت �� �ك� �ن�ه �ظ ��� �ف�ا � � � ه � � ل� ل� ك � � �ص� او �ب�ه �ب� ل �ف�� � � و ر و ر �� � � ف ح �تت ّ �� ن �ع� ا ��ل��� ّ � �ك� �ون�ه �ظ �� رف��ا ����ه�ل � ل� ط��ا * ك � � � � � ل ر ب و و � ى ع � ق �ت 487 �� 19ي ب��د �و ��م ح�ا ��س�ن �ه ح���ه � ب��د �و نا ُ ٌ �� ق ���ا �ص� او �ب�ه �م ن��ا ��ه�ل �ل��ك� �ون�ه �و��� �عر�و ض� 493 9 � 1م�� �ِ�ه� ل ع �ف��ل�ي�را ج� �� * ع �ف � ��ف ا ��ل���ت�ي�ن ا � ا خ� �ي�ن ��ت�� ق خ � * له�و�� �و�ر�و� �ع�ن ا � �ل��ي�ص� - .. و�ى ب ي �� �ل� ر � �ج ح � � �ف �ف � ن ّ� ا � � �ن �خ � س���ل ��ى ا �لب�ي�� ت� ا �ل�ا خ�ر� �ص او �ب�ه 494 .. ��ى ب��ي�� ت� ا�لمت���ب��ى ��ت ن� ���ط� ع * � �وي� �ل� ِك �م ��د ا �� ي �َ � �وي�ا �ل��ك * َ َ تَ �ف �ص� او �ب�ه �ش�� �� او �و��ق�و��ل�ه �مث���ل � ا �ش��ت �� ا ح�ق��ه �ب�ا �لر��� * 501 .. و ع خَ ئ َ خ جَ � ن��ا �ى �و ِ� �ص� او �ب�ه ج� � ن��ا ِ��ى �و� � �ي��ا ره * �ي��ا ره 503 3 1 � �ذَ ُ � �ذ �ذ � ا ا� � �ذ � ا � �ص او �ب�ه �ل�� �و�ى ا �ل� �لب�� ب� ا �و �ى * 508 2 �ِ 2ل�� �و�ى ا �ل� �لب��ا ب� �و �ى َ � نّ �ض �ص� او �ب�ه �ب�ا �ل��� * � 509 � 12او ج�ل��� � م ح ُ �ذ �ذ �ذ ف �ف ت ت �ت ق ق � ا �ص��ل�ه ��ت ����ا �� � ف �ص� او �ب�ه �ب�ا � �ل �ف�� ح�� � ت� - 13 � ���ا �� آ � ح � � ا � ت �ف ف ا �لت��� ا �ل� �و�ل�ى �ل��ل�خ�� � ي ��� * َّ �ُّ � ��ذ �ف ��خل ف � �ص� او ��ه �و�ك� � � ���ل �من�� �صو ب� بح� � ا ��ا ����ض� * � - 9 � 1و�ك��ل ي �و ب م آ � ف خ نَ � �ة ا�ه خ � ن��د �ف� ا ��لب��� ت� ��� خ�را �ل�ص� � � 515 .. ِ� �د � �� � ح� * ف ص � � ِ و ب ي ب ِ �يَ ف نَ �ُ ف�� ن �ص� او �ب�ه � ���ى * 516 6 � �يِ ى تَ �ص� ا ��ه �م� ت ع� ب� * - � 11م�ع� ب� و ب كَ ِ ث ث � ة � � �ص او �ب�ه ����ر� * - ِ 22ك����ر�ة � �نَ ��نُ ح�ق��ه ب� * 517 15ب ه �فَ�نّ �فُ�نّ �ص� او �ب� * 520 2 2
470
470
17،5،5
18،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] َق ُق �ب���ل�ه �ب���ل�هbecause it’s an adverb, because ″ 28 it’s an adverb, because it’s a n adverb!
5.5.17
Are you going to put the blame on the
487 19 493 ″
��ي ب��د �و ��م ح�ا ��س�ن �ه ُ نا �م�� �ِ�ه�ل
printer?
��تب��د �و [ ��م ح�ا ��س�ن �ه]
ٌ �م ن��ا ��ه�لbecause it occurs as the rhyme word of the first h emistich; they
should review the rule . ″ [22–23]The last two lines of verse are botched and seriously contravene the rules of the classical language. 494 [11]
501 [9] 503
13
508 22 509
12
″
13
″ 19
515 [29]
516 6 ″
11
″
22
517
15
520
22
The verse by al-Mutanabbī contains unwieldy wording;467 � ا � � �ن �خ �� ا also س���ل � �وي� �ل� ِك �م ��د ا �� يin the other line of verse should read َ � �وي� �ل�ك. ا �ش��ت ��وا
َجَ ئ خ �� ن��ا ِ��ى �و � �ي��ا ره ُ� �ذ �ذ ��ا ِ�ل�� �و�ى ا �ل� �لب��ا ب� �و �ى َّ� ن � ��� �وا ج�ل ح �تُ ق �ذ ف �� � ���ا ُّ � �و�ك ����ل �ي ��و م
�َ ف خ �� � ن��د ِ
�ُ ف� ن �يِ��ى َت � �م�ع� ب ��ث ة � ِك��� ر
ُ ََ ت ;�ش�� ��واalso َ�مث���لshould be ل ����مث.
� ن ا �َ خ � �ي��ا ره ِ ج��� ى �و َ� �ذ �ذ ��ا �ل�� �و�ى ا �ل� �لب��ا ب� ا �و �ى ُّ� ن � ����وا ج�ل ح �تَ �ذ تق �ذ ; � �ق��ا �فoriginally ف � �� ��ت ����ا, with the first tāʾ being dropped to make it lighter.468 َّ � �و�ك, in the accusative in the absence ����ل �ي ��و م of a genitive agent. خ � ف �� � ن� ِ�د ِ (line of verse at the bottom of the page). �يَ ف َ� ��ن�ى
ت �ع� ب ِ ��م َك ��ث ة ���� ر
ُ��ن َ�ن ب� ب ّفُ�ن ّ �� ��فَ�ن
471
471
5.5.18
�� � �فص� �� � � س � �ة ح ط ر �نُ ف �ذ - 9 � ��� � 2ت �خَ َ ���د 532 5 ع ُ �صره - 0 � 1و�ع� تَ ق 535 9 ���س�ا �� � ث َ ��ف - 0 ِ 1م���ل ِ��ي ءٍ �ق نَ 535 14 ��ع� او ََ 538 .. �عر�ى َ ّ - .. ا ��ل ش���رك �ت��عِ��لُ�م�ه ِ�ع�م�ا �ه�ا - .. تُ� هَ 539 .. �ج ���ل � ��ا �ُ �ن ا ���ا �� ا ا � ك�� 541 19 ك �و �ل رم 542 ..
� �غ �ظ � ال�م نَ ا�لم�ي� �� � ح ���ق
�فُ � م � 548 .. �ى �تَنْ�كَ 549 9 � ���ر تَ �َ ْ ت - - ا ب����لي�� �غ ْت ن تُ - 9 �� 1د � ب����� قَ ُ - 24 �ب���ل
472
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
�نَ ف �ذ � ح�ق��ه � ��� ت� * َُ � ا �ل�و�ج��ه �خ���د * ع �صرهِ * �ص� او �ب�ه �و�ع� تُ ِ ق �ص� او �ب�ه ���س�ا �� * ُ �فَ ْ �ص� او �ب�ه �مث���ل ���ي ءٍ * ق �ص� او �ب�ه �ِن��ع� او * ُْ � �ص او �ب�ه �عر�ِى * ت َُ � �ص� او �ب�ه ا �لِش���رك ���ع��ل�م�ه * َ �ذ � ََ � ت � �ي�ا ا ��س�ا ��تي�� * �ص� او �ب�ه �ع�م�ا �ه�ا ا �ل�ع��مى �ب�ا � �ل �ف�� تَ ح �ص� او �ب�ه �ج� ��ه�ل * �ف � ت � ث ا �ن � ا��ا َ � �ص او �ب�ه ا �ل� ك�� ر�م * �و��ى ا �لب�ي��� ا �ل�� ��ى � ق �ة �ل�ه�و�� * ق ال�م ن ق � ن �� ا ق ف ا ا ال�م نَ ح �� ب�م�ع�� ا ل ح� ��د �� �م� � ح ��ق� �ف�ا �ن�ه � � ح���ه �ِ � ى �َ�غ � ��م�ع ن ا � غ� ضَ ف � ن �� ب� �ي���ك�و� ب��م�عن��ى ا�لمِ�ي �ظ� �� * ب ��ى �لم�� � آ ف � ه ��فَ ا � ت � خ ا �ل�ص�� �ة ح� * � �ص او �ب� ��مى لب�ي��� �ب� �ر ُ �� �ر * �ص� او �ب�ه ��ت ن� ِك ُْ �ص� او �ب�ه ا ب��ت�ِ��لي� ت� * � ن تَ ا �ل�و�ج��ه ب����� * َ � � �ك� �ون�ه �ظ �� رف��ا ��ل�� ��ك �ون�ه �ظ �� رف��ا ��ل�� � �ص او �ب�ه ق�ب���ل ��ل�� �ك� �ون�ه � ف �� ن �ظ �� ر�ف�ا �و�ه��ذه ��س�ا ب��� � �ة � �ه ��تت � ع مر �� �ل ��ور �كو� �ع��ل�ى ا ��ل��� ّ ط��ا * بع
472
19،5،5
20،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] ″
29
532
5
″
10
535
9
″
10
535
14
538 [23] ″ [24] ″ [″] 539 [17] 541
19
542 [24]
�نُ ف �ذ � � ��� ت
�نَ ف �ذ �� ��� ت
تَ ق �� ���س�ا
��و�ع ِ�صِره تُ ق �� ���س�ا
َ َ�خ ���د ع ُ �صره � �و�ع
َُ �خ���د ع
َ �ف ْ َ�مث��ُ ��ف �ِمث���ل ِ��ى ٍء ى ٍء � �ل َق ن ق �ِن��ع�وا ���ع�وا ُْ ََ �عر�ِى �عر�ى َّ � ل��� ك �ت��ع��َلُ�م�ه ا � ش �ش ل���رك �ت��عِ��لُ�م�ه ا �ِ ر َ ِ�ع�م�ا �ه�ا ;�ع�م�ا �ه�ا ا ��ل�َع�َمis with a, you professors!469 �ى َت َتُ ه �ج� ���ل �ج� ��ه�ل � ُ� ��ا �ن �ا ����ا �ن� ا ا �ا ك � ; كalso the second line of �����ا �� ا ا � ك كَ����ا ر �و �ل رم �و �ل م verse is botched. � � � �غ �ظ � ل � نَ ق �ن � �غ� �ظ � الم ح���ق � ا�لم�ي� �� ام ��ح ِ �� �ا�لم ي, the second word here meaning al-ḥāqid (“the resentful”); muḥnaq
5.5.19
means the same as mughḍab (“vexed”) and would therefore have the same
548 [25]
sense as maghīẓ. َ�ف ُ�ف � � ��مى( ��مىthe line of verse is at the bottom of the page).
َ�تَنْ ك � � ���ر ْ َ َت ″ ″ � ا ب�����لي� ت
549 9
″
19
″
24
ُ � ��ت ن� ِك ��ر ُْ �ا ب��ت�ِ��لي� ت
ُ �غ ْ ن �غ ْ ن �تَ ��د ت� ب���� ت �����[��د ت�] ب ُ َق ق َ �ب���لbecause it’s an adverb, because it’s �ب���ل an adverb, because it’s an adverb! This
is the seventh time. Are you going to put the blame on the printer?
473
473
5.5.20
�� � �فص� �� � � س � �ة ح ط ر ��زَْ � - 5 2ا ل ���د ُ ْب ن 555 .. ا ���س �ُ � ُ - .. يح�م�د �ف� �ق ��ؤ � ُ �سه 561 .. � و� ر ِ �ِ �م
ّ� - .. �ج��ل�ا �ل � �يَُ �ذّ 566 .. �ل� ���ل��َ م � اَ �ْ�س��ق ْ 568 .. �ل� �ه ِ ي�ِ �م ف 569 .. �ي��عُر���ض ك�� ��ل�ا �َ 570 23 ِ �زَ م ُْ 575 14 �و �ه�د - .. ي���س�ا �ِو�ى ن حو �مب�� ّرد - .. �� ��كه�ا ا - .. �ه� ِ�� �ت ُ ��� �نّ - .. �ط �ت ف 590 .. � � � �ِه�م� او �ذُ - .. �و �و � - .. �ب�ا �ِل
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
ُ ف ن �ظ � � ُْ �ق � �ص� او �ب�ه ا �ل�ز �ب��د �و��و�ل�ه �ي�ا �ع�ق��ا ر �ي��ه �� �� ر * نْ �ص� او �ب�ه ِا ���س * خ ُ ق � �ص او �ب�ه يح�َ�م��د �و��ق�و��ل�ه ِ��م��س�ا �ب���ل�ه ف���ل�ي�را ج� �� * � ث � �ث �ف ع �ذ � ُ ����ي�ر ��ى �ه� ا ح�ق��ه ر �ْو�ِ�س�ه� �و م��ل�ه ك ِ ِم �ت � ل��ا ب� * ا � ك�� � � ح�ق��ه ِا �ج��ل�ا �ل * �يَ �ذّ � ا ن � ض ف �ذ آ ���ا � � ع� ا ا �ج��� ء � �ص او �ب�ه �ِ��ل�� �ل� � ا �لم� � ا �ز ا �ت� ن ي�ن � ة � ا �ف �ل� �م� ��ك�و� �ع� �ه �م��ك��س�ور� ا �ل� ��ى � ف ة ا حر�� �ن�ا د ر� * �َ ا ْ �قيَ ُ � ت �آ خ ا ��ل�صف � �ة �ه� 1ا �لب���� �� �ر � ح� * �ص� او �ب�ه �ل� � ِ �س� � م ي ب ف � ح�ق��ه �ي��عر��ض� * َِ �ص ا ��ه ك�� ��ل�ا � * �و ب ُ م �ز ْ �ص� او �ب�ه �و �ه�د * �ص� او �ب�ه ي���س�ا �َو�ى * �ّ � ح�ق��ه ا�لمب��رد * ��كَ �ص� او �ب�ه �ه�ا ��ه�ا * � ت �ّ ا �ل�و�ج��ه ��ِ��ط�ن * �ت ف هَ � �م� او * �ص� او �ب�ه � � � �ذَ َ ّ � �ذ � �ص او �ب�ه �و �و �وك� ���ا ن� ا �ل�ا ��س�ا ��تي�� ق��ا ��س�وا � �ف ا ج ��ل ��م� �ع��ل�ى ا�لم� رد قع ا �ْ �ف ا ن � ��ف ��� �ق ة � � � ك له�ا �م� يّ��د� * ح���ه �ب� �ل � � ا � �ل او ��ي �
ْ َُ :1855 1لا ��س��قِي����ه� . م
474
474
21،5،5
22،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] ″ 25 555 [23] ″ [24]
ُ ْ َ��ز ُْ � ا �ل �ب��د ;ا �ل�ز �ب��دcf. �ي�ا �ع�ق��ا ر ُْ ن ْن ِا ���س ا ���س خ ُ � ُ� َُ د يح�م�د �� ;يح��مalso the word ا� ِ��م��س in the previous line [is dubious], so it should be
checked against the original.
561 [16]
″ [″] 566 [6]
568 [28]
569 ,, 570
23
575 14 ″ [15] ″ [17] ″ [20] ″ [″] 590 [7] ″ [″]
″ [21]
ُ �ف ق ُ �ف� �ق �ؤ � � ��سه� ; ��و�� ر �ْو ِ��س�ِهthe book abounds in examو� ر ِ �ِ �م ِم ples of this sort. �ّ �ج��ل�ا �ل َّ� �يَُ �ذ �� �ل� ���ل م
� ِا �ج��ل�ا �ل ّ�يَ �ذ �� ���ل, because intransitive geminate ِ verbs have the middle consonant with
ْ �َ ا �ْ�س��ق �ل� �ه ِ ي�ِ �م
i except in rare cases. ْ ُ َ�َ ا �ْ�س��قي ��ه �( �لthe line of verse at the bottom ِ �م of the page).
ف � �ي��عُر��ض
َ� �� �ا �� ك ِلم ُ ْ َ�ز �و �ه�د ي���س�ا �ِو�ى ن حو �مب�� ّرد ��
��كه�ا ا ��ِ � �ه ّ�ت ُ ��� �ن �ط �ت ف �ِه�م�وا � � � ُ�ذ �و �و
ف ��ي��عر��ض ِ َ ��ك � �� �ا لم ْ ُ�ز �و �ه�د
َ ي���س�ا �و�ى � �ن حو] ا�لمب�� ّرد � [ َ��ك �ه�ا �ه�ا �
ّ�ت ��� �ن �ِط َ�ت ف ه � �م�وا �� � َ�ذ ; �و �وthe good professors seem to have
formed the plural by analogy with the
singular. ْ� � ل �ب�ا �ِل � �ب�ا, the rhyme being with an unvoweled consonant throughout.
475
5.5.21
475
5.5.22
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
�� � �فص� �� � � س � �ة ح ط ر �ت � � � � ع 591 13 ِل� ا �مُش � ّ�ف 597 .. �ب� �لم���ر�ى َ ْحَ ��ْ 608 3 2ا ُر م �َّ حْ��سَ�نُ د �له�ا 610 2 � 2و� � ي ��ا َ � ه ا ك� ر�ع� 611 .. �ق َ � اَ جَ ْ 614 1 1 ب���ل ا �ل� ���ل
تَ � �ص او �ب�ه ���عل��� * م � ت � * � �ص او �ب�ه �ب�ا � �ل �ف�� ْح � �ص ا ��ه ِا ر� ح� * و ب يَ ْم ُ َ �ُّ � �ص او �ب�ه �و� ح ُ��س�ن د �ل�ه�ا * ُ ح�ق��ه ا ك� � ���ا ر�ع�ه * ق �ا � تق �ص� او �ب�ه �م�ن �ب���ِل ا �ل� ج���ل �لي����س���ي�� م � �ز ن ا � �لو � * �لَ َ �لَ ً � ا �ل�و�ج��ه � ْ���ل�ى * - 3 � 1يْ��ل�ا ي �ضَ � ت ا خ ا ��ل�صف ُ ُ � �ة � 626 .. ج� � � �ِ�ع��ل ن��ا �ع� او ر��ض� � �ص او �ب�ه �ع� او ر� ا لب�ي��� �ب� �ر ح� * �يَْ ُْ��صَ ��صَ� ن � �ص او �ب�ه � ن�� 627 .. ��ي ن��� ح�ا � * ح�ا �ن ��ذ �ف � �ة ُْ � �ص او �ب�ه � او �صبِ�� ْر �وك��� ا ��ى ا �لث��ا ��ني�� * - .. � او �صب��ر ّ �ة � �ز ن ئ � �ص او �ب�ه ي ج��ى �م��لي��ن � �ل��ل�و � * 628 .. ي ج��� �جَ ا �� ا � ْ ْ ة � �و ل�ص�و ب� �جِ ��س� * م��رر� �م �تر��ي�ن س� ك 633 � ��� 1 0 م م � � ��ف � ا ا ت � ا �خ � ة � ن �م��س�� � �ن ا �� ف � � - .. �ى ا �ل� ب��ي�� � ا �ل� ��ي ر� م�� ل� م ل� �صر�� ا �و�ل�ى �م�ن ك���سرا �لب�ي�� ت� ع م ا � ت ن �ي�ن � َّ ا �� � ت ا� � �ق � ه � � ا � ا � � � � � ل �و��و�ل�ه �ب�ا رِد ل � � 633 122 � �ل� ص هور �ب� ل �ف�� ط � � �و ب ب �و و � � ح �ض �ّ * �ب�ا �ل� � � م � ا قَي�نَ �اش ح�ق��ه ا �ل� �ش������ * ���ق���ي�نَ 635 15ا �ل� � ِ � � ْ َ خَ َ ُ ُ ُ � � َ � � � � � �ط خ� �ط� ��ه �و��س�ا �ب�ا ��ط � ح�ق��ه �ب�ا � ك ��هَ �ص� او �ب�ه م�ب - .. م�ب ل����سرا �و �ا�ف �ب�ا �ل� �ل�� * ئ � �ق ه �ن ا �ئ � � � ا ق ���ا * ل� �ن�ا ���ل�كَ 639 .. � �ل� �ن�ه � او ��� �عر�و ض� ح�� � � ك� ع م
1.10 :1855
476
476
23،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] َت ت 591 13 ������عل��� ���عل ِم م ا �َش �ف ّ � ا �ل�مُش ��ف 597 [20] ب� ���ر�ى �ب� �لم���ر��ى ََ ْ ح ْ�� �ْ ا ح� ا 608 23 رم ِر م ُ ُّ َي ُ حْ��سَ�نُ دَ ��ّله�ا �حْ ُ��س�نُ دَ ��ل�ه�ا �و ��و 610 22 � ي َ ُ � ا ك �ا ك ���ا ر�ع�ه 611 [24] ���ا ر�ع�ه َ ْ َق َ � ا ج �ن ق � ا 614 11 �ب���ل ا �ل� ���ل �م �ب���ِل ا �ل� ج���لto allow the verse to scan correctly. َل َل �� ْ���َ �� ْ�� ًل�ا ″ 13 ي يل�ى ُ ُ ُ � ج�ِ�ع��ل ن��ا] �ع�وا ر���ضَ �( [ جthe line of verse at the ��ِ�ع��ل ن��ا �ع�وا ر��ض 626 [24] bottom of the page). َْ�ي ْ َ��ص ُ � ن��� ن ��صَ� ن ��� ن �ي 627 [11] � ح�ا � ح�ا ″ [12]
ُْ �وا �صب��ر
�وا �صبِ�� ْرand the same in the second [hemistich].
628 [25]
�ئ ��� ي ج
� ي ج, with elision of the glottal stop for ��ى the meter.
633 10 ″ [10]
633 22 635
15
″ [26]
639 [12]
ْ َ�ج �س � �� (twice) م
ْ ��جِ���س م
In the final verses, it would be better to treat ����م��سل as diptote م than to break the meter. � َّ � � ُّ � �ب�ا ر ِدWith tanwīn; also طه�و ر � ��ا �لnot طه�و ر � ��ا �ل.470 َ� ا ش �ق�ي�ن َ� ا ش �قَ�ي�ن ���� ����� �ا �ل ِ � � ا �ل � ُ ُ��َ ْم ����طَخ َ َ�م ���طَ�خ � � ب��ه ; ب��هalso َ ��س�ا �ب�ا ��ط should be either ��س�ا �ب�ا ��ِط � or ��س�ا �ب�ا ��ط�ا. َ ئ �ن�ا ���ل�ك
477
� �� �ن�ا �ئ�� كbecause it comes as the last word of �ل م the first hemistich.
477
5.5.23
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
�� � �فص� �� � � س � �ة ح ط ر اٌ 641 .. ��س�ع� د
ضَ ��ر�غ��ا � 645 10 � م � ا �ُ - 13 � م�ص� ب و َح ف - � 19ود ا ر �و��ا رَ � ا �لِ��س�ع�ل�ا �ت 646 .. �ةٌ 649 5 1ا بر���ع�
�ت�ز َّ �جَ� ��نُ 650 .. �و اب ُ �ذَ 653 .. �م�ع�ا ا لله ُ 658 .. �ش���د �ي��د ْ 660 .. �تِر �ي �نَ � ف �ة �م�ن ا ��ل - .. حر��ِ � ّ اً ط�� 662 .. �و �� ي ف� قَ ّ �ْ �ك��ا �صر�م - .. ���ِ �تَ � �وِ��ل��دَ - .. َ ً ف �ت ْ ح��ا 662 .. �ى �ه�و ا �ي ��� َّ ا ُ 664 .. ل�ع�ل لله يَ�خ�ز �ن 668 .. � ��ى 669 ..
�م�ز ���دَ ي
478
ُ � ت � او �ثر�ه�ا � �ص او �ب�ه �ب�ا � �ل �ف�� � ح
اُ �ص� او �ب�ه ��س�ع� د �ث ا ��ن � َّ ة �و�ه��ذه � �ى مر� � � � �ص او �ب�ه �ب�ا � ك ل����سر * ف � �ق ���ا * �ص� او �ب�ه �م� �صر�و��ا �ل�و��و�ع�ه �عر�و ض� � � ن � ف �ة �ق �ه�م�ا ا �ل��س��ك�و� �ل��ل�ق��ا �ي�� * ح� � ش ُ � �ق � ا ة ُ �نُ ح��ه ا �ل��س�ع�ل� ِ� �و�ع�مر�و ب� �م��س�ع�ود ��� ار ر ا �� �ل ��ه ف� ا ���� ا � ن �ص� * �ه� ك� � و�ج ي� له� ا �ل�� ب �ةً ئ �ت � ق نَ ْ �ف �ص ا بر���ع� �و��ى �ج�ب��ِرِ���ِل ��ل�ه�و�� � �و���صل� فَ ْ � ح�ق��ه ����ص�ل * � �ة ُ �نَ ا �لر� او �ي� �ن�ز �ّو� اب� * �ج مَ �ذ � �ص او �ب�ه � �ع�ا * � � ن �ا خ ا �ل�و�ج��ه ب���س��ك�و� ا �ل� �ر * َ ْ�نَ �ص� او �ب�ه �ترَ�ي � او �ِعل��� �ص� او �ب�ه � او �عل��� * م � فَ ْ م ا ��ل�و�ج��ه �م�ن ا �ل � حر��ه * ِ ق � ئً � ي��ا * ح���ه �و ��ط� قَ ف ْ �صُ�ك�ا ا � �غ��ا � ت�� �ك��ا �ك�ا �و�م�ص�ي�ر �م �ص� او �ب�ه ����� ر�م� ى �ي �م �تَ � �ص او �ب�ه �ِ��ل��د ا * � �ة��ا ن ح��ا * ا �لر� او �ي� ك�� � ا �ي ه َ ا �� ت ا خ ا ��ل� �صف� �ة ح� * � �ص او �ب� ا لله لب�ي��� �ب� �ر ُ �ن � �ص او �ب�ه ي� �خ�ز ��ى * � �ق ���ا * � �ص او �ب�ه �م�ز �� ٍ�د �ل�و��و�ع�ه �عر�و ض� ي
478
24،5،5
25،5،5
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] 641 [22]
645 10 ″ [13]
″ 19 646 [18]
649 15
650 [12] 653 [18] 658 [16] 660 [21] ″ [26] 662 [9] ″ [″]
″ [″] 662 [21] 664 [26]
668 [11] 669 [23]
ٌا ��س�ع� د
َض � �� �غ��ا �ر م ُ� � ا م�ص� ب ح َ َ فا د ا ر �و�� ر � � ا �لِ��س�ع�ل�ا ت
ُا ُ َ د ���س�ع, and ا�ا �ثر�ه should be ا�ا �ثر�ه, which is
the second time this mistake has been made.
� ض�� �غ��ا ِ� ر م ٌ� � ا م�ص� بas it comes as the last word of the ح first hemistich.
5.5.24
ْ ْ ف د ا ر �و��ا رfor the rhyme. ُ ُ ا ��ل � �ا ة �ِ ; ��سع�لalso ر �و�ع�مُر�و ب��ن �م��س�ع�ود ش��� ار should be with final fatḥah throughout.
ٌ�ة ً�ة �ف � ا رب���عCorr.471 �ا رب���ع; also ��ى �ج�ب��ِرِ�ئ��ل is botched ِْ َف ْ َن and ����ص�لshould be ����ص�ل. ُ�ت�ز َّ �جَ� ��ن �و ا ب َُ �ذ �م�ع�ا ا لله
ُ ش����د �ي��د َ�ت ْ�ن ِر �ي � ف �ة �م�ن ا ��ل ِ��حر ّ ��� � ط�ً�ا و ي ّ َف� ق ْ� �ك��ا �صر�م ِ���
َ� � َ�ت �و�ِ�ل�د ًفت ْ َ ح��ا ��ى �ه�و ا �ي ُ ��� َّ ا ل�ع�ل لله
يَ�خ�ز �ن � ��ى َ �م�ز ���د ي
479
ُ In the authoritative reading, َ�ن�ز �ّو � ا ب��ن. �ج مَ �ذ � �ع�ا [ا لله]
ْ ش����د �ي��د َ ْ َ ; �ترَ�ي �نalso ����وا �ِعلshould be ����وا �عل. م م ْ َ�ن ��ل ف � �م ا حر��ه ِ ً� ئ ا ���و ��ط�ي ُ ْ��َ ف���قmeaning “your objective” or �ك��ا �صر�م
“your destiny.” َ�ت �و�ِ��ل��د ا
��ا ن In the authoritative reading, ا��ح ك�� � ا �ي. َّ � ([�ل��ع�ل] ا للهَthe line of verse at the bottom of the page). ُ�خ�ز �ن ي� ��ى
�م�ز �� ٍ�دbecause it occurs as the last word of ي the first hemistich.
479
5.5.25
�� � �فص� �� � � س � �ة ح ط ر
� � غ � ��� او �ه�د ��فى �م�ق��ا �م�ا ت� ا ��ل � ج���د �و�ل ا ��ل�ا ��طا ب��ي��ا ت� ا �ل ش � حر�ير�ى
َ َ ُّ ُ ُّ 672 .. ا � � �ص او �ب�ه ا ِ� ح ب� * ح ب� � �ن �ة ن �غ ن � ن ش �� ا � ش م��� �� او �م��س �و�ش � � �ص او �ب�ه �ش � �� او �م��س ا �لث��ا �ي�� �ي���ب���ى ا � �ت��ك�و� 674 .. � �و � �ف �ا � ق � ة ��ج�مر�ور�ة �ب�ا � ك ل����سر� ا �و �ب�ا �ل�� ا �ل� ��ط�ل�ا �� * ُ �خَ ُْ � �ص او �ب�ه �خ�ب���زه * 678 .. �ب���ز ه � ُ�جَ تُ�جَ ح�ق��ه ي�ر * 679 4 � 1ش���ي �ا � ّر ف َّ �خ ف ُّ � �ص او �ب�ه ا �خ� �� * - 2 2ا � �� - 3 � 2ا ��� ُ �ص َر * � �ص او �ب�ه � او �ب�� وب �صر آ � ا �ز � ا ��ل��ش ��ا ن� �م�ا �ش�� ��ي�ن �ع��ل �ه��ذه ا �ل���ط � �ق���ة ا ��ل�ى � خ�را �ل�م�ق��ا �م�ا ت� �و��ل�و��ت�ق��صي�� ت� �ك� �� خ� ���ل �م�ا �و�ق�� �و�م� ا �ل ي �ي � ر ى �ي ع ع �� ا ��ف ظ ت �ف � � � �م�ن ا ��لغ����ل���ط � او ��ل�� ل��ا ن� � �مق��د ا را � ي��م� �و �ك�� ح �ر�ف� ��ى ا�لم��ت�ن � او �ل ش���ر� �� ك� �ى ب��م�ا ا �ورد �ت�ه �ش���ا �ه�د ا � � ع � ل � ى ح �ي ا ف ا ا ا ��ن ت خ � ا س�ت ا �ذ � ا � ظ �� � ّ �ة � ش ا � ��ذ � ا ا � � � ح�ه�م� �� �م� �م� ا � � �م ي � �ب��ه ا �ل� �� � ا �ل� ع�� �ه�م� �وك�� ب� د �ع�وى �ص� ب � �ع�ل�مي�� ا�لم���� ر ا �لي� ��س�و م � ّ ا ن ُ ُ ف ا � � �ن �ق �ة ن �ت ا �ّ ف ��ف ُك�� ح��ل� � �م�ا ��ن �ق���ل�ه �غ��� ه ا ���ض ��ل�ا ���ا � ه � � � � � � ا � � ا � � � ع م ه � � � � د � ل ك � � ص � � � � � م � � �س ��س � ل � � پر ى م ل ب و رو ير ي � � � �ذ �ف �ة ن �ق � ف ���ة � غ� � � �د � ا � ض ا � ��ن �ق�ده ا � � ت ا ك� ف �سخ ف � � �م�ن ا ��ل � ��ا �ي�ا ت� ا �ل��� ح ك� ����ل�ه ��ا ��س�د * �ي ���� ا �لركي����ك� ���ي ر �ج � �ير ب� � ي�� ��� �ى � ل�و � ع � � ��ذ ن � ���ت�م ا �ل� �� ب
480
480
Table Showing the Mistakes in the Probative Verses in the Maqāmāt of al-Ḥarīrī
Page Line [Incorrect] [Correct] ُّ َ َ ُّ ُ � ا �ِ ا 672 [17] �ح ب �ح ب 674 [19]
�ش � ش �����وا �م
��وا �م��س � ;�شthe second ��وا �م��س � �شshould be the object of the preposition, with –i, or
with alif to mark the prolongation of
678 [20] 679
14
″
22
″
23
ْ َ�خ �ب���زه ُ ّ َش ا ت�ج ����ي � �ر ُّ �خ ف �� � ا ُ ��� � ا وب �صر
the vowel. ُ �خ�ب���زه ْ َي [�ش���ي �ا] �ج� ُر َّ �خ ف �� � ا َ ��� � ا وب �صر
and the two shaykhs keep on in the same vein to the end of the maqāmāt. If one were to investigate every example of error and misspelling in both the text and the commentary, it would amount to a very great quantity, so let what I provide here be sufficient testimony as to the scholarship of the two aforementioned persons and give the lie to their friend’s claim. The selections of Monsieur Caussin de Perceval from Qiṣṣat ʿAntar (The Story of
ʿAntar),472 his writings on the speech of the people of Aleppo, and the transcriptions by others of silly stories in lame language are not worth the time one would waste on them, for they are all bad. End of the Appendix
481
481
�ّ ف �ف � �ة تن ن �ن ا ة � ا ا �ت �ذ �م�ز �ي�ن �ن ش � ����ه�ه�م م�م�ن ا �ل�� ��ى ا �ل�ع بر��ي�� �ش���ي �ا ا � ����ب��ي �ه �م �ع� د� ا �ل� ��س� �ي�� ا�ل� �ب ��ور �و�م ا � ب ض �ذ �غ � � ف ن ح��ة ��ا ��لت� ّ ك �ع� ا ��ل��� ّ ط��ا ا �و �ع��ل �ص�فّ��ا �ف� ا ��ل طه� ا �� �لف��ا � ���� ي���عت�� ر � او �ع�ن ا ��ل�ا �� � � حر�و�� �ب�ا � ل ر � ب و � � ب ى ى م ع ق � ن ��ق �� غ � � ن� ا ن ش �أ � �ن � � ا ا � � غ �ة��ا �ذ�� �� �ذ � � �� �ن ت �� � � � ل �� � ا ل� ك � ��ي� ��و�ل� او ا � �و �وع ا ل���ل��ط ا �م� �ي������� ع �ج �ه� � له�م� �ب� ل�ل�� �مك� كر �ى ل�ك �� ا ل�ك��س ُ�� ن �ذ فا� �ن ق ا �ن � ا س�ت ا �ذ �� ا ن ُ د ك�را � (Alix Desgrange) � ���ل� �ع ا �ل� �� � ك���س� � د پ�ر��س��� �ل �و�ه�و �ع� ر �ج �ذ ن ف ا ن � فّ ا ف �� ف ا ّ �ق ه��ه ا ت��ه � �مه�م�ا �ت �� � � ت�ث َ � اَ �ت ا ب�� سم �ل�ه ي��م� ��ل�ه ا �ل� ر�ى � �م�ن �� ب� �� � ا �ل�ص��� �� ك�ي ����م� �و�ج� � ت ج و � ر ح ن � � � � م ��س��و پ�ير و (M. Perrault, rue de Castellane, 15, Paris) ا� ي �ذ �� ن � ف �ن � غ �ة � �ة ش ا ف ق ث ��� �م�ا ��س�م ن��ا ��ل�ه ���ف ك��ت� ��ا ب�� ن��ا �ه� ا �م� ك�� �و�ه �ل�م ي���عر�� �م ا �ل��ل��� ا �ل�ع بر��ي�� ����ي � �����د ا �م�ت���ل �ك�ل ر ى ع �ن ا ��لت �� � � �ف � � ة �ح � ا ��ل �د �� ��غ� ا � �ة ا ��لت ا ��نّ � � �ذ �� ��م ده ��ف � �صف � � ��ص ل ا �م �ود� ي� � و �بت� ي �ل ب �� ي� �� �ى وب�� ل �ج �ه�و �ى � حرو� و ج � ح آ � �ن ا �� � �غ ت�ن ا ��ف � ا � ا �ف ن� �ة ف �ذ ا ��ل���ط�� � ح�تى �ج��� ب �ح�م��د ا لله ا ح��س �م� � �ي�� ���ل�ه� ا ��ن ن��ّوه ط�� ب��ل� � � �ى ا �لب��ل� د ا �ل� ر ج ب ع بع آ � � ن � ��ا ���سم�ه �ع ن��د �ك� ط�� �ش���ي �ا �ب�ا �ل�عر�����ة �و �ل�ا �ش����ك ا �ن��ه� ي �ح�م��د �و ن� ��س�عي��ه ���ل �م�ن �ش���� ء ا � �ي� �� ب ب بي م ع � � � �ف � �ة �ة � ن ن ���ف � �ن ا ��ل�ع � ا ة � ن �ن ض ��و� �ع�ن � ط��ع� ا �ل��س��ل��ط�ا �ي�� �و ��ك�ى بح��س ��م�ل و�ص� � * �و�ير� � �ص��ع�ه � او � �ل�م �ي��ك�ن ��ى ا �لم�� ب
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1،6،5
Notice: it is the habit of the abovementioned professors and those like them who have written something in Arabic to excuse their terrible mistakes by putting the blame on the printer and typesetter, saying that the mistakes are due to the latter’s ignorance of the language, or so I was told by Conte Alix Desgranges,473 who was reporting the words of Professor Caussin de Perceval. This is an excuse worse than the offense, for the typesetter does exactly what you ask of him and whatever rules you lay down he obeys. Do you not observe that M. Perrault, of Rue de Castellane, 15, Paris, even though he knows nothing about the Arabic language, has followed with the utmost care our instructions in terms of corrections and changes and gone to great lengths to compose the letters correctly and produce an excellent piece of printing, so much so that he has come up, praise God, with the best thing ever printed in our language in Europe? We commend him, therefore, to any who wish to print anything in Arabic; there can be no doubt that they will praise his efforts and be happy with his work, even if he is not with the Imprimerie Nationale, the excellence of the work being its own recommendation. [End]
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5.6.1
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Translator’s Afterword
This is the first translation into English of Aḥmad Fāris al-Shidyāq’s al-Sāq ʿalā l-sāq,474 a work published in Arabic in 1855 and celebrated thereafter both for its importance to the history of Arabic literature and as a “difficult” text. The book’s literary and historical significance is the subject of the Foreword (Volume One, ix–xxx). This Afterword deals only with translational issues. The first element of the work’s title is itself often cited as representative of the book’s difficulties. The words al-sāq ʿalā l-sāq are ambiguous and clearly meant to be so. The common meaning of sāq is “shank” and thus by metonymy the leg as a whole; less well-known are the senses “male turtle dove” and “trunk (of a tree).” What it means for a leg to be “over” or “upon” (ʿalā) another leg is for the reader to decide. Paul Starkey reminds us that Henri Pérès proposed that the phrase should be understood as “[sitting] cross-legged” and thus evokes “the familiar attitude adopted by a storyteller who, comfortably installed in an armchair, is about to narrate a long story of wonderful adventures.”475 This bland interpretation cannot be entirely excluded, if only on principle: if the title is intended to be ambiguous, more than one possible interpretation is, by definition, required. Pérès’s definition is not, however, explicitly reflected in the text; rather, as Starkey also points out, the phrase al-sāq ʿalā l-sāq occurs there with sexual innuendo, as when the author writes of a woman’s suitor speaking to her of “the bed, of drawing her close, of embracing, of leg over leg, of kissing, of kissing tongue to tongue, of intercourse, and the like” (Volume Three, 3.4.1); similar is the earlier use, during a discussion that exploits the sexual suggestiveness of Arabic grammatical terminology (Volume One, 1.11.9), of the phrase alladhī yarfaʿu l-sāq (“the one who raises his leg”). In this translation, therefore, the title has been tilted towards the erotic by the use of the perhaps more suggestive “over” in preference to “upon.” The second element of the English title—“or the Turtle in the Tree”— which builds on the two less common senses of sāq, has been introduced to provide a rhyme (an essential element of the title, though achieved differently in the original) and to sensitize the English reader to the ludic nature of the text as a whole.
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Turning to the text, it should perhaps be made clear that al-Sāq ʿalā l-sāq, despite its reputation, is not always “difficult.” As Pierre Cachia has written, the author is capable of expressing himself “with a simplicity and directness that a writer a century later would be pleased to claim for himself.”476 At the same time, however, his writing is characterized by two general features and two specific practices of prose organization that do pose challenges for the translator. The two general features are a fondness for arcane vocabulary and a verbal playfulness that expresses itself through punning, word games, and humorous allusion. Both are so widely distributed throughout the text as to be numbered among its most fundamental characteristics. To “give prominence to the oddities of the language, including its rare words” (Volume One, 0.2.1.) is the author’s first stated goal for the work. Rare words are present in huge numbers either in the form of lists, which sometimes proclaim their presence with headings such as “Here are the meanings of the rare words mentioned above” (Volume One, 1.16.9) or “An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings” (Volume Two, 2.14), or else embedded in the general narrative. In the latter case, the author will, on occasion, call attention to the lists by glossing them in the margin (see, e.g., the note on izāʾ at 1.4.2 in Volume One). The main challenge posed by such words is the time needed to research them; I must, therefore, acknowledge the help provided by online dictionary sites, without which this translation would have been too time-consuming to be feasible. The sites I used most were www.baheth.info (for, among others, al-Fīrūzābādī’s al-Qāmūs al-muḥīṭ and Ibn Manẓūr’s Lisān al-ʿArab) and both www.tyndalearchive.com and http://www.perseus.tufts.edu for Lane’s Lexicon. Rare words pose a major obstacle to the translator, however, only when they fail to appear, in an appropriate sense, in any dictionary; fortunately, the number of such items is small. Puns and allusions pose a greater challenge, partly because they may go unnoticed and partly because, even when they are recognized, native readers themselves may differ as to their meaning. Inevitably, therefore, interpretation sometimes remains speculative. The reference to al-kāfayn (Volume One, 1.16.5 and note 235 there)—literally “the two ks”—is a case in point: two widely differing understandings of the phrase were put forward by two scholars I consulted; my own, third, interpretation may or may not be correct. The prose organization practice perhaps most likely to give the translator pause in this work is the use of sajʿ (rhymed, rhythmic prose that often involves
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semantic or syntactic parallelism and that is typically associated with heightened drama or emotion in the text).477 In al-Sāq, sajʿ is employed throughout, both over the span of entire chapters and in passages within a chapter that range from a phrase or two to several pages. Patently, Arabic, with its productive morphological classes all of whose members possess, or end in, the same pattern of vowels and consonants, lends itself to this practice. It is enough, in Arabic, to choose as one’s rhyme word a Form III verbal noun of the pattern mufāʿalah, for example, to access hundreds more words of that pattern, or to deploy, say, the third person masculine plural imperfect verb to have at one’s disposal thousands of words ending in –ūna. The capacity of English to generate rhymes is more limited and the translator is therefore faced with a “rhyme deficit.” Not surprisingly, it has often been the practice of translators faced with sajʿ to ignore it, even though this be at the expense of a prominent aesthetic dimension of the original. This is not an option, however, in the case of al-Sāq, if only because the author’s use of sajʿ is self-conscious and his references to the problems it creates numerous. Thus at one point the author remarks that “Rhymed prose is to the writer as a wooden leg to the walker” (Volume One, 1.10.1), following this observation with a disquisition on the dangers of its overuse and the differences between it and verse (which he claims to be less demanding). Likewise, the difficulty of writing maqāmahs, a genre to which sajʿ is intrinsic, is a favorite topic of the author’s (e.g., Volume One, 1.14.1). Even his tendency, when subjected to the appropriate stimulus, to break into sajʿ in the midst of unrhymed prose may elicit an explicit comment from him on his own writing, as when he exclaims, “God be praised—the mere thought of women produces the urge to write in rhymed prose!” (Volume One, 1.16.2). The translator is therefore obliged to do the best he can. Given the limitations of English, some latitude is essential. In additional to full rhyme, near rhyme, rime riche, alliteration, and assonance have all been used; occasionally, the order of the Arabic periods has been changed. Likewise, it has not always been possible in the English to rhyme the same words that are rhymed in the Arabic, which has meant a reduction in the “linking and correspondence” that the author regards as an intrinsic element of the technique (Volume One, 1.10.1).478 It has not always even been possible to produce the same number of rhyming words in any given passage: the number of rhymes in the translation is fewer than in the original. I hope, nevertheless, that at least something of the force and humor of al-Shidyāq’s sajʿ has been carried over.
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What applies to sajʿ applies equally, of course, to verse, which in the Arabic of this period is entirely monorhymed. In this translation, shorter poems have mainly been rendered into rhymed couplets.479 Most of the longer poems, such as the Proem (Volume One, 0.4) and the poems at the end of the work (Volume Four, 4.20) have been left unrhymed. The other challenging fundamental practice in al-Sāq is the presentation of large numbers of words, usually rare, in the form of lists. Studies have stressed the “sound effect of the accumulated words”480 and the “fonction incantatoire”481 of such lists, and to these aspects may be added the distancing effect (amounting, in Peled’s view, to a “sense of terror”)482 created by the obscurity (i.e., the quality of their being unknown to and unknowable by the ordinary reader) of the words and, often, their phonetic exoticism. The impact of many of these lists is increased by their great length; one series of interlinked lists (Volume Two, 2.14.8–84) extends, in the original, over more than forty-two pages. Such lists fall into two categories: those with definitions and those without. Each category calls for a different approach from the translator. As a preliminary point of reference, the hitherto perhaps under-recognized fact that the words that constitute these lists are taken, largely and perhaps even exclusively, from al-Fīrūzābādī’s renowned fifteenth-century dictionary al-Qāmūs al-muḥīṭ should be noted. Similarly, the definitions given for these words, where definitions are given, are verbatim transcriptions of the definitions in the same dictionary and they are not of the author’s own making or drawn from any other source. Indeed, al-Shidyāq makes this explicit in the Proem when he says, “To me and to the author of the Qāmūs must go the credit / Since it is from his fathomless sea that my words have been scooped” (Volume One, 0.4.6) and again when he claims that the Qāmūs was “the only book in Arabic I had to refer to or depend on” (Volume One, 1.1.7) during the writing of al-Sāq; on occasion too he states that he is “copying” a particular list (nāqilan lahu), i.e., copying it from the Qāmūs (Volume Two, 2.4.12). He also refers explicitly to the Qāmūs in the comments that he occasionally includes within the lists (see, e.g., the entry for ṭurmūth in Volume Two at 2.14.74 and for mumarjal in Volume Two at 2.16.47). So thoroughgoing indeed is the author’s reliance on the Qāmūs that I am tempted to believe that my occasional failure to locate a definition in the Qāmūs is more likely to be due to the item’s occurring in some entry other than that in which it should, on the basis of root, be found, or to a discrepancy of editions,
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than to its not in fact occurring there. In the translation, verbatim quotes from the Qāmūs occurring in the lists have been placed in quotation marks, while material that could not be found there, and author’s comments, are given without quotation marks. These facts have the important implication that these lists are lexicologically driven and bear only a tenuous and opportunistic relationship to reality. The list of headwear worn in Alexandria (Volume Two, 2.2.1), for example, tells us little about what men actually wore at that time and place; even the few items that may indeed have been present—e.g., “tall pointed hats (ṭarāṭīr) and tarbushes (ṭarābīsh)”—are included, I would argue, because they, like the other, more obscure, terms, occur in the Qāmūs, not because they were worn in Alexandria in the third decade of the nineteenth century. Similarly, a list of foods supposedly eaten in Alexandria (see Volume Two, 2.2.10) and consisting largely of edible vetches but containing few words for whose use in Egypt there is any evidence, tells us nothing about the diet of the inhabitants of that city at that time beyond, perhaps, the fact that it included a lot of pulses. Such lists are not intended to convey information about the world but to impress the reader—firstly, with the inexhaustible resources of the classical Arabic language and secondly, with the author’s mastery thereof; perhaps they also simply reflect the author’s fascination with words per se, irrespective of any intention to edify or impress. The lists with definitions, most of which occur in the first half of the work and which can run to over forty pages, do not pose any particular methodological problem for the translator. They are, for the most part, presented by the author in the form of tables, with headwords in one column and definitions in the next.483 The headwords in these tables must be transcribed, the definitions translated; any other approach results in the nonsense of an English translation of an Arabic word followed by an English translation of its Arabic definition. The lists without definitions form at least as large a part of the work as the tabular lists but pose a greater challenge. The work opens with one such list— eleven synonyms or near-synonyms for “Be quiet!” (Volume One, 1.1.1)—and they continue to occur throughout. They vary in length from half a dozen to close to three hundred words (e.g., the list of women’s ways of looking and walking in Volume Two at 2.2.4). Items in such lists are all synonyms, near-synonyms, or semantically associated words, and are often grouped into rhymed pairs, or series of pairs, which are sometimes also metatheses of each other. These lists pose three main problems: how to circumvent the limitations of English in terms
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of translational equivalents for the list items; how to deal with the under-specificity of some definitions in the Qāmūs (and other dictionaries), which further reduces the options available to the translator; and how to render their “incantatory,” recondite, and exotic aspects. As far as availability of equivalents is concerned, shorter lists may not pose a problem: English may furnish a sufficient number of appropriate synonyms. Even medium-length lists may be susceptible to one-to-one, or near one-to-one, translation (see, e.g., the list of the sounds made by the organ in Volume One at 1.4.6), especially when the author’s use of onomatopoeia and other forms of playfulness opens the door for a degree of inventiveness in the English (see e.g., the list of types of metaphor and their fanciful subdivisions in Volume One at 1.11.5). In the case of longer lists, however, English may refuse to yield enough words within a given semantic field, while what words it does possess in that field may fail to match, even approximately, the Arabic items. A case in point is the list of words describing women’s ways of looking and moving referred to above (Volume Two, 2.2.4). It is doubtful that English possesses 288 words in this semantic field and a virtual certainty that what words it does possess will not map exactly onto the words in the text. Further examples are the list of 255 words denoting genitalia and sexual activities occurring near the beginning of the book (Volume One, 1.1.6) and the 65-word list of activities associated with gambling and risk-taking (Volume One, 1.16.5); numerous others could be adduced. In such cases, the translator is faced with a choice between presenting the “untranslatable” words in transcription—in other words, not translating them—and resorting to multi-word glosses (e.g., “her stepping out manfully and her walking proudly in her clothes, her swaggering and her swinging along, her stepping like a pouting pigeon and her rolling gait,” etc.). The transcriptional approach would yield nonsense (a “translation” consisting of words in the original language); the use of multi-word glosses, while preferable, would nevertheless threaten one of these lists’ most important characteristics, namely their obscurity. Sonority may perhaps be retained through the use of rhyme, alliteration, and so on in the English, but the resources are, again, more limited. In some cases, the problem is compounded by the under-specificity of definitions in the Qāmūs. For example, several of the different kinds of headwear worn in Alexandria (Volume Two, 2.2.1) referred to above are defined in the Qāmūs either by the single word ʿimāmah (any cloth worn around the head, or “turban”)
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or by the single word qalansuwah (any shaped covering for the head, or “cap”). With nothing but these generic definitions to go on, the translator is faced with the possibility of renditions along the lines of “in [Alexandria] you see some people whose heads are covered with . . . turbans . . . some with [other kinds of ] turbans . . . some with [further kinds of ] turbans . . . and others with [even more kinds of ] turbans,” etc. The solution in this case, inadequate though it may be, was to associate the Arabic word with the appropriate generic English term: “in [Alexandria] you see some people whose heads are covered with maqāʿiṭ turbans . . . some with aṣnāʿ-turbans . . . some with madāmīj turbans . . . some with the turban under the name mishmadh and others with the turban under the name mishwadh,” etc. Such phrasal glosses and/or the use of generic terminology, while perhaps justifiable in terms of highlighting the lexically driven nature of these lists, may also produce a numbing repetitiveness or a kind of off-list intrusiveness— “turbans . . . turbans . . . turbans . . . ” or “some other way of simply walking, the same with a difference of one letter . . . and another way of simply walking with yet another letter changed” or “the vulva said four other ways”—that is very different in impact from the original list. The translator’s strategies for such lists have developed during the course of the work. In Volumes One and Two, lists without definitions were mainly dealt with by “direct” translation (i.e., by using one-word equivalents conveying, in principle, the exact meaning of the Arabic word, such as “her strutting, her galloping”). When such equivalents proved impossible to find (as was often the case), I resorted to phrases (“her walking with her thighs far apart kicking up her feet”). Such phrasal equivalents, however, while perhaps accurately conveying the meaning of the word, betray the nature of the original text by making the translation wordier. Starting in Volume Two, therefore, with this in mind, I also used some indirect strategies. For example, the list of forty-eight monosyllabic rhyming words (al-azz wa-l-baḥz wa-l-bakhz etc.) denoting a blow resulting in implicit or explicit injury (Volume Two, 2.1.23) reproduces all the monosyllabic words in the same semantic field found in Roget’s Thesaurus, without regard for one-toone correspondence between the Arabic and the English; the result is closer to my mind to the effect of the Arabic than a translation that sacrifices percussive sound in a search for semantically accurate correspondence. Similarly, the series
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of notes relating to ugliness in women (which are themselves lists) that interrupt the tabular lists on women’s charms (Volume Two, 2.14.12–29) were translated using various tools: the first (2.14.13) uses mainly medical, or pseudo-medical, terms gleaned from the Internet (“nanoid, endomorphic, adipose,” etc.); the second (2.14.18: “dirty crockadillapigs, shorties, runts,” etc.) was compiled from http://onlineslangdictionary.com/thesaurus; the third (2.14.26: “women who have dilated dugs or deflated bellies, who are blubber-lipped,” etc.) depends on Roget’s Thesaurus and other nonspecialized lexical lists; and the fourth (2.14.29: “brevo-turpicular, magno-pinguicular, vasto-oricular,” etc.) uses Google’s Latin translation facility to create nonexistent terms imitative of the orotund Arabic. Again, the goal of such translations is to escape one-to-one equivalence in favor of similarity of effect. In Volumes Three and Four, a thesaurus-based method of translating all lists too long or too generic to allow for one-to-one lexical equivalence was applied systematically. Each of the items in the given list was looked up in the Qāmūs and the definitions found there were assembled into a working list; the definitions were then grouped by semantic subfield based on the critical term used in the definition in the Qāmūs. A list of words relating to insincerity, for example, might contain twenty-four items, a number of which are defined in terms of glibness,484 a number in terms of fickleness, and others in terms of hypocrisy. “Glibness,” etc. were then looked up in Roget’s Thesaurus and their synonyms organized into a new list, attention being given where possible to reproduction of nonlexical elements such as rhyme, alliteration, and rhythm as well as rarity or reconditeness. The resulting English list is thus a representation and not a translation of the original Arabic list. Since this approach violates the reader’s presumed expectations of translation as a system of (more or less) one-to-one equivalency, I give notice of such “representations” in the endnotes, in a spirit of transparency. Theoretically, this method of “representation” rather than “translation” could be extended further. If, for example, the works of Rabelais—another list maker and lover of recondite words—or of Thomas Burton, or of any other writer with a sensibility similar to al-Shidyāq’s, had been found to contain word lists resembling those in al-Sāq and if these were culturally plausible (i.e., did not produce distractingly European resonances), it might have been appropriate or even desirable to transfer these, lock, stock, and barrel, into the English text. In the event, no lists that matched the Arabic sufficiently closely were found.
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Finally, a word on chapter titles. The use of fī (“on, concerning”) in the title of each chapter of al-Sāq has been said to embody an intentionally created “gap between the titular imperative . . . and its claim to an exposition of the subject that follows, and the narrative, that has nothing at all to do with the title.”485 This insight, if accepted, would call for retention of “on” in the translated chapter titles. We have, however, decided not to apply this principle for two reasons. The first is that the use of “on” in English risks distorting the meaning of most chapter titles: to translate Fī nawādir mukhtalifah (Volume One, 1.3), for example, as “On Various Amusing Anecdotes” would be to imply that the chapter consisted of a discussion or study of such anecdotes, whereas in reality it consists of anecdotes tout court; the same applies to many other chapters, such as “The Priest’s Tale” (Volume One, 1.15), which is a tale told by a priest rather than a discussion of a tale, or “A Description of Cairo” (Volume Two, 2.5, 2.7), likewise. The second is that the use of fī to introduce chapter titles is a common feature of older works in the Arabic belles lettres tradition and not specific to al-Sāq. Thus one finds fī used in the title of every chapter of (by way of random example) the Thimār al-qulūb of al-Thaʿālibī (died 429/1038) and the Ḥalabat al-kumayt of al-Nawājī (died 859/1455). I have preferred, therefore, to regard fī as a conventional element of Arabic title headings requiring no equivalent in English. Wahiduddin Khan’s translation of the Qurʾān is that mostly used in the text and endnotes, in accordance with series policy, but Arberry’s and Yusuf Ali’s translations were preferred in a few cases for a better fit with the context; all these were accessed via the Tanzil website (http://tanzil.net). The King James (Authorized) version is that used for translations from the Bible, in the version available at the University of Michigan’s site (http://quod.lib.umich.edu). This translation is exploratory, an attempt to map the highly varied terrain of al-Shidyāq’s masterpiece and not only to reveal something of its many pleasing landscapes but also to mark where the figurative dragons are to be found. It may also be true that the presence of the text side by side with the translation and the awareness that some readers will be comparing the two word for word may have made the translation more conservative (outside, at least, the realm of rhymed prose and the lists without definitions) than the translator would otherwise have preferred; this is especially true of the long poems. In any case, others may wish to suggest different strategies for addressing general problems, such as that of the lists without definitions, for filling in gaps with regard to historical detail (such as the real names of figures who are referred to in code), or for reinterpreting some
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Translator’s Afterwor
of the author’s teasingly gnomic allusions. Others too may prove more talented at the conversion of rhymed prose and long monorhymed poems into English. I hope, nevertheless, that the appearance of al-Sāq in English will serve to alert a wider audience to its importance and its many rewards. It remains for me to acknowledge the generous help of Mohammed Alwan, Ahmed Alwishah, Julia Bray, Phillippe Chevrant, Robert Dankoff, Hugh Davies, Madiha Doss, Ekmeleddin Ihsanoglu, the Research Centre for Islamic History, Art, and Culture (IRCICA), Ahmet T. Karamustafa, Matthew Keegan, Jerôme Lentin, Joseph Lowry, Ussama Makdisi, Ulrich Marzolph, Simon Mercieca, James Montgomery, Mansur Mustarih, Everett Rowson, Ahmed Shawket, Adam Talib, Yassine Temlali, Shawkat Toorawa, Geert Jan van Gelder, Emmanuel Varlet, and, especially, Geoffrey Roper. Thanks are due too to the Project Committee and staff of the Library of Arabic Literature for their support and flexibility, and particularly to my Project Editor, Michael Cooperson, for his careful review of both text and translation and his numerous helpful comments and suggestions, to Chip Rossetti, Managing Editor, for his incisive direction, and to Stuart Brown, the typesetter, for his skill and meticulousness in finding solutions to the multiple challenges posed by the layout. Above all, however, thanks are due to my Cairo-based colleague Ahmed Seddik for the many hours he spent with me discussing details of the text and offering always-plausible solutions to many of its knottier problems.
494
494
Chronology: al-Shidyāq, the Fāriyāq, and Leg over Leg
Though it is not suggested that Leg over Leg should be read primarily as autobiography, it may be of interest to readers to know at what points the Fāriyāq’s life as described in the work coincide with what is known of al-Shidyāq’s; the following table therefore attempts to correlate the two. Much about al-Shidyāq’s life (especially his earliest years) is the subject of debate, and the work itself is studiously unspecific where dates, for example, are concerned, just as it obfuscates the identity of individuals by using coded names. The following table relies to a great extent on information kindly supplied by Geoffrey Roper, who has studied contemporary primary sources, including those of the missionary organizations for which al-Shidyāq worked.486 I have also consulted the work of Muḥammad al-Hādī al-Maṭwī487 and of Simon Mercieca.488 Material not in square brackets derives from the work itself; the material in square brackets comes from other sources, as do the dates. Numbers in the format (1.1.13) refer to the numbered sections of the text and translation. Event
Year
Volume One The Fāriyāq [Fāris al-Shidyāq] is born [probably in his 1805 or 1806489 ancestral village of ʿAshqūt in the Kasrawān district of Mount Lebanon] (1.1.13). He attends school (1.1.13 (end), 1.1.14, 1.1.20) [probably in Second decade of the village of al-Ḥadath, near Beirut, to which the family is the 19th century said to have moved in 1809]. His father joins a revolt against the ruler of Mount Lebanon 1820 [Bashīr II ibn Qāsim al-Shihābī, reigned 1788 to 1842] which is crushed, leading to the father’s flight to Damascus; his house, where Fāris and his mother are living, is looted [by troops under the command of Ḥaydar ibn Aḥmad al-Shihābī, the ruler’s cousin] (1.4.4).
495
495
Chronology: al-Shidyāq, the Fāriyāq, and Leg over Leg
Event
Year
His father dies in Damascus (1.4.8).
1821
He works mainly as a copyist, both at home (1.4.8) and for ca. 1820—25 an emir (1.5.2) [the same Emir Ḥaydar whose troops looted his home], but also [seeking employment] visits one of his brothers [presumably the eldest, Ṭannūs], who is working for a Druze emir (1.6), and later, with a partner, tries his hand first at selling cloth as an itinerant merchant among the villages of Mount Lebanon (1.7), then at innkeeping (1.8). Subsequently, he becomes tutor to an emir’s daughter (1.10) but later resumes work as copyist for an emir (1.11); he also tries, and fails, to make money by writing a eulogy for an emir (1.18.15). He meets his first “Bag-man” [an American Protestant mis- 1826 sionary working for the Board of Commissioners of Foreign Missions, in Beirut, referred to in the text as a “peddler . . . [who had] hot-footed it over bringing with him a large saddlebag”] (1.18.19) and eventually declares his adherence to Protestantism (1.19.5). [His elder brother Asʿad, a convert to Protestantism, is arrested and eventually imprisoned by the Maronite Patriarch at his residence at Qannūbīn; Asʿad will die there in 1830 (cf. 1.19.11–14).] He leaves Lebanon for Alexandria (1.19.6) [embarking at December 2, 1826 Tyre, from which he is smuggled by the missionaries amid fears for his safety.] Volume Two First stay in Alexandria (2.2).
December 1826 to early 1827
He moves from Egypt to Malta (2.3) where he works for Early 1827 [American and subsequently British] missionaries [in the latter case, those of the Church Missionary Society (CMS)]. He returns from Malta to Alexandria (2.3.19), where he Mid-October 1828 stays with a missionary (2.4.1).
496
496
Chronology: al-Shidyāq, the Fāriyāq, and Leg over Leg
Event
Year
Subsequently he moves to Cairo (2.4.2) [where he is November or employed by the CMS].
December 1828
He quarrels with the missionaries (2.4.16) and decides December 1828 to find other employment (2.8.1). He is directed (2.8.2) to a Christian poet [Naṣr al-Dīn al-Ṭarābulusī] (2.8.3), whom he eventually meets and who suggests he work for the “Panegyricon” [Egypt’s official gazette, al-Waqaʾiʿ al-Miṣriyyah] as a translator of eulogies in praise of a “rich prince” [the viceroy, Muḥammad ʿAlī] (2.11.5). He leaves the employ of the missionaries (2.12.1) and enters January 1829 that of the “Panegyricon” (2.12). [He continues to lodge with a German missionary, Theodor 1829 to October Müller, and presumably continues to work for al-Waqāʾiʿ 1830 al-Miṣriyyah; in May 1829 he approaches the CMS with a proposal to reenter its employ at a higher salary but is refused; finally he is evicted by Müller.] During this period, he studies the linguistic sciences with 1829 to April or Egyptian scholars in order to better perform his duties at May 1832 the Panegyricon (2.18.1) and suffers a series of illnesses (2.18.1–7) [including tuberculosis, contracted in Malta, and a venereal disease (the latter the reason for his eviction by Müller)]. Eventually he takes a job teaching Arabic to the son of a French physician in return for treatment (2.18.7 and 2.19.8). [It is unclear whether this last is in parallel to or replaces his employment by al-Waqā’iʿ al-Miṣriyyah.] He resumes work with the missionaries [being employed at April or May 1832 the CMS seminary] (2.19.9). Volume Three He courts the daughter [Wardah al-Ṣūlī] of a Syrian Roman 1832–35 Catholic merchant (3.2.1–6); during this process, he is inspired to write verses in a “strange new style” (3.2.9–10; also 3.2.27–48).
497
497
Chronology: al-Shidyāq, the Fāriyāq, and Leg over Leg
Year
Event
He is invited [by the CMS] to return to Malta and teach November 1835491 Arabic there and to work as a “dream interpreter” [translator] in the “Oneiromancer’s Chamber” [the premises of the CMS translation project] (3.4.4). [Leg over Leg presents some of the events outlined in this and the following segment in reverse order.] Eventually, the courtship of Fāris and Wardah is discovered December 1835492 and, despite attempts by the family to thwart their union, the couple marries, after he agrees to convert to Roman Catholicism for one day (3.2.24–26). After a brief stay in Alexandria (3.5.1), they leave on a steamship for Malta, where, on arrival, and after thirty days in quarantine, they find lodgings [in Marsamxett in Valletta] (3.5.22). The Fāriyāq works as an interpreter of the dreams of the 1836–May 1842494 master of the Oneiromancer’s Chamber (3.8–10). [i.e., translates texts in collaboration with the head of the CMS office in Malta, Christoph Schlienz. Starting in 1838, Schlienz employs the author principally on the project for the translation of the Bible, though at times the work is suspended due to Schlienz’s intermittent bouts of mental illness due to having been hit on the head by a bargepole in Egypt in 1838.493] In tandem with his work for the CMS, the Fāriyāq is hired 1836–38495 by the island’s ruler [the British Governor] to “physic the foul of breath” [to teach Arabic to Maltese students at the University of Malta, at the Lyceum, and at a primary school] (3.11.1-2). The master of the Oneiromancer’s Chamber [Schlienz] April 1840496 invites the Fāriyāq to accompany him and his wife on a trip to Syria, he obtains permission from the university to do so (3.12.1), and they set sail for Beirut.
498
498
Chronology: al-Shidyāq, the Fāriyāq, and Leg over Leg
Event
Year
The travelers arrive in Beirut, which is in a state of upheaval After April 1840 due to an uprising against Egyptian rule [which began in 1831 when Ibrāhīm Pasha invaded the Levant as part of his campaign against the Ottoman Empire] (3.12.14). From there, the Fāriyāq makes a visit to his family in Mount Lebanon (3.12.14–25) [either in the village of ʿAshqūt or al-Ḥadath497]. Later, the party leaves Beirut to stay in a Greek Orthodox October 1840498 monastery [probably that of Mār Ilyās at El Qraye] (3.14.1). Against a background of danger and starvation caused by the presence of Egyptian troops and in the face of his wife’s infidelity, the master starts to show renewed signs of insanity (3.14.5). Following the withdrawal of the Egyptian troops, the master October 1840?499 recovers and decides to set off for Damascus via Baalbek (3.14.5). Between Damascus and Baalbek, the Fāriyāq is injured in a riding accident (3.15.1). In Damascus, he convalesces, staying at a caravanserai (3.15.3). Recovered, he travels with an unnamed companion to Beirut and thence to Jaffa, Alexandria, and finally Malta (3.15.6) [where he resumes his work on the translation of the Bible]. During the university’s summer vacation, the author makes Summer 1841500 a trip to Tunis (3.18.3–5). [Leg over Leg presents the events outlined in this and the following segment in reverse order.] The master [Schlienz] has a particularly bad relapse into December 1841501 madness, during which he incites his fellows to discard their clothes (3.17.2). On February 5, 1842, he writes a eulogy in praise of the ruler February to June of Tunis (3.18.6; the letter is dated in the text). Machinations 1842504 by Metropolitan Atānāsiyūs al-Tutūnjī result in the latter’s taking over the Bible translation project; this leads to the closure of the CMS office in Malta, leaving the Fāriyāq with
499
499
Chronology: al-Shidyāq, the Fāriyāq, and Leg over Leg
Event
Year
no income apart from that from his “physicking” [Arabic teaching] (3.18.1). [Representations to the Committee in London by Metropolitan Atānāsiyūs al-Tutūnjī, a Greek Melkite bishop, in early 1842, to the effect that the Fāriyāq’s translation style is “too high” result in him being dismissed from the Bible translation project and the work being assigned to al-Tutūnjī instead.502 He is assigned to translate another work. In May 1842, the CMS closes its operations in Malta due to a financial crisis and in June the author is dismissed.503] The author complains to the Society for the Promotion of 1844505 Christian Knowledge (SPCK) (3.18.7). He renews contact with Sāmī Pasha, an Ottoman official and former head of al-Waqāʾiʿ al-Miṣriyyah, who visits the island (3.18.8) and takes him on a trip to Italy (3.18.17). Eventually, the Fāriyāq’s complaints to the SPCK bear January 28, 1845 fruit, al-Tutūnjī is exposed, and the Fāriyāq is invited by the SPCK to go to England to work on the translation of the Book of Common Prayer there [the date given is that of the minutes of the SPCK meeting at which this decision is taken]. He prepares to travel and his wife rejoins him in Malta (3.20.6). Volume Four Leaving his wife in Malta, the Fāriyāq travels via Italy, January to Marseilles, and Paris to London, and thence to a village November 1845508 [Barley, in Hertfordshire, close to Cambridge, where Samuel Lee, the author’s collaborator, is rector; the work is carried out at the rectory506] (4.3.9–11). After two months,507 the Fāriyāq moves to Cambridge (4.4.2). During his stay there, he visits London for a month (4.5.7). He returns from London, via Paris and Marseilles, to Malta (4.6.1) and resumes, unhappily, his “physicking” of “the foul of breath” [his teaching Arabic to Maltese].
500
500
Chronology: al-Shidyāq, the Fāriyāq, and Leg over Leg
Event
Year
The Fāriyāq is invited by the ruler of Tunis to visit that January or country (4.8.1) with his family (4.8.2) [in response to a February 1847509 second eulogy of its ruler, written on the occasion of the latter’s visit to France (November 5 to December 31, 1846)]. They go, are entertained generously by the ruler (4.8.3), and return to Malta (4.8.11). The Fāriyāq plans to return to Tunis (4.9.1), but is forestalled September 1848 to by an invitation from “the Committee” [of the SPCK] to December 1850510 return, this time with his family, to England [to work on the translation of the Bible] (4.9.15). They travel to London via Leghorn, Genoa, Marseilles, and Paris, where the Fāriyāq meets Lamartine (4.10.1). After a day in London, they move to the countryside [the village of Barley, as before]. During their stay in that village, they lose their two-year-old son [Asʿad] to illness (4.14.4–5). To escape the memory of this tragedy, they move to Cambridge (4.15.1). The Fāriyāq finishes the translation of the Bible, (4.16.1). Loath to return to Malta, he seeks employment at the University of Oxford (4.16.2) [and other institutions] but is unsuccessful and returns to London, from where he resigns his post in Malta (4.16.3). The Fāriyāq and his wife, both of whom have succumbed to December 1850 to illness in England, move to Paris for the sake of their health June 1853511 (4.16.4). In Paris, the author [works primarily on the correction of the proofs of his translation of the Bible though he also] establishes a language exchange arrangement with a French student and writes a poem in praise of Paris at the behest of an unnamed French scholar (4.18.11). Eventually, the Fāriyāqiyyah is ordered by her doctors to Same time period leave Paris for Marseilles (4.18.15). Al-Tutūnjī, however, who is visiting Paris, once again attempts to blacken the Fāriyāq’s reputation with the SPCK and is once again foiled (4.19.2). The Fāriyāqiyyah leaves for Marseilles and
501
501
Chronology: al-Shidyāq, the Fāriyāq, and Leg over Leg
Event
Year
from there goes to Constantinople (Istanbul) where she is welcomed and hosted by Ṣubḥī Bayk, Sāmī Pasha’s son (4.19.3). The Fāriyāq moves into a room on his own in Paris, meets ʿAbd al-Qādir al-Jazāʾirī, makes the acquaintance of leading French Orientalists, and becomes involved in gambling (4.19.4); he may also have worked as a cook (see the fifth and sixth poems in 4.20.46). [During this period, al-Shidyāq’s wife apparently died.] [Having visited London on several occasions during the June 1853 to preceding period, he becomes a permanent resident there summer 1857512 starting in June 1853.] The author ends by describing how a poem of his dedicated to the Ottoman sultan and expressing his support in the face of the looming war with Russia [the Crimean War] finds favor in the sultan’s eyes and how the author is then offered a post with the Imperial Translation Bureau in Istanbul (4.20.2). He delays his departure, however, to oversee the last stages of the production of Leg over Leg and makes a trip to Paris, where the book is being printed; due to the machinations of a selfish acquaintance he returns to London prematurely, resulting in a delay in the book’s publication. As the book ends, he prepares to leave on a steamer for Turkey (4.20.3). [In the event, his departure for Turkey is thwarted by the outbreak of the Crimean War (1854-1856) and he remains in London (until June 1857, when he departs with his family for Tunis).] As an appendage to the above, we note that the date of 1857 or 1858 that is sometimes given for al-Shidyāq’s conversion to Islam513 appears to be contradicted by language used in Leg over Leg, such as the author’s comment regarding a Christian woman, that “she had converted to Islam, praise be to God, Lord of the Worlds” (Volume Two, 2.4.16) (unless this is meant ironically, which seems unlikely: nowhere else does the author use language in any way derogatory of Islam).
502
502
Notes
1
Mr. Drummond: unidentified but likely a member of the gentry of the village in which the Fāriyāq was “fated to reside” (see further n55).
2
“amber”: i.e., such as that used to make mouthpieces for pipes.
3
“for whose typeface I take no responsibility”: elsewhere, the author describes the font used in the first edition, which was made in Paris by the printer, as being “of alien form” (see “A Note on the Arabic Text,” Volume One, p.xxxiii n78).
4
“turnips”: the author uses the word qulqās, which means “taro” or “elephant’s ear” (an edible tuber); since the latter is not grown widely in England, it seems likely that he had in mind turnips, which somewhat resemble taro.
5
“a quarter of a language”: a reference to the supposed propensity of the author’s countrymen for learning only the rude words in any language (see 4.1.3).
6
The narrative of the Fāriyāq’s travels now resumes at the point where we left it at the end of the previous volume (Volume Three, 3.20.6), while the repartee that follows is in essence a continuation of that between him and his wife that preceded her own departure earlier for Cairo (Volume Three, 3.20.1–4).
7
“Half the latter and half the former” (niṣfun min hādhā wa-niṣfun min dhāk): the Fāriyāqiyyah probably means no more than “a bit of both” but the Fāriyāq takes her words literally (see what follows).
8
“Application of naḥt brings us back to the first” (yurjiʿunā l-naḥtu ilā l-awwal): naḥt means taking parts of two words and creating from them a third; here, the Fāriyāq takes the first half of the first word in his question (nākir) and the second half of the second (shākir) and finds himself (since the second half of each word is identical) back at the first, i.e., nākir (“hatefully”).
9
“or the first brings us back to another meaning of naḥt” (aw yurjiʿunā l-awwalu ilā n-naḥt): the Qāmūs gives “intercourse” as one of the meanings of naḥt, and the first half of the first word in the Fāriyāq’s question, i.e., nākir, is nāk, which means “to fuck.”
10
“Which first did you have in mind?” (ayyu awwalin aḍmarti): i.e., “were you thinking of the first part of nākir (see preceding note) or of shākir,” the first part of shākir being interpretable as shākk, i.e., “doubting.”
11
“You forbade me before to deal with you on the basis of suspicion” (innaki kunti nahaytinī ʿani l-muʿāmalah bi-l-qasm): here, as in an earlier passage (Volume Three,
503
503
Notes 3.20.1: “dealing . . . on a basis of conjecture and suspicion”), the author puns on two senses of qasm, namely “doubt” and “definition by division” or “logic chopping.” 12
“I’m the one sinned against” (huwa yaʾtīnī): because her husband’s questions imply doubt.
13
“Does the word ‘no’ have no place in your mouth?” (a-mā fī fīki lafẓatu lā): presumably meaning, “I would have preferred it if you had simply said, ‘No, I won’t’ in answer to my request that you explain what you meant.”
14
“It used to be pronounced ‘yes’” (kānat naʿam): perhaps meaning, “When we were first married, I never said no to you.”
15
“A no from a woman is a boon” (inna lā mina l-marʾati ilan): perhaps implying that the
16
“If a woman doesn’t fit properly she’ll never give birth” (wa-lā talidu man lā talīq): the
Fāriyāq found his wife’s demands exhausting verb yalīq means “to be proper, fitting” (as in the Fāriyāq’s statement) and also “to stick, to cling, to fit tightly,” as in the Fāriyāqiyyah’s. 17
“the same Matter . . . different Forms” (māddah . . . ikhtilāf al-ṣuwar): the banter now draws on the terminology of Aristotelian logic, as in an earlier passage (see Volume One, 1.6.4.). In their Aristotelian senses the māddah (literally, “matter”) is the substratum of which any entity consists and the ṣūrah (“picture, shape”) is the form in which it is manifested; here, the Fāriyāq argues that the Matter (i.e., sexual intercourse) is the same in essence under all circumstances (and a woman should not therefore need more than one lover) while the Fāriyāqiyyah exploits the Aristotelian idea that Matter must possess a certain degree of consistency to manifest itself to argue that if the Matter is not “copious and inseparable” (ziyādah muttaṣilah), it will manifest itself in a variety of Forms, i.e., if a woman does not enjoy sufficient and regular intercourse she will seek a variety of lovers.
18
“in certain circumstances . . . where the circumstances of certain people are concerned” (fī baʿḍi l-aḥwāl . . . aḥwāli l-baʿḍ): the Fāriyāqiyyah seems to imply that the Fāriyāq makes an exception, in the case of certain women he knows, from the preference for monogamy that he has just expressed.
19
“ghāniyah”: literally, “she who dispenses (with something)”; see further Volume One, 1.1.11n105.
20 “ʿawānī”: plural active participle of the verb ʿanā (“to be subservient; to be taken by force”); the Fāriyāqiyyah is reminded of the word because of its resemblance to ghawānī, plural of ghāniyah, from which it differs, as she goes on to say, by a single dot. 21
“though the dot on the one ought to put in a good word for the other” (hādhihi n-nuqṭatu shafaʿat fī tilk): i.e., the dot that produces a word (ghawānī) meaning women ought to
504
504
Notes intercede to prevent those referred to by an otherwise identical word (ʿawānī) from being taken captive. 22 “dotting” (al-tanqīṭ): the word may be taken to mean either “placing dots over letters” or “dripping, spotting.” 23
“scripting” (al-taḥrīf): in the surface context of the discussion of writing, the word may be taken to mean “creating written characters,” in that of the sexual subtext as “rubbing against the edge (ḥarf),” and in the broader context of men’s disingenuousness regarding women as “distorting the meaning (of a word).”
24 “and the woman who chases men ends up unchased” (wa-l-ṭālibatu taʿūdu ghayra maṭlūbah): i.e., undesired by her husband because she has entertained a suitor and undesired by her suitor because she has not acceded to his wishes. 25
“martyrs . . . medulla oblongarters” (al-aḥwāl . . . al-abwāl): the Fāriyāqiyyah means to say, “were it not for the necessity of circumstances, they wouldn’t worry their heads about such things”; however, knowing that the singular of aḥwāl (literally, “state, condition”) is ḥāl, she assumes that the plural of bāl (“mind, intellect”) is abwāl, which, in fact, is the plural of bawl (“urine”). The translation substitutes a different distortion.
26 “no conformity between male and female or between female and male” (lam takun munāsabatun bayna l-dhakari wa-l-unthā wa-bayna l-unthā wa-l-dhakar): perhaps meaning that there would be no words such as qafā (“back of the neck”) and kabid (“liver”) that may be treated as either masculine or feminine (for a list see Hava, al-Farāʾid, v [unnumbered in the original]). 27 “the masculinization of the true feminine” (tadhkīr ḥaqīqat al-taʾnīth): perhaps meaning the formation of words such as ʿajūz (“old woman”) and ḥāmil (“pregnant”) that are masculine in form but feminine in meaning (for a list see Hava, al-Farāʾid, v [unnumbered in the original]). 28 “the feminization of words that have no equivalent” (wa-taʾnīthi mā huwa ghayru muqābilin bi-mithlihi): perhaps meaning that assignment of feminine gender to certain words such as shams (“sun”) and kaʾs (“cup”) that are often described as being feminine simply by usage is in fact due to their lack of any formally feminine equivalent (i.e., there is no shamsah or kaʾsah). 29 “the Syrians” (al-shāmiyyīn): a term that here would signify Levantines in general. 30 “Would that I had . . . two hearts to devote to these concerns of ours” (layta lī qalbayni fī shughlinā): meaning perhaps, “Would that I could deal with the world (or perhaps specifically the world as it affects ‘us,’ i.e. , us women) as both a woman and (in the terms described in the preceding passage) a man.”
505
505
Notes 31
“in part by design and in part through preference and predilection” (baʿḍuhu bi-l-takhṣīṣi wa-baʿḍuhu bi-l-tafḍīli wa-l-īthār): meaning perhaps that some things (e.g., feminine charms) belong to women by divine design while others (e.g., wealth) do so because men cede them to them.
32
“Judges, chapter 19”: the chapter relates how a man, staying overnight in the village of Gibeah, is forced to hand over his concubine to local men and how “they knew her, and abused her all the night until the morning. . . . Then came the woman in the dawning of the day, and fell down at the door of the man’s house where her lord was. . . . And her lord rose up in the morning, and opened the doors of the house, and went out to go his way: and, behold, the woman his concubine was fallen down at the door of the house, and her hands were upon the threshold. And he said unto her, Up, and let us be going. But none answered.” ( Judges 19:25–28)
33
The following definitions in quotation marks are taken by the author directly from the Qāmūs.
34 “the sworn virgin, who ‘abstains completely from intercourse’” (al-shafīratu wa-hiya l-qāniʿatu mina l-biʿāli bi-aysarihi): the author ignores, either carelessly or teasingly, the second and more contextually appropriate meaning of shafīrah given in the Qāmūs, which is “she who finds her pleasure in the edges of her vagina and therefore comes quickly.” 35
4.2.13–16: as in an earlier passage (see 4.2.2), many of the terms used in this debate are taken from the vocabulary of theology (kalām) and philosophy (falsafah); of note here are ziyādah (“increase”), nuqṣān (“diminution”), ṣifah (“distinguishing characteristic”),
ʿāmm (“general, universal”), khāṣṣ (“particular”), and q-s-m “definition by division.” 36 “the two last characteristic abilities” (al-ṣifatān al-madhkūratān): reference appears to be to keeping going longer, penetrating more deeply, and maintaining a harder erection, with the author either regarding one of these three as subsidiary to one of the others or miscounting. 37
The term taṣawwur, meaning how the mind perceives things outside of the soul, is typically translated as “conceptualization” in philosophical contexts such as this. However, given the emphasis on the visual aspect of what is conceptualized elsewhere in the work (see 4.2.8, 4.4.5, 4.6.5, and 4.9.8), “visualization” has sometimes also been used.
38
Yaʿqūb: the reference is perhaps to Yaʿqūb ( Jacob) sleeping with Leah when he supposed he was sleeping with Rachel (Gen. 29:23–25).
39 I.e., a woman will “visualize” various men in the hope of selecting from each some physical characteristic that will be passed on to her children.
506
506
Notes 40 I.e., a man’s infidelities, unlike a woman’s, do not serve the useful purpose of making their children better-looking since if a woman is unfaithful then her children will be better-looking than if they were fathered by her husband (it being assumed here that husbands are ugly), whereas if her husband is unfaithful his infidelity will (obviously) have no impact upon the looks of her children. 41
“the different ways in which the father and the mother visualize”: the implication appears to be that men have no impact on the form of their offspring because they visualize women purely in terms of their sexual traits, while women do have such an impact because they think of men in terms of discrete and not directly sexual attributes; as a rider, it is added that proof that men do not affect the form of their offspring lies in the fact that, if they did, given their narrow obsession with sexual attributes, all their children would be females, etc.
42 “frontward is better” (al-ṭardu awlā): the translation reflects the meaning of al-ṭard when it occurs in context with al-ʿaks (“backward”); alone, however, al-ṭard has the also relevant sense of “ejection/ejaculation.” 43 “Unitarians . . .” (al-muwaḥḥidūn . . .): the Fāriyāqiyyah, in inventing words to describe those who perform once, etc., has hit on the names of various religious sects, for which the Fāriyāq makes fun of her by invoking further real sects whose names can be similarly interpreted; thus the Muʿtazilites were practitioners of speculative dogmatism but the word can be taken to mean “those who withdraw,” while the Muʿaṭṭilites were deniers of the divine attributes but the word can be taken as meaning “those who go on strike.” 44 “without redeeming qualities” etc.: the Fāriyāqiyyah, being ignorant of the specialized meaning of the word (see preceding note), takes it in its literal sense of “strikers” (i.e., men who down tools). 45 “‘My sense of feeling,’ I said, ‘is in my head’” (ḥissī fī raʾsī): though the author appears at first to be alluding to the opposition of heart vs. head, it emerges that by “head” he means “tip” (of the male member). 46 “Try then to break it” (ḥāwil idhan fakkahu): the surface meaning seems to be an appeal to the Fāriyāq to break the closed circle of their argument; however, it may also be read as a request to restore their amicable relationship by initiating sexual intercourse. 47 “I reject such a characterization” (lā arḍā bi-hādhihi ṣ-ṣifah): the Fāriyāq (presumably willfully) mishears al-ʿaqd (“contract”) as al-ʿaqid, which can mean (of a dog) “[having its] penis . . . compressus in coitu, et extremitate turgens” (Lane, Lexicon). 48 “Was the contract over the condition?” (hal kāna al-ʿaqdu fī l-sharṭ): meaning either, “Was the contract (between us) dependent on the condition (sharṭ) (that we remain
507
507
Notes faithful to one another)?” or “Was the contract between us dependent on the slit (also sharṭ)?” 49 “And was the condition without a contract?” (wa-hal kāna l-sharṭu bi-lā ʿaqd): or “and was the slit without a contract?”, i.e., “and could you have [access to] the slit without a [marriage] contract?” 50 “that lunatic”: i.e., the Bag-man who went insane and stripped off his clothes (see Volume Three, 3.17.2). 51
“utmost goal” (muhwaʾannahā): defined in the Lisān as “distant place” (makān baʿīd) and “broad desert” (ṣaḥrāʾ wāsiʿ ) , the word is not found in the Qāmūs and seems out of place here; the translation is speculative.
52
“The king’s heart is in the hand of the Lord”: not in fact Psalms but Proverbs 21:1.
53
“he was ‘rubbing’ him” (yatamassaḥu bihi): on the practice of drawing the hands over the accoutrements of venerated persons, see Volume One, 1.16.7n245.
54 “the Sublime State” (al-dawlah al-ʿaliyyah): the Ottoman Empire. 55
“that village”: i.e., Barley in Hertfordshire, where the Reverend Samuel Lee, professor of Hebrew and formerly of Arabic at Cambridge and with whom the author was engaged in the translation of the Bible, was rector; the work was carried out at the rectory (see Roper, “Aḥmad Fāris” 236).
56 “the book referred to earlier”: i.e., the Bible; see Volume Three, 3.18.1n198. 57
“the ḥadanbadā chapter”: i.e. Volume Three, chapter 19, of which ḥadanbadā (“marvel”) is the second word.
58 “the element of discussion” (rukn al-dhikr): see 4.2.16. 59 “for the pressing . . .” (lil-nabrah . . .): in the first item of each of the following pairs, the word in question is used in its nontechnical sense, while in the second it is used in its technical sense according to the lexicon of phonetics and/or Qurʾanic recitation; thus nabrah, as the second term, means stress or accent, hamzah means a glottal stop, ḥarakah a vowel (because a consonant followed by a vowel is said to be “in motion”), sukūn a consonant not followed by a vowel (because such letters are said to be “inert”), madd the prolongation of a to ā in a variety of vocalic contexts (see Wright: Grammar I/24–25), hadhdh a rapid quickening of pace in the recitation of the Qurʾān (considered inappropriate), tarkhīm the omission of one or more of the final letters of a noun in the vocative indicating a low level of energy in the uttering of the word, tarassul a slowing of the pace of a reading. 60 “doubling of the letter dhāl” (al-tashdīd ʿalā l-dhāl): perhaps meaning specifically in the word al-dhakar (“the penis”). As a “sun” letter, dhāl (/dh/) is assimilated to the lām (/l/)
508
508
Notes of the definite article; thus al-dhakar is pronounced adh-dhakar, providing the speaker, in this case, with an opportunity to give extra prominence to the word. 61
“The best way to mend a slit is to sew it up” (inna dawāʾa l-shaqqi an taḥūṣahu): proverbial (see the Qāmūs s.v. ḥ-w-ṣ).
62 Ibn Alghaz: the name of a man of whom it is said that he was “much given to copulation and intercourse; he would lie down and get an erection, and the young camels would come and rub themselves against his penis, taking it for a scratching post” (Qāmūs). 63 the Banū Adhlagh: a tribe “characterized by intercourse” (Qāmūs). 64 “If at first you don’t succeed . . . ” (al-ʿawdu aḥmad): a proverb; literally, “A second, or subsequent, attempt (after a failure) is more likely to succeed because of the experience gained” (al-Maydānī, Majmaʿ I:324). 65 “Always count twice” (man ʿadda ʿād): the proverb has not been found in the sources and the relevance in this context is not obvious. 66 “Come early as the crow” (bakkir bukūra l-ghurāb): the crow being, proverbially, the first bird to wake (al-Maydānī, Majmaʿ I:79). 67 “turning disdainfully to one side . . . like a mirage dissipating” (al-ṣufūḥ . . . muzlaʾimmah): the following list of words related to shying and fleeing is shorter than that in the original and is intended as a representation, not a one-to-one translation, of the latter, using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. 68 “an agitation . . . a rattling of the jaw” (al-qushaʿrīrah . . . al-qafqafah): the list of thirtyseven words in the original relating to riʿdah (“shaking”), qushaʿrīrah (“shivering”), and ḥāʾir bāʾir (“dizzy-headedness”) (see 5.2.11) is represented here by twenty-nine English words or phrases selected from Roget’s Thesaurus (see Translator’s Afterword); ʿusūm is, according to the Qāmūs, the verbal noun of ʿasama “to gain,” but the author appears to use it as the verbal noun of ʿasima “to suffer stiffness of the wrist or ankle joint,” for which the correct form, according to the Qāmūs, is ʿasam. 69 “the four humors . . . each mix” (al-akhlāṭu l-arbaʿatu . . . kullu khilṭ): according to the Galenic system, varying combinations of the four humors (blood, black bile, yellow bile, and phlegm) in the body result in different moods (sanguine, melancholic, choleric, and phlegmatic). 70 “euphorbia fruit” (qurmūṭah): the comparison of euphorbia fruit, or red scrub berries, to women’s breasts is conventional; see Volume Three, 3.6.8. 71
“Joshua would not have been able to enter the Promised Land”: the reference is to Rahab the harlot ( Josh. 2).
509
509
Notes 72 “Abraham would not have found favor with the King of Egypt”: the reference is to Sarai, wife of Abram (i.e., Sarah, wife of Abraham), see Gen. 12:14–16. 73
“David . . . an image in his bed”: “Saul also sent messengers unto David’s house, to watch him, and to slay him in the morning: and Michal David’s wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain. So Michal let David down through a window: and he went, and fled, and escaped. And Michal took an image, and laid it in the bed, and put a pillow of goats’ hair for his bolster, and covered it with a cloth” (1 Sam. 19:11–13).
74 “the wife of Nabal”: i.e., Abigail (1 Sam. 25). 75
“Bathsheba’s stratagem against David”: 1 Kings 1:11–14.
76 “the Anglican sect” (madhhab al-inkilīz): referring, presumably, to Queen Elizabeth I (cf. Volume Two, 2.14.89). 77 “the ḍād . . . the ḍaʾd”: the letter ḍād is supposedly unique to Arabic, which is often referred to as lughat al-ḍād (“the language of the ḍād”); ḍaʾd, a variant of ḍād, also
)ض, as is the case with )ص, from which it differs only in having a dot (see similarly Volume Two,
means “the vagina,” probably because of the shape of the letter ( the letter ṣād ( 2.4.15n79).
م
78 “the mīm”: i.e., the letter mīm ( ), which stands for the anus (see similarly Volume Two, 2.4.15n79).
79 “because the more bitter cold required that” (li-kawni ziyādati qarṣati l-bardi awjaba dhālik): meaning, presumably, that the women had been forced to put on thicker clothing. 80 “for everything that falls there’s something to pick it up” (li-kulli sāqiṭah lāqiṭah): i.e., approx. “every Jack has his Jill,” it being noted that sāqiṭah may also be understood to mean “fallen woman.” 81
“When you enter the land of al-Ḥuṣayb, run” (idhā jiʾta arḍa l-Ḥuṣaybi fa-harwil): according to the Qāmūs, al-Ḥuṣayb is a place in Yemen “whose women are of surpassing beauty.”
82 “Londra”: the author alternates throughout the text between this Italian- (or possibly French-) derived form, which was that used at the time in Lebanon, and “London.” 83
“hips”: in the Arabic, “forearms” (al-sāʿidayn).
84 “with undoing, dresses” (wa-mina l-ḥalli ḥulal): presumably meaning that a woman’s acquiescence to a man’s demands leads to her acquisition of dresses. 85 “with this trait” (bi-hādhihi l-ḥilyah): i.e., with the trait of contrariness and refusal to compromise.
510
510
Notes 86 “‘A woman’s eyes,’ she declared . . . the situation I have described will come about” (qālat inna ʿaynay al-marʾah . . . fa-waqaʿa mā qult): i.e., if a woman does not keep track of how distant or close she and her husband are, the balance between the two will be disturbed (to her disadvantage). 87 “O delight of my eye!” (yā qurrata l-ʿayn): i.e., why do people use this phrase that implies that the eye is given to content rather than discontent? 88 “Prevention of your neighbor from visiting your house”: to be taken in the context of his later reference to a handsome young neighbor who is always dropping by (4.7.4). 89 “the hair on the lower sprouts before the hair on the upper” (shaʿru l-aʿlā yanbitu qabla l-asfal): apparently “the hair on the upper” means the facial hair, even though the Fāriyāqiyyah subsequently talks of head hair. 90 “the first category”: i.e., to the physical rather than the moral difference between men and women. 91
“trenches . . . firestones, campsites . . . women in camel litters” (nuʾy . . . athāfī . . . dawāris . . . ẓawāʿin): all these items are frequently referred to in pre-Islamic poetry; nuʾy are trenches dug around a tent pitched in the desert to take runoff from rain water; the athāfī are the three stones placed under a cooking pot as trivets; dawāris are the traces of a campsite (such as that formerly containing the beloved); ẓawāʿin are covered camel litters in which women ride.
92 “in origin they mean ‘of unpleasant appearance’”: the Qāmūs says: “al-basl [sic] means . . . the man who is of unpleasant appearance.” 93 “All good things come to those who wait. . . . And every good thing should make love” (kullu ātin qarīb . . . wa-kullu qarībin ātin): the first phrase (literally, “everything that is near is coming”) is a proverb, which the Fāriyāqiyyah then twists by taking ātin, active participle of atā “to come,” in another of its senses, namely, “to have intercourse with” (cf. Q Shuʿarāʾ 26:165). 94 “such a ‘universal’ statement” (bi-hādhihi l-kulliyyah): as earlier (see Volume Two, 2.18.4n280), Aristotelian logic is invoked. 95 “all” (jamī ʿan): i.e., the Fāriyāq, the Fāriyāqiyyah, and their child. 96 “the greatest of their poets”: from the muʿallaqah, or “suspended ode,” of Imruʾ al-Qays (translation: Arberry, Seven Odes, 63). 97 “the quintessence and best part of blood is of that color” (khulāṣata l-dami wa-ṣafwatahu huwa fī dhālika l-lawn): according to Aristotle, semen is formed from blood. 98 “So that’s the reason!” (fa-hādhā huwa l-sababu idhan): i.e., the people of London like the color white because it is the color of semen. 99 “Now the truth has come to light” (al-āna qad ḥaṣḥaṣa l-ḥaqq): Q Yūsuf 12:51.
511
511
Notes 100 “the red” (al-aḥmar): presumably meaning, in light of the preceding, “semen.” 101 “Great indeed / is women’s guile” (īnna kayda l-nisāʾi kāna ʿaẓīman): reminiscent of Q Yūsuf 12:28. 102 “even if their promenading is leading them at that very moment to trial and litigation before His Honor the Judge”: i.e., “even if they are in the process of taking one another to court.” 103 “seeking to ‘mix the rough with the smooth’” (ṭalaban li-l-murāzamah): perhaps to be taken in the sense of the saying of ʿUmar ibn al-Khaṭṭāb idhā akaltum rāzimū (“When ye eat . . . mix ye, in your eating, what is soft with what is hard”) (Lane, Lexicon), the emphasis here being not on texture, however, but on variety. 104 “food for two will satisfy three” (ṭaʿāma thnayni yushbiʿu thalāthah): reminiscent of the hadith ṭaʿāmu thnayni kāfī thalāthah wa-ṭaʿāmu l-thalāthati kāfī l-arbaʿah (“the food of two is enough for three and the food of three for four”). 105 “and give him hope” (wa-tumannīhi): or, punningly, “make him produce semen.” 106 I.e., “When the husband hears that his neighbor devours his (i.e., his neighbor’s) wife’s lips and lies with her under her shift, so that she (the husband’s wife) neither dreams of the neighbor nor he (the neighbor) of her (the husband’s wife).” 107 “the swooning prude” (al-rabūkh): “the woman who faints during intercourse” (Qāmūs). 108 “back-passage bleeder” (al-salaqlaq): “the woman who menstruates through her anus” (Qāmūs). 109 “the single-barreled bawd” (al-sharīm): “the woman who has had so much intercourse that her two passages [the vagina and the rectum] have become one” (Qāmūs). 110 “play the mooning she-camel that lives its false calf to lick, for I see curly shavings on the fire stick” (fa-ttakhidhī mudhi l-yawmi ẓīrā fa-ʾinnī arā fī l-zan(a)di īrā): a ẓīr is “one [esp. a she-camel] that inclines to, or affects, the young one of another, and suckles [or fosters] it” (Lane, Lexicon, quoting the Qāmūs); zand (“fire stick”) may also be read as zanad (“a stone wrapped up in pieces of rag . . . which is stuffed into a she-camel’s vulva, when she is made to take a liking to the young one of another” [Lane, Lexicon, quoting the Qāmūs]); īr “shavings” may also be read as ayr (“penis”), in which case the second clause may be taken to mean “for I see a penis in [place of ] the stone wrapped in rags that takes the place, etc.” 111 In 1850 the author sent Queen Victoria an ode in her praise which he also had translated into English and published at his own expense as a broadsheet; however, he received neither acknowledgment nor reward for his pains (see Arberry, “Fresh Light” and Arabic Poetry, 136ff, both of which reproduce the Arabic text and Arberry’s translation).
512
512
Notes 112 “the Austrians of Schiller”: Schiller was born and died in states that were part of the Holy Roman Empire and he might be better described as German; perhaps the author was influenced by the fact that during the period covered by this book, the Austrian Empire (1804–67) was the largest and strongest member of the German Confederation, ergo the most prominent German-speaking state. 113 “rhyme-consonants and rhymes” (al-rawīy wa-l-qāfiyah): the rawīy is the final consonant at the end of a line of verse and thus “the essential part of the rhyme” (Wright: Grammar II:352); the qāfiyah is the combination of consonants and vowels that constitute the sonic effect. Both are governed by complex rules. 114 The author appears to have in mind the license required (in England, for instance, from the Lord Chamberlain) before writers such as Shakespeare could perform their works. 115 From the muʿallaqah (“suspended ode”) of Imruʾ al-Qays (mid-sixth century ad; translation Arberry, Seven Odes, 62); the reference is to a woman who tends to her baby while having intercourse with the poet. 116 From the muʿallaqah (“suspended ode”) of ʿAntarah ibn Shaddād (mid-sixth century ad; translation Arberry, Seven Odes, 182). 117 “the August Master”: i.e., the ruler of Tunis. 118 “my eulogy of Our Lord the Emir”: i.e., of the ruler of Tunis (this eulogy is not reproduced in the book). 119 “One of those ancient delusions of yours” (min ḍalālika l-qadīm): cf. Q Ṭā Hā 20:95 qālū ta-llāhi innaka la-fī ḍalālika l-qadīm (“They said, ‘By God, you still persist in your old delusions!’”), said by the sons of Yaʿqūb ( Jacob) to the latter when he persisted in believing that Yūsuf ( Joseph) would return. 120 “the three”: i.e., sensual pleasure, this world, and the next. 121 “hakhakah”: “copiousness of intercourse” (Qāmūs). 122 “a reduplicative formed from hakka hakka” (muḍāʿif hakka hakka): Arabic allows the formation of new, quadriliteral, verbs from simple geminate verbs such as hakka (“to have sexual intercourse with a woman with force or with frequency”) (Qāmūs) with intensifying effect; the other verbs that follow all mean “to have sexual intercourse with” (though hanā has not been found in the lexica, it presumably derives from han(ah), “thing” or “vagina”). 123 “the ones that preceded it”: i.e., the verbs meaning “(plain, one-go-per-session) intercourse” (biʿāl, mubāʿalah) cited above. 124 “corruption” (khamaj): or, punningly, “lassitude.” 125 “those things the Franks wear down to their waists” (hādhihi llatī talbisuhā l-ifrinju ‘ilā khuṣurihim): i.e., jackets.
513
513
Notes 126 “a bin . . . platter” (al-quffah . . . al-ṣaffūt): the following list is shorter than that of words meaning kinds of basket or other containers (see 5.2.11) in the original and is intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. 127 “though not in terms of his specific attributes but as an example of the attributes of the absolute” (lā bi-l-ṣifati l-ʿayyinati bal bi-l-ṣifati l-muṭlaqah): i.e., as a representative of his sex in general, not because of his individual traits. 128 “her bedmate . . . her intimate” (kamī ʿahā . . . wa-khalīlahā): the following list is shorter than that of words of the highly productive faʿīl pattern (see 5.2.12) in the original and is intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword.. 129 “clapper-board” (nāqūs): a wooden board or plank functioning, when struck with a mallet, as a gong. 130 Cf. the Qāmūs, III:377. 131 “Your friend” (ṣāḥibuka): the Fāriyāqiyyah picks up on the Fāriyāq’s earlier reference to “the author of the Qāmūs” as ṣāḥib al-Qāmūs but understands the word in its more vernacular meaning of “friend.” 132 “language is a female” (al-lughatu unthā): the Fāriyāqiyyah appears to be unaware that the word for “feminine” as a grammatical gender category is muʾannath while unthā refers to sexual gender. 133 “which are neither voweled nor unvoweled” (wa-hiya laysat mina l-ḥarakati wa-lā l-sukūn): meaning perhaps, “which are free of the male-constructed constraints of language.” 134 “Conversation’s carpet . . . reach its end . . . End of Days” (fa-ʿinnamā huwa bisāṭ ḥadīth qad nushira fa-lā yuṭwā ḥattā naṣila ilā ākhirihā): in the Arabic, the pun turns on the two meanings of the verb nashara: “to unroll” and “to resurrect.” 135 “desert rose” (jarāz): a plant (Adenium obesum) distinguished by its “stout, swollen basal caudex” (http://en.wikipedia.org/wiki/Adenium_obesum). 136 “removing facial hair using a thread” (al-taḥaffuf): probably meaning the use of a doubled thread, looped around the fingers, whose ends are held between the beautician’s teeth and which is worked by moving the head back and forth, causing the threads to revolve and thus catch and pluck out the hairs, as practiced in Egypt today. 137 “the pelvic egg” (bayḍat al-ʿuqr): according to the Lisān, an egg laid by a cockerel, used, because of its softness and delicacy, to test the virginity of slave girls.
514
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Notes 138 “such things not being considered speech by the grammarians” (wa-hwa ʿinda l-nuḥāti laysa bi-kalām): in grammatical theory, the term kalām (“speech”) is properly bestowed only on statements that are mufīdah (“information-bearing”), i.e., that convey a complete thought and are thus meaningful; the author misrepresents this concept to include within it statements such as his earlier ones concerning women that are, according to his assertion, too banal and obvious to be regarded as information-bearing, and which fail, therefore, to qualify as true speech. 139 “[having] a clean-plucked beard and a pocket with a hole in it” (mantūf al-liḥyah mukharraq al-jayb): perhaps meaning “destitute, taken to the cleaners” (by his wife). 140 “our friend” (ṣāḥibinā): i.e., his future employer, for whom they are bound. 141 “Perhaps . . . excitement” (laʿalla . . . al-tashwīq): meaning perhaps that the thought of finding men (even mad ones) out on the streets in England and not closeted in their houses is responsible for her excitement at being there. 142 “ a city thronging with men”: i.e., Cambridge (cf. 4.4.2 and 4.5.7). 143 “the village for which they were bound”: see 4.10.7n55. 144 “Man is a creature of haste” (khuliqa l-inṣanu min ʿajal): Q Anbiyāʾ 21:37. 145 “Would you be kind enough to explain them to me?” (fa-hal laka an tuwaqqifanī ʿalayh): in his response, the Fāriyāq pretends to understand these words in an alternative sense: “Would you be kind enough to stick me on it?” 146 “cheap girls who laugh till they’re fit to bust . . . the unjust” (al-tāghiyāt . . . al-ṭāghiyāt): the Fāriyāqiyyah mishears the t of tāghiyāt (“slave girls who try to hide their laughter but are overcome by it”) as the ṭ of ṭāghiyāt (“[female] oppressors”). 147 “snacking . . . unenthusiastically” (naʾj . . . tamaṣṣuṣ): the following list of words referring to “tasting” and “sipping” (see 5.2.12) is shorter than that in the original and is intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. 148 “sedateness . . . sanctimony” (al-tarazzun . . . al-tanaẓẓuf): the following list of words referring to “reticence,” “wariness,” and “caution” (see 5.2.12) is shorter than that in the original and is intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. 149 “expose their backsides to warm them up” (kashf adbārihim li-l-iṣṭilāʾ ): the image evoked is that of a man standing in front of a fireplace and raising his coattails. 150 “my armpit when he stretched out his body” (rufghī idhā mā sbaṭarrā): or, “my cunny when he lay down flat” (see the Qāmūs: al-rufgh “the armpit, or the area around a
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Notes woman’s vulva” and isbaṭarrā “he laid down, or extended himself ” and sibaṭr “the lion when it extends its body on leaping”). 151 “their hands concealed / In skins” (wa-l-rāḥu minhunna bi-l-jildi mustatirātun): i.e., “wearing gloves.” 152 “she spears” (wa-taʾkhudhu . . . bi-l-mishakkah): presumably meaning the old woman referred to at the start of the poem, the abruptness of the shift of subject being attributable to the missing lines. 153 “privacy . . . wife” (ḥurmatahu): ḥurmah means both “sanctity, inviolability” and “wife.” 154 “our friends”: i.e., the English. 155 The Fāriyāq’s translation appears to assume that the verses are addressed by a woman to a man, though the switch from first person (suʾlī ʿindak) to third (wa-blugh . . . minhā) is problematic; some elements of the equally baffling English are missing from the Fāriyāq’s translation. 156 “he’s complaining of himself ” (huwa yashkū min nafsih): apparently meaning that the poet is implying that he is incapable of satisfying the woman. 157 “turnips” (qulqās): see 4.1.10n4. 158 Cf. Deut. 7:13 “And he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee.” 159 Jephthah the Gileadite: see Judg. 11:1 “Now Jephthah the Gileadite was a mighty man of valor, and he was the son of an harlot” and 11:29ff. 160 “or so the theologians assert” (kamā afādahu l-mutakallimūn): the allusion is to the discussion among theologians of who—God or man—is responsible for evil, the Muʿtazilites, for example, claiming that man is responsible, the Ash ʿarites, God, although the author appears to have either forgotten that the standard terms are ḥasan (rather than jamīl) for “good” and qabīḥ for “evil,” or else has adapted the argument to his ongoing concern with the physically beautiful (jamīl) and the ugly (qabīḥ). 161 “well-endowed in both senses” (al-jihāzān): jihāz means both “dowry” and “genitalia.” 162 “nothing of that greenness brings a flush of good cheer” (lā shayʾa min hādhihi l-khuḍrati yubayyiḍu l-wajh): literally, “nothing of that greenness whitens the face,” “whitening of the face” being a familiar trope. 163 See Volume One, 1.13.2n219. 164 “confines himself to ‘the little nest’” (yuḥaffishu): the author appears to be reading the laconic definition of taḥfīsh that he quotes (from the Qāmūs) in the light of another found in the same entry there, namely, ḥifsh, meaning “vagina.”
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Notes 165 “a fastness . . . dry” (manzahan . . . al-māʾ ): a basic meaning of the root n-z-h is “to be distant” and especially “to be distant from anything unpleasant”; however, the Qāmūs highlights certain collocations in which the sense is specifically “to be distant from water.” 166 “viceroy to the Creator of Nations” (khalīfat bārī l-umam): i.e., the Ottoman caliph. 167 “hands free, his cuffs unsoiled” (yaduhu khafīfah rānifatuhu naẓīfah): probably meaning that he can go home without passing by the market first to burden himself with food items demanded by his wife and getting his cuffs dirty. 168 “like a bad penny” (sayra l-ʿajāj fī kulli fujāj): literally, “like flying dust in every mountain pass.” 169 The poem that follows only gets around to comparing the married state with bachelorhood in its last lines (4.13.8), perhaps not surprisingly given that it was not written as a response to al-Hāwif ibn Hifām’s question; earlier lines seem to reflect the Fāriyāq’s anxieties about the pressures to which his own marriage was subject in foreign environments. 170 “his money” (filsihi): or, colloquially and punningly, “his anus.” 171 “his spine, / His resuscitator from misery”: alluding to the belief that semen is generated in the spine. 172 “The stranger . . . folk” (inna l-gharība . . . jinsihi): the “stranger” is presumably the one, referred to above, who marries in a small village, i.e., not in his hometown, but the wider meaning remains elusive. 173 “So long as the advantages of starting over at it / Do not damage the ending of what was good” (mā in yaḍurra khitāma mā / qad ṭāba nāfiʿu rassihi): perhaps meaning “Do not become so attracted to the pleasures of initiating new marriages that you end earlier ones badly.” 174 “And many a mother and child . . .” (wa-rubba ummin wa-ṭiflin . . .): the quotation is from an elegy for al-Andalus written by Abū l-Baqāʾ al-Rundī (601/1204 to 684/1285). 175 Num. 31:15–17: “And Moses said unto them . . . Now therefore kill every male among the little ones.” 176 “Death’s rule on Man’s imposed. . . . This world for permanence can furnish no abode” (ḥukmu l-maniyyati fī l-barriyyati jārī. . . . mā hādhihi l-dunyā bi-dāri qarārī): these two hemistichs, here separated from each other and used as the second half of each of two verses, are taken from and together originally form the first verse of a poem by Abū l-Ḥasan al-Tihāmī al-Ḥasanī (d. 416/1025) composed to mourn the death of the poet’s son at the age of fourteen; al-Shidyāq goes on to quote another well-known verse from the same poem below (“I kept company with my neighbors, he with His Lord— / And how different his neighbors from mine!”—see 4.14.8).
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Notes 177 “the Fāriyāq had no choice but to live close to that ill-fated village”: because it was where he was working; see 4.4.1n55. 178 “Two weak things will conquer a stronger” (wa-ḍaʿīfāni yaghlibāni qawiyyan): the words are by Ṣafī al-Dīn al-Ḥillī (667/1278 to ca. 750/1349) (in the original fa-ḍaʿīfāni); the preceding hemistich runs lā tuḥārib bi-nāẓirayka fuʾādī (“Do not wage war with your eyes on my heart”). 179 “to peer . . . meditate” (al-ṣaʾṣaʾah . . . al-tarannī): the following list of words relating to “looking and its various forms” (see 5.2.12) is shorter than that in the original and is intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. 180 “from a drop of mingled fluid” (min nuṭfatin amshājin): cf. Q Insān 76:2. 181 Ash ʿab: i.e., Ash ʿab ibn Jubayr (born 9/630–31, died during the reign of al-Mahdī, 158/775 to 169/785), whose greed became the subject of many anecdotes. 182 qalb (“heart”) is from the same root as the verbs meaning “to turn, transmute,” etc., a fact of which the author has already made full use in this passage, as have numerous poets and writers before him. 183 Hind and Daʿd: stereotypical names of the beloved woman. 184 “The Fāriyāq resumed”: the author appears to have forgotten that the Fāriyāq has not been described earlier as speaking. 185 “aḥaddahā or ḥaddadahā . . . taḥiddu”: these words are taken from the Qāmūs. 186 “and you know better than I the full sense of that word” (wa-nta bi-tamāmi l-maʿnā adrā): sabd (which is the voweling in the Arabic text) may mean, in addition to the meanings already noted by the author, “wolf ” and “calamity”; however, it seems likely that he has in mind the form subad (indistinguishable from the former when short vowels are not written), meaning “the pubes” (al-ʿānah). 187 “a large musical instrument” (ālatu ṭarabin ʿaẓīmah): ālah (“instrument, tool”) is frequently used in a sexual sense. 188 “to vie with me in quoting poetry” (tushāʿiranī): or, punningly, “to sleep under the same blanket with me.” 189 “for I possess the very source from which relief (faraj) is derived” (fa-inna ʿindī maṣdara shtiqāqi l-faraj): the author plays with the fact that the verbal noun (maṣdar, lit. “source”) of faraja (“to provide relief to someone [of God]”) is farj, which also has the sense of “vagina.” 190 “if he hadn’t at first succeeded, he wouldn’t if he tried again” (inna l-ʿawda ilayhā ghayru aḥmad): a play on the proverb al-ʿawdu aḥmad (see 4.4.6n64).
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Notes 191 “no metropolitan or monk”: presumably another dig at Metropolitan Atanāsiyūs al-Tutūnjī (see Volume Two, 2.3.5n66 and 2.9.3 and, in this volume, 4.19). 192 “William Scoltock”: matriculated at Christ Church, Oxford in 1842 aged 19, became an inspector of schools, and died 1886. “Williams” in the Arabic is the author’s error. 193 “mature horses run ever longer heats” (jaryu l-mudhakkiyāti ghilāʾ ): see al-Maydānī 1:106 (s.v. jaryu . . . ghilāb). 194 “swan-necked” (al-jūd): in view of the context, this may be a misprint for al-ḥūr (“having eyes like those of gazelles and of cows”) (Lane, Lexicon). 195 “the scrubbers” (al-ḥakkākāt): the true significance of this word becomes clear only at the end of this list (4.16.5). 196 “vibrating . . . scudding” (tatadhabdhabu . . . taṣrā): the following list of words meaning “she moves” and/or “she oscillates” (see 5.2.12) is shorter than that in the original and is intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. 197 “What a monstrous thing to say!” (laqad kabura qawlan): an echo of the Qurʾān’s kaburat kalimatan takhruju min afwāhihim (“What they say is monstrous; they are merely uttering falsehoods!” (Q Kahf 18:5). 198 “panderation . . . cuckoldism” (daybūbiyyah . . . arfaḥiyyah): the following list of words related to “the condition of being a pander or a wittol” (see 5.2.12) is shorter than that in the original and is intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. 199 “as it does in this noble language of ours”: according to the Lisān, the (ancient) Arabs used the word ʿatabah (“doorstep”) as an epithet for a woman. 200 “sprinkle white ashes on their heads”: i.e., wear powdered wigs. 201 “slipways . . . hides” (al-mazālij . . . al-maṣālī): the following list of words related to “traps, snares, and associated words” (see 5.2.13) is shorter than that in the original and is intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. 202 “liquid account” (sayyāl): defined by the Qāmūs simply as “a kind of account/calculation” and not found elsewhere; the translation derives from the base sense of the root. 203 “precautionary blank-filling” (al-tarqīm wa-l-tarqīn): Lane, Lexicon: “A certain sign, or mark, of the keepers of the register of the [tax . . .] conventionally used by them, put
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Notes upon . . . accounts, or reckonings, lest it should be imagined that a blank has been left [to be afterwards filled up], in order that no account be put down therein.” 204 “under the letter yāʾ ” (fī bāb al-yāʾ ): the primary organizing element of the Qāmūs is the final root consonant; thus words of the root j-dh-y, such as judhāʾ, ought to appear there under yāʾ. 205 “nasality . . . movingly” (bi-l-ghunnah . . . wa-l-tarniyah): the following list of words relating to “qualities of voice and setting to music” (see 5.2.13) is shorter than that in the original and is intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. The list includes a number of technical terms from Arabic phonetics and prosody and the science of Qurʾanic recitation that by definition have no equivalents in English. 206 “the curling of the hair, its . . . rumpling” (taqṣību l-shaʿr . . . wa-taghbiyatuhu): the following list of words relating to “hair dressing and its styles” (see 5.2.13) is shorter than that in the original and is intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. 207 “the kuʿkubbah and the muqaddimah”: the kuʿkubbah is a way of wearing braids (see Volume Three, 3.9.1n106); the muqaddimah is defined in the Qāmūs as “a way of combing the hair.” 208 “rigadoon” (rīdūqā): the identification is tentative. 209 “in abject submission” (qalbuhu bayna rijlayhā): the literal meaning of the phrase is “with his heart between her legs” and both reverses the standard expression bayna yaday . . . (lit. “between the hands of . . .” meaning “in front of . . . , before . . .”) and allows an obvious sexual reading. 210 “they drop the ends of all the masculine words and pronounce them in the feminine” (yaḥdhifūna fī l-lafẓi awākhira jamī ʿi l-alfāẓi l-mudhakkari wa-yanṭuqūna bi-hā fī l-muʾannath): the author was perhaps thinking of a situation such as épicier (“male grocer”) versus épicière (“female grocer”), where the “r” is heard only in the second. 211 “the masculine should take precedence over the feminine” (taghlīb al-mudhakkar ʿalā l-muʾannath): probably a reference to the rule that in any plural group, if even one masculine element is introduced, the entire group is treated as masculine plural (example: les filles et les garçons sont venus [“the girls and boys have come”]), where venus has the masculine form. 212 “languorousness . . . litheness” (al-wanā . . . al-inthiṭāʾ ): the following list of words relating to “limpness and rigidity” (see 5.2.13) is shorter than that in the original and is
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Notes intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. 213 “that other quality mentioned by Abū Nuwās in his poem rhyming in the glottal stop”: the poet has several poems with this rhyme letter; a likely candidate is the one that begins daʿ ʿanka lawmī fa-l-lawmu ighrāʾu / wa-dāwinī bi-llatī kānat hiya l-dāʾu (“Leave off your blaming of me, for blame is itself an incitement / And treat me with that which was the very disease [of which you accuse me]!”); in this case, the quality attributed to some of the women of Paris would be, presumably, a willingness to engage in anal intercourse as, in line 3 of this poem, Abū Nuwās speaks of receiving wine min kaffi dhāti ḥirin fī ziyyi dhī dhakarin / lahā muḥibbāni lūṭiyyun wa-zannāʾū (“from the hand of one with a vagina in the dress of one with a penis, who has two lovers, one a sodomite, the other an adulterer”) (Abū Nuwās, Dīwān, 7). 214 “is no insult” (laysa mina l-sabbi fī sayʾ ): an acquaintance seems to be assumed with the following entry in the Qamūs under b-ẓ-r: huwa yumiṣṣuhu wa-yubaẓẓiruhu ay qāla lahu umṣuṣ baẓrata fulānah (“yumiṣṣuhu and yubaẓẓiruhu mean, ‘He tells him, “Suck such and such a woman’s clitoris!”’”), in which umṣuṣ etc. seems to have the force of an insult; the point here, of course, is that it is no insult to say this in Paris because its “old experienced men” do indeed practice cunnilingus. 215 See the deuterocanonical Book of Baruch (Epistle of Jeremiah) 6:43: “The women also with cords about them, sitting in the ways, burn bran for perfume: but if any of them, drawn by some that passeth by, lie with him, she reproacheth her fellow, that she was not thought as worthy as herself, nor her cord broken.” 216 “thou art among those thankful to her” (wa-nta lahā mina l-shākirīn): echoes a Qurʾanic phrase (without lahā) (Q Anʿām 6:63, Aʿrāf 7:144). 217 “Yet how can a man agree to protect his dependents / With both hanger and horn?” (wakayfa yarḍā mraʾun yaḥmī . . . bi-l-qirni wa-l-qarni): i.e., how can a husband be expected to protect his dependents with his hanger (a type of sword) if his wife’s conduct has rendered him a cuckold with a horn? 218 Umm Khārijah: lit., “the Mother of Khārijah,” a woman from whom many tribes descended and of whom it is said that if any man said to her, “Marry me?” she replied, “Done!” The identity of the father of her son Khārijah, which means “One Who Goes Out Much,” was unknown. The wit of the Arabic comes from its exploitation of the contrasts between dākhilat al-insān (“man’s inner state”), Umm Khārijah (“Mother of Him Who Goes Out”), wa-yakhruju ʿanhu l-ḥilm (“[and] all sense of proportion will leave him [lit., ‘go out from him’]”), and wālijah (“where she’s gone in” or “is being entered”).
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Notes 219 “Paris is heaven for women, purgatory for men, and hell for horses”: Louis-Sébastien Mercier (1749–1814), French dramatist and commentator, attributes the description of Paris as being le paradis des femmes, le purgatoire des hommes, et l’enfer des chevaux to “the common people” (le petit peuple) (Mercier, Tableau de Paris). 220 “here . . . they’re forever being touched” (shaʾnahunna dawāmu l-ṭamth): echoes the Qurʾān’s ḥūrun maqṣūrātun fī l-khiyāmi . . . lam yaṭmithhunna insun . . . wa-lā jānn (“[in Paradise are] pure companions sheltered in pavilions . . . whom neither a man nor a jinn . . . has ever touched” (Q Raḥmān 55:72/Muddaththir 74:72). 221 “squint-eyed . . . pinguecula” (aḥwal . . . mudanqishan): the following list of words relating to “persons with defective vision” (see 5.2.13) is shorter than that in the original and is intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. 222 “skin flap” (zanamah): the author returns to a figurative conceit used in Volume Two (see 2.9.1). 223 “A Complaint and Complaints” (Fī shakāh wa-shakwā): the two words derive from the same root and are essentially synonymous, but the first must be used here in a medical sense and refer to the Fāriyāqiyyah’s sore feet (4.18.1) and the second to her complaints about Paris (4.18.2ff ). 224 “and what shall teach thee what is ‘the Maid’?” (wa-mā adrāka mā l-khādimah): an ironic play on a rhetorical device occurring in passages in the Qurʾān such as wa-ma adrāk mā l-ḥāqqah (“And what shall teach thee what is the Indubitable?”) (Q Ḥāqqah 69:3; trans. Arberry, Koran) in which a term deemed significant but little known is highlighted. 225 “Cremorne, Vauxhall . . . Rosherville”: Cremorne Gardens, a proprietary place of entertainment on the Thames in Chelsea, opened in 1845 and closed in 1877; Vauxhall Gardens, on the south bank of the Thames at Vauxhall, opened before 1660 and closed in 1859 and was the best-known pleasure garden in London; Rosherville Gardens, at Gravesend, Kent, on the Thames, opened in 1837 and closed in 1911. 226 “the woman with lupus” (al-dhaʾbah): the word is problematic: as spelled in the Arabic text, it does not appear in the lexica; however, the term al-dhiʾbah is used in modern medicine (but only since the early twentieth century, according to Arabic Wikipedia) in the sense of “lupus” (an autoimmune connective tissue disease that affects women more than men and leaves disfiguring scars, often on the face). I have read it tentatively as al-dhaʾibah meaning, by analogy, “the woman with lupus.”
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Notes 227 “pissoirs . . . tent pegs” (al-manāṣiʿ . . . al-manādif): the mindaf referred to in the Arabic is a “cotton-carder’s bow,” i.e., a device resembling a single-stringed harp, about a meter in length and held between the carder’s thighs. 228 the Société Asiatique: established in 1822, the society publishes the Journal asiatique. 229 Étienne Marc Quatremère (1782–1857), student of Silvestre de Sacy, philologist and prolific translator and editor of Arabic texts, and frequent contributor to the Journal asiatique. 230 Armand-Pierre Caussin de Perceval (1795–1871) became professor of modern Arabic at the École spéciale des langues orientales in 1821 and professor of Arabic at the Collège de France in 1833. Earlier, he had worked as a dragoman in Aleppo; in 1828, he published a Grammaire arabe vulgaire based on the dialect of that city. 231 Joseph Toussaint Reinaud (not Reineaud as in the Arabic) (1795–1867) succeeded to Silvestre de Sacy’s chair at the École spéciale des langues orientales on the latter’s death in 1838; see also 5.5 below. 232 “like the definite article in the sentence ‘Go to the market and buy meat’” (ka-adāti l-taʿrīfi fī qawlika idhhab ilā l-sūqi wa-shtiri l-laḥm): i.e., his acquaintance with these French scholars was nonspecific, or impersonal, just as the definite articles preceding sūq and laḥm serve to indicate that the following noun is generic (i.e., “Go to any market and buy any meat”). 233 “with virtue furnished . . . a vaginal furnace” (bi-l-khayri qamīnuna ḥariyyūn . . . qamīnun ḥiriyy): the phrases qamīnun bi- and ḥariyyun bi- both mean “capable of ” while qamīn means “a bathhouse furnace” and ḥiriyy is an adjective derived from ḥir (“vagina”); the consonantal ductus is the same in both senses. 234 “the women” (al-nisāʾ ): “women” has to be understood as “public women” (see below). 235 “of whatever kind” (min takhālufi anwāʿihā): meaning apparently “whether private houses or brothels.” 236 “firetraps” (balw al-nār): the translation is tentative. 237 “full of artifice . . . treacherous” (al-mallādhūn . . . al-badhlākhiyyūn): the following list of words relating to “insincere friends,” “false flatterers,” and “those whose friendship cannot be relied upon” (see 5.2.13) is shorter than that in the original and is intended as a representation, not a one-to-one translation, of the latter using words from the same semantic areas drawn from thesauri, dictionaries, and other lexical resources; see further Volume Four, Translator’s Afterword. 238 ʿUrqūb: a giant, ʿUrqūb ibn Maʿbad ibn Asad, who was known as the biggest liar of his day; according to the Qāmūs, “Once a man came to him for alms and he said, ‘When my palm trees grow,’ and when the palm trees grew, he said, ‘When they put forth dates,’
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Notes and when they put forth dates, he said, ‘When they flower,’ and when they flowered, he said, ‘When they soften,’ and when they softened, he said, ‘When they dry,’ and when they dried, he cut them at night and gave the man nothing.” 239 “sucking their fingers after eating, and licking off what is on them” (yamṣuṣna aṣābiʿahunna baʿda l-akli wa-yalḥasna mā ʿahayhā): the definition is quoted from the Qāmūs (s.v. rajul laṭṭāʿ ). 240 “men with heavy loads” (aṣḥāb al-athqāl): this apparently contradictory statement should perhaps be understood as sexual innuendo. 241 Syria (al-Shām): the word may denote either the city of Damascus or the surrounding lands over which it traditionally has held sway. 242 “the most generous of the Arab nation” (akram al-ʿarab): an allusion to the ruler of Tunis, Aḥmad Bāy, who had earlier, in response to poems written in his praise by the Fāriyāq (i.e., the author), sent him a gift of diamonds (Volume Three, 3.18.6) and subsequently hosted him and his family in Tunis (4.8.1–7). 243 “When the Christians of Aleppo suffered their calamity” (lammā nukibat naṣārā Ḥalab): in October of 1850, a Muslim mob turned on the Christian quarters of Aleppo and up to seventy persons died; a further five thousand Aleppines died as a result of bombardment by Ottoman forces seeking to retake the city. 244 Fatḥallāh Marrāsh: presumably the father of Faransīs Fatḥallāh Marrāsh (1836–73), who was a leading intellectual and writer of his day and whom the author later met (see Volume One, Foreword, p. xv). 245 Metropolitan Atanāsiyūs al-Tutūnjī: see further Volume Two, 2.3.5n66, 2.9.3. 246 “some town belonging to Austria—Bologna, I think” (baladun min bilādi ūstiriyā wa-hwa fī-mā aẓunnu Būlūniyā): Bologna, though at this time a Papal Legation, was garrisoned by Austrian soldiers. 247 “the Sassanian trade” (al-ḥirfah al-Sāsāniyyah): i.e., the trade of the Banū Sāsān (“Sons of Sāsān”), a name applied in medieval Islam to charlatans, vagabonds, and thieves, supposedly because of their original allegiance to a mythical “Shaykh Sāsān.” 248 Islāmbūl: literally, “Find Islam,” a folk-etymological adaptation of Istanbul introduced following the Muslim conquest of the city in 1453 to emphasize the centrality of the city, in its rulers’ eyes, to the Islamic nation. 249 Ṣubḥī Bayk: later to hold, as Ṣubḥī Pasha, the posts of minister of education and governor of Syria; the author benefited from this contact when he himself settled in Istanbul (al-Maṭwī, Aḥmad, II:902). 250 For the poem in praise of Ṣubḥī Bayk, see 4.20.29–32; for those describing his longing for his wife, see 4.20.50–62.
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Notes 251 “those decorated pieces of paper” (hādhihi l-awrāq al-muzawwaqah): i.e., playing cards; from the references to gambling and a partner that follow (and that are elaborated in his later poem on the subject, see 4.20.39–43 ), he likely played whist, a popular game with gamblers in Paris at the time (see, e.g., Balzac’s Le Père Goriot, first published in 1835). 252 “the gamblers’ record keeper” (amīn al-muqāmirīn): the definition is from the Qāmūs. 253 I.e., 1853, the year of the outbreak of the Crimean War, which began in October. 254 See 4.9.10. 255 “the aforementioned poem”: i.e., that presented by the author to Prince Musurus (see 4.20.2). 256 “Sweden . . . some latter-day Peter”: in the Great Northern War (1700–21), Peter the Great of Russia successfully contested the hegemony of the Swedish Empire in northern Europe. 257 “Muslims, check well . . .” (yā muslimūna tathabbatū . . .): cf Q Ḥujurāt 49:6 yā ayyuhā lladhīna āmanū in jāʾakum fāsiqun bi-nabaʾin fa-tabayyanū (“Believers, if an evildoer brings you news, ascertain the correctness of the report fully”). 258 “You will not attain piety until you expend / Of what you love” (lan tanālū l-birra ḥattā tunfiqū / mimmā tuḥibbūn): Q Āl ʿImrān 3:92 (trans. Arberry, Koran, 57). 259 “the most firm handle” (al-ʿurwah al-wuthqā): “So whosoever disbelieves in idols and believes in God has laid hold of the most firm handle” (Q Baqarah 2:256; similarly Luqmān 31:22). 260 “and peck the feathers off their eagle” (wa-nisrahumu nsurū): an allusion to the double eagle of the imperial Russian insignia. 261 “Were you but a small band of soldiers, / They would not be overcome” (law lam yakun minkum siwā nafarin lamā / ghulibū): cf Q Anfāl 8:65 wa-in yakun minkum miʾatun yaghlibū alfan (“and if there are a hundred of you, they will overcome a thousand”).
262 “the Portioned Narration” (al-dhikr َal-mufaṣṣal): “an appellation of The portion of the ا ��ل � حُُ ا ت Kur-án from [the chapter entitled] � [ �ج�رi. e. ch. xlix.] to the end; according to the most correct opinion . . . ; this portion is thus called because of its many divisions between its chapters . . . or because of the few abrogations therein” (Lane, Lexicon, s.v. mufaṣṣal). 263 “It was ever a duty upon us to help them” (haqqan ʿalaynā naṣruhum): cf. wa-kāna haqqan ʿalaynā naṣru l-muʾminīn (“And it was ever a duty upon us, to help the believers”) (Q Rūm 30:47). 264 “and they cannot / Advance that day or delay it” (fa-lan / yastaqdimū ʿanhu wa-lan yastaʾkhirū): cf. Q Naḥl 16:61 fa-idhā jāʾahum ajaluhum lā yastaʾkhirūna sāʿatan wa-lā yastaqdimūn (“when their time [i.e., the time of living creatures] comes they cannot delay it for an hour, nor can they bring it forward”).
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Notes 265 “A manifest victory” (fatḥan mubīnan): Q Fatḥ 48:1. 266 “Gardens of Eternity” (jannātu ʿadan): Q Tawbah 9:72 and passim. 267 Badr: site of a battle (2/624) between the Muslim forces and the much larger army of the Prophet’s opponents; the Muslims’ victory was a turning point in their fortunes and is often attributed to divine intervention. 268 “their circling eagle” (nisruhum al-mudawwimu): see 4.20.6n260. 269 “the crescent moon” (al-hilāl): an allusion to the crescent of the imperial Ottoman insignia. 270 “birds in flights” (al-ṭayr al-abābīl): the reference is to God’s destruction of an Ethiopian army that sought to take Mecca in the days before Islam (Q Fīl 105:3). 271 “You we worship” (iyyāka naʿbudu): the words are taken from the opening sūrah (“chapter”) of the Qurʾān, often recited at the initiation of an enterprise. 272 “And any spiteful gelding who hates you” (wa-shāniʾuka l-baghīḍu l-abtarū): echoes Q Kawthar 108:3. 273 “Farūq . . . the Furqān”: the epithet Farūq probably means “sharply dividing” (by analogy with other intensive adjectives of this form such as laʿūb [“very playful”] and ḥasūd [“very envious”]), though the dictionaries do not give it this sense, and reflects the idea that, previous to its conquest by the Ottomans, the city represented the divide between the Christian and Muslim worlds; the author appears to share this view as he derives it from al-Furqān, an epithet of the Qurʾān, so called because it “makes a separation . . . between truth and falsity” (Lane, Lexicon). 274 “The stringing of the pearls . . . your palm” (mā in yafī naẓmu l-laʾāliʾi . . . tuntharū): i.e., using conventional imagery, “The arrangement of lines of verses into a eulogy for you cannot match the gifts that are dispensed from your hand’s generous supply.” 275 “two Hijri dates” (tārīkhayni hijriyyayni): i.e., the author has used the system known as ḥisāb al-jummal, which allots a numerical value to each letter of the alphabet, to construct the final line of the poem, each of whose hemistichs consists of letters whose values add up to 1270 (the Hijri year that began on 4 October 1853), as follows: ʿAbd (70 + 2 + 4 = 76) + al-Majīd (1 + 30 + 40 + 3 + 10 + 4=88) + Allāh (1 + 30 + 30 + 5 = 66) + arkā (1 + 200 + 20 + 10 = 231) + ḍiddahu (800 + 9 = 809) = 1270 and so on for the remaining hemistich; hisāb al-jummal values may be found in Hava, al-Farāʾid, 4 (unnumbered). 276 “The Presumptive Poem . . . The Prescriptive Poem” (al-Qaṣīdah al-Harfiyyah . . . al-Qaṣīdah al-Ḥarfiyyah): see 4.18.6 above. 277 “litters” (hawādij): throughout these two poems, the author presses words from the early Arabic lexicon, including Qurʾanic terms, into the service of contemporary purposes; here, presumably, the women’s camel litter stands for the enclosed carriage.
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Notes 278 “a ʿIlliyyūn”: a word used in the Qurʾān (Q Muṭaffifīn 83:19) and said to mean “a place in the Seventh Heaven, to which ascend the souls of the believers” (Qāmūs). 279 “raised couches” (surur marfūʿah): cf. Q Ghāshiyah 88:13. 280 “cotton mattresses” (aʿārīs): the translation is tentative; the word appears not to be attested in the lexica but may be an invented plural of the plural ʿarānīs (a word which according to Ibn ʿAbbād has no singular) meaning something like “things made by women out of cotton” and associated with beds: see al-ʿUbāb al-Zākhir in http://www. baheth.info, s.v. ʿirnās (ʿirnās al-marʾah mawḍiʿu sabāʾikh quṭnihā) and Lane, Lexicon, s.v. sabīkh, at end. 281 “the Uplifted Ones” (al-simākayn): Arcturus and Spica, two unusually bright stars. 282 “be delighted . . . Tunis” (fa-tuʾnasu minhā wa-hiya Tūnusu ghibṭatan): a pun based on the identical forms of the words tuʾnasu (“may you be delighted”) and Tūnusu (“Tunis”) when written without vowels. 283 “the Destroyer of All Pleasures” (hādim al-ladhdhāt): i.e., death. 284 “even should you travel so far that Jupiter lies behind you in the sky” (wa-law amsā warāʾaka Birjīsū): perhaps an allusion to the use of Jupiter as a reference point in celestial navigation. 285 “a geomancer’s spell” (inkīs): literally, a certain sign used by geomancers (see Volume One, 1.16.9). 286 “For if you add a zero to it, even an odd number becomes divisible by five” (fa-fī ṣ-ṣifri li-l-fardi l-ʿaqīmi takhāmīsū): perhaps meaning “so too an hour in Paris will make your life longer (for better or for worse) by orders of magnitude.” 287 “oceans” (qawāmīs): and, punningly, “dictionaries.” 288 “though it is studied” (wa-hwa madrūsū): or, punningly, “and has been erased.” 289 The poem is referred to earlier as having been written on the occasion of a visit by Emir
ʿAbd al-Qādir to Paris, when the author “was honored by being invited to attend a gathering in his presence” (4.19.4); however, from references within the poem, it would seem that the relationship was more extended and included the emir’s standing the author up on at least one occasion. 290 “drowsiness . . . lukewarm” (bi-fātir . . . bil-fātir): seductive faces are conventionally described as having “drowsy” eyes or eyelids, using the same word as for “lukewarm, neither hot nor cold.” 291 “my creator” (fāṭirī): an apparent reference to the Qurʾanic verses “then we split the earth in fissures / and therein made the grass to grow” (thumma shaqaqna l-arḍa shaqqan / fa-nbatnā fīhā ḥabban), Q ʿAbasa 80:26–27, which is preceded by references to God’s role as creator, e.g., “Of a sperm-drop He created him” (min nuṭfatin khalaqahu), 80:19.
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Notes 292 “night phantom” (ṭayf): the appearance of the beloved as a shimmering figure in the lover’s dreams is a standard trope. 293 “the Assembler” (al-ḥāshir): i.e., God, who will assemble men for judgment on the Last Day. 294 “word . . . consonant . . . sword-edge” (ḥarf . . . ḥarf . . . ḥarf): a triple pun. 295 “the emir became still” (sakana l-amīr): by the time the author met Emir ʿAbd al-Qādir, the latter had abandoned his struggle against the French colonization of Algeria and was living in exile. 296 “the Tablet” (al-lawḥ): “the Preserved Tablet” (al-lawḥ al-maḥfūẓ), on which God has written divine destiny. 297 “from Ṣubḥī” (min Ṣubḥī): or, punningly, “from my [rising in the] morning.” 298 Ḥassān: i.e., Ḥassān ibn Thābit al-Anṣārī (d. probably before 40/661), the poet most associated with the Prophet Muḥammad, on whom he wrote eulogies. 299 “what I owe is [written] at the top of the board and cannot be erased” (alladhī ʿalay-ya bi-aʿlā l-lawḥi mā huwa bi-l-mamḥī): perhaps meaning “the sins (of eulogizing unworthy persons) for which I must pay expiation are plain for all to see.” 300 “Sāmī of the Summits” (Sāmī al-dhurā): a reference to Ṣubḥī Bayk’s father, Sāmī Pasha; however, since sāmī means “elevated,” the phrase may also be read as “high-peaked.” 301 “a cave of strength” (kahfa ʿizzin): the image, conventional in poetry, echoes references in the Qurʾān to God’s protection of believing young men in a cave, e.g., fa-ʾwū ilā l-kahfi yanshur lakum rabbukum min raḥmatihi wa-yuhayyiʾ min amrikum mirfaqan (“Take refuge in the cave; your Lord will extend his mercy to you and will make fitting provision for you in your situation”) (Q Kahf 18:16). 302 “Halt” (qif): the poem uses the conventions of the pre-Islamic ode in opening by apostrophizing an unnamed companion, who is asked to halt his camel at the abandoned campsite, identifiable by the “orts” (al-ṭulūl) (the remains of the eating, drinking, and sleeping places) of the poet’s beloved’s clan; thereafter, the poet shifts his attention from his companion to himself, which explains the shift of subject from second to first person (“Halt . . . I knew . . . I dragged” etc.). 303 “the Crown” (al-iklīlā): defined in the Qāmūs as “a mansion of the moon—four aligned stars.” 304 “after a tear of mine had wetted it” (wa-qad ballathu minnī ʿabratun): the poet appears to picture himself peering through his tears and finding the campsite “borne upon the reins of the wind.” 305 “as dry brushwood” (ka-l-jazl): i.e., of no importance.
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Notes 306 “The mending of broken hearts may be requested of any Jubārah” (jabru l-khawāṭiri min jubāratin yurtajā): i.e., anyone called Jubārah (or anyone of the Jubārah family) may be asked to mend hearts because the root consonants of his name, i.e., j-b-r, are associated with “restoring, bringing things back to normal, helping back on one’s feet, setting (broken bones).” 307 “A Poem on Gambling” (al-qaṣīdah al-qimāriyyah): the poem seemingly alludes to events referred to earlier (4.19.4). Its vocabulary and syntax are unusually difficult and the translation is in places tentative; choices made in the translation have therefore been more thoroughly endnoted here than elsewhere. 308 “It brought us . . . together” (jamaʿatnā): it is assumed here that the unexpressed subject of the verb is al-luʿbah (“the game”) or a similar word. 309 “‘the Ace,’ Cavell, and Farshakh” (al-Āṣ wa-Kawall (?) wa-Farshakh): āṣ presumably means “ace,” from the French, and is so used in line 4 of the poem, but here must be a nickname; Kawall is credible as the French/British surname “Cavell”; Farshakh appears to exist as a family name in Lebanon. 310 “One of us” (baʿḍunā): i.e., we were a pair, consisting of a practiced cardplayer and a greenhorn (the poet). 311 “a bit of a dog” (ibn baʿṣī): for baʿṣ the Qāmūs gives the meanings “leanness of body” and “disturbance”; however, usage on the Internet indicates that it has the same meaning as (Egyptian) colloquial baʿbaṣah “goosing.” The translation is contextual. 312 “louis d’ors” (mulūk): literally “kings” but perhaps here “coins with a king’s head on them,” i.e., “sovereigns,” or, given the French setting, as translated above. 313 “he owed” (yudīnuhā): i.e., perhaps, winning back debts he’d incurred. 314 “the pack” (al-muzawwaq): literally, “the decorated thing,” cf. al-awrāq al-muzawwaqah (“[decorated] playing cards”) above (4.19.4). 315 “his hand” (taʾlīfu): literally, “his blend, his mixture.” 316 “In part a seal ring, in part a bezel” (baʿḍuhu khātaman baʿḍuhu ka-faṣṣī): meaning perhaps “part flat but engraved (like an inscribed seal ring; i.e., etched with anger), part bulging (like a curved stone set in a ring; i.e., bulging with fury).” 317 “him” (minhu): reference apparently switches from “the wizard of the pack” to the poet’s overenthusiastic partner on his winning streak. 318 “a true friend” (khilṣī): i.e., his partner, the poet, who would need “covering for” if he is the “greenhorn” referred to at the start of the poem. 319 “stinging” (yaqruṣu): punning on the meanings “to sting” (like an insect) and hence “to speak bitingly,” and “to pinch” (with the fingers).
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Notes 320 “After forty-six” (baʿda sittin wa-arbaʿīn): i.e., presumably, “after reaching the age of forty-six,” an age that, given his likely birth date of 1805 or 1806 (see Chronology, n488), accords with his stay in Paris between December 1850 and June 1853 (al-Maṭwī, Aḥmad, I:116); thus the meaning may be that the poet viewed unenthusiastically the prospect of living the rest of his life in poverty as a result of gambling. 321 “he’d not served him in writing notice of any protest” (wa-lam yublighhu ʿan bandati ḥtijājin bi-naṣṣī): the meaning of bandah is not obvious; iḥtijāj is taken here in the sense of “protest regarding nonpayment of a bill”; it is assumed that the subject of “served” is the player who failed to cover for the poet, who therefore by implication involved the pair in losses; the whole may mean that while the poet, though not a skilled player, had joined in the game, he had not expected to become liable for any debts that he and his partner might incur. 322 “All he thought about . . . whitewash” (fikruhu fī . . . bi-jiṣṣī): i.e., he was completely preoccupied with the writing of eulogies for persons of elevated station who paid him too little even to allow him to whitewash his room. 323 “gullibility . . . person” (rubbamā . . . hirṣī): i.e., perhaps the actual order of the world will be reversed one day and naïve but cautious persons, such as the poet, will in fact benefit from their virtues (but, it is implied, this is not likely to happen soon). 324 “Whenever he tried to write poetry with hairs from his mustache” (wa-bi-shaʿrin min shāribayhi idhā ḥā/wala shiʿran): the image of the poet twisting his mustache when deep in thought was used earlier in the work (see Volume Three, 3.8.5: “he set about playing with his mustache, as was his custom . . . until he was guided to an understanding of its meaning”). The subsequent use of the feminine pronoun apparently in reference to the hairs of the mustache (yunḥī ʿalayhā . . . atāhā) is problematic; perhaps the poet is evoking an unstated plural (ashʿār). 325 “soon . . . yellow” (ʿan qarībin . . . ḥurṣī): i.e., soon the white hairs in his mustache will be colored black with ink or yellow with nicotine. 326 “A partner of his” (wa-sharīkun lahu): presumably “Farshakh” (see the opening line of the poem); this and the following lines appear to picture the author’s partner calculating the pair’s winnings and losses. 327 “the game” (al-dast): or, punningly, “the gathering place, the divan.” 328 “spitters” (bassāqīna): the reference is unclear. 329 “cloven hoofs” (dhāt ẓilf): Jewish dietary law permits the eating of animals that have cloven hoofs (and chew the cud). 330 “No great critic . . . my room” (mā ʿābahā jihbidhun . . . ghurfatī): meaning perhaps that the occurrence of the game anywhere but inside his room would be considered by the
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Notes critics so unlikely as to constitute a challenge to the readers’ credulity and hence a literary flaw. 331 “Its shape” (shakluhā): i.e., the shape of the room. 332 “Room Poems” (al-Ghurfiyyāt): the name refers to the author’s habit of writing poems on the door of the room he rented while in Paris (see above 4.19.4). 333 Saturn (Zuḥal): associated elsewhere by the author with bad luck (Volume Two, 2.9.5). 334 “repose . . . quiescent . . . cunt” (farajan . . . bi-sukūnin . . . al-farj): the author exploits the fact that faraj (“relief ”) differs from farj (“vagina”) only by a single additional vowel and that sukūn means both “inactivity” and “quiescence (i.e., vowellessness)” of a consonant. 335 “Against the onslaught of grammar” (min ḍarbi Zaydin wa-ʿAmr): literally, “against the beatings of Zayd and ʿAmr,” the latter being generic names used in teaching the rules of grammar through exemplary sentences such as ḍaraba Zaydun ʿAmran (“Zayd beat
ʿAmr”). 336 “People have fire without smoke” (li-l-nāsi nārun bi-lā dukhānī): perhaps meaning, “People (such as those who come and sponge off me) have matches but no tobacco,” i.e., expect me to supply the latter. 337 “chew the cud when I retire” (wa-abītu qārī): i.e., in the absence of a friend with matches, the poet is forced, at the end of the evening, to chew his tobacco. 338 “the lowest of the low” (bi-asfali sāfilīna): cf. Q Tīn 95:5 “then we cast him down as the lowest of the low.” 339 “of exalted standing” (rafī ʿ al-darajāt): or, punningly, “elevated in terms of stairs.” 340 “distribute a predicate” (murāʿāt al-naẓīr): in rhetoric, applying to each member of a series a predication appropriate to it. 341 “my fire” (nārī): nār (“fire”) is feminine in gender. 342 “liar” (mayyān): here and often elsewhere in the author’s verse, references to lying and liars are to be taken in the context of his reference to “the lies of panegyric” above (4.20.44, second poem). 343 “This, the infection of your hand . . . has infected you not” (fa-hādhihi ʿadwā kaffikum . . . muṭlaqan): perhaps meaning that though the door is sick of being opened by visitors, the visitors have never grown sick of opening it. 344 “what’s been scratched through the wrinkled paint by the scraping of nails” (tanqīru aẓfārihi fī-naqri aẓfārī): the translation is tentative and depends on understanding the first aẓfār as meaning “the creased parts of a skin” (see Lane, Lexicon, s.v. ẓufr). 345 “thus saith the owl” (qālahu l-būmū): the owl is popularly considered a harbinger of bad luck. 346 “a peen” (al-shīqā): in the Arabic, “a mountaintop” or, punningly, “the head of a penis.”
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Notes 347 “Sammū before entering my home” (sammū ʿalā manzilī qabla l-dukhūlī): i.e., “Invoke the name (sammū) of God (using some conventional formula),” as it is normal for a man not of the family to do before entering a house so as to warn its female inhabitants of his presence. 348 “Sammū . . . samm”: the author exploits the coincidental identicality of ductus of sammū (“invoke the name of God!”) (s-m-w) and summū (“poison!”) (s-m-m). 349 “I live in my room in a state of commotion” (anā sākinun fī ghurfatī mutaḥarrikun): or, punningly, “I am both ‘quiet’ (sākinun) in my room and ‘in motion’ (mutaḥarrikun)” with a further resonance of “I am a quiescent (i.e., vowelless) letter (sākinun) that is also voweled (mutaḥarrikun).” 350 “trying to screw it” (yuḥāwilu naḥtahā): naḥt means “to exhaust” as well as “to have intercourse with.” 351 “Except that beneath it run no rivers” (siwā an laysa tajrī taḥtahā l-anhārū): cf. the phrase tajrī taḥtahā l-anhārū (“beneath it run rivers”) much used in the Qurʾān to describe Paradise (e.g., Q Baqarah 2:25, 266, Āl ʿImrān 3:15, etc.). 352 “the very moons” (al-aqmārū): “moon” is a conventional trope for a beautiful person. 353 “Poems of Separation” (al-Firāqiyyāt): i.e., of separation from his wife and children when they left him in Paris and went to Istanbul. 354 “My past felicity had no like” (fa-māḍī naʿīmī lam yakun min muḍāriʿin lahu): or, punningly, “The perfect tense of my felicity had no imperfect,” i.e., “was destined not to last.” 355 “Why, what would it have harmed . . . to the end?” (wa-mādhā ʿalā . . . ṭūlahā): the author asks why the ill fortune of his earlier days should have been allowed to affect his later, happily married, life. 356 Hind . . . Mayyah . . . Daʿd: women’s names often used nonspecifically in poetry. 357 “The right-thinking man . . . the rightly guided” (al-rashīd . . . al-mahdī): or, punningly, the caliphs (Hārūn) al-Rashīd and Muḥammad al-Mahdī. 358 “do not see you in it” (wa-lastu arākumu/bi-hā): meant either literally (because the poet is in Paris while his family is in Istanbul) or in the sense that “I do not see you as worldly creatures.” 359 al-ʿĪnayn: a mountain at Uḥud near Mecca (site of a battle between the first Muslims and the idolaters of the city) from whose summit the devil is said to have proclaimed, falsely, that the Prophet Muḥammad had been killed (Qāmūs); presumably, it is the value of its association with the Prophet that makes it something to be cherished in the poet’s eyes, along with the assonance between this and the preceding and following words (al-ʿayn, al-ʿayn).
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Notes 360 “You departed to be cured of what ailed you” (sāfartum li-l-barʾi mimmā nālakum): a reference to his wife’s illness and subsequent departure (see 4.18.15). 361 See 4.9.7: “for everything pulchritudinous reminds [a woman] of a handsome man” (wa-kullu ḥusnin innamā yudhakkiru bi-l-ḥasan). 362 “my twofold love for you” (ḥubbayka): perhaps meaning his love for the beloved both before separation and after it. 363 “when ‘leg is intertwined with leg . . . unto thy Lord that day shall be the driving’” (yawma taltaffu l-sāqu bi-l-sāq . . . ilā rabbika yawmaʾidhin al-masāq): i.e., the Day of Judgment (Q Qiyāmah 75:29–30; trans. Arberry, Koran, 620). 364 “Part One . . . Part Two” (al-juzʾ al-awwal . . . al-juzʾ al-thānī): according to the translator’s first reading of the text, this statement would indicate a humorously lopsided (709 pages in Part One versus 33 in Part Two in the 1855 edition) division of the work into two parts (see Volume One, xxxi-xxxii); it now seems more likely to him that “Part Two of the work will follow after the author has been stoned and crucified” should be understood to mean “once the critics have had their say.” That the author gave at least half-serious thought to writing a continuation of Leg Over Leg is indicated by his earlier statement, “My friendship for you [the Fāriyāq] will not prevent me, should I examine your situation at some later time, from writing another book about you” (4.20.1). 365 The letter that follows is written in Egyptian dialect, an unusual choice at that date (for context, see Davies and Doss, al-ʿĀmmiyyah) and one for which the author gives no explanation; Michael Cooperson suggests that the author may have chosen colloquial to make the point that the addressees (“Shaykh Muḥammad” presumably excepted) were likely to be ignorant of literary Arabic. 366 “Sīdi” etc.: in keeping with the colloquial nature of the letter, titles (Sīdi, etc.) have been given in their colloquial forms; Sīdi means literally “My Master” and Sayyidna “Our Master,” while Ṣirna (“Our Sir”) is a humorous adaptation of “Sir” to Egyptian titling norms. 367 “Sīdi Shaykh Muḥammad, Sayyidna Metropolitan Buṭrus,” etc.: attempts have been made to identify at least some of these persons (see, e.g., al-Maṭwī, Aḥmad, I:80); however, it seems more likely that they represent categories of person, i.e., the Muslim scholar (“Shaykh Muḥammad”), Christian clergymen (“Metropolitan Buṭrus,” etc.), and Europeans of various nationalities. For further examples of “Shaykh Muḥammad” used generically, see Volume Two (2.18.1n272) and 5.2.4 below, and for a similar roll call of European titles, see Volume Three, 3.12.25. 368 “my words aren’t addressed to / cattle, donkeys, lions, and tigers” (kalāmī mā hūsh ʿala l-baqar wi-l-ḥimīr wi-l-usūd wi-l-numūr): Rastegar suggests that “the animals . . . are
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Notes perhaps a reference to the orientalists, religious scholars, colonial officials, and others with whom Shidyaq was compelled to work (and who, outside the small exilic Arab population, were the only possible audience for an Arabic text published in Europe)” (Rastegar, Literary Modernity, 118). 369 Long as this list of lists is, it is not complete. To cite but one example, the list of “despicable traits of the dissolute woman” in Volume Three, at 3.19.13, is succeeded in the same paragraph by a brief list of words for types of city streets, followed by another long list of words relating to sexual intercourse, which is itself followed by a brief list of words relating to inappropriate behavior by women; the last three are not listed here. In addition, the semantic range covered in the text is sometimes wider than that suggested by the particular word or words the author has chosen to represent it in this list. 370 “Doublets”: i.e., two-part exclamations such as marḥā marḥā (“Bravo! Bravo!”). 371 “thurtumī [?]”: the meaning of thurtum is “food or condiments left in the dish” (Qāmūs), in which sense it occurs a few lines before this list of vessels (Volume Two, 2.3.5). 372 “a place”: the Arabic text, quoting the Qāmūs, uses the abbreviation “place, locality”).
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ض ع
for ��� �( �م�وmawḍiʿ,
373 “sukk”: discs made from an aromatic, musk-based substance called rāmik (see Volume Two, 2.16.25n252) that are strung on a string of hemp and left for a year and of which the Qāmūs says “the older they get, the better they smell.” 374 “maḥlab”: a kind of plum (Prunus mahaleb); presumably the stones are what are used. 375 “Alas for Zayd” (wayḥan li-Zayd): the passage cited contains a list of six words meaning “Alas!”; the words “for Zayd” seem to be added to situate the phrases within a spuriously scholastic context, “Zayd” being a name conventionally used in examples by teachers of grammar. 376 “makeup and face paint” (al-khumrah wa-l-ghumrah): the relationship between the two words as used here is ambiguous: the Qāmūs defines khumrah as above and defines ghumrah simply as “saffron,” which is one of the substances listed among those used as makeup in Volume Three, at 3.19.4; to the Lisān, khumrah is a variant of (lughatun fī-) ghumrah. 377 “Things peculiar to women ” (ashyāʾun khāṣṣatun bi-l-nisāʾ ): in fact, the text refers only to the women of Paris. 378 “Arabic languages” (al-lughāt al-ʿarabiyyah): meaning, perhaps, Arabic in all its literary and dialectal varieties; note the discussion of diversity in Arabic at 5.3.7. 379 In his Grammaire Persane, ou, Principes de l’Iranien Moderne (Imprimerie Nationale, Paris, 1852), Chodźko writes, “L’Europe est depuis longtemps en possession de tout ce qui est nécessaire pour l’étude des langues orientales; elle a des bibliothèques, des écoles
534
534
Notes et des savants parfaitement en état de les diriger: aussi, sous le rapport de la philologie, de la philosophie et de l’histoire des langues d’Asie, un ustad persan, un muéllim arabe ou un brahmane hindou auraient beaucoup à apprendre de nos professeurs” (p.i). 380 “the chapter on marvels” (faṣl ḥadanbadā): Volume Three, chapter 19. 381 “the letters” (al-rasāʾil): the Grammaire Persane contains a number of letters as exemplars of epistolary style. 382 Q Ṭā Hā 20:106. 383 “and he satisfies himself with the sands of the plain”: in the French (p. 201) Ils se contentent du sable des déserts [sic; the French uses the plural (“they satisfy themselves”)]. 384 “Shaykh Muḥammad, Molla Ḥasan, or Üstad Saʿdī”: i.e., from an Arab, a Persian, or a Turkish scholar. 385 Abū l-Ṭayyib: i.e., Abū l-Ṭayyib al-Mutanabbī; see Glossary. 386 “my sandy shaykh” (ayyuhā l-shaykhu l-ramlī): see 5.3.2n383. 387 Lughat al-aṭyār wa-l-azhār (The Language of the Birds and the Flowers): the Sufi work Kashf al-asrār ʿan ḥikam al-ṭuyūr wa-l-azhār (The Uncovering of the Secrets Concerning the Wise Sayings of the Birds and the Flowers) by ʿIzz al-Dīn ʿAbd al-Salām ibn Aḥmad ibn Ghānim al-Maqdisī (d. 678/1279) was published in Arabic in 1821 along with a translation by Joseph-Héliodore-Sagesse-Virtu Garcin de Tassy (1794–1878) under the French title Les oiseaux et les fleurs: allégories morales (Paris, Imprimerie Royale). 388 “the correspondence of a Jewish broker with an imbecilic merchant” (muḥāwarat simsār yahūdī wa-aḥmaq mina l-tujjār): the reference may be to Louis Jacques Bresnier’s Cours pratique et théorique de langue arabe . . . accompagné d’un traité du langage arabe usual et de ses divers dialectes en Algérie, Alger, Bastide, 1855 (second edition), which includes (pp. 465, 467) an example of Jewish Arabic in the form of a letter from a Jewish businessman to a cloth merchant. According to Bresnier (p. xi), “Nous publiâmes . . . en 1846 la première édition de cet ouvrage, que l’insuffisance des resources typographiques nous contraignait à autographier nous-même” and it may be that this was the edition that the author saw. However, the second, more formal, edition was published in Paris in the same year as al-Sāq ʿalā l-sāq and by the same publisher (Benjamin Duprat) and he may have seen it then. 389 “the proverbs of Luqmān the Wise [in] the feeble language used in Algeria” (amthāl Luqmān al-ḥakīm [fī] al-kalām al-rakīk al-mutʿāraf fī l-Jazāʾir): in all likelihood, Fables de Lokman, adaptées à l’idiome arabe en usage dans la régence d’Alger; suivies du mot à mot et de la prononciation interlinéaire by J. H. Delaporte fils (“secrétaire interprète de l’intendance civile”), Algiers, Imprimerie du Gouvernement, 1835 (see Chauvin, Bibliographie, III:16 [21]).
535
535
Notes 390 “silly sayings taken from the rabble in Egypt and the Levant” (aqwāl sakhīfah min raʿāʿ al-ʿāmmah fī Miṣr wa-l-Shām): if aqwāl (“sayings”) here is to be taken to mean “utterances,” a possible candidate would be Berggren, Guide français-arabe vulgaire des voyageurs et des francs en Syrie et en Égypte: avec carte physique et géographique de la Syrie et plan géométrique de Jérusalem ancien et moderne, comme supplément aux Voyages en Orient (Uppsala, 1844), which is a French-Arabic dictionary of the dialects in question with an appended grammar; if the author intended “proverbs,” the choice is less clear: many collections of Arabic proverbs were compiled by French writers during the late eighteenth and early nineteenth centuries (see Chauvin, Bibliographie, I) but none apparently cover both Egypt and the Levant. It may seem unlikely that the author would direct his criticism in this passage at a Swedish writer, albeit one writing in French, but Berggren was a corresponding member of the Société Asiatique (personal communication from Geoffrey Roper) and al-Shidyāq may have seen his book there. 391 “a book . . . on the speech of the people of Aleppo”: presumably Caussin de Perceval’s Grammaire arabe vulgaire (see 4.18.11n230). 392 “anjaq”: see further Volume Three, 3.15.5. 393 “the dialect of the people of Algeria” (lisān ahl al-jazāʾir): kān fī wāḥid il-dār ṭūbāt bi-zzāf il-ṭūbāt kishāfū “In a house there were many rats (ṭubbāt, sing. ṭubbah). The rats, when they saw . . . .” and kīnākul “When I eat” and rāhī “She is (now) . . .” and antīnā (= ntīna) “you (fem. sing.)” and antiyyā (= ntiyya) “ditto” and naqjam “I joke” and khammim bāsh “he thought he would . . .” and wāsīt shughl il-mahābil “I did something crazy” . . . and il-dajājah tirjaʿ tiwallid [= tūld] zūj ʿaẓmāt “the hen now lays two eggs.” Some of the preceding is open to more than one interpretation and the sectioning sometimes results in incomplete utterances; different Algerian regional dialects may also be represented. Though one might expect al-Shidyāq to have taken this material from Bresnier’s grammar (see 5.3.6n388), only some of the individual words occur there. 394 “(i.e., al-sādis, ‘the sixth’)”: an error for “the sixteenth.” 395 “they transcribe j . . . with . . . d and j”: the Arabic letter jīm is pronounced in literary usage like the j in Jack. As in French orthography j is not pronounced like this, but like the s in measure, traditional French transcription employs dj for jīm (e.g., Djerba) to avoid misrepresentation of that letter by French j. 396 “The preaching metropolitan’s ‘cut off azbābakum’”: see Volume Two (2.3.3, last sentence, Arabic), where the preacher (who is not, as here, identified as a metropolitan) says azbābakum (“your pricks”) for asbābakum (“your ties to this world”). 397 “this . . . sandman” (hādhā l-ramlī): see above 5.3.2n383.
536
536
Notes 398 “not everything white is a truffle” (mā kullu bayḍāʾa shaḥmah): i.e., “appearances can be deceptive” (see al-Maydānī, Majmaʿ, II:156). 399 “the Maqāmāt of al-Ḥarīrī”: Silvestre de Sacy’s edition was first published in 1822; the author critiques aspects of the second edition (1847) below (5.5). 400 “the travels of the scholar and writer Shaykh Muḥammad ibn al-Sayyid ʿUmar al-Tūnusī”: the title page of this work reads Hādhā kitāb tashḥīdh al-adhhān bi-sīrat bilād al-ʿArab wa-l-Sūdān (“This is the Book of the Honing of Minds through an Account of the History of the Lands of the Arabs and the Blacks”) li-muʾallifihi l-akh al-ṣadīq Muḥammad ibn al-Sayyid ʿUmar al-Tūnusī ibn Sulaymān (“by our brother and friend Muḥammad ibn al-Sayyid ʿUmar al-Tūnusī ibn Sulaymān”); no indication of place of publication, publisher, or date is given in the work but the catalog of the Institut Français d’Archéologie Orientale in Cairo, where a copy was examined, contains the information (in Arabic) “Paris: Kīblīn [?], 1850.” 401 During his tenure as director of the medical school at Abū Zaʿbal, Perron collaborated with Muḥammad al-Tūnusī (see preceding note) to produce a French translation of the latter’s account of his 1845 journey to Darfur and to edit and publish the same in Arabic (Pouillon, Dictionnaire, 750–51, where the date of publication is given as 1851 rather than 1850 [see preceding note]). The justification for al-Shidyāq’s statement that the lithograph edition is “based on a copy in the hand of Monsieur Perron” is unclear: the only reference to Perron occurs in the prologue, where the author says that Perron “urged me to adorn the face of the notebook (wajh al-daftar) with a clear account of the wonders that I had seen there and to report to him the strange events that had befallen me on these travels—a command that I obeyed”(pages 5–6). The reference to “our brother and friend” on the title page (see preceding note) does indicate that the copyist was not the author, but the elegance and clarity of the hand argue for a native pen.
402 “al-ʿaṣā with a y”: i.e., �ع��صىfor �ع�ص�ا, as though the root were ʿ-ṣ-y rather than ʿ-ṣ-w. 403 “aʿlā as an elative with an alif”: i.e., ا �ع�ل�اfor �ا �ع��ل. ى
ن
ن
� ج, as though the root were n-j-y rather than n-j-w. 404 “najā with a yāʾ ”: i.e., ج��ىfor ��ا 405 I.e., when they should be written āminūna muṭmaʾinnūna.
406 “fallāḥīna Miṣr”: for fallāḥī Miṣr (“the peasants of Egypt,” iḍāfah). 407 maḥmūdīna l-sīrah: for maḥmūdī l-sīrah (“those of praiseworthy conduct,” iḍāfah). 408 “istawzara l-faqīha Mālik”: for istawzara l-faqīha Mālikan (“he appointed the jurisprudent Mālik as minister,” Mālik being in the accusative and triptote). 409 “lā yaʿṣā”: for lā yaʿṣī (“he does not disobey”). 410 I.e., ��ي ت��ع�د اfor ��ي ت��ع�د �ى.
411 “ithnay ʿashara malik”: for ithnay ʿashara malikan.
537
537
Notes 412 “abādīmā wa-l-takaniyāwī mutaʿādilayni”: the error lies in writing mutaʿādilayni for mutaʿādilāni; al-takaniyāwī is the title of the holder of a certain office in the Darfur sultanate (al-Tūnusī, Tashḥīdh, 91 by the translator’s count: the pages are unnumbered); abādīmā was not identified. 413 “tajidu l-rijāla wa-l-nisāʾa ḥisān”: for tajidu l-rijāla wa-l-nisāʾa ḥisānan.
�
�
414 “daʿā lanā”: i.e., د �ع�ى �ل ن��اfor د �ع�ا �ل ن��ا. 415 “ʿujūbah”: i.e., for uʿjūbah.
416 “ṣawāḥibatuhā and ṣawāḥibātuhā”: the feminine endings –at (singular) and –āt (plural) cannot be added to a broken plural. 417 “lughatun fīhā ḥamās”: the phrase as it stands is not ungrammatical; perhaps the original (which was not found in the text) read lughatun fī ḥamās (“a dialectal variant of [the word] ḥamās”). 418 “innahumā mutaqāribayi l-maʿnā”: for innahumā mutaqāribā l-maʿnā. 419 “ḥattā taʾtiya arbābu l-māshiyati fa-yaqbiḍūn”: for ḥattā taʾtiya arbābu l-māshiyati fa-yaqbiḍū. 420 “fa-hal iḥdā minkum”: for fa-hal aḥadun minkum. 421 “yarfaʿūna aṣwātahum bi-dhālika ḥattā yadkhulūn”: for yarfaʿūna aṣwātahum bi-dhālika ḥattā yadkhulū. 422 “māshiyīn”: for māshīn. 423 “al-musammayayn”: for al-musammayn. 424 “ḥattā yashuqqūn”: for ḥattā yashhuqqū. 425 “munḥaniyūn”: for munḥanūn. 426 “innahum yakūnū”: for innahum yakūnūn. 427 “lā-ʿtāḍa”: for la-ʿtāḍa. 428 al-Tūnusī, Tashḥīdh, 11. 429 “al-Kuthub” (literally, “the sand dunes”): thus clearly in the original work, but perhaps an error for “al-Kushub,” the name of a mountain (Qāmūs). 430 Ṭāhā: a name given to the Prophet Muḥammad; the contracted spelling—Ṭh—explains the mistake made by de Perceval (see further down in 5.3.12). 431 “the Bright One” (al-Zarqāʾ ): literally, “the Blue One,” meaning here both the city of that name (today in Jordan) and “wine” (because, according to the dictionaries, of its clearness). 432 “the yāʾ in hādhī is in place of the [second] hāʾ ”: i.e., the poet used the form hādhī, a variant of hādhihi (see Wright, Grammar, I:268B).
538
538
Notes 433 “He also changed the [second] hāʾ . . .”: i.e., he generalized from the shaykh’s use of the variant, thus changing the scansion from a long syllable followed by two short syllables (hādhihi) to two long syllables (hādhī) and throwing off the meter (al-ramal). 434 “He also left al-Zarqāʾu uncorrected (Monsieur Perron having put a hamzah after the alif)”: i.e., though al-Zarqāʾ is so pronounced in prose, the meter here calls for omission of the hamzah for the sake of the meter, a subtlety the copyist failed to notice.
�ْ َ
� 435 “Waṭʾ should properly be written ٌ without an alif”: i.e., should be written �و�ط ءand not, as ْ � �أ �� �و. de Perceval presumably had it, �ط
436 See 5.3.3.
437 Derenbourg: not Darenbourg as in the Arabic. 438 The commentary was written by de Sacy based on the best-regarded Arabic commentaries. The verses analyzed here occur in both the primary text and the commentary. 439 Though Arabic words normally have been transcribed in this translation, the Arabic is
� �ذ
� �
retained here since a number of the items cited involve orthographic issues.
ق 440 “”��ا �ل ا �ل� �عوا �ل etc.: i.e., ʿawādhil, as a plural noun, cannot be preceded by a plural verb
of which it is the subject; additionally, as ʿawādhil is the plural of a feminine noun, the
� �ذ
�
words cannot be understood as an a ppositional phrase (“they said, the censurers”)
ق
which should rather be ���ل�ن ا �ل�ع�وا �ل.
441 “[17]”: the two dots that appear here and frequently elsewhere in the second column of the original table (as well as the occasional blank) are assumed to be the equivalent of an ellipsis, marking references that the author had not recorded in full and was unable to supply later; the relevant line number is therefore supplied here in square brackets. 442 “with the force of a proverb” (makhraja l-amthāl): i.e., and therefore as a self-standing
�
ّ فَ ض
�
utterance unaffected by the phonetic context.
�ص�� � ت � ا �ل� ي (ʾal-ṣayfa ḍayyaʿti l-laban): “in the summer you wasted the milk”— 443 “� ا �ل��لب���ن ي ِ ����ع a proverb about an opportunity willfully wasted or a good foregone; the grammatical point is presumably that the first word is pronounced with an initial glottal stop for the same reason as that of the preceding example. 444 “the tanwīn . . . occurring as the rhyming syllable” (al-tanwīna . . . yaqaʿu qāfiyah): for the rule see Wright, Grammar, II:352B. 445 “with prolongation of the vowel for the rhyme” (bi-l-iṭlāq li-l-qāfiyah): for the rule see
َ
Wright, Grammar, II:352D Rem.a.
446 “�ب��د �ن�ا without tanwīn . . . ا�ا �ن”: the main rule involved is that tanwīn (“nunation”) is never used in rhyme; additionally, the editors should have been alerted to the need to read
ا�َ���د �نrather than ���د �نً�اby the occurrence of ا�ا �نas the last word of the first hemistich, which ب ب
539
539
Notes should rhyme with the last word of the second hemistich when the line is the first in a poem (Wright, Grammar, II:351 C). 447 The correct form is, of course, ilayhim rather than, as de Sacy etc. have it, ilayhum, which breaks a fundamental rule of the harmonization of the front vowel in this situation. 448 “how can tatayyum (“enslavement to love”) be attributed to ithr”: de Sacy’s reading (ithruhā) would require that the word be read as a noun (“mark, trace”), yielding “her mark is enslaved to love”; in fact it is here used as a preposition, thus “(my heart) is enslaved to love. After her . . . .”
� �غ
449 “How would you deal, my dear professors, with a � �و�ل?” (wa-kayfa taf ʿalūna yā asātīdhu bi-l-ghūl): a sarcastic jab, exploiting the rhymes makbūl, matbūl, and ghūl, the last mean-
ing “ghoul”; the sense is thus something like “How would you deal, my dear professors, with something really scary (i.e. difficult)?” 450 “Kaʿb’s poem”: i.e., the ode by Kaʿb ibn Zuhayr (first/seventh century) in which he apologizes to the Prophet Muḥammad for having satirized Islam and which became “one of the most famous Arabic poems” (Meisami and Starkey, Encyclopedia, 1:421). 451 qaṣīdah musammaṭah: a poem in which the two hemistichs of each line rhyme but each line has a different rhyme. 452 “fettered” (muqayyadah): i.e., the rhyming syllables should all end in a vowelless
ْ ف
consonant.
ْ
453 “The pausal form is required” (al-ṣawābu l-wuqūfu ʿalā l-hāʾ ): i.e., ه�ج� � ��و...د �ع�وه.
454 “Strangely contorted” (hiya mina l-tabaltuʿi bi-makān): apparently meaning that the writing of the kasrah and the ḍammah is superfluous.
455 “unless the pronominal suffix refers to something mentioned earlier” (illā idhā kāna l-ḍamīru yarjiʿu ilā madhkūrin qablahu): the hemistich in question runs ʿadhīrī mina l-ayyāmi maddat ṣurūfuhu but it is more n atural to read ṣurūfuhā (“days whose vicissitudes have passed”) than “my advocate (ʿadhīrī) whose vicissitudes have passed.” 456 “are fond of foolishness” (yuḥibbūna l-ʿabath): the author exploits the meaning of the mistakenly written ʿābith. 457 “Will you not then understand?” (a-fa-lā tashʿurūn): reminiscent of Qurʾan law tashʿurūn
ُ
(“if only you could understand”) (Q Shuʿarāʾ 26:113) and similar phrases.
458 “Should be �و�ع�مر�ىas the poet was not being wordy” (al-ūlā bi-l-ḍammi fa-inna l-shāʿira ghayru mutanaṭṭiʿ ): i.e., the poet says “and my life . . . ” and is not using the oath la-ʿumrī,
ُ
which might be considered unnecessary and thus “wordy.”
ُ َ
459 � �و ش���رب: the author has misread de Sacy’s edition, which does in fact read � �و ش��� ْرب.
460 “It would be better to stick with one or the other” (al-awlā l-iqtiṣāru ʿalā iḥdāhumā): de Sacy says in his commentary that durnā, with upright alif, is a noun of place (de Sacy,
540
540
Notes Maqāmāt, I:319 line 13), then quotes a verse in support of this in which he uses the same word with alif-in-the-form-of-yāʾ. 461 “Dhū l-Rummah was not one to use contorted language”: i.e., the meter requires a long syllable in this position, and the normally diptote form jalājila, ending in a short vowel, has to be read as triptote. 462 “a parallel form occurs in the first line” (wa-fī l-bayt al-awwal naẓar): the final word of the first hemistich of the first line of the probative verse quoted here is bi-qafratin, also
َآ
with tanwīn, which should have alerted the editors.
َآ
463 “the word ا���م ن��� ِئ��يis twisted”: the reference is to the line above, where ا���م ن��� ِئ��يis an error for
ا �م�ا ��ني��ا.
� َ
464 “line at the bottom of the page”: in fact, the line before the line at the bottom of the page. 465 “compare َعْو�ل � � ”: according to some lexicographers, this word is invariable (see Lane, Lexicon).
466 “the diminutive not being allowed to take the definite article”: the words al-basīṭah and busayṭah (diminutive of the former) both mean “the earth” but the latter is always without the definite article, being treated as a proper name. 467 “unwieldy wording” (al-tanaṭṭuʿ ): de Sacy’s version of the second hemistich of the verse runs wa-bi-nafsī rtafaʿtu lā bi-judūdī; more authoritative versions have the shorter fakhartu for irtafaʿtu. 468 “the first tāʾ being dropped to make it lighter” (ḥudhifat al-tāʾu l-ūlā li-l-takhfīf): on
�
omission of ta- from the imperfect of Form V and VI verbs, see Wright, Grammar, I:65B.
469 “ا �ل�ع��مى is with a, you professors!” (al-ʿamā bi-l-fatḥ yā asātīdh): also, punningly, “Damn
� َّ �
� ُّ �
that a, you professors!” from the Lebanese colloquial expression il-ʿama (“Damn!”).
� �
470 “also طه�و ر � ��ا �لnot طه�و ر � ��ا �ل”: طه�و ر � ��ا �لappears in the last line on p. 633.
� (ṣ) is used apparently as an abbreviation of �ص�وا �ب�ه(ṣawābuhu), 471 “Corr.”: in the Arabic �ص meaning “the correct form being . . .”
472 “Qiṣṣat ʿAntar (The Story of ʿAntar)”: a popular romance relating a mythologized version of the life of the pre-Islamic poet ʿAntarah ibn Shaddād al-ʿAbsī; dating to the eleventh or twelth century ad, it employs a language with oral features and “drew the interest of nineteenth-century Orientalists, who saw ʿAntar as the paramount Bedouin hero” (Meisami and Starkey, Encyclopedia, I:93). Caussin de Perceval’s Notice et extrait du roman d’Antar was published at the Imprimerie Royale in Paris in 1833. 473 Conte Alix Desgranges: not “Desgrange” as in the Arabic. 474 The only other translation of which I am aware is René Khawam’s into French (Faris Chidyaq, La jambe sur la jambe). This does not, however, pretend to be complete, since the translator asserts, without offering evidence, that much of the Arabic text
541
541
Notes was originally written separately and included in al-Sāq simply to take advantage of the availability of funds for publication; the translator has omitted this extraneous material and thus, according to his claim, presents the book, for the first time, “dans toute son originalité” (Chidyaq, Jambe, 19). Khawam does not specify exactly what he has omitted, but examples include the “Memorandum from the Writer of These Characters” in its entirety (Volume One, 1 .19.11–23) and, more surprising in its selectivity, many but not all items of certain lexical lists (e.g., forty-three items omitted out of an original fifty-six between Shi‛b Bawwān (Volume Two, 2.14.42) and bint ṭabaq (Volume Two, 2.14.46) in the list of things incapable of preventing a man from shrieking “I want a w oman!”; see Chidyaq, Jambe, 311). Khawam also omits the Appendix (Volume Four, 5.3.1 to 5.3.12). The result is a radical shortening of the text that appears to run counter to the author’s wishes as expressed in the warning in the Proem (also omitted by Khawam), “Beware, though, lest you add to it or / Think of using it in abbreviated form, / For no place in it is susceptible / To abbreviation, or to addition, to make it better.” (Volume One, 0.4.12.). 475 Starkey, “Fact,” 32. 476 Cachia, “Development,” 68. 477 On saj‛ in general, see Meisami and Starkey, Encyclopedia; for a discussion of saj‛ in al-Sāq ‛alā l-Sāq, see Jubran, “Function.” 478 This loss of “linking and correspondence”—by which I take the author to mean strict parallelism—would probably have particularly upset him: in a eulogy of saj‛ written later he writes, “And what shall teach thee what is saj‛? Well-matched words to which man cleaves by disposition and to whose sound his heart must yield in passionate submission, so that they become impressed upon his memory, and how effective that impression— especially when adorned with some of those beauties of the elaborate rhetorical style that employ orthographic and morphological guile. . . . This is the miracle with which no non-Arab can vie or to whose peaks draw nigh!” (al-Shidyāq, Sirr, 3–4). 479 Again, the author would not have been best pleased at the sacrifice of monorhyme: “As for the poetry of foreign languages, it consists of no more than farfetched figures and convoluted exaggerations and it is impossible to write a whole poem in them with a single rhyme throughout. You find them varying the rhyme and introducing little-used and uncouth words; and despite that, because of their inability to follow this system [of monorhyme], they say that a poem with only one rhyme is to be regarded as ugly. What hideous words and what appalling ignorance!” (al-Shidyāq, Sirr, 4). 480 Peled, “Enumerative,” 129. 481 Zakharia, “Aḥmad,” 510. 482 Peled, “Enumerative,” 139.
542
542
Notes 483 The author appears to have developed the preferred format for the presentation of such lists in stages. Thus, at the occurrence of the first such list (104 words related to augury and superstition, Volume One, 1.16.7), he first provides the list of words without definitions, then some lines later repeats all but fifteen items (those omitted being presumably the most familiar and thus the least in need of definition) in the form of a table, with headwords in one column and definitions in another (Volume One, 1.16.9), in effect rendering the first list redundant; to avoid reproducing two identical lists in the translation, the first iteration is reproduced there in transcription, resulting in the spectacle, possibly bizarre in a translation, of a block of text consisting entirely of Arabic. Thereafter the two-column table format prevails. Further, this first tabular list is not integrated syntactically into the narrative while most of those that follow are (exceptions include the “five work groups,” Volume Two, 2.16.8–63). The alphabetical principle applied to the tables also varies, with some arranged by first letter (e.g., Volume One, 1.16.9–18) and others by last letter (e.g., Volume Two, 2.1.11–16), with occasional anomalies. Even after arriving at the two-column table format, the a uthor continues to ring changes on it. Thus, after a short table of words and definitions relating to attractiveness of the face (Volume Two, 2.4.6), he switches to a non-tabular format (Volume Two, 2.4.7 to 2.4.12), which allows him to group together words with the same root or that are metatheses of one another, while continuing to provide definitions, e.g., “and her ladīds have a ladūd (the ladīds are ‘the sides of the neck below the ears’ and the ladūd is ‘a pain that affects the mouth and throat’)” (Volume Two, 2.4.11). Later, he interrupts tables with “notes” (see, e.g., Volume Two, 2.14.13), a technique that allows him to enrich the lexical mix by introducing antonyms to the words in the tables. 484 The Historical Thesaurus of the Oxford English Dictionary, of which I became aware, unfortunately, only very late in the translation process, was also used to a limited degree. It has the benefit of offering a selection of words many of which are as rare and recondite as those in al-Sāq and might provide the best starting point for any future renditions of these lists. 485 Rastegar, “On Nothing,” 108. On the relationship between title and contents, the author himself says, “Every one of these chapters, I declare, has a title that points to its contents as unambiguously as smoke does to fire; anyone who knows what the title is knows what the whole chapter is about” (Volume One, 1.17.3.). Though the author may be teasing the reader a little here, the majority of titles do in fact reflect the topic dealth with (“The Priest’s Tale,” Volume O ne, 1.15; “A Description of Cairo,” Volume Two, 2.5, 2.7; etc.), while others either allude to the governing concept of the chapter (e.g., “Raising a Storm,” Volume One, 1.1) or—and this is especially true when the chapter ranges over
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Notes a variety of topics—consist of or contain a word that is to be found within the chapter (e.g., “Snow,” Volume One, 1.17, or “Throne” in “A Throne to Gain Which Man Must Make Moan,” Volume Two, 2.4) in a manner reminiscent of the names of certain sūrahs of the Qurʾān. 486 Relying largely on Geoffrey Roper, “Fāris al-Shidyāq as Translator and Editor,” in A Life in Praise of Words: Aḥmad Fāris al-Shidyāq and the Nineteenth Century, edited by Nadia al-Baghdadi, Fawwaz Traboulsi, and Barbara Winkler. Wiesbaden: Reichert (Litkon 37) (forthcoming; details are provisional) and personal communications. 487 Muḥammad al-Hādi al-Maṭwī, Aḥmad Fāris al-Shidyāq 1801–1887: ḥayātuhu wa-āthāruhu wa-ārā’uhu fī l-nahḍah al-ʿarabiyyah al-ḥadīthah. 2 vols. Beirut: Dār al-Gharb al-Islāmī, 1989. 488 Simon Mercieca, “An Italian Connection? Malta, the Italian Risorgimento and Al-Shidyaq’s Political Thought.” Unpublished paper. 489 The birth date 1805 or 1806 (rather than, as in many sources, 1801 or 1804) is based on a declaration in the author’s hand dated 6 August 1851 accompanying his application for British nationality in which he gives his age as 45 (National Archives, Kew, ref. H01/41/1278A) (Roper, personal communication). The plausibility of this date is reinforced by the statement of a visitor to Malta in 1828, who met “Pharez . . . a most interesting youth, about 22 years of age” (Woodruff, Journal, 47). 490 Roper, “Translator,” 5. 491 Roper, “Translator,” 5. 492 Roper, “Translator,” 5. 493 Roper, personal communication. 494 Roper, “Translator,” 5, 8. 495 Mercieca, “Italian Connection,” 13. 496 Roper, “Translator,” 7. 497 al-Maṭwī, Aḥmad, 91. 498 al-Maṭwī, Aḥmad, 92. 499 Egypt did not finally withdraw from Lebanon until February 1841. If al-Maṭwī is correct in believing that al-Shidyāq returned to Malta in October 1840 (for the start of the academic year at the University of Malta) (al-Maṭwī, Aḥmad, 92), the author’s words fa-sārat al-ʿasākir mina l-bilād (“and the soldiers left the country”) (3.14.5) would have to be understood as meaning that they withdrew from Mount Lebanon to the coast. Al-Maṭwī’s timetable would also require the author to have left Qraye after 10 October (the date of the defeat of the Egyptian fleet), traveled to Damascus, stayed there long
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Notes enough to recover from his accident, go on to Jaffa, and return to Malta all in twenty days, which, while not perhaps impossible, seems unlikely. 500 al-Maṭwī, Aḥmad, 125. 501 Roper, personal communication. 502 Roper, “Translator,” 8. 503 Roper, “Translator,” 8. 504 Roper, “Translator,” 8. 505 The author wrote at least twice to the joint committee of the SPCK and CMS complaining of his treatment; the letter referred to in the text is probably that send by al-Shidyāq in March 1844 (Roper, Translator, 8), which resulted in his eventual reinstatement (idem 9). 506 Roper, personal communication. 507 al-Maṭwī, Aḥmad, 103 508 al-Maṭwī, Aḥmad, 103. 509 al-Maṭwī, Aḥmad, 126. 510 al-Maṭwī, Aḥmad, 105. 511 al-Maṭwī, Aḥmad, 109. 512 al-Maṭwī, Aḥmad, 110. 513 al-Maṭwī, Aḥmad, 137–38.
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Glossary
ʿAbd al-Majīd, Sultan thirty-first Ottoman sultan, reigned 1839–61. ʿAbd al-Qādir (ibn Muḥyī l-Dīn al-Jazāʾirī), Emir (1808–83) from 1834 the most successful leader of resistance to French rule in Algeria; exiled to France in 1847. Abū l-Ḥasan al-Tihāmī al-Ḥasanī a poet of Arabian origin who died (416/1025) in Cairo. Abū Tammām Abū Tammām Ḥabīb ibn Aws al-Ṭāʾ ī (ca. 189/805 to ca. 232/845), Abbasid court poet and anthologist, teacher and rival of al-Buḥturī. Andalus (al-) those parts of the Iberian Peninsula that were under Islamic rule from the seventh to the fifteenth centuries. badī ʿ an innovative style appearing in poetry starting in the third/ninth centuries featuring complex wordplay; eventually, the term evolved to mean “rhetorical figures” collectively. Bilqīs Queen of Sabaʾ (Sheba) in Yemen, the story of whose visit to Sulaymān (Solomon) is told in the Qurʾān (Q Naml 27:22–44). Buḥturī (al-) Abū ʿUbādah al-Walīd ibn ʿUbayd (Allāh) al-Buḥturī (206/821 to 284/897), Abbasid court poet, student and rival of Abū Tammām. Chodźko, Alexandre Aleksander Borejko Chodźko (1804–91), Polish poet, Slavist, and Iranologist, who worked for the French ministry of foreign affairs from 1852 to 1855 a nd was later appointed to the chair of Slavic languages at the Collège de France. Committee, the the Society for the Promotion of Christian Knowledge, which oversaw many of the translation projects, including that of the Bible, in which al-Shidyāq was involved. Derenbourg, Joseph (1811–95) a Hebraist and Arabist. de Sacy see Silvestre de Sacy. Desgranges, Conte Alix Desgranges (d. 1854) held the post of secrétaire interprète to the F rench state, in addition to being, as of 1833, professor of Turkish at the Collège de France; in his former capacity “he welcomes and escorts all Orientals who pass through Paris ” (Pouillon, Dictionnaire, 292).
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dhikr the repetition of the name of God as an exercise intended to bring the one who pronounces it closer to Him. Dhū l-Rummah nickname (“He of the Frayed Cord”) of Abū Ḥārith Ghaylān ibn ʿUqba, an Umayyad poet (d. 117/735?). Ḥalq al-Wād the port of Tunis, also known as La Goulette. Ḥarīrī (al-) Abū Muḥammad al-Qāsim ibn ʿAli al-Ḥarīrī (446/1054 to 516/1122), Iraqi poet, man of letters, and official, best known for his collection of fifty maqāmāt (see maqāmah). Ḥimṣ Homs, a city between Damascus and Aleppo. Ibn Abī ʿAtīq Muḥammad ibn ʿAbd al-Raḥmān ibn Abī Bakr (first/seventh century to second/eighth century), usually referred to as Ibn Abī ʿAtīq, was the great-grandson of the caliph Abū B akr al-Ṣiddīq and “a friend of many poets and singers, who appears in many stories and anecdotes as a kind of wit” (Van Gelder, Classical, 379, 460); it is not obvious why the author brackets him with Ibn Ḥajjāj (q.v.), as unlike the latter he was irreverent rather than foulmouthed. Ibn Ḥajjāj al-Ḥusayn ibn Aḥmad Ibn (al-)Ḥajjāj (ca. 333/941 to 391/1000): a Baghdadi poet known for his obscene poetry. Ibn Nubātah Jamāl al-Dīn Muḥammad ibn Shams al-Dīn (686/1287 to 768/1366), an Egyptian poet. Ibn Ṣarī ʿ al-Dilāʾ Abū l-Ḥasan ʿAlī ibn ʿAbd al-Wāhid (d. 412/1021), a poet of Baghdadi origin whose later life was spent in Cairo. Ibn Khallikān refers to him as a poet of mujūn (“license”). Imruʾ al-Qays Imruʾ al-Qays ibn Ḥujr (sixth century ad), a pre-Islamic poet, author of one of the muʿallaqāt (“suspended odes”).
ʿĪsā Jesus. Islāmbūl Istanbul. Jubārah, Ghubrāʾīl one of a group of Levantines who supported the author financially and morally during his years in Paris and London; on May 1, 1851 he took the author with him from Paris to London for the opening of the Great Exhibition as a translator and guide. jubbah an open-fronted mantle with wide sleeves. Kaḥlā, Rāfāʾīl litterateur and collaborator of al-Shidyāq’s in Paris, who paid for the publication of Al-Sāq ʿalā l-sāq and contributed to it a publisher’s introduction (Volume One, 0.3). Khawājā a title of reference and address afforded Christians of substance.
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maqāmah, plural maqāmāt “short independent prose narrations written in ornamented rhymed prose (saj‛) with verse insertions which share a common plot-scheme and two constant protagonists: the narrator and the hero” (Meisami and Starkey, Encyclopedia, 2/507). Mikhallaʿ (al-), Mikhāʾīl one of the group of Levantines who assisted the author financially and morally during his years in Paris and London, and an early convert to Protestantism. Mūsā Moses. Musurus, Prince Kostaki Musurus (1814 or 1815 to 1891) served as Ottoman ambassador to London without interruption from 1851 until 1885; he translated Dante’s Divine Comedy into Turkish and Greek. Mutanabbī (al-) Abū l-Ṭayyib Aḥmad ibn Ḥusayn al-Mutanabbī (ca. 303/915 to 354/965), a poet renowned for his virtuosity and innovation, which he deployed in praise of a series of the rulers of the day. Perron, Nicolas (1798–1876) French physician, Arabist, and Saint-Simonist. Perron studied medicine and also took courses at the École des langues orientales, especially those given by Caussin de Perceval. Later he became director of the hospital of Abū Zaʿbal, near Cairo, Egypt’s first health facility based on a Western model. Rashīd Pasha, Muṣṭafā (ca. 1800–58) Ottoman politician, diplomat, reformer, litterateur, and traveler. Ambassador to Paris and London, then foreign minister and later chief minister, he met al-Shidyāq during his second tenure as ambassador to Paris and was later instrumental in bringing him to Constantinople. Reinaud, Joseph Toussaint (1795–1867) French Orientalist; Toussaint succeeded to Silvestre de Sacy’s chair at the École des langues orientales on the latter’s death. Sāmī Pasha, ʿAbd al-Raḥmān an Ottoman reformer, born in the Peloponnese. He entered Egyptian service in 1821, was appointed director in 1828 of the official gazette, al-Waqāʾiʿ al-Miṣriyyah (where al-Shidyāq may have made his acquaintance), and became the Ottoman Empire’s first minister of education in 1856. He wrote prose and verse in Turkish (al-Maṭwī, Aḥmad, 898–99). Silvestre de Sacy, Antoine Isaac (1758–1838) prominent French philologist who wrote grammars of Arabic and edited a number of Arabic texts, including al-Ḥarīrī’s Maqāmāt.
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Ṣubḥī Bayk son of ʿAbd al-Raḥmān Sāmī Pasha (q.v.) and later himself also Ottoman minister of education and then governor of Syria (al-Maṭwī, Aḥmad, 902). Sublime State, the the Ottoman Empire. Sulaymān Solomon. tanwīn pronunciation of word-final short vowels followed by –n, thus –un, -an, -in; also called “nunation.” Tūnusī (al-), Muḥammad ibn al-Sayyid ʿUmar (ibn Sulaymān) an interpreter at the Abū Zaʿbal medical school who wrote an account of his travels in Darfur in the early nineteenth century. wird a section of the Qurʾān specified for recitation at a certain time of day or night or for use in private prayer. zaqqūm tree a tree mentioned in the Qurʾān as growing in hell and bearing exceedingly bitter fruit.
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Further Reading
ʿAbbūd, Mārūn. “ʿĀlim an-nahḍah al-ḥadīth: Aḥmad Fāris al-Shidyāq 1804–1887.” Al-kitab 2 (1946): 587–606. . Ṣaqr Lubnān, baḥth fī l-nahḍah al-ʿarabiyyah al-ḥadīthah wa-rajuliha alawwal Aḥmad Fāris al-Shidyāq. Beirut: Dar al-Makshūf, 1950. Agius, Dionysius. “Arabic under Shidyaq in Malta 1833–1848.” Journal of Maltese Studies 19–20 (1989–90): 52–57.
ʿAkkāwī, Riḥāb. Al-Fāryāq, Aḥmad Fāris al-Shidyāq. Beirut: Dār al-Fikr al-ʿArabī, 2003. Alwan, Mohammed. “The History and Publications of Al-Jawa’ib Press.” MELA Notes 11 (1977), pp. 4–7. Āṣāf, Yūsuf. Huwa l-bāqī. Cairo: Maṭbaʿat al-Qāhirah al-Ḥurrah, 1305/1885.
ʿĀshūr, Raḍwā. Al-ḥadāthah al-mumkinah, al-Shidyāq wa-l-sāq ʿalā l-sāq, al-riwāyah al-ūlā fī-l-adab al-ʿarabī al-ḥadīth. Cairo, Dār al-Shurūq, 2009. Abu-Lughod, Ibrahim. The Arab Rediscovery of Europe: A Study in Cultural Encounters. Princeton, NJ: Princeton University Press, 1963. Al-Bagdadi, Nadia. “The Cultural Function of Fiction: From the Bible to Libertine Literature: Historical Criticism and Social Critique in Aḥmad Fāris al-Šidyāq.” Arabica, T. 46, Fasc. 3 (1999): 375–401. Arberry, A. J. “Fresh Light on Ahmad Faris al-Shidyaq.” Islamic Culture 26 (1952): 155–68. Bayham, Muḥammad Jamāl. “Aʿlām al-lughah: Aḥmad Fāris al-Shidyāq.” Al-lisān al-ʿarabī (Rabāṭ), 8/1, January 1975. Bustānī, Fuʾad Ifrām al-. “Fī l-Nahḍah al-adabiyyah: Nāṣif al-Yāzijī wa-Fāris al-Shidyāq.” Almashriq 34, 1936: 443–47. Cachia, Pierre. “An Arab’s View of XIXth Century Malta: Shidyaq’s ‘Al-Wasitah fi ma`rifat ahwal Malitah.’” Maltese Folklore Review 1 (1962–66), pp. 62–69, 110–16, and 232–43. . “The Development of a Modern Prose Style in Arabic Literature.” Bulletin of the School of Oriental and African Studies, University of London, Vol. 52, No. 1 (1989): 65–76. Cassar, Francis Xavier, trans. Al-Wāsiṭah fī maʿrifat aḥwāl Mālitā. El-Wasita. Tagħrif dwar Malta tas-Seklu 19. Paola: Centru Kulturali Islamiku F’Malta, 1988. Ḍāwī, Aḥmad ʿArafāt. Dirāsah fī adab: Aḥmad Fāris al-Shidyāq wa-ṣūrat al-gharb fīh. Amman: Wizārat al-Thaqāfah, 1994.
555
555
Further Reading Dāyah, Jān. “Aḥmad Fāris al-Shidyāq fī l-qiṣṣah al-qaṣīrah.” Fikr (Beirut), Issues 27–28, December 1978–January 1979. El-Ariss, Tarek. Trials of Arab modernity: literary affects and the new political. New York: Fordham University Press, 2013. Hajrasī, Maḥmūd. “Al-Sāq ʿalā l-Sāq.” Majmūʿat turāth al-insāniyyah (Egypt), 5, n.d. Hārūn, Jiyurj. “Al-Shidyāq rāʾid al-ḥurriyyāt fī fikrina al-ḥadīth.” Ḥiwār (Beirut), 1 September–October 1963, 79–87. Ḥasan, Muḥammad ʿAbd al-Ghanī. Aḥmad Fāris al-Shidyāq. Cairo: al-Dār al-Miṣriyyah li-lTaʾlīf wa-l-Tarjamah, n.d. Ibn ʿĀshūr, Muḥammad al-Fāḍil. “Athar Tūnus fī ḥayāt Fāris al-Shidyāq.” Al-Zamān (Tunis), Year 10, Issue 462, 12 January 1979. Ibn Maḥmūd, Nūr al-Dīn. “Fāris al-Shidyāq fī Tūnus.” Al-nahḍah (Tunis), 2, May 1937. Jabrī, Shafīq. “Sukhriyyat al-Shidyāq.” Majallat al-majmaʿ al-ʿilmī al-ʿarabī bi-Dimashq, 2/34, April 1959. . “Lughat al-Shidyāq.” Al-mawrid, 4/3, 1974. Jubran, Sulaiman. “The Function of Rhyming Prose in ‘Al-Sāq ʿalā al-Sāq’.” Journal of Arabic Literature, Vol. 20, No. 2, September 1989: 148–58. Jubrān, Sulaymān. Al-mabnā wa-l-uslūb wa-l-sukhriyyah fī kitāb al-sāq ʿalā l-sāq fī-mā huwa l-Fāryāq li-Aḥmad Fāris al-Shidyāq. Cairo: Qaḍāyā Fikriyyah li-l-Nashr wa-l-Tawzī ʿ, 1993. Karam, A. G. “Faris al-Shidyak,” in The Encyclopaedia of Islam, vol. II: 800–2. 2nd edition. Edited by B. Lewis, C. Pellat, and J. Schacht. Leiden: Brill, 1965. Khalaf Allāh, Muḥammad Aḥmad. Aḥmad Fāris al-Shidyāq wa-ārāʾuh al-lughawiyyah wa-ladabiyyah. Cairo: Maṭbaʿat al-Risālah, 1955. Khayr al-Dīn, Tāhir. “Ḥawla Fāris al-Shidyāq fī Tūnis” Al-nahḍah (Tunis), 16 May 1937. Khūrshīd, Fārūq. “Miṣr fī adab al-Shidyāq.” Al-hilāl, February 1979. Maʿlūf, Amīn al-. “Khamsūna sanah ʿalā wafāt al-Shidyāq.” Majallat al-muqtaṭaf, 3/91, October 1937. Maṭwī, Muḥammad al-Hādi al-. Aḥmad Fāris al-Shidyāq 1801–1887: ḥayātuhu wa-āthāruhu wa-ārāʾuhu fī l-nahḍah al-ʿarabiyyah al-ḥadīthah. 2 vols. Beirut: Dār al-Gharb al-Islāmī, 1989. Muʿāmilī, Shawqī Muḥammad al-. Al-ittijāh al-sākhir fī adab al-Shidyāq. Cairo: Maktabat al-Nahḍah al-Miṣriyyah, 1988. Musʿad, Būlus. Fāris al-Shidyāq. Cairo: Maṭbaʿat al-Ikhāʾ, 1934. Najārī, ʿAlī Ḥaydar al-. “Aḥmad Fāris al-Shidyāq wa-qaṣīdatān makhṭūtatān la-hu.” Al-adīb (Beirut), Year 27, February 1978.
556
556
Further Reading Naṣṣār, ʿIṣmat. Aḥmad Fāris al-Shidyāq: qirāʾah fī ṣafāʾiḥ al-muqāwamah. [Cairo]: Dar alHidāyah, [2005]. Paniconi, Maria Elena. “La Thématisation de depart et la (trans)formation du personage fictionnel dans Al-sāq ʿalā l-sāq d’Aḥmad Fāris al-Šidyāq.” Annali di Ca’ Foscari: Rivisti della Facoltà di Lingue e Letterature Straniere dell’Università Ca’ Foscari di Venezia, 48 iii (Serie 40), 2009 (2010): 241–59. Peled, Mattityahu. “al-Sāq ʿAlā al-Sāq: A Generic Definition.” Arabica, T. 32, Fasc. 1 (Mar., 1985): 31–46. . “The Enumerative Style in ‘Al-Sāq ʿalā al-sāq’.” Journal of Arabic Literature, Vol. 22, No. 2 (Sep., 1991): 127–45. Pérès, Henri. “Les Premières manifestations de la renaissance littéraire arabe en Orient au XIXe siècle. Nasif al-Yazigi et Faris ash-Shidyak.” Annales de l’Institut d’Études Orientales 1 (1934–35): 232–56. . “Voyageurs musulmans en Europe aux XIXe et XXe siècles,” in Melanges Maspero, Vol. III: 185–95. Cairo: Imprimérie de l’Institut Français d’Archéologie Orientale, 1940. Qāsimī, Ẓāfir al-. “Musṭalaḥāt Shidyāqiyyah.” Majallat al-majmaʿ al-ʿilmī al-ʿarabī biDimashq, 2/40, April 1965: 431–51. Rastegar, Kamran. Literary Modernity between the Middle East and Europe: Textual transactions in nineteenth-century Arabic, English, and Persian literatures. London and New York: Routledge, 2007. Roper, Geoffrey. “Aḥmad Fāris al-Shidyāq and the Libraries of Europe and the Ottoman Empire.” Libraries & Culture 33/3 (Summer 1998): 233–48. . “Arabic printing in Malta 1825–1845: Its history and its place in the development of print culture in the Arab Middle East. ” Doctoral thesis, Durham University, 1988. . “Faris al-Shidyaq and the Transition from Scribal to Print Culture in the Middle East.” In The Book in the Islamic World: the written word and communication in the Middle East. Edited by George N. Atiyeh. Albany, State University of New York Press, 1995. . “Fāris al-Shidyāq as Translator and Editor.” In A Life in Praise of Words: Aḥmad Fāris al-Shidyāq and the nineteenth century. Edited by Nadia al-Baghdadi, Fawwaz Traboulsi, and Barbara Winkler. Wiesbaden: Reichert (Litkon 37) (forthcoming). . “National Awareness, Civic Rights and the Role of the Printing Press in the 19th Century: The Careers and Opinions of Faris al-Shidyaq, His Colleagues and Patrons.” In Democracy in the Middle East. Proceedings of the Annual Conference of the British Society for Middle Eastern Studies. St. Andrews: University of St. Andrews [for the British Society for Middle Eastern Studies], 1992.
557
557
Further Reading Ṣawāyā, Mīkhāʾ īl. Aḥmad Fāris al-Shidyāq, ḥayātuhu, āthāruhu. Beirut: Dar al-Sharq alJadīd, 1962. Starkey, Paul. “Fact and Fiction in al-Sāq ʿalā l-Sāq.” In Writing the Self: Autobiographical Writing in Modern Arabic Literature, 30–38. Edited by Robin Ostle, Ed de Moor and Stephan Wild. London: Saqi Books, 1998. . “Voyages of Self-definition: The Case of [Ahmad] Faris al-Shidyaq.” In Sensibilities of the Islamic Mediterranean: Self-Expression in a Muslim Culture from Post-Classical Times to the Present Day, 118–32. Edited by Robin Ostle. London, I.B. Tauris, 2008. Ṣulḥ, ʿImād al-. Aḥmad Fāris al-Shidyāq: āthāruhu wa-ʿaṣruhu. Beirut: Dār al-Nahār li-lNashr, 1980. . “Shakhṣiyyāt Tūnusiyyah fī-ḥayāt al-Shidyāq.” Majallat al-Fayṣal, 31, December 1979. Traboulsi, Fawwaz. “Ahmad Fâris al-Chidyâq (1804-1887)”. In Liban: figures comtemporaines. Essais rassemblées et présentées par Farouk Mardam-Bey, 11–24. Paris: Institut du Monde Arabe/Circé, 1999. Yāghī, Hāshim. “Jawānib min Aḥmad Fāris al-Shidyāq al-nāqid.” Majallat al-afkār ( Jordan), 1/1. June 1966. Zakharia, Katia. “Aḥmad Fāris al-Šidyāq, auteur de ‘Maqāmāt’.” Arabica, T. 52, Fasc. 4 (Oct. 2005): 496–521. Zaydān, Jurjī. “Aḥmad Fāris.” Al-hilāl, 14 (15 March 1894) and 15 (1 April 1894).
558
558
Index
ʿAbbūd, Shukrī, 301
535n388, 536n395, 539n439; scholars,
ʿAbd al-Majīd, 309, 321, 327, 526n275
study of, 73, 283–85, 429–45, 508n55,
ʿAbd al-Qādir, 305, 345, 349, 527n289,
523n229, 523n230, 523n231, 534n372,
529n295
535n379, 535n384, 539n438; traits of, 71,
Abū Nuwās, 257, 521n213
77, 81, 115–17, 299, 351, 417, 524n242;
Abū Tammām, 439
translated into, 25, 303, 349, 435
Abū l-Ṭayyib. See al-Mutanabbī
Ash ʿab, 221, 518n181
affection, 85, 165, 183, 293, 337; and
al-Ashmūnī, 29
feminine gender 123; of family, 205; of
Austria, Austrian, Austrians, 301–3,
friends, 187–89, 307, 393; and romance,
524n246; doctors, 289–91; and Schiller,
33, 39–41, 49, 281, 397
117, 513n112
Aḥmad Pasha (ruler of Tunis), 113 Aleppo, 523n230; Christians of 301, 524n243; speech of 435, 481, 536n391
bachelor, bachelors, bachelorhood, 119, 137; worse than marriage, 191, 205; yearning for 97, 195–99, 517n169
Alf laylah wa-laylah, 159 Algeria, 435, 528n295, 535n389, 536n393 Ammon, 179
backside, 145, 235; covering, 129; discourse on, 151; padding, 147, 257; revealing, 99, 163, 515n149
ʿAmr, 45, 531n335
Badr, 319, 526n267
Anglican, 77, 510n76
Baghdad, 439, 544n485
ʿAntarah, 119, 513n116, 541n471 Arab, Arabs; empire, 117, 441; poets and poetry, 93, 117–19, 159, 285, 540n449; names, 121, 531n335; non-, 13, 351, 355, 415, 542n477; Arabic; books, 13, 17, 77, 483–85, 488, 535n387, 536n390, 537n400, 537n401, 541n473; language, 21, 233, 287, 437–39, 443, 485–93, 510n77, 510n83, 513n122, 514n134, 518n186, 519n199, 520n205, 521n218, 522n226, 523n227, 526n277, 531n346, 534n368, 534n372, 534n378,
559
Bakr (tribe), 415 banquet; 181, 339; for the Fāriyāq, 79, 119, 163–65, 285, 377; and nobility, 37, 165; for travelers, 15, 79 Banū Adhlagh, 67, 509n63 Bathsheba, 77, 510n75 Bologna, 303, 524n246 book, books, 27, 159, 235, 369, 443, 455, 475, 488, 513n112, 536n390, 536n391; bearing witness, 33; the Bible, 63, 65, 205, 508n56, 521n215; God’s Book, 319;
559
Index book, books (cont.), Leg Over Leg, 53,
illegitimate, 179; natural disposition
233, 269, 305, 309–13, 407–11, 441, 485,
towards red, 93; raising, 25, 55, 105,
490, 513n118; lending, 15; owning, 17,
109, 175, 181, 205, 215, 263; singing,11;
25, 65, 89, 131, 135, 379, 435; on Persian
speaking French, 287; yearning for, 75
grammar, 429–33; printing, 13, 311–13,
Chodźko, Alexandre, 429, 447, 534n379
411, 435; reading, 47, 59, 89, 95, 105, 185,
Christians, 127, 533n367; of Aleppo; 301,
281, 437, 441; translating, 13, 25, 63, 141, 145, 151, 303, 435, 541n473; and writing,
524n243; of Syria, 35 city, cities; costs for cleaning, paid for
13, 17–19, 23–25, 33, 57, 77–79, 159, 203,
by a rich merchant in a hypothetical,
309, 341, 409–11, 433, 437, 533n364,
25; of England, 19, 53, 61–63, 73, 79,
537n401
83–85, 145, 151, 175–77, 231–33, 269,
Boulogne, 397
277, 515n142; of France, 59–61, 137, 249,
Brahmans, 429, 535n379
261, 267–73, 279–83, 293; great, 13, 63,
al-Buḥturī, 439
341; of Jordan (al-Zarqāʾ), 538n431; of
bustle, bustles, 99,421; alluring, 71, 97; and
a king, 55; leaving one’s own, 13; one’s
Englishwomen 69–71, 235, 247; and
own, 349, 385; in the Papal states, 59;
Frankish women, 131, 255; praising, 163
port, 297; of Syria, 523n230, 524n241,
Byron, 117
524n243; of Tunis, 119; of Turkey,
Cairo; travel to 187, 299, 503n6; scholars of, 231, 439, 494, 537n400; people of 437; A Description of, 493
524n248, 526n273; visiting others, 21, 215, 223, 333–35; words for, 417, 534n369 civilization, 181–83, 247 Cleland, John, 159
Calais, 297 Cambridge; city, 63, 73–75, 79, 219, 231, 515n142; University and colleges, 63, 75, 79, 508n55 Caussin de Perceval, 523n230, 536n391, correcting pronunciation, 443, 539n435, 538n430; introduced to, 285; and Qiṣṣat
ʿAntar, 481, 541n471; words of 483 child, children, 29, 57, 115–17, 203, 215, 277, 303, 421, 517n174; appearance of, 45, 89, 105, 205, 506n39, 507n40, 507n41; bearing of, 179–83; and books, 13, 17; and dying 205–9, 215–17, 359; and education, 25, 437; exploitation of, 177; and the Fāriyāq, 305, 511n95, 532n353;
560
clergy, clergyman, 63, 179, 231–33, 533n367 committee, 141, 303, 545n504 conceptualization, 43, 506n37. See also visualize Constantinople, 305, 311, 325 consul, 53, 59, 143 countryside, countrywomen, 427; difficulty of life, 151, 175, 297; and good air, 263; mansions in, 13, 295–97; and parks, 277; and well-endowed men, 259 Cremorne Gardens, 281, 522n225 customs; customs authority, 143, 311; customs charges, 311, customs office, officers, 59, 143; customs (traditions) 13, 37, 55, 79, 147, 163, 225, 247
560
Index al-Daḥdāḥ, Marʿī, 291
opinion of, 283, 351, 357, 527n289,
D’Alex, 291
528n295
Damascus, 524n241; people of, 437;
England, 503n4, 515n141; conquered
scholars of 439; travel to, 187, 544n498 dance, 191, 267; dance floors and dance
by William the Conqueror, 179; correspondence with prime minister
halls, 99, 251, 259–61, 281, 293;
of, 291; Fāriyāq’s travels to, 19, 225, 287;
horizontal dance, 151; in place of
female porters in, 297; Atanāsiyūs al-
entertainment, 53
Tutūnjī in, 301–3; prose writers in, 117,
David, 77, 510n73, 510n75
513n114; railway tracks in, 153; villages
the Days of Barbarism, 117
of, 63, 207
de Beaufort, 285–87
English (language); books written in 77;
De Sacy, 443, 455, 523n229, 523n231,
capacity for rhymes, 487, 494; learning,
537n399, 539n438, 540n447, 540n448,
121, 279; Milton, greatest poet of, 355;
540n459, 541n466
of Shakespeare, Milton, and Myron,
Derenbourg, 539n437
117; translation into, 485, 487, 489–94,
Desgranges, 305, 483, 541n472
509n68, 512n111, 516n155, 520n205,
Dieppe, 297
543n483; writers, 183
doctor, doctors, 203, 207, 231, 291–93
English (people); avoiding hotels for, in
dogs, 73, 167, 365, 507n47, 529n311
France, 143; clergymen 63; decency
doorkeeper, 275, 279
of young men, 283; eating four times
dress, 131, 135, 175, 251, 287, 413, 521n213;
a day, 295; expenses of husband on
dressing up, 193; exposing calves, 99;
clothes, 265; fires of, 293; impressions
the Fāriyāq’s, 73; of the Franks, 131, 225,
of, 173; king of the, 53; poor behavior
257, 295; mourning dress, 223–25, 229;
of, 233; prostitute, 267; setting the pay
red dresses, 93, 97–99; silk brocade
of workers, 293; women 65–69, 79, 91,
113; trying on, 111; of Tunisians 127;
255–57, 263,
undoing, 83, 121, 510n84
Fāriyāq, the; Arabic language, 35, 73,
Drummond, 17, 503n1
123–25, 283, 514n131; arguing, 51; at
Egypt, 514n136, 533n366, 537n406,
banquets, 79 ; on beauty, 67–71, 81,
544n498; King of, 77, 510n72; language
91; on colors, 93–95; on dress, 127–33,
of, 435, 489, 529n311, 533n365, 536n390;
225–29, 518n184; on English, 155–59,
return from, 85; shaykhs of, 433; travel
171, 245–47, 515n145, 516n155; on the
to, 77; women of, 131;
English, 159–65; 169–77, 185–89; in
emir; poem in praise of, 57, 345, 351, 357,
English villages, 17, 63–65, 155, 219,
527n289; monitoring by, 89; of Tunis,
503n1, 518n177; treating the foul of
121, 513n118; in service of, 139; Fāriyāq’s
breath, 113; on infidelity, 35–49, 65,
561
561
Index Fāriyāq, the, on infidelity (cont.) 85–91,
as, to his wife, 133; lamenting death of
121–23, 127, 507n43, 507n47; on
child, 209; love for children, 203–7,
London, 81, 91–93, 145–47, 177–79, 245,
215; mourning death of, 225; not giving
269, 275–81, 287–89, 293, 297; mourning
education, 19; of Subḥī Bayk, 305,
his son, 205–9, 219; Paris, 233, 245,
528n300; visiting one’s, 57
267–89, 293–99, 303–7, 327–45; poetry
female; children, 45; hens, 195; keeping
of, 71–75, 113, 121, 197–99, 253, 267–69,
men company, 377, 389; in language
327–403, 517n169, 524n242; travel to
and grammar, 35, 135, 253, 505n26,
and in England, 19, 29, 59–61, 143,
514n132, 520n210; oppressors, 515n146;
151–53, 231–33, 503n6; travel to France,
polygamy with, 47; porters, 297; pipers,
59, 85; travel to Tunis, 115, 119, 524n242;
371; reprobates, 281; searching for men,
on wives and marriage, 75–77, 95–111,
81, 139, 275, 507n41; singers, 53, 421;
135–41, 179–85, 391–405, 503n8, 503n9, 504n16, 504n18, 507n46, 517n169; on women, 147–51, 197–201, 235–45, 253 Fāriyāqiyyah, the; arguing, 51, 121; on
visitors 373, 532n347 feminine; charms 506n31; fire being, 377, 531n341; masculine, taking precedence over, 253, 520n211; masculinization
colors, 93; discussing Arabic, 35, 123–25,
of, 35, 505n26, 505n27; plurals,
505n25, 514n131, 514n132; on dress,
538n416, 539n440; pronouns, 530n324;
127–33; on the English, 159–65; 169–77,
pronunciation, 253, 520n210; words, in
185–89; learning English, 155–59, 171,
gender, 123, 505n28, 514n132
231, 515n146; on husbands and marriage,
food, foods; cooked by a wife, 109, 517n167;
29, 95–97, 179–85, 313, 401, 503n7,
dipped in the curses of the poor, 177;
504n16, 504n18, 504n20; on infidelity,
dying from too much, 87; eating slowly,
35–49, 65, 85–91, 121–23, 135–41,
89; in England, 19, 63, 177, 279, 299;
507n43, 507n44, 511n93; invitations,
enjoying the tastiness of, 185; “for two
115; on London, 145–47, 177, 275–81,
will satisfy three,” 101, 512n104; in
293, 297; on men, 147–51, 511n89; Paris,
France, 37, 253, 261, 265–67, 295, 299;
271–89, 293–99, 522n223 ; sick, 231–33,
hot, heats the blood, 161; liquid 187;
289–93, 303–5, 522n223; vociferate, 113
lions tasting, 339; offered to guests, 165,
Farūq, 325, 526n273
169, 247, 265; of offspring, 203–7; for
father, fathers, fatherhood, 516n158,
seafarers, 11; not serving, to the ill, 15;
521n218, 524n244; becoming, 205;
sweet, made by small feet, 255; taking
children honoring, 25; effect on the
one’s, surreptitiously, 65, 75; tastier,
fetus of his visualization, 45, 507n41;
of the bachelor, 197, 201; unpalatable,
the Fāriyāq as, 207; Father Ḥanna, 409;
137; varieties of, 419, 489, 534n371;
gaining through commendation, 171;
waistbands preventing the digestion of,
giving away for a woman, 225; husband
131; from the zaqqūm tree, 329
562
562
Index the foul of breath, 113
girl, girls; attractive with nasality, 287;
France; Collège de, 523n230; consuls of, 59;
giving birth, 181; being counted among
hotels for the English, 14; poets in, 117;
the cheap, 161; crowding around
travel to, 113, 301
casements, 23; English, 79, 177–79,
Frankish, Franks; having books for women
235, 281; encouraging infatuation, 255;
and children, 17; Christian agents sent
tempting the Fāriyāq, 63–65; forced
to lands of, 301; and dress, 129–31,
into intercourse, 179; French, 79,
513n125; land of, finding loneliness and
259–61, 381; jealousy regarding, 21, 181;
adversity, 187; libraries, 433; love of
hair of, 367; loving bachelors, 195; in an
black, 229; and mourning, 225; notables
undesirable marriage, 137; as mistresses,
of, 115, 137; old women, 79; and poetry,
247; neighbor, 103, 161; slaves, 147,
117; princes, 305; ways of, 35–37, 169–71,
161, 297, 514n137; smart-talking, 89;
205, 247, 299, 323; women, 251
becomes a woman, 17; words related to,
French, Frenchman, Frenchmen; bad
241–43, 515n146, 520n211 God; belief in, 525n259; calling one to a
habits of, 295–97; church, 301; colonization of Algeria, 528n295;
struggle, 315; choice of, 211; consulting,
dictionaries, 536n390; Frenchwomen,
by divination, 233; creating, 129, 145,
255, 263, 267, 287; harlot, 265; and
527n291; failing to inspire, 131; giving
hygiene, 275; language, 121, 253, 287,
sons to the Fāriyāq, 205; fearing, 65,
431, 435, 439, 510n82, 529n309, 535n383,
261, 275, 339, 351; grace of, 13; imposing
536n395, 537n401, 541n473; poets, 143,
duties, 19; invoking, 19, 25, 39–41, 49,
255; proverbs of, 265, 327, 522n219; and
53, 77, 93–95, 119–21, 141, 145, 149, 155,
Rabelais, 159; boasting of Racine and
193, 207, 223, 227, 235, 277, 295, 309, 315,
Molière, 117; scholars, 523n232; setting
325–27, 349–51, 359, 385–87, 389–91,
the pay of workers, 293; using servants,
397, 401, 407–9, 433–35, 441, 467, 483,
245; slurping feces, 257; sovereign,
487, 513n119, 532n347, 532n348; law
529n312; youths, 283
of, 123; Lord of Death and Life, 207;
gambling, 383 415, 490, 530n320; being an old hand, 365; joining the fraternity, 305, 525n251; words related to, 415, 490, 529n307
merciful, 409–11, 528n301; as perfect, 171; pleasing, 321; rendering judgments of the king infallible, 55; responsible for evil, 516n160; rewarding, 17, 85, 113, 177, 181, 221, 293, 317–21, 351, 357, 518n189,
generosity; of the Arabs, 115–17, 187; 524n242; celebrated for 69; Eastern, 305; of the French, 171, 283–85, 289, 305; of God, 407; of the host, 165, 169
526n270, 528n293; temple of, 77; struggle on behalf of, 345; things known only to, 65, 247, 401, 528n296; servants of, creatures of, 127, 173–75
Genoa, 59, 143
563
563
Index Gospels, 65
Imruʾ al-Qays, 119, 511n96, 513n115
Greek, Greeks, 117, 439
India, 119, 367, 429, 433, 441
Greek Melkite Church, 301
instrument, instruments; musical, 53, 107,
Greek Orthodox Church, 301
185, 191, 223, 227, 245, 275, 281, 419, 518n187; scientific, 13, 187; of war, 415
Al-Ḥakākah fī l-rakākah, 301
intercourse; abstaining from, 41, 145,
Ḥalq al-Wād, 115
179, 506n34; food conducive to, 109;
al-Ḥarīrī, 437–41, 537n399 harlot, harlots, 159, 267, 297, 509n71, 516n159
grammatically and linguistically, 123, 503n9, 511n93, 513n121, 513n122, 532n350, 534n369; a husband crossing
Ḥassān, 353, 528n298 al-Hāwif ibn Hifām, 191, 197–201, 517n169 Hejaz, 439
a wife’s mind during, 133; love of, 93, 267, 504n17, 509n62, 509n63, 512n109, 521n213; prevented from, by magic, 415;
Hill, Fanny, 159
to restore an amicable relationship,
Homer, 117 husband, husbands; not arousing the jealousy of, 171; benefits of a stupid, 95; death of, 225; the Fāriyāq to the Fāriyāqiyyah, 155–57, 173, 283–85, 289–91, 305, 504n12; made jealous by wife, 101, 109–11; jealousy regarding, 31, 85, 511n86; marrying as a great favor,
507n46; social, 227; talking dirty during, 151; vehemence of, 191; with young girls, 147, 485, 513n115
ʿĪsā, 163. See also Jesus Islāmbūl, 305, 353, 524n248 the Island, 19, 35, 85, 91, 131, 143, 173, 231–33 Italians, 117, 510n82
137; having an obedient wife, 87, 105–11,
Jamāl al-Dīn ibn Nubātah, 257
133–35, 512n106; obtaining permission
jealousy, 21, 31, 353
of, 23; paying for outfits, 265; seeing
Jephthah the Gileadite, 179, 516n159
other women, 43–45, 85, 225, 507n40;
Jerusalem, 77
staying at home, 97; wife’s love for,
Jesus, 77. See also ʿĪsā
39–41, 191–93; wives making love to
Jew, Jewesses, Jews, 39, 77, 127, 161, 367,
men other than, 41–43, 171, 181, 507n40, 521n217. See also men
435, 530n329, 535n388 Joshua, 77, 509n71 jubbah, 129
Ibn Abī ʿAtīq, 159
Jubārah, Ghubrāʾ īl, 357, 361
Ibn Alghaz, 67–69, 509n62 Ibn Ḥajjāj, 159
Kaḥlā, Rāfāʾ īl 311
Ibn Ṣarī ʿ al-Dilāʾ, 159
king, kings; ʿAbd al-Majīd as, 321; of beauty,
imam, imams, 229, 323, 435
253; caution of, 283; on coins, 529n312;
Imperial Translation Bureau, 311
council of, 19; of creation, 379; customs
Imprimérie Nationale, 483
of, 53–55; of Egypt, 77, 510n72; of the
564
564
Index English 53; eulogy of, 117; heart of, in
Leghorn, 59, 243
the hand of God, 55, 508n52; inspiring
Levant, 151, 435, 536n390
awe among, 349; obeying, 261; palaces
London; amazing sights in, 175–71, 277, 281,
of, 11, 175; sending horses on ships,
522n225; customs of, 179; description
185; sending a warship for a poet, 115;
of, by the Fāriyāq, 91, 510n82; doctors
subject to God, 323; vizier of, 195
of, 293; the Fāriyāq meeting with
knowledge; amount of, decreed by fate,
the metropolitan in, 303; letters of
121; and books, 435; buying, 17; as the
recommendation from, 291; living in,
cause of numbness, 183; lack of, 341,
151, 235, 291, 309–11; as compared to
429–33, 439; about one’s neighbors, 261;
Paris, 233, 271–81, 287–89, 297; people
obliterating that of former generations,
of, 93, 159, 177, 245, 287, 511n97; prices
337; pursuit of, 27, 185, 367, 371, 431–33,
in, 293; thoughts of, 93; travel to, 61, 81,
439–41; raising offspring with, 19; of the
143, 209, 231–33, 311; women of, 261–63,
ways and languages of others, 35, 169
269, 281, 289, 297 Londra, 81, 510n82. See also London
Lamartine, 143, 291
love; of a bachelor, 197; of the beloved,
landlady, landladies, 171, 277 language, languages; Arabic, 67, 121, 159, 225, 231–33, 245, 341, 435–37, 441, 461, 471, 510n77, 519n199, 534n378; of the body, 145; contorted use, 463, 503n5, 540n460; corrupt dialects, 435–37, 534n378, 535n389; created by men to oppress women, 135, 514n133; English, 155–59, 185, 247, 279; excessive use of, 45; of the Fāriyāq, 115, 121; as female, 135, 253, 514n132; French, 143, 253, 277, 283–87; ignorance of foreign, 13, 21, 277, 483; knowledge of that of the Franks, 35, 439; lame 481, 541n471, 542n478; learning foreign, 15, 19, 37, 155, 231, 279, 283, 435, 439–41; oddities of, in Leg over Leg, 486, 489–90; oriental, 307; speaking one’s own, 185–87 latrine, latrines, 163, 273–75, 295, 329 Le Havre, 297
357–61, 381, 391–405, 533n362; for children, 109, 203, 265; of cloaks, 251; of color, 95–97, 229; of conversation, 41; desire for, when seeing adornments, 133; of “dotting,” 33; becoming ensnared by, 265, 455, 540n448; every good thing should make, 91, 511n93; falling in, 33, 53, 123, 149; for one’s husband, 41, 263–65; for someone other than one’s husband, 37–39, 41, 49, 95, 105, 137–39; of intercourse, 93; longer of, women, 151; pain of, 87; poetry, 121, 223, 315, 345–49, 391; 525n315; of praise and flattery, 283; promiscuity, as conducive to, 41, 105, 135; regarding imitation in as shameful, 257; sincere in, 187; of strangers, 169; talk of, between women, 41; of talking, 171; for one’s wife, 31, 37, 97, 181, 187; for someone other than one’s wife, 37, 71, 81, 137, 255, 259, 287,
Ledos, 289
433; words for, 413, 455, 540n448
565
565
Index Luqmān the Wise, 435, 535n389
men; books useful to, 13; chased by women, 33, 65, 107, 139, 145, 229, 259,
Maghreb, 439 maid, maids, 21, 63, 105, 115, 129, 245–47, 277, 522n224
281, 505n24, 506n39, 515n141; created to serve the needs of women, 89; desiring women, 33, 41, 101, 159, 179,
male, males; attendants, 193, 247; conformity with female, 35, 505n26; constraints of language, constructed by, 514n133; created, for women, 39; entering into the mind of women, 133; entering into rooms with women, 275; jealous, 191; judge, 149; owl, 415; reprobates, 281; singers, 53, 421; visitors, 373; women talking about, 223; young admirers, 99–101 Maqāmāt of al-Ḥarīrī, 437–41, 481, 537n399 markets, 21–23, 79, 91, 175–77, 251, 269, 295–97
253, 257–67, 297, 506n32, 521n214, 524n240; dress of, 129–31, 269, 489; of England, 19; expressing the thoughts of, 13; generality of, 45; great, 179–83, 247, 321, 375; love of “scripting,” 33; making excuses, 303; married, 31, 39, 47, 85, 137, 149, 181; morals of, 17, 33–35, 73, 95, 109, 223, 319, 337, 349, 353, 357, 507n44, 511n90; outnumber women, 93, 151, 515n142; outnumbered by women, 91; in poetry, 21; scholarly, 95, 283; strive in pursuit of bliss, 83; ways of, 37, 41, 97, 109, 123, 149, 163–65, 181, 185,
Marrāsh, Fatḥallāh 301–3, 524n244 marriage, married; adversities of, 199; age of, 139; benefits of, 199; benefits of, to an ugly woman, 87; A Book on the Laws of, 77; couples, 275, 504n14; of handsome young men to ugly middleaged women, 181; legitimate, 177–79, 267; madness, leading to, 49; a man doing a woman a favor by, 137, 313; men, 31, 97, 149, 191, 203, 289, 303, 405; in Paris, 261, 265–67; to a pretty woman, 221; reasons for, 181, 517n169, 517n173, 532n355; re-consummate, 85; speaking of, 201; by villagers, 155, 517n172; words for, 135 Marseilles, 59, 85, 113, 143, 291, 305, 357, 437 masculine, 123, 253, 487, 505n26, 505n27, 520n210, 520n211
245, 277, 351, 361–65, 373, 379, 389–91, 453, 506n31; words for, 135. See also husband, husbands merchant, 25, 53, 435, 535n388 metropolitan, 59, 231, 301–3, 409, 439, 519n191, 524n245, 533n367, 536n396 Midian, children of, 205 Mikhallaʿ, Mīkhāʾ īl, 311 Milton, 117, 355 Molière, 117 monasteries, 151 monk, 27, 63, 97, 205, 231, 431, 519n191 Moses, 77, 205, 517n175 mother, mothers, 17, 45, 57, 171, 203–5, 225, 359, 381, 507n41, 517n174, 521n218 Mount Lebanon, 437, 544n498 mourning, 223–29 Muʿaṭṭilites, 47, 507n43
Melkite, 301–3
566
566
Index Muḥammad ibn al-Sayyid ʿUmar al-Tūnusī,
Perrault, 483 Perron, 443–45, 537n401, 539n434
443, 537n400, 537n401
Persian, Persians, 165, 429, 433, 441,
Mūsā, 163 mustache, 15, 139, 165, 297, 367, 530n324,
535n384 Peter, 313, 525n256
530n325 Musurus, 309, 525n255
Pharaoh, 77
al-Mutanabbī, 21, 431, 439, 465, 471, 535n385
physician, physicians, 169, 199, 203, 223,
Muʿtazilites, 47, 507n43, 516n160
289 pleasure, pleasures, of animals, 89;
Nabal, 77, 510n74
denying, 227, 345, 351; of the
naḥt, 29, 503n8, 503n9, 532n350
Fāriyāqiyyah, 141; in jewelry, 17; in
Naples, 59
language and grammar, 123; of men, 29,
newspaper, 25, 285
173, 193–95, 203, 331, 401, 517n173; from
Newton,63
others, 187, 191; of Paris, 267; physical,
Nīnah, Khawājā, 311
19; places of, 83, 183, 357–59, 399, 403,
offspring,17, 45–47, 203–5, 225, 363, 411,
522n225; of the rich, 183; sensual 27, 43, 123, 513n120; of women, 43–45, 65–67,
507n41 Old Testament, 65, 77, 179, 261
113, 149, 257, 506n34
Oxford, 63, 79, 231–33, 291
poetry, poet, poems, Arab, Arabic, 93, 117–19, 159, 165, 257, 285, 511n91, 511n96,
Palais Royal, 279–81
513n115, 517n176, 521n213, 540n449,
pantaloons, 127–31
540n450; of asceticism, 119; Austrian,
Papal States, 59
117; of children, 205; English, 117, 159,
parents, 183, 203–7, 215 Paris, Parisienne, Parisians; air of, 233; beauty of, 271; depravity in, 259, 275, 521n214; people of, 259–67, 279, 287, 293–95, 437, 483, 522n219, 525n251; poor of, 113; praise of, 277, 281–87, 307, 327, 345; travel to, 59–61, 85, 143, 301–5, 311, 527n289, 530n320, 531n332, 532n358; women of, 251–53, 261–65, 269, 281, 287–89, 295–97, 521n213, 534n377 passion, 15, 37, 69, 81, 151, 191, 283, 349, 357, 359, 391, 399–405, 542n477 peasant, peasants, 25, 61, 79, 151, 173–75, 183–85, 537n406
567
355; French, 117, 143, 355; on gambling, 365–67, 525n251, 529n307, 529n310, 529n317, 530n320, 530n321, 530n326; Greek, 117; Italian, 117; love, 43, 71, 77– 81, 121, 157, 171, 223, 265, 391, 516n156, 517n169, 532n353, 532n358, 532n359; praise, 57, 69, 115–17, 223, 283–85, 305– 11, 327, 345–47, 353, 524n242, 524n250, 525n255, 527n289, 528n298; quoting, 227, 518n188; Roman, 117; success of, 113, 119, 355, 373; techniques of, 51, 71, 373, 439, 443, 461–63, 467, 518n182, 526n275, 526n277, 528n301, 528n302, 528n304,
567
Index poetry, poet, poems, techniques of (cont.)
Rabelais, 159, 492
529n307, 530n324, 532n356, 538n432,
Racine, 117, 355
540n446, 540n457, 541n471, 542n478;
railway, 19, 75, 153
translation of, 285, 488, 493–94
Rashīd Pasha, 61, 309
poor, poverty; and books, 379; compassion towards, 169, 175; disaster of, 117;
red, 69, 73, 93–99, 105, 207, 235, 269, 509n70, 512n100
equal to the rich, 55–57, 183, 217; of
Reinaud, 285, 523n231
France, 113, 275, 287; and gambling, 365,
religions, 37, 47, 75, 315, 323, 351
530n320; good coming from, 87, 349;
rich, 13, 25, 55, 79, 165, 175–83, 245, 259,
indifference towards, 177–81; women,
269, 321
181, 227, 263
River Thames, 277, 522n225
Port of London, 311
Roman church, 303, 513n112
priest, priests, 159, 175, 193, 229, 309, 357,
Romans, 117
413, 431, 493
Rosherville, 281, 522n225
printing presses, 13, 17, 27
the Royal Park, 21
prostitute, prostitutes, 155, 261–63, 267, 275,
Russian Empire, Russians, 309, 313–15,
283, 289
525n260
pulchritude, 133, 235
Sabbath, 163
Qāmūs, deficiencies of, 251, 508n51; on
Sāmī Pasha, 61, 85, 305, 357, 528n300
bodily acts, 287, 503n9, 509n62, 509n63,
Saul, 77, 510n73
509n68, 513n121, 513n122, 515n150,
Schiller, 117, 513n112
521n214; the Fāriyāq packing, 29,
scholarship, scholar, scholars; Arab, 231,
141–43, 514n131; on food, 534n371; on
439–43, 533n367, 535n384, 537n400;
gambling, 525n252, 529n311; on herbs,
dedicated, 51, 95, 271, 341, 345, 357, 361,
534n376; important in Leg over Leg,
375, 383, 441; depravity, occurring to,
488–92, 506n33, 518n185; on math, 249,
259; enumerating the topics of, 367;
519n202; on men, 511n92, 523n238; on
of Europe, 429–31, 441–43, 534n368;
the moon, 528n303; on the Prophet
French, 285, 305, 483, 523n232; heavens
Muḥammad, 532n359; organization
of, 337; of Oxford, 231; pretend, 337, 343,
of, 520n204; on proverbs, 534n373;
371, 435, 439–43; public speaking; 13;
on water, 517n165; on women, 33, 133, 506n34, 510n81, 512n107, 512n108, 512n109, 512n110, 516n164, 520n207, 524n239
value of, 169 schools, 13, 25–27, 57, 73, 79, 149, 185, 197, 233, 285, 367, 429, 437, 537n401 Scoltock, William, 233, 519n192
Qiṣṣat ʿAntar, 481, 541n471
servants, 61, 105, 127, 137–39, 181–83,
Quatremère, 285, 523n229
245–47, 277–79, 317, 341, 421
568
568
Index sex; desire, 123, 255, 504n17, 507n41;
537n401, 543n484; of a person, 269, 431,
exploiting children for, 177; innuendo, 485, 490, 505n23, 507n46, 513n122, 518n187, 520n209, 524n240; male, 39, 91, 514n127; selling, 267; talk of, 31; without, 71, 75, 103
533n366, 533n367, 538n412 tobacco, 17, 59, 287, 373, 379, 383, 531n336, 531n337 translate, translation, into Arabic, 13–15, 25, 435; into English, 512n111; errors
Shakespeare, 117, 513n114
in, 429–37; by the Fāriyāq, 63–65, 141,
shop, shops shopkeeper, shop-keeper,
145, 151, 303, 508n55, 516n155; into
shopkeepers, 83, 91–93, 145, 183, 233,
French, 285, 523n229, 535n387, 537n401,
249–51, 273, 277–79
541n473; of Leg over Leg, 485–94,
the Société Asiatique, 285, 523n228,
505n25, 506n37, 507n42, 508n51,
536n390
509n67, 514n126, 514n128, 515n147,
Solomon, 77. See also Sulaymān
515n148, 518n179, 519n196, 519n198,
son, sons; of a college, 63; elegy for, 203–9,
519n201, 519n202, 520n205, 520n206,
215, 517n176; having many, 261; king,
520n212, 522n221, 523n236, 523n237,
77; presenting recommendations to,
527n280, 529n307, 529n311, 529n312,
305; running errands, 279; selling, 319;
531n344, 533n364, 539n439, 541n473,
taking the place of medicine, 57
543n482, 543n483
squares, 83, 249, 277, 327
Tunis, Tunisian, 85, 113–15, 119, 127, 187,
steamboats, 19, 277
299, 329, 439, 513n117, 513n118, 524n242,
steamer, 59, 125
527n282
Ṣubḥī Bayk, 7, 305, 353, 524n249, 524n250, 528n297, 528n300
Turkish, 19, 535n384 turnips, 19, 175, 503n4, 516n157
Sublime State, 61, 309–13, 327, 508n54
turtle dove, 485
Sulaymān, 33. See also Solomon
al-Tutūnjī, Atanāsiyūs, 301–3, 519n191,
sultan, 59, 123, 145, 309–11, 315, 321–23, 327, 367
524n245 Vauxhall, 281, 522n225
Sunday, Sundays, 161–63, 173, 183 Syria, Syrian, Syrians, 35, 85, 299, 505n29, 524n241, 524n249
village, villages, life in, 15–17, 63, 155, 199, 207, 219, 223, 508n55, 517n172, 518n177; people of, 39, 79, 155, 173–75, 297, 503n1;
Taghlib (tribe), 415
sanctity of, 165; travel to, 61, 151–53,
Tasso, 117
506n32, 515n143
The Thousand and One Nights. See Alf laylah wa-laylah title; of or in a book, 77, 449, 485, 493, 525n262, 535n387, 537n400,
Virgil, 117 visualize, 37, 45–47, 67, 91, 133, 506n37, 506n39, 507n41 vizier, 195
569
569
Index wealth, 25, 81, 177, 181–85, 193, 217, 269, 301, 341–43, 355, 506n31
287, 309, 433, 485, 487, 504n16, 504n17, 506n32, 507n41, 510n81, 511n90, 513n115,
white; ashes, 247; dull white, 93; of the
513n122, 516n156, 521n214, 542n473; and
face, 516n162; of the eye 121, 207, 235,
dress, 99–101, 111, 127–33, 221, 225–29,
253; hair, 367, 519n200, 530n325; not
251, 259, 281, 510n84, 510n79, 527n280;
everything, is a truffle, 441, 537n398;
of Egypt, 129; English, 63–69; 73,
semen, 511n98; sepulcher, 159; wash,
77–79, 85, 225, 255–57, 263, 267–69,
365, 530n322; women, 31, 37, 91, 119, 221,
297; of the Franks, 79, 115, 131, 225,
235, 243, 247, 255
251; French, 255, 259, 263, 267, 287,
whore, 159, 179, 197, 245, 261
297; at gatherings, 23, 31, 107, 247, 281;
wife, wives; being away from, 29–31,
generally, 19, 37–41, 65, 75, 79, 119–23,
75, 103, 503n6, 532n353, 533n360;
135, 295, 515n138; jealousy and treachery,
and children, 45, 141, 181, 203;
31–37, 41–45, 105, 135, 225, 261–63,
disagreements with, 31, 41–43, 77, 87,
283, 504n15, 504n18, 505n23, 505n24,
97, 105–7, 111, 121, 139, 149, 157, 221, 415,
506n39, 507n40, 511n86, 516n155,
515n139; as hosts, 45, 169; jealousy, 95,
521n215; of London, 91–93, 145, 245–47,
127–29, 181, 247, 261, 521n217; loved by
263, 269, 277, 281, 297; and marriage,
husband, 11, 17, 31, 37, 43, 85, 95, 105–11,
47, 89, 137–39, 181, 221, 265, 521n218;
123, 131, 135, 203, 261, 265, 285, 289, 297,
outnumber men, 91; outnumbered by
311, 319, 512n106, 517n167, 524n250;
men, 93, 151 ; of Paris, 249–53, 259–69,
loving her husband, 45, 133, 169, 193,
281, 287, 295–97, 327–29, 521n213,
341, 510n72, 510n73, 510n74, 516n153;
522n219, 534n377; preferring summer,
multiple, 17, 39, 47, 121, 193; not having,
47 ; rights of, 139; running businesses,
193, 387; reuniting with, 85; rights
249, 259–61; selling, 185; of Tunis, 127–
and obligations of, 25; teaching, 15;
29; virtues of, 51, 95, 151, 191, 506n31;
travelling with, 141–43, 219, 233; words
ways of, 87, 105–9, 147–49, 161–63, 167,
for, 419, 423. See also Woman, women,
199, 221, 245, 259, 263; words for, 33,
womenfolk
65, 119, 133–35, 225, 237–45, 281, 295,
William the Conqueror, 179
417, 421–27, 485, 489–90, 492, 504n21,
woman, women, womenfolk; attacking,
505n27, 505n30, 509n70, 510n80, 511n91,
317; books for, 13, 17; and children, 45,
512n107, 512n108, 512n109, 516n150,
55, 105, 109, 263, 513n115; complaining
516n152, 522n226, 523n234, 526n277,
of, 161, 171, 191, 221; controlling men,
532n356, 534n369, 518n183, 519n199;
231, 253, 87–89, 95, 135, 165–67, 512n101;
wonderful, 21. See also wife, wives
desiring, 29, 33–41, 53–55, 65–71, 77–81, 85, 95–101, 107, 119–27, 139, 145–47, 157–59, 195–97, 225, 253–57, 281–83,
570
worker, 175 Yaʿqūb, 43, 506n38, 513n119
570
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About the Editor-Translator
Humphrey Davies is an award-winning translator of some twenty works of modern Arabic literature, among them Alaa Al-Aswany’s The Yacoubian Building and Elias Khoury’s The Gate of the Sun. He has also made a critical edition, translation, and lexicon of the Ottoman-period Hazz al-quḥūf bi-sharḥ qaṣīd Abī Shādūf (Brains Confounded by the Ode of Abū Shādūf Expounded) by Yūsuf al-Shirbīnī and compiled with a colleague an anthology entitled Al-ʿāmmiyyah al-miṣriyyah al-maktūbah: mukhtārāt min 1400 ilā 2009 (Egyptian Colloquial Writing: selections from 1400 to 2009). He read Arabic at the University of Cambridge, received his Ph.D. from the University of California at Berkeley, and, previous to undertaking his first translation in 2003, worked for social development and research organizations in Egypt, Tunisia, Palestine, and Sudan. He is affiliated with the American University in Cairo, where he lives.
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