Leg over Leg: Volume Two 9780814738467

Leg over Leg recounts the life, from birth to middle age, of ‘the Fariyaq,’ alter ego of Ahmad Faris al-Shidyaq, a pivot

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Leg over Leg 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 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. Our books 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 will include texts from the pre-Islamic era to the cusp of the modern period, and will encompass 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 will produce 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

‫��� ا‬ ‫�‬ ‫ك��ت� 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�‬ ‫� � � � ث ا ��ن‬ ‫م‬ ‫�‬ ‫ا‬ ‫ل‬ ‫ا�‬ ‫�ج�ل�د �� �ي�‬

Leg over Leg or

The Turtle in the Tree concerning

The Fāriyāq What Manner of Creature Might He Be by

Fāris al-Shidyāq Volume Two Edited and translated by Humphrey Davies

New York University Press New York and London

NEW YORK UNIVERSITY PRESS New York and London Copyright © 2013 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 978-0-8147-2937-3 (cl : alk. paper) -- ISBN 978-0-8147-4524-3 (e-book) -- ISBN 978-0-8147-4541-0 (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

Leg Over Leg, Volume Two

1

Contents of the Book

4

Chapter 1: Rolling a Boulder

8

Chapter 2: A Salutation and a Conversation

38

Chapter 3: The Extraction of the Fāriyāq from Alexandria, by Sail

62

Chapter 4: A Throne to Gain Which Man Must Make Moan

84

Chapter 5: A Description of Cairo

104

Chapter 6: Nothing

114

Chapter 7: A Description of Cairo

116

Chapter 8: Notice that the Description of Cairo is Ended

122

Chapter 9: That to Which I Have Alluded

134

Chapter 10: A Doctor

142

Chapter 11: The Fulfillment of What He Promised Us

150

Chapter 12: Poems for Princes

160

Chapter 13: A Maqāmah to Make You Sit

174

Chapter 14: An Explanation of the Obscure Words in the Preceding 186

Maqāmah and Their Meanings Chapter 15: Right There!



292

Chapter 16: Right Here!

294

Chapter 17: Elegy for a Donkey

370

Chapter 18: Various Forms of Sickness

382

Chapter 19: The Circle of the Universe and the Center of This Book

390

Chapter 20: Miracles and Supernatural Acts

400

Notes

409

Glossary

433

Index

436

About the NYU Abu Dhabi Institute

444

About the Typefaces

445

About the Editor-Translator

446

vii

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‫�� ا �ق‬ ‫ا ل��س� �‬

‫�ع��ل�ى‬

‫�� ا �ق‬ ‫ا ل��س� �‬

‫ال�م �ّ � � ث ا ��ن‬ ‫�‬ ‫�‬ ‫�ج�ل�د ا �ل�� �ي�‬

‫‪Leg Over Leg‬‬ ‫‪Volume Two‬‬

‫ت‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ك��� ب‬ ‫‬

‫�� ا �ق‬ ‫ا ل��س� �‬

‫�ع��ل�ى‬

‫� ا �ق ��ف‬ ‫ا �ل��س� � �ى‬ ‫ا �و‬

‫� ا � ا �� �ف ا � ا �ق‬ ‫م� ه�و ل�� ري� �‬

‫��ف �ع �‬ ‫ا ��ا � � �ش‬ ‫�� ا �ل�ع ب� ‏� او ��ل�ا ج�ع‬ ‫��ا �‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫��‬ ‫ع‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫و‬ ‫ر‬ ‫ى‬ ‫�‬ ‫ج‬ ‫يم و و‬ ‫م ر‬ ‫م‬ ‫وم‬ ‫ت ا ��ل �ف ا ��ل� ا �� ف� �ق �‬ ‫� �ز ق‬ ‫�� ي�� عب��د ل‬ ‫���ي�ر ا �ل�ى ر�ب�ه ا �لر ا ��‬ ‫ف �ش ق‬ ‫ف‬ ‫‏ ��ا ر��س ب��ن �ي ��و�� �س� ا �ل����د �ي�ا ��‬

‫‪2‬‬

‫‪2‬‬



Leg over Leg or

The Turtle in the Tree concerning

The Fāriyāq What Manner of Creature Might He Be otherwise entitled

Days, Months, and Years spent in

Critical Examination of

The Arabs and

Their Non-Arab Peers by The Humble Dependent on His Lord the Provider

Fāris ibn Yūsuf al-Shidyāq

3

3

‫ت �ت‬ ‫ف‬ ‫�‬ ‫ا‬ ‫ل�‬ ‫�‬ ‫�هر��س� ا � ك�� 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 ‫�خع‬ ‫�‬ ‫�ل 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�ل ا �لت��ا ��س�‬ ‫ ‬ ‫� شع‬ ‫�ف‬ ‫ا‬ ‫ ‬ ‫ا � �ل���ص�ل ا �ل�ع� ���ر‬ ‫�‬ ‫ش‬ ‫�ا‬ ‫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 ‫��ا �م�� � ش‬ ‫ا � ف�ل���ص� ا ��خل‬ ‫ ‬ ‫ع���‬ ‫ل‬ ‫س ر‬ ‫ا �� ف�ل���ص� ا ��ل��س�ا د �� � ش‬ ‫ ‬ ‫ع���‬ ‫ل‬ ‫س ر‬ ‫ا �� ف�ل���ص� ا ��ل��س�ا ��� � ش‬ ‫ ‬ ‫ع���‬ ‫ل‬ ‫بع ر‬ ‫ا �� ف�ل���ص� ا ��لث��ا �م�ن � ش‬ ‫ ‬ ‫ع���‬ ‫ل‬ ‫ر‬ ‫ا �� ف�ل���ص� ا ��لت��ا ��س� � ش‬ ‫ ‬ ‫ع���‬ ‫ل ع ر‬ ‫ا �� ف�ل���ص� ا ��ل� ش‬ ‫ع���ر�و�ن ‬ ‫ل‬

‫�ت‬ ‫�ا � ث ا �ن‬ ‫ا � ك��‬ ‫ل�� ب� ا �ل�� ��ى‬ ‫�ف‬ ‫�ة‬ ‫��ى د �‬ ‫حر ج�� ج���ل�م�ود *‬ ‫�ف‬ ‫�‬ ‫��ى ��س�ل�ا �م �وك���ل�ا �م *‬ ‫�‬ ‫��ف ��ن �ق �ا � ف ا ا �ق � �ن ا � �ة‬ ‫ا ��‬ ‫��س��ن��د ر�� *‬ ‫�ى ا ��لع ل�� ر�ي� � م ا �ل� ك ي‬ ‫��ف �من ّ �ة ن ا �غ ّ �ة‬ ‫�ص� *‬ ‫�ص� د �و���ه� ��‬ ‫�ى ��‬ ‫�ف‬ ‫ف‬ ‫�صر *‬ ‫��ى �و�ص�� �م�‬ ‫�‬ ‫�ف ا ش‬ ‫�ى *‬ ‫��ى �ل� ���‬ ‫�ف‬ ‫ف‬ ‫�صر *‬ ‫��ى �و�ص�� �م�‬ ‫ف‬ ‫�ف ش ا ن �ن ت‬ ‫�صر *‬ ‫هى �و�ص�� �م�‬ ‫��‬ ‫��ى ا ����ع� ر ا ��ه ا � �‬ ‫ف ش ت �‬ ‫�ي�م�ا ا ���ر� ا �لي��ه *‬ ‫�ف �‬ ‫ط�ي�� ب� *‬ ‫��ى �� ب‬ ‫ن‬ ‫��ف � �ز‬ ‫ن‬ ‫��ا �م�ا �و�ع�د��ا �ب�ه *‬ ‫�ى ا ج‬ ‫��ف ا ت َ ّ�ة‬ ‫�ى ا ب��ي�� � ��س �ر� *‬ ‫�ف ق �ة قي ة‬ ‫��ى �م���ا �م� �م���ع�د� *‬ ‫���ف ��ت�ف���س�� �م�ا �غ��م�� �م�ن ا �� �لف��ا ظ ���� �ه��ذه ا �ل�م�ق��ا �م��ة � �م�ع�ا ��ن �ه�ا‬ ‫ى ير‬ ‫و ي�‬ ‫�ض‬ ‫�ف �ذ � �‬ ‫��� *‬ ‫��ى �ل��ك ا�لم�و ض�‬ ‫�ف �ذ � � ضع‬ ‫��� ب���ع�ي�ن �ه *‬ ‫�� �ل��ك ا�لم� �‬ ‫�فى ثآ و ع‬ ‫��ى ر��� ء �‬ ‫ح�م�ا ر *‬ ‫��ف � ن ��مخ ت � ف �ة �ن �‬ ‫� *‬ ‫�ى ا �ل� او � ���ل��� �م ا�ل�م ��ض‬ ‫�ف ئ ة �ذ �� ن ر��ك�ز �ذ � ت‬ ‫�‬ ‫ا‬ ‫ل�� ب� *‬ ‫��ى د ا �ر� �ه� ا ا �ل��ك�و� �و�مر� �ه� ا ا � ك��‬ ‫���ف �م�ع ت �� ت‬ ‫�ج�ز ا � �وك�را �م�ا � *‬ ‫ى‬

‫☜‬

‫‪4‬‬

‫‪4‬‬

‫‪6‬‬ ‫‪8‬‬ ‫‪38‬‬ ‫‪62‬‬ ‫‪84‬‬ ‫‪104‬‬ ‫‪114‬‬ ‫‪116‬‬ ‫‪122‬‬ ‫‪134‬‬ ‫‪142‬‬ ‫‪150‬‬ ‫‪160‬‬ ‫‪174‬‬ ‫*‬

‫‪186‬‬ ‫‪292‬‬ ‫‪294‬‬ ‫‪370‬‬ ‫‪382‬‬ ‫‪390‬‬ ‫‪400‬‬

Contents of the Book

Book Two

6

Chapter 1: Rolling a Boulder

8

Chapter 2: A Salutation and a Conversation

38

Chapter 3: The Extraction of the Fāriyāq from Alexandria, by Sail

62

Chapter 4: A Throne to Gain Which Man Must Make Moan

84

Chapter 5: A Description of Cairo

104

Chapter 6: Nothing

114

Chapter 7: A Description of Cairo

116

Chapter 8: Notice that the Description of Cairo is Ended

122

Chapter 9: That to Which I Have Alluded

134

Chapter 10: A Doctor

142

Chapter 11: The Fulfillment of What He Promised Us

150

Chapter 12: Poems for Princes

160

Chapter 13: A Maqāmah to Make You Sit

174

Chapter 14: An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings Chapter 15: Right There!

186



292

Chapter 16: Right Here!‎

294

Chapter 17: Elegy for a Donkey

370

Chapter 18: Various Forms of Sickness

382

Chapter 19: The Circle of the Universe and the Center of This Book

390

Chapter 20: Miracles and Supernatural Acts

400

5

5

‫�� � ا � ث ا ��ن‬ ‫ا� ك‬ ‫ل���ت� ب� ا �ل�� �ى‬

Book Two

‫��‬ ‫�ا‬ ‫ا � �ل�ف��ص�لا �ل� �و�ل‬ ‫ح ���ة �‬ ‫�‬ ‫ي �ڡ‬ ‫�جل��م�ود‬ ‫� د �ر ج‬ ‫�ت‬ ‫�ا �‬ ‫ح�م��ل�ه * � �م�ا ك���‬ ‫� ت‬ ‫�ا‬ ‫ح ت� ��ا ��ف� �خ�� �م�ن �‬ ‫�ق�د ا �� �لق�� ت� �عن�� � او ���حل‬ ‫�م��د لله ا � ك��‬ ‫د�‬ ‫و‬ ‫ل�� ب� ا �ل� �و�ل � او ر� ي و ى‬ ‫ي‬ ‫ى‬ ‫�‬ ‫ُ‬ ‫�‬ ‫�ن‬ ‫�ن‬ ‫�‬ ‫�‬ ‫ن‬ ‫�‬ ‫ق‬ ‫ا‬ ‫ف‬ ‫ق‬ ‫ت‬ ‫ا ا‬ ‫ح��ي�ن خ�‬ ‫�س�م�ا �‬ ‫ا�‬ ‫�� ت�‬ ‫�ض�‬ ‫�ص�د �� ا � ا ��ص�ل ا �ل�ى ا �لث�� ��ى �� ��ى � �ل�ي�� �م ن��ه ا �ل��د � او ر * �و �ل� � ي‬ ‫�ذ �‬ ‫ا ��ل�� �م ش ّ ا � � ف ا ا �ق ��ت ف� ض ّ‬ ‫�ك�ن � �ف� ض ا ّ ن‬ ‫�‬ ‫ف ق �ف ��‬ ‫��� �ع� �ل�ل��� ر�ي� � ��‬ ‫���ل�ا �و�ت ك‬ ‫��ر�م�ا * ا �ل�م �ي�� م ر�و�‬ ‫ى ا � ا را �����ه ��ى �ك��ل‬ ‫بحر �ي‬ ‫��� �ع��ل�‬ ‫�‬ ‫�ن‬ ‫ح�ص�ا �ة �م�ن‬ ‫�ن��د ر���ة � او ��لت��ق��ا �م�ه ا ��ل‬ ‫�‬ ‫ح��ي�نٌ ب���ع�د �و�ص�و��ل�ه ا ��ل�ى ا �ل�ا � ك�‬ ‫� ك�‬ ‫م��ا � * �و�ق�د �مض���ى �ع��ل� َّ �‬ ‫�س� ي‬ ‫ى‬ ‫� ا � � ا ن �ق � �ت ّ‬ ‫�ن ف ُ‬ ‫�ّ ن � ف‬ ‫�م���طق * � ��ث�غ� د � ا ��ت �م ���ط�ق * � ت‬ ‫ح�ى �ع�ا د ا �ل�ى � ش����ا ��ط�ى ��ا ��س�ت�ا � �� ت�‬ ‫ا �ل� ر �ض� �و�ل��س� � �ل��مى �ي �� و ر و �ى ب ��‬ ‫آ‬ ‫�ذ � ت‬ ‫� ث ا �ن ش �ث�ق �‬ ‫�ث‬ ‫�‬ ‫�ك� ن �ع ن��د ا ��ل ن��ا �� ا ك���‬ ‫ل��ا‬ ‫ا ��ل�ا �ن ش����� � ا �� ت� ا ن� ا ب��ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ا‬ ‫��‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ل‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫�د‬ ‫�ه�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ى‬ ‫�‬ ‫�‬ ‫�‬ ‫ي‬ ‫ب‬ ‫س ر‬ ‫ور ي‬ ‫ى ى يل و‬ ‫ب‬ ‫ت‬ ‫�‬ ‫�‬ ‫�ن‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ش‬ ‫�‬ ‫�ا‬ ‫�ك��ا ا �� ا ��ت��د ا ت� ا � ك��ا‬ ‫��ا‬ ‫ا‬ ‫ا� �‬ ‫ا �ع�بت�� را * � او ��ط�و�ل ا ك�� را * �و �م ى ب‬ ‫ل�� ب� ا �ل� �و�ل ب�م� �ي��د �ل �ع��ل�ى ا�لم� م�ى ب ����ى‬ ‫آ‬ ‫�ن � ا ت ن ن ّ‬ ‫ح��سن�� ت� ا ��ل�ا ن� ا ن� � خ����ذ ���ف �ش��� �م�ن‬ ‫��� ت� �ل�م�ا �ت� ن����َ �م�ا �م َّ ���ك * ا ���ست��‬ ‫�م ا �ل�ع��ل� �و� � ا � ك�‬ ‫ى ى‬ ‫س رب‬ ‫ي‬ ‫�ذ � ن ���‬ ‫�‬ ‫ح �ن �ل�‬ ‫�‬ ‫�‬ ‫�ة‬ ‫�‬ ‫� ا � ا �ل� � �ة ا �ل� ��ف ة ا �ق ��ل ا ن‬ ‫ا‬ ‫ل‬ ‫ا �ل��س�ف���لي��ا ت� �ل� ج���ل ا�لم��ط�ا �ب ��ق�� * �ه� ا �و�لم�ا ك�‬ ‫���ا � ا ج�ر�م ا ج �‬ ‫م� ع� م ي��د� ر � �ى �‬ ‫�و هر ن�ي‬ ‫�‬ ‫ف ن‬ ‫�‬ ‫��ا ر�ى ا ��ل�ى ا ��س�ف���ل �‬ ‫حر�� �م ن��ه �ه ن��ا ج���ل�م�ود ا �م�ن ا �ع��ل� ��ق ن���ة ا �ف ك�‬ ‫ا د�‬ ‫حض�‬ ‫��ي���ض� ا�لم��س�ا �م� * ��ا �‬ ‫ى‬ ‫ج‬ ‫ع‬ ‫�ق�ف ت ��ت ن ظ� ��� ا ��ل �ت ّ � ه �م�ن ن ا ن ��تت�� �� �� ه ت� ا �� �ت ��ق �ف ه � ّ � � ��ا ت�� ّ ا ��ل � ا ة‬ ‫د �و� � عر �ض ل� �وح� �ول ��و ي��� مر ب�ك �مك� �مر ��سع� د�‬ ‫�و��� �ر �ى ��ص�وب�‬ ‫ّ‬ ‫� ن �ش‬ ‫ن‬ ‫�ن �غ ن‬ ‫�ا‬ ‫ت ت‬ ‫ح����س�ه �ع�ن‬ ‫ّ‬ ‫�ع��ل�ى * ا �ى �م ��ي�ر ا � �ي��صي��ب��ك �م��ه ���ى * � او �ل� ا �ى ا � ا ��س����س�ه��ل� �ب‬ ‫ت‬ ‫ف ن ظ� �‬ ‫� �ذ‬ ‫آ �ذ � ف‬ ‫��من�� � �‬ ‫�ّ �ع��ل���ك � د �ف��ع��ك � ت‬ ‫ح��ه * � او �ل�عي��ا �ب�ا لله ��مم�ا �ور� �ه� ا ا �ل��د ��� * ��ا �� ���را �لي��ه �ه�ا �هو�‬ ‫ح�د ره ك�ر ي و‬ ‫ع‬ ‫ح���ذ * �ق��ف� ���ع��د ا � ا ��س�م� �م�ن د � �ّ�ه �م�ا‬ ‫ح���ذ ر ا ��ل‬ ‫ح ك ��ل��ل��س�ق ��و ���ط * �ه�ا �ه�و�مت��ص�و ب� * �ف�ا ��ل‬ ‫��مت��‬ ‫�‬ ‫بي و‬ ‫� ر‬ ‫ر‬ ‫وي‬ ‫ع‬ ‫ن �‬ ‫� �‬ ‫�‬ ‫� � �ن ا ��ل ا خ‬ ‫�ت���ل�ف� �ف��ه�ا ا ئ��ْت���ل�ف� �م�ن‬ ‫�‬ ‫��ي�ق ��و�ل * ا ن� �م�ن � ظ� ���ر ب���ع��ي�ن ا�لم�ع�ق ��و�ل ا ��ل�ى �ه��ذه ا �ل�د �ي�� � او �ى �م� ا‬ ‫ي�‬ ‫‪8‬‬

‫‪8‬‬

‫‪١٫١٫٢‬‬

‫‪٢٫١٫٢‬‬

Chapter 1

Rolling a Boulder

I have cast from me, thank God, Book One, and relieved my pate of its

2.1.1

burden. I scarcely believed I’d ever get to the second book, the first made me feel so dizzy, especially when I set out upon the waves to pay the Fāriyāq a respectful and honorable farewell. Anyway, I’m under no obligation to follow him wherever he goes, and for a while, after he reached Alexandria and swallowed the pebbles off its ground, my pen just sat there smacking its lips, my inkwell closed. Then my energy returned and I started writing again, thinking it best that I commence Book Two with something weighty, so that it should be given greater consideration and remain for longer a matter of cogitation, and, just as I commenced Book One with something to demonstrate my thorough knowledge of certain high matters—and I’m assuming you haven’t already forgotten what you read earlier—I thought it would be a good idea now to start with certain low matters, to keep things symmetrical. In addition, given that plain rock must be counted among the precious stones that are both hard to obtain and beneficial, it occurred to me that I should roll a boulder of that material down from the topmost peak of my thoughts to the lowest bottoms of men’s ears. Now, then, if you stand and watch its progress without getting in its way or trying to stop it, it will pass you by just as happiness has me, which is to say, without touching you. Otherwise (if you think it a simple matter to bar its descent), it will pass over you and thrust you under it, and God protect us from the consequences of such a thrust! Observe: here it is, shifting in preparation for its fall, and now it’s on its way. Beware then, and beware! Stand at a distance and hear the message in its thunder: “Who looks on this world with the eye of reason—on the diversity and convergence of its

9

9

2.1.2

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫�‬ ‫�ا غ‬ ‫� ا� � � ا �‬ ‫�ا �‬ ‫�ا‬ ‫ط ا ر* � او ج��ل‬ ‫�وا �هر � او �ل� �ع ار ��ض� * � او �ل� �و ��ط�ا ر � او �ل� �� ار ��ض� * � او �ل�ع�ا د ا ت�‬ ‫��‬ ‫ا �ل� �‬ ‫حوا �ل � او �ل� �� �و‬ ‫�� �ش� � ّ � ن ا ف ق ��ن‬ ‫� �ذ‬ ‫� ن‬ ‫� ت‬ ‫� نا‬ ‫�َه�ه‬ ‫�ه� ��ي� ��و�� ك� �‬ ‫�ص� * �و ج��د ا � �ك��ل ��ى ي��مر �ع�لي��ه �م �‬ ‫� او�لم� ا �ه ب� * � او�ل�م ار �� ب� � او �لم�� � ب‬ ‫آ‬ ‫َ‬ ‫ّ‬ ‫ن‬ ‫ُ�� ف‬ ‫�ك�ن ق��د ا �� �فل� ت� ا �ش�� �� ء �ل�� ��ت غ���ا د ا ��ل�ا �� �لف���ة �ع��ل�ه�ا‬ ‫حوا �ّ�س�ن �ا � او ن� �ت��‬ ‫ا د را ك���ه � �و�ي� ��و ت� �ت�ا �م��ل�ه * � او � ��‬ ‫�ي م ر‬ ‫ِ‬ ‫ي�‬ ‫� �‬ ‫�‬ ‫� �ة‬ ‫� � ا ش �آ � ا �تن ف � ��ف �ن ف‬ ‫�ّ� �من‬ ‫� ا ع�ن‬ ‫ح� ّل�ا �ل��لت�ج��ع‬ ‫�� �ن��ه�ا �مج�ع‬ ‫�م‬ ‫�ه�ا * ا �ل�ا ا ن� ��ت�� ك��‬ ‫�ب��‬ ‫�‬ ‫ل� ا �ل� ����ي � ء �ل� � ����ك �ى � ����س ا �ل� �مر � �ك�و‬ ‫ب‬ ‫م‬ ‫آ‬ ‫�‬ ‫� ن ن ا �قّ � ت ّ‬ ‫�‬ ‫�‬ ‫ح�ّ� �ة * � �م�ن ��ت��ّ �ف �ن ا‬ ‫�صر را �ى ��ن �ف���س�ه ك��م�ن ق��د ا �ه��م�ل ا د �‬ ‫ح� ا �ل�ب��‬ ‫�ه� �‬ ‫�مي ر و ب‬ ‫�صر ��ى ا د ��ى �م� �ي��ك�و� �م �‬ ‫�ف �‬ ‫�‬ ‫ف‬ ‫� ف‬ ‫ا �ن ظ� ��� �مث �ا ا ��ل ا خ‬ ‫�ت ّ�ن‬ ‫� �ف���ه �م�ن‬ ‫� ر�و ب� ا �ل�بن��ا ت� ��ى ا �ل�ا ر��ض� �ف ك��‬ ‫�ت��ل�ا �� �ض‬ ‫�ر��ض� ��ع�ي� �ع��لي��ه * �ر ��ل �ى‬ ‫� ي‬ ‫م‬ ‫� ا �ز ا � �ة � ص�ن �ة ا ��ل�ع �ة � ْ‬ ‫�ة‬ ‫���ن ��ة * �م�ن د �و ن� ا ن� ��ن�عل��� ��ل�ه�ا �من ف����ع��ة خ�‬ ‫ا �ل� �ه� ر ا �لب��د �ي��ع� ا �ل� �ع� �ج��بي�� ا � ِك‬ ‫�� �صو�ص�ي � *‬ ‫ل��ي‬ ‫م‬ ‫ّ‬ ‫ا ��ل ا خ‬ ‫� ن �ن ا ا ت‬ ‫ح ش��� ا ت� � �غ��� �ه�ا * ف��ا ن� �من�ه�ا‬ ‫�ت��ل�ا �ف� ا �ن�� ا ا ��ل‬ ‫�‬ ‫ح�ي � او � �م د �ب� �ب� � �و�ه� او �م �و� ر و ي ر‬ ‫�و �ى‬ ‫�‬ ‫و‬ ‫ع‬ ‫�‬ ‫��ق���ُ‬ ‫��ل �ة �‬ ‫ّ �ة‬ ‫� � ا فائ ة ن‬ ‫ن‬ ‫ح��س�ن ا �ل ش��� �‬ ‫�م�ا �ه�و �‬ ‫�ه�ا �م�ا �ه�و ب ي�‬ ‫ح�ه � او �‬ ‫ح�ا ج�� ا �لي��ه �م�ا ��س� *‬ ‫��ك�ل �و �ل� �� ���د� �م��ه �و�م �‬ ‫ن ظ � �ف �‬ ‫�ن‬ ‫�‬ ‫ّ ٌ ض‬ ‫ئ ا ����‬ ‫�ّ �م�ت� ّق��د �مت��ل�ا ��ل� ئ‬ ‫� *‬ ‫� او �� ���ر ��ى ا �ل��س�م�ا ء ا �ل�ى �ه��ذه ا �لج���‬ ‫�و�م د را ِر���ه� �ك�وك� ب� ِد ر�ى ء � �وي�� �م و‬ ‫َ‬ ‫��خ نَّ �� �� �� ا � َّ ا ة ا ��لن� �خ‬ ‫� �ة ��‬ ‫� ُخ� ن��ّ��سه� ا‬ ‫�خل‬ ‫ال‬ ‫����� ا �ل��ك� او ك�� ك���‬ ‫له� ا �و ا �ل��س�ي � ر� ا �و ج�‬ ‫�و� ا �ل�م��س� ا‬ ‫� *‬ ‫�‬ ‫و‬ ‫�‬ ‫�‬ ‫ب‬ ‫س‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ا � ا ق�‬ ‫�‬ ‫�� � ا �ن ا ت ت ا ن�ز � ش‬ ‫�‬ ‫� ��َ��ا � ّ��ا �ت�ه� ا‬ ‫� ا �ل ��ى �ل� �ت�� �ل ا �ل���م��س �ب��ه� �و �ل� ا � �ل��مر *‬ ‫ا �ل��ك� او ك� ب� ا �لب��ي � �ي��‬ ‫بوي �نِي �‬ ‫�‬ ‫ن‬ ‫�‬ ‫ئ‬ ‫�‬ ‫ت‬ ‫ا تش ا‬ ‫� �ت�� ا ئ��مه� ا‬ ‫ن‬ ‫�ه�ا *‬ ‫� �� او �� ا �لج���‬ ‫�و�م � او �ل��ل�و� �لو �م� ����� �ب��ك �م �‬ ‫وو �‬ ‫م‬ ‫ف‬ ‫�ه� ا‬ ‫�م�عر�و�� *‬ ‫� بو�ر �و ج� �‬ ‫� آ‬ ‫� �� ن��ّ�ن�ه� ا‬ ‫�ك� ن� �ج���س�ده ���فى ��س�ت��ة �بر �و��‬ ‫ا ��ل�ت�ن��ي�ن ب����ا ��ض� خ�‬ ‫��ف ���فى ا �ل��س�م�� �ي��‬ ‫�‬ ‫وتِ ي �‬ ‫�‬ ‫و‬ ‫ي‬ ‫ى‬ ‫ج‬ ‫��‬ ‫�‬ ‫�ذ �ن �ف �‬ ‫�خ‬ ‫�و � ب��ه ��ى ا �لب��ر �� ا �ل��س�ا ب��� ا �ل *‬ ‫ج‬ ‫ع‬ ‫آ‬ ‫َ�‬ ‫ا ا ��ل � شَ َ‬ ‫� ّ�ت�ه� ا‬ ‫�ه�ا *‬ ‫�ب� ب� ��س�م� ا �و ���ر ج� �‬ ‫�و جمر �‬ ‫ُُ‬ ‫ا ��لن�� � ت‬ ‫��مه� ا‬ ‫�و� ا �ل ��ى �ير�م�ى �ب��ه�ا *‬ ‫�ور�ج‬ ‫�‬ ‫ج‬ ‫�‬ ‫م‬ ‫َ‬ ‫َْ � �‬ ‫�ت � ا آ �‬ ‫� �� �‬ ‫� ا ْ�ع�ل�ا ���طه� ا‬ ‫ا �ع�ل�ا ��ط ا �ل��ك� ا‬ ‫و ك� ب� ا �ل��د را ر�ى ا �ل ��ى �ل� ا ��س�م�� ء �ل�ه�ا *‬ ‫و‬ ‫�‬ ‫� ا ن ا ث غ ا ا ��ل�ن‬ ‫� ا �ن�ا �ث�ه� ا‬ ‫ا �ل� �� � �ص��� �‬ ‫�و� *‬ ‫ِو �‬ ‫ر ج� م‬ ‫�‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ق �‬ ‫�� ن ا ت ��ن� ش ا �ف ق‬ ‫� �خُ� ّ��س�ا �ن�ه� ا‬ ‫ا �لج��‬ ‫���ا ج��ل‬ ‫�و� �ل�ا ��ت�غ� رب� ك�‬ ‫���د �ى � او � �ل� ��ط ب� � بو�� � ع��� �‬ ‫و � �ل ر��د �ي�ن *‬ ‫�‬ ‫و‬ ‫�‬ ‫م‬ ‫‪10‬‬

‫‪10‬‬

‫‪٣٫١٫٢‬‬

Rolling a Boulder

states and conditions, of what’s essential and what incidental, of objects and ambitions, of customs and schools of thought, of ranks and dispositions—will find that the quintessence of all that passes before him is beyond his comprehension and moves too fast for his discernment and that, while our senses may have become familiar with certain things, that very familiarity leaves us no room for wonder. Those same things never cease, all the same, to be amazing and puzzling and any who subjects even the least of them to proper scrutiny will realize that his failure to pay them due attention is equivalent to the omission of the performance of a religious obligation. “Observe, for example, the different types of plants there are on Earth— how many flowers of which we cannot say, brilliantly constructed and amazingly formed though they be, that they serve a specific purpose. And look at the different types of animals—reptiles, vermin, insects, and others: some are beautiful to look at but have no use and some are ugly to look at but are most urgently needed. And look at the heavens, at all their stars— their darāriʾ,

a star that is dirrīʾ or durrīʾ is “a star that burns and flashes”

their khunnas, “the khunnas are all stars, or the planets, or ‘the Five Stars,’”1 etc. their bayāniyyāt,

“those stars that neither the sun nor the moon takes

their tawāʾim

[literally, “twins”] “with reference to either pearls or

down with them at their setting” stars, those that are conjoined” their burūj

[literally, “the Houses” (of the zodiac)] “too well known to require definition”

their Tinnīn,

[literally, “the Dragon,” i.e., Draco]; “the Dragon is an obscure whiteness in the sky whose body lies in six constellations of the zodiac while its tail is in the seventh,” etc.

their Mijarrah,

[“the Milky Way”] “the gateway of the sky or its anus”2

their rujum,

[“shooting stars”] “the stars used for stoning”3

their aʿlāṭ, “the aʿlāṭ stars are the bright ones (al-darāriʾ ) that have no names” their ināth,

[literally, “the females”] “the ināth are small stars”

their khussān,

“the stars that never set, such as Capricorn, the Pole Star, Ursa Minor and Ursa Major, and the Two Calves”4

11

11

2.1.3

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫َ‬ ‫ا ��ل�ف‬ ‫ق � ا ��لن� �ف �‬ ‫� � ن � � �غ‬ ‫� ا �نْ�� ا �ئ�ه� ا‬ ‫�� ��ى ا�لم�غ� رب� �م�‬ ‫ا �ل�ن�وء ا �لج��� �م�ا �ل �ل��ل� ر�و ب� ا �و ��س� ��و ��ط‬ ‫و‬ ‫ج‬ ‫�‬ ‫و‬ ‫ع ج�ر‬ ‫م‬ ‫م‬ ‫آ‬ ‫�‬ ‫�� � � �خ� � �ق ا � � ه � �ن ا �عت ه ��ف ا �ل ش ق‬ ‫م���ر�� *‬ ‫�و�ط�ل�وع ر �ي�� ب�ل� م ��س� �� �ى‬ ‫�‬ ‫�‬ ‫�َ �‬ ‫ا ��ل ا خ‬ ‫�‬ ‫�ص �عن‬ ‫�ت��ل�ا �ف� ���س‬ ‫�‬ ‫ا �ل ��تى �ير ج�‬ ‫ح�ن ا �ل ن��ا ��س �ور �و��س�ه� *‬ ‫�ه�ا �و�ه�و ك����لي���ل * �و �‬ ‫�� ا �لب��‬ ‫ى‬ ‫�‬ ‫ر‬ ‫م‬ ‫ع‬ ‫�ا ت‬ ‫� ن �ة ش ت‬ ‫� ن �ة �آ�خ� �غ‬ ‫�‬ ‫�ت‬ ‫ي�ن‬ ‫�‬ ‫�‬ ‫�ؤ‬ ‫ش‬ ‫ا‬ ‫ف��ا �ن��ك ��ل�ا �ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�س‬ ‫�س‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫د‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫د‬ ‫�‬ ‫�‬ ‫ح�‬ ‫�‬ ‫�‬ ‫ح�‬ ‫�‬ ‫*‬ ‫���‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�س‬ ‫ك‬ ‫ه‬ ‫���‬ ‫ر ي ر و �ل ج ب ر � �م ى‬ ‫رى‬ ‫ب ر ب‬ ‫�ف‬ ‫ق �‬ ‫م ا �� �� �ة � ق ف �ة‬ ‫ا ش �غ‬ ‫� �آ �ن خ‬ ‫�ت�ا ال� خ‬ ‫ا‬ ‫�� ل�ط� � او �ل �‬ ‫م��ا ر�� *‬ ‫�ع� ��و�ل�ه�م را ��س� ي����ب��ه ��ي�ره * ��م�ن �عب�� د ا لله �ه�و �ل� ء �م ا � � ر‬ ‫�‬ ‫� ض غ � �ة �‬ ‫� ة �‬ ‫�ة‬ ‫�ة‬ ‫� ا ش ة ا �م�ز � �ة‬ ‫� �ا �ة‬ ‫� اولم‬ ‫ح� ���ر� �و�ل� ا‬ ‫���ا �� ��ط� � او�لم�ص�ا د �م� * � او �لمب��ا را � � او�لم�ع�ا �ج��م� * � او�لم�ل �ه��س�‬ ‫ح�م� * � او�لم�‬ ‫� �ة �‬ ‫ا � ا �ة ا � �ة‬ ‫�ة‬ ‫ال�م ا � �ة � غ �ة‬ ‫� � �ة‬ ‫� او�لم�د ا‬ ‫ح��س� � او�لم�د ا ���م� * � او�ل�م�ز ا �ع�م� � او�لم�د ا �ه�م� * �و�لم��س� �و�م� �‬ ‫و�ل�م�ز ا �ه�م� *‬ ‫ح�م� * �و ج��‬ ‫� آ‬ ‫ت‬ ‫�ذ‬ ‫� ت ا ف �ف‬ ‫� ن � �ن ق ا � � � ض �ذ �‬ ‫ا خ‬ ‫���ا ��لج�‬ ‫�ه�ا * �و ��ل��ك ك�‬ ‫��ا ر � او �ل ن����س�� * �و م‬ ‫�ه� م �� ب�‬ ‫له� ب��‬ ‫���د �ل��ك‬ ‫�‬ ‫�‬ ‫���ل� �� �ي�‬ ‫�ع��ل�ى‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫فا خ‬ ‫���ع د ا ��ه ا ��لت�ه�ا ��ف ت‬ ‫���ا ��ل ن����س�ا ك � ا ��ل�ز �ه�ا د * � �من‬ ‫�‬ ‫�ت��ا ر ا �ل�ع�ز ��ل��ة � او �ل�ا ��ن �ف� ار د ك�‬ ‫�ه� �م�ن ج�‬ ‫�‬ ‫�‬ ‫��‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫و‬ ‫و‬ ‫�‬ ‫�‬ ‫�‬ ‫ب‬ ‫ل‬ ‫ى‬ ‫م‬ ‫� ا � آ � �ش آ‬ ‫� ي�ن � ا ف ت آ‬ ‫�ف ا �‬ ‫�‬ ‫�‬ ‫�غ‬ ‫� س�ت ا‬ ‫�ا‬ ‫ط�� �ع �ون�ه‬ ‫ا�لم�� � او �ل� ���ر� * � او �ل����ل�و � او �ل� ��ط �ر * ك�� �ل����ع �ر � او�لم�� � �ج�ر�ي�ن �لم�دح� ا�لم��ل�وك ي�م� �ي� �� ب‬ ‫ف�آ �ث � �ق ا ��لت� ّ‬ ‫�م�ن �ه��ذه ا �� ق ا �ئ� ا � ا خ‬ ‫���ا ���ة * � �من‬ ‫�ه� �م�ن ق��ا ب���‬ ‫�‬ ‫�ص�د � �و �‬ ‫حر�ى *‬ ‫�لو�� � �ل�‬ ‫���ده �� ر ا �ل�‬ ‫له� �ب� ض�‬ ‫و‬ ‫ر‬ ‫�‬ ‫�‬ ‫ب‬ ‫ي‬ ‫م‬ ‫م‬ ‫ع‬ ‫�ت‬ ‫�‬ ‫� ا �ت‬ ‫ح�ق�ي �ق � او ��ل��تر �و�ى * � او �� �لق ��و��ل ا � ف�ل���ص� � او �ل�م���ط�ا �ب ��ق���ة �ب��ي�ن ا �ل�م�ا ض��� � او ��ل‬ ‫� او �ل�� �‬ ‫�‬ ‫�ر �ا‬ ‫و �ل� ��ى *‬ ‫ح�ا �ض‬ ‫ل‬ ‫ى‬ ‫�‬ ‫� ف ف �ة ��‬ ‫�ن ��ع � ن ا ��� � ّ‬ ‫�‬ ‫�‬ ‫�ة‬ ‫�ة‬ ‫�‬ ‫ض‬ ‫ل‬ ‫���لت��ا‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫�ذ � �‬ ‫��� ��ه� ا � �ل���ل��س��� � او � ك��‬ ‫�ك�د ب� ك�‬ ‫�ه� ر ك��ل�ه �و �‬ ‫ح�م� � او �ل �ري� �‬ ‫��� * �و�م �‬ ‫�ه�م �م �ي ��م�ل ا �ل �‬ ‫�و �ل�ك ك� ل‬ ‫�ي‬ ‫�ذ‬ ‫��� ت ا � ه � ا � ن ��‬ ‫� ا �� ص�ن ا �ئ � ش ّق �ة‬ ‫� �ة‬ ‫���ا �‬ ‫��ص‬ ‫طق ب� ك�‬ ‫�‬ ‫ح��د�ة * �و ��ل��ك ك�‬ ‫���ل�م� � او �‬ ‫�‬ ‫ح� ب� ا ل� � �� ا �ل‬ ‫����ا �� *‬ ‫�‬ ‫�ي��د �ي�ه �وك�ل�� ر ج��لي�� �ورب�م� �ل�م ��ي � �‬ ‫ع‬ ‫�ا � �ا ت �‬ ‫�‬ ‫ن� ا ن � �ف‬ ‫� �من‬ ‫حرك �ي��ده �و �ل� ر ج��ل�ه �و �ل� ك�‬ ‫�ه� �م�ن �ل�ا ي�‬ ‫طق� ��ى ب���ع��ض� ا �ي�ا �‬ ‫�� ��ف��ه �و �ل�ا را ��س�ه � او �م� ��ي � ��‬ ‫�‬ ‫م‬ ‫و �م‬ ‫ت�ن‬ ‫�‬ ‫تّ ف‬ ‫�ذ �‬ ‫تف‬ ‫�‬ ‫���ل�م�ا ت� ث�� � �ق� ض��� ��س�ا ئ� ا ��ل�ا ��ا � �م��س��ت � ا �م � ا‬ ‫�س�و ب� ك�‬ ‫ا �ل�ا �‬ ‫�‬ ‫�ه�ا �مت��� ّر��ا * �و �ل��ك‬ ‫�ي‬ ‫ر‬ ‫ير‬ ‫ح� � ع�م� * �م��ر� �‬ ‫ب‬ ‫ي‬ ‫ى‬ ‫م‬ ‫م‬ ‫ع‬ ‫� �خ آ‬ ‫� ���ط��� � ا �� �ل ّ�ع�ا ظ ���� � ا �ل��م �ش���د �ي�ن ا ��ل� ا ��ل��د �ي�ن * � �من�ه� �م�ن � ��ف ت���ك � � � ��� ش‬ ‫ط�� � � � � � ��ق ���ت‬ ‫�ا �ل‬ ‫و‬ ‫و‬ ‫و‬ ‫ى‬ ‫�‬ ‫�ي‬ ‫ك�� � ب‬ ‫و‬ ‫�يو ب � يو ج رح و�ي ل‬ ‫ر‬ ‫م‬ ‫� � اُ ة � آ‬ ‫�ت ا ��‬ ‫ش‬ ‫�‬ ‫ا‬ ‫����ف � � �ا‬ ‫� ن��د * � �من‬ ‫���ا ج��ل‬ ‫�ه� �م�ن ��ع�ا ���ل‬ ‫�‬ ‫ك�‬ ‫و‬ ‫�‬ ‫�ي‬ ‫� � �وي��د ا �و�ى �وي� ��ى يو ي‬ ‫ح�ى ك�� �ل� ��س� � � او �و�لي�� ء ا لله ��ع� ل�ى ا ��ه�ل‬ ‫م‬ ‫ج‬ ‫�‬ ‫�‬ ‫�‬ ‫ن‬ ‫�ج�ز ا ت� * � �من�ه� �م�ن �ُ��س�ت�ا �جَ� ��ل��لت� ���ط��ل �ق * � �من�ه� �ل��لت�� �‬ ‫� ا �م�ا ت� � اولم�ع‬ ‫ا� ك‬ ‫�هم�‬ ‫و‬ ‫و‬ ‫ح�لي���ل * �و�م �‬ ‫�‬ ‫�‬ ‫�ي‬ ‫ر‬ ‫ي‬ ‫ل��ر‬ ‫�‬ ‫م‬ ‫م‬ ‫�آ‬ ‫ن �‬ ‫ن � �‬ ‫��ل�ل�ا ��ل�ا د * � �من‬ ‫�ه� ��ل�ل�ا ��ل‬ ‫�‬ ‫�ه� �ل��لت���ف ر� ��ق� * �و�م‬ ‫ح�ا د * � �م‬ ‫�ه� �ل��لت��ا �لي ��ف� �ب��ي�ن ا �ل�� �‬ ‫ح�ا د *‬ ‫�‬ ‫ي‬ ‫ي‬ ‫م‬ ‫و �م‬ ‫و �م‬ ‫ّ‬ ‫�‬ ‫�‬ ‫ّ‬ ‫ن � �ن � ت � �ف‬ ‫ا‬ ‫�‬ ‫� � �ة * � �من‬ ‫�ك�و�ى ��ى ب����ت��ه ف��ل�ا �ي ك�‬ ‫�ه� م �ي ��‬ ‫� �م‬ ‫�ه� �م�ن �ي��ص�ع�د‬ ‫��ا د ي خ�ر�� �م ن��ه ا �ل� �ل �ض‬ ‫ي‬ ‫ج‬ ‫رور و � م‬ ‫و �م‬ ‫‪12‬‬

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‫‪٤٫١٫٢‬‬

‫‪٥٫١٫٢‬‬

Rolling a Boulder

and their anwāʾ “a nawʾ [singular] is a star that inclines toward its setting point or sets in the west at dawn while, at the same time, another rises opposite it in the east” —stars so dazzling that the eye turns from them in exhaustion. “Observe too the differences among people’s countenances and heads,

2.1.4

for you see scarcely one human face that resembles another or find among their heads, meaning their minds, one that is like another. There are mortals who have chosen propinquity and mixing, jostling and crowding, pressing together and colliding, vying with and trying one another, pushing and shoving, battling and butting, competing and blackening each other’s names, bargaining and chaffering, and so on, according to their different persuasions; examples are traders and women. Others provide a contrary model, having chosen isolation and withdrawal; examples are ascetics and hermits. Yet others have made it their business to fall over one another to tell lies and blather, exaggerate and flatter, such as poets and the hirelings who sing the praises of kings in all those gazettes that they print,5 while yet others again confront the latter with the opposite, preferring truth-telling and investigation, enquiry and careful consideration, definitive decisions and the comparison of past, present, and future; examples are the great philosophers, physicians, and scientists. “Some work all day long, toiling with both hands and both feet, quite possibly without uttering a single word; examples are those involved in arduous industries. Others move neither hand nor foot nor shoulder nor head and pronounce only a few words on certain days of the week, the rest of which they spend coddled in comfort, lolling in luxury’s lap; examples are preachers, homilists, and religious guides. Some murder, batter, wound, and kill, such as soldiers, while others treat, medicate, cure, and revive, like nurses and the Friends of God Almighty, men of extraordinary spiritual feats and miracles.6 One man is hired to bring about divorces,7 another as a ‘legitimizer,’8 one for impregnation and another for inhumation, one to put asunder and another to make peace between persons. Some lurk in their houses and hardly ever leave them unless obliged to do so, while others climb mountains and lateen yards, trees, and pulpits or descend into valleys, drains, and cesspits.

13

13

2.1.5

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫� ن � �ن � �� � ا �ة‬ ‫���ا ��ل � ا ��ل�ا د ق��ا ��ل * � ا �ل�م ن��ا � � ا ��ل�ا ��ش�� ا‬ ‫ا ج��ل‬ ‫ه��ط ا �ل� �ود �ي�‬ ‫�ب و‬ ‫�� ر* �و م �‬ ‫�ه�م م ي�� ب‬ ‫و بر و ج‬ ‫�‬ ‫ح��� * � �من�ه� �م�ن ���سه ا ��ل��ل��ا ��ل� ���ف �ت�ا ��ل ��ف� ك��ت�‬ ‫��ا � * � �من�ه� �م�ن‬ ‫� او�ل�م ار �‬ ‫و‬ ‫و‬ ‫ى‬ ‫ى‬ ‫�‬ ‫�‬ ‫�‬ ‫ي‬ ‫ر‬ ‫ي‬ ‫ي‬ ‫ب‬ ‫ي‬ ‫�ض‬ ‫م‬ ‫م‬ ‫�ن ُ‬ ‫ق‬ ‫ق‬ ‫ق‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫ن‬ ‫�ن‬ ‫�ن‬ ‫ا ��ل�ن� � �‬ ‫ح�تى ي�‬ ‫�ه� �م ��ي� ��ود ا �و ��ي��� د * �و�م�‬ ‫�ه� �م ي��� �سود �و�م ي���س� د * �و�م‬ ‫حر��ه * �و�م‬ ‫�‬ ‫�‬ ‫وم‬ ‫م‬ ‫م‬ ‫ع‬ ‫آ‬ ‫�ف‬ ‫ش‬ ‫خ �‬ ‫��� �‬ ‫�ه��ذ ا ا ��ل�ت�ن�ا ���ف � ا ��ل�ت��ا �ي�ن ��م�� ��ل �م��س�ا �ع�ه� � ���ا ت ا‬ ‫له�ا ا �ل�ى ����ى � او �‬ ‫ح��د * �و�ه�و ا د ��ا �ل‬ ‫ي� م و‬ ‫حرك�� ���ه� ك�� �‬ ‫ىو ب‬ ‫ئ‬ ‫�‬ ‫ئ‬ ‫ا �ز‬ ‫ا � ا �ن ا ن خ‬ ‫��� � �� � ���ف ا � �ة�� �ة �ق ن س�ت ن ش‬ ‫� ن��ا ب��ت��ي��ه �غ��د ا �ة �ك�‬ ‫�‬ ‫���ق� ر � ا‬ ‫و � ا �ل� �ه�ا ر*‬ ‫�ل� ��س� �‬ ‫ح� ك� �ري��ه� �ب���ل ا � ي��� �� �‬ ‫ر‬ ‫ى‬ ‫ل‬ ‫ي‬ ‫و‬ ‫م‬ ‫ح‬ ‫ت تّ‬ ‫� ا� �‬ ‫ّ‬ ‫ح�ا �� ن��ا‬ ‫م�� ب��م�ت� ا ��لن‬ ‫�ه�ا ر* � او �ج�ع‬ ‫ح�ا ��لت��ا ا �‬ ‫��ص‬ ‫��‬ ‫حوا �ل �‬ ‫� ب� �م�ن �ج��مي�� �م�ا �مر �ب��ك �م�ن �ه��ذه ا �ل� �‬ ‫�ب‬ ‫�‬ ‫و‬ ‫�يو ع ع‬ ‫ع‬ ‫ح �ف�ت‬ ‫���ا ن�� ت� ��ل�ا ��ت�ت� �ق��ف� ا ��ل�ا �ع�� ا ��س�ت �ع�م�ا ��ل ا د ا �ت��ي�ن‬ ‫ا ��ل�� �سو��قي���ي�ن � او ��خل‬ ‫�ر ج�‬ ‫�ه� �ل�م�ا ك�‬ ‫�ي���ي�ن * ف��ا ن �‬ ‫و‬ ‫ل�ى‬ ‫� ر�م‬ ‫�‬ ‫آ‬ ‫��ق �‬ ‫� ّ � �ة ا �� �قَ ْ‬ ‫ف���ق� ���ط * ا �ى الم‬ ‫س د �و ن� ا �ف�ت��ق��ا ر ا ��ل�ى � ��ل��ة ا �خ�ر�ى * �وك�‬ ‫���ا ن� � �مورد ا � ا‬ ‫�خي��ل� �و ل���‬ ‫و �ل�ه� *‬ ‫�‬ ‫م‬ ‫م‬ ‫ّ‬ ‫��ق �‬ ‫ا�‬ ‫�م� ن ��ن ت� ا �‬ ‫� �‬ ‫�ن‬ ‫ح�ت ا ن‬ ‫�‬ ‫ي‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ك‬ ‫*‬ ‫�‬ ‫*‬ ‫�‬ ‫م‬ ‫ح‬ ‫�م‬ ‫�‬ ‫ه‬ ‫ه‬ ‫�‬ ‫ه‬ ‫�‬ ‫ل‬ ‫ل‬ ‫ل‬ ‫�و�م�‬ ‫� �م و ج �ل ر س � �م �و � �م �ل � �ي و�‬ ‫�ص�د ر ج��دا �ل�ه�م * �و ب �ى‬ ‫�‬ ‫� �ة‬ ‫� �ن �م ا �ز ال�م �ز‬ ‫�� غ‬ ‫�ه��ذ ا ا ��ل ش���� �م�ن ��ا � ال�م ا �ز � ا س�ن ا‬ ‫ل��ا �ي� *‬ ‫��ا ا �و ا � �ك�ن‬ ‫�� ا �ل� �� � د �ى ا �و ا �ل�ل� ��و�ى * ا �و م ج�� ج‬ ‫ب ب ج‬ ‫ى‬ ‫�‬ ‫�‬ ‫� �ن ا �ذ � ا�ز‬ ‫� �‬ ‫� �ن � � �‬ ‫�ق‬ ‫�ق‬ ‫�� ��� � �‬ ‫ا �و م‬ ‫ك‬ ‫ح��م�ل ا �لن �ظ� ���ي�ر �ع��ل�ى ا �لن �ظ� ���ي�ر * ا �و ا �لن �� ي���ض� �ع��ل�ى ا �لن �� ي���ض� * ا � م ��‬ ‫و ب ب� ر ا لل م‬ ‫�ذ‬ ‫ا�‬ ‫�‬ ‫��‬ ‫� ا ا د�ة ا �ل�م��ل�ز‬ ‫��ر ا ��لب��ع�� � او را د�ة ا �� �‬ ‫�ك�� * ا �و �م�ن ��قب�ي���ل ك�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل��ك�ل ا �و �ب�ا �ل�ع��ك��س *‬ ‫ل‬ ‫�‬ ‫ع�‬ ‫و‬ ‫و‬ ‫ور‬ ‫ب‬ ‫�ض‬ ‫س‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫� ق �ة ت‬ ‫�ن ا‬ ‫ت‬ ‫� * ا � �م�ن‬ ‫ا �و �م�ن �ن��و ا ��س��ل�و ب� ا ��ل‬ ‫� ك��‬ ‫�ك‬ ‫ه�‬ ‫� * ا �و �م�ن ��ط�ا �� ا �ل���لي��م�‬ ‫و‬ ‫ح��ي�� * ا �و �م �ب� ب� ا �ل �‬ ‫ع‬ ‫م‬ ‫م‬ ‫ح‬ ‫�‬ ‫�‬ ‫ق‬ ‫ا‬ ‫�خ‬ ‫�خ‬ ‫خ‬ ‫ت‬ ‫ت‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�ن‬ ‫�ن‬ ‫�ن‬ ‫��ّ�ة ا ��ل�ا ��لت��ف�� � * ا �و �م � �� ا ل‬ ‫�‬ ‫���و* ا �و �م �ر� ا �ل� د �م� �� * ا �و �م �‬ ‫ح‬ ‫�‬ ‫��ص� ��ص‬ ‫ر‬ ‫�ك�و‬ ‫ج‬ ‫� ا��تفآ‬ ‫�ن ش �‬ ‫ق‬ ‫خ‬ ‫َ ّ � �ت ش‬ ‫ا �ل� ك� �����‬ ‫��قّ ا �ل�ا �‬ ‫�‬ ‫ا‬ ‫�‬ ‫ء‬ ‫م‬ ‫�‬ ‫*‬ ‫ح�بت��ا ك * ا �و �م�ن ��س�م �ع��ك��س ا �ل�����ب��ي��ه * ا �و �م�ن ���ل�ل �� �سو��‬ ‫�‬ ‫و‬ ‫�‬ ‫�ف‬ ‫ت‬ ‫ا ق �غ‬ ‫�ن ف �ة � ا ت‬ ‫�س� ���ط ا د * ا � �م�ن‬ ‫�ن �ت خ� ا ت ا ��ل�‬ ‫� �‬ ‫و‬ ‫ا�لم�ع�ل�و�م �م��س� �� ��ي�ره * ا �و �م �� � ج� �ري��د * ا �و �م �ر ج�� ا �ل� � ر‬ ‫ن خ� �‬ ‫�ث ق‬ ‫� ئ‬ ‫� �ة � �‬ ‫� اَ ّ ت �ت � � � �َ َّ ت � ش‬ ‫���ل�� �‬ ‫� � ��و ب� ا �ل�ت�ور�ي� * �ل�م �ي��ك�ن �م�ن ا �ل�ل�ا � ��ق� �ب��ه�م ا � ي‬ ‫ط او �ه��ذه ا �ل� � او � � �و�لك ا �ل� �ل او � ب ����ى‬ ‫�‬ ‫� ّ ة ش‬ ‫�َ ّ‬ ‫�غ‬ ‫ا نن‬ ‫�ق� *‬ ‫�م�ن ا �ل�ع ار د ا �ت ‬ ‫ا �ل�ع ار د� ����ى ا �ص� ر�م�ن ل�م�ج���ي �‬ ‫� َ َّ‬ ‫� �َ ّا �ة آ � �ة ��ت ت خ �ذ �‬ ‫� ص�ن ��ف ن � ن‬ ‫ح �و� �ف� ت��د �ف�� ���فى ا ��ص� ا ��ل‬ ‫ا �ل�د �� �ب� � �ل� �‬ ‫��� �ل���ل‬ ‫�ق�و� �و�ه�‬ ‫� او �ل��د �ب�ا �ب�ا �ت ‬ ‫ح�� ي�� ب �‬ ‫ب‬ ‫ل‬ ‫ب‬ ‫ر‬ ‫م‬ ‫ع‬ ‫��ف � ف‬ ‫�ه�ا *‬ ‫�ى ج �‬ ‫�و� �‬ ‫ت‬ ‫�ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�َ ّ‬ ‫� ا ت خ‬ ‫ت‬ ‫ح � ا �ل‬ ‫ا ��ل��د �ّ�ا ���ة ��ع��م� ��ل‬ ‫ح�ه�ا ا �لر ج��ا �ل *‬ ‫� او �ل��د را ج��ا �ت ‬ ‫ح�ص� ر ���د ���ل � �‬ ‫�رب‬ ‫بب ل‬

‫‪14‬‬

‫‪14‬‬

‫� �‬ ‫� او �لب �� او �لي��‬ ‫ع‬ ‫� ا �ذ ق‬ ‫�ل� �ي�� �و��‬

‫‪٦٫١٫٢‬‬

‫‪٧٫١٫٢‬‬

Rolling a Boulder

Some stay up all night writing books, while others can’t sleep a wink till they’ve burned one. Some rule and others are ruled. Some lead and others are led. And yet, for all that contradiction and contrast, all their efforts and actions bring them to the same end, which is that, when a person gets up each morning, he sticks his nostrils into a foul smell before sniffing the scent of flowers and enjoying the pleasures of the daylight hours.” Stranger, though, than any of the situations you have just passed in review

2.1.6

is that of our friends the Market-men and the Bag-men. Given that their trade depends on the employment of just two tools, namely surmise and assertion, and has no need of any others, and that the wellspring of their statements and source of any tirade, the basis of their claims and greater part of their stock-in-trade is to say,9 “It is likely that this thing to which you refer falls under the rubric either of the trope attributive or the trope lexical, or the trope tropical or the expression periphrastic, or it may be that it belongs to the category of referring like to like, or opposite to opposite, or under that of ‘expressing the intrinsic while intending the extrinsic’ (or the reverse), or belongs to the type known as ‘mentioning the part while intending the whole’ (or the reverse), or to the category known as ‘the method of the sage,’10 or is to be approached via the door of irony, or the aperture of allusion, or the peephole of person-switching,11 or the rent of redundancy, or the casement of carefully crafted composition, or the inlet of implication, or the tear in ‘tight weaving,’12 or the spiracle of the quasi-paradoxical simile, or the knot-hole of the substitution of what is known for what is not, or the toe rings of the generalization of the attribute, or the eyelet of the appositional aside, or the portholes of punning,” it is inappropriate for them to mix in among all these “ors” and “ifs” any of the following:

ʿarrādāt, “ʿarrādah [singular] is a thing smaller than a manjanīq” or dabbābāt, “the dabbābah [singular] is an engine of war that is pushed to the base of the [besieged] fortress, after which the men inside make a breach” or darrājāt, “a dabbābah made for siege warfare, which men get underneath”

15

15

2.1.7

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫�ن‬ ‫��ا �ل�من��ج�ن �ق � � �ة‬ ‫ح ة‬ ‫ا�ل�من�� ن ق �آ �� �ة �ت �م � ا ا ��ل‬ ‫�‬ ‫��ا ر� ك�� � �و� مع �ر�‬ ‫�ج �ي ��� ل� ر �ى ب��ه�‬ ‫ال�م�ج�� ