What ʿĪsā ibn Hishām Told Us: or, A Period of Time, Volume Two 9781479815906

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What ʿĪsā Ibn Hishām Told Us Volume Two

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 Digital Production Manager Stuart Brown Assistant Editor Gemma Juan-Simó

Letter from the General Editor

The Library of Arabic Literature series offers Arabic editions and English translations of key works of classical and pre-modern Arabic literature. 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. These titles are also made available as English-only paperbacks. 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 a general audience of readers, as well as to scholars and students. Philip F. Kennedy General Editor, Library of Arabic Literature

   

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42

Miṣbāḥ al-sharq 88, January 11, 1900

leaning over the Playboy’s plate. He took a piece of chicken, put it down in front of him and tried to cut it with his knife. It fell on the floor. He got up from the table, picked it up in his hands, and ate it. He then took a piece of mushroom, nibbled at it, then put it back on the Playboy’s plate. “What’s this stuff?” he asked. “They may cook it here, but where I come from you can find it on dikes; children play with it.” The waiter came back with another bowl of broth. The ʿUmdah asked

28.8

for more bread. With that the waiter lost his temper. “My dear Sir,” he said, “this isn’t the Ramali bakery, you know!” Playboy (to the Waiter) What’s that stupid talk for, George? Everything’s got its price here, hasn’t it? With our money we can ask for whatever we want. Waiter (to the Playboy) Excuse me, Sir! My remarks weren’t directed at you. Playboy

If they weren’t directed at me, they were at my friend here.

He’s worth more to me than my own self.

ʿ Umdah Let him go and get the bread. Don’t bother yourself with what he’s saying. Merchant (to the Waiter) Get on with your job and bring me some vegetables as well.

ʿ Umdah (to the Playboy) And bring an onion along with the bread. I fancy one— Playboy

You can do anything you like tonight except eat onions. Don’t

forget that from here we’re going somewhere where the smell of onions won’t fit! Once the Merchant had mixed the various things he had asked for and eaten them all, he yelled out and asked for some dessert and fruit.

ʿ Umdah If you’ve any dates, bring me some. Playboy

I’ll have some bananas and pineapple.

ʿ Umdah (guffawing) Who ever said you weren’t a man of the people! Playboy (to the Waiter) Bring a bottle of white wine too.

ʿĪsā ibn Hishām said: While the Waiter was away, we watched as the ʿUmdah reached for the fruit bowl, grabbed a cluster of five bananas and put them in his

٤٣

43

28.9

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١٩٤

194

Miṣbāḥ al-sharq 116, August 17, 1900

We watched as people hassled each other in such a close-packed situation, with everyone barging against everyone else—men both young and middleaged, old folk and children, boys and girls—some of them riding, others on foot. Thousands of bicycles plunged through the crowd, clearing a path like arrows shot from a bow, seemingly flying as though powered by electricity, steam, or horses: And, when no animal challenged them, they chased their very shadows.57 They all seemed as frightened as sparrows, looking anxiously around like scared sandgrouse in the desert. One false glance, and they would be dead; one slip of the foot, and blood would flow; a single disdainful stare, and perdition would soon ensue. They all stuck to the two sides of the street, like a drowning man clutching the shore. On either side the shops were loaded down with incredible wares, costly goods, things that would lead the most fervent ascetic astray and make him desire them, that would tempt the stingiest of misers into buying them. The bars alongside were all full of customers and crowds of people sitting down; everyone had a glass of wine in one hand and the evening newspaper in the other. In this kind of situation we were so shocked and befuddled that we almost lost our minds; such was the anxiety we felt that we hardly knew where to turn: In a square where even Luqmān the wise, were he there, would not be so wise.58 Needing some place to rest, we headed for a bar in the square, but, such was the crowd that we could find nowhere to sit down. After spending some time on our feet, we were on the point of departing in despair, but some people got up to leave and go their way, so we took their places and sat in a spot from which we could observe the expressions on people’s faces and watch passersby. We immediately noticed that there were more women than men and that they were handsome, attractive, and flirtatious, with curvaceous figures and rosy cheeks: In a kaleidoscope of color they swaggered, Bright yellow gleaming and deep red.59

١٩٥

195

38.3

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٢٠٤

204

Miṣbāḥ al-sharq 116, August 17, 1900

the things they’ve said and described in such exaggerated terms. Instead let’s now investigate things here as they really are. That way we’ll be able to judge them according to their intrinsic merits rather than on the basis of whatever our fancies and imaginations have crafted for us. We have with us—thanks be to God!— the Pāshā, someone distinct from the rest of us in that he was far removed from such people and shielded from this world of ours by a considerable period of time. His mind is therefore uncluttered by the kind of information about this civilization that burdens our own minds. As a result his verdict now on the things he is observing will be more valid and his opinions more precise. If we can share such an untrammeled vision with him, ridding ourselves of other inclinations, we’ll be able to point with complete accuracy to the elements of truth and falsehood, right and wrong, to be found within this system of Western civilization. That way we’ll be better able to explain things to people in our country who ask about it.

ʿ Īsā ibn Hishām You seem to want us to depart from consensus and go against the norm; to present and confront people with the unusual and unfamiliar. We’ll be criticizing things which in their minds are entirely free of criticism and finding fault with what they believe to be flawless and innocent of any notion of disapproval or disgrace. They’ll accuse us of misguided and biased opinions and narrowmindedness. And don’t forget that many insightful people say that not every truth needs to be pronounced and not every sound judgment should be told. So isn’t it a good idea for us to follow the lead of people who’ve visited this country before by blaming Eastern peoples for their lower cultural status and the superiority of the West? Shouldn’t we be describing the powerful position and symptoms of greatness that we see in the pleasant circumstances in which the peoples of the West are living, while we remain stuck in our profound slumber, happy to remain recumbent in the caves of lassitude and apathy? They do the talking, and we listen. They give the orders, and we obey. They apportion our livelihood for us, and we’re duly grateful. They purloin our lands, and we give thanks. They occupy our territories, and we accept it all. Surely the least we can do is to research the reasons for their lofty position in the universe and go to great lengths to explore the bases upon which their civilization has been founded. In that way we’ll be able to do likewise and follow their lead. Shouldn’t we be encouraging our own people to throw off the dust of indolence and discard the garb of degradation so that they can start imitating these industrious Europeans who are assiduous

٢٠٥

205

38.9

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248

Miṣbāḥ al-sharq 118, August 31, 1900

filled your vision with an awesome spectacle. He was seated on a regal throne, but that of poetry rather than kingdoms, ruler of meters rather than countries. Other poet-djinn were crowning his head with victory garlands, while human poets stood before him in admiration and respect: Herodotus, Aeschylus, Horace, and Virgil, and to the poet’s right, brave heroes and cavaliers of old, all humble and submissive, Achilles, Alexander, Aeneas, and Caesar. Above him were two buxom ladies, as beautiful as the purest pearl, similarly lovely in face and body but different in shape and size. They were his two muses, the ones whose path in poetry he had followed since the very beginnings of time. The other poets were standing there, being imbued with their twin culture and relishing their proximity. Circling them both were singing girls, playing on fifes and drums and performing their lays to the appropriate tune and rhythm. How can we talk adequately about this great poet and his colleagues, ancients and illustrious forebears, who manage to use their poetry to portray for us the images found in these paintings and parchments? For portraits are silent poetry, whereas poetry is a portrait that speaks. When we had somewhat recovered from the sense of rapture and admiration, and our visit was almost at its end, we saw in front of us a shabbily dressed man, scrawny and disheveled, his djellaba in tatters: A traveler far and wide ejected by desert wastes so he looked disheveled and dust-covered.81 His head-hair and beard blended together, concealing his face and features, so it was difficult to make out his expression. He looked as thin as a sheep in pastureless terrain. His nails were long and curved like talons; they harbored so much dirt that they looked like kohl-sticks with a nib attached or mourning columns on newspaper pages. This man kept giving people, those arriving and leaving, contemptuous looks and adopting the posture of a creative artist. Even so, people kept greeting him with respect and honoring him. The Pāshā turned toward our colleague, the aged Frenchman, and asked him about this accumulation of dirt and pile of rubbish. How could they possibly be showing a devilish figure like him such respect amid such a collection of beautiful objects and sights. The two men started to engage in conversation on the topic, and I served as their translator as they asked and answered questions:

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Miṣbāḥ al-sharq 121, September 21, 1900

an agreement to mount this Universal Exhibition, he proceeded to announce that he had discovered the exhibit’s Phoenix, one that would be mankind’s greatest ever miracle, a telescope through which you could see the moon just one meter away. He’s kept on talking about it and newspapers have kept on repeating it till in 1896 he’d founded a company consisting of astronomers who would make the telescope which they now say can show the moon at a distance of seventy kilometers. They’ve built this structure—with all its vistas—in order to rake in the profits from the large number of visitors who would come to look at this amazing invention. This is the way things work with people in the world today, mouthing falsehoods and grossly exaggerating their accomplishments—to the extent of the difference between a single meter and seventy kilometers. The major profiteers in this process are the people who resort to deceit and trickery; the big winners habitually cheat and double-cross.

ʿĪsā ibn Hishām said: As we left, we were amazed to learn about this deputy who was not content just to use trickery in his political life and colonial policy, but had to raise it as far as the stars and planets.

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271

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308

Miṣbāḥ al-sharq 130, November 23, 1900

of them by the light of an electric lamp tied to their heads. They looked to us just like fireflies glowing in trees on a dark night. Heaven only knows how the electric lamps were supposed to pierce such utter darkness, so thick that it could almost grab hold of your hand. It was as though the lights were not there to illuminate the darkness but rather to demonstrate quite how dark it actually was. We made our way slowly forward and saw enough chambers, caves, and trenches to make even an adder get lost and coil up in despair. In every nook and cranny we spotted specters of human beings whose postures in their hundreds provided examples of the need to work in such mine shafts. In their hands they carried heavy and light pickaxes and spades, along with wooden planks that they put in place to stop the shaft walls from crumbling while they were being mined. Some of them were standing on tiptoe, others were lying on their side, others on their knees, and a few of them flat on their faces. Water poured over them from cracks and crevices in the rock face. These are just some of the aches and pains to which the human body was

44.9

being exposed, and God alone knows what expectations and worries the men had in their hearts and minds because of any number of threats they might face from lack of oxygen, and possibility of fire, inundation, drowning, and rockfalls. The tiniest crack in the lamps attached to their heads could ignite gas explosions. They were in three types of darkness: coal being hard and dark; darkness itself a liquid form of coal black; and the pitch-black livelihood of these men. So all praise be to the One who has set up mankind as He has. From the coal mine we now moved on to the gold mine, but the workers there were no better off or less burdened than the others had been. When the humidity began to clog the very blood inside our veins, we hurried toward the way up and emerged from the belly of the earth. Relieved to be above ground at last, we stayed where we were for a while adjusting our eyes to the light. We then left the place and started strolling in the fresh air, looking to left and right but not saying a word or even trying to speak. All of a sudden our French Philosopher friend directed our attention to 44.10 a spot where he showed us the barrel of the enormous gun overlooking the famous gun foundry renowned for its size and girth. Here’s what he told us: Frenchman

So this is the third of the major wonders of the exhibition

and constituents of civilization. The first, as you have seen, is coal; the second

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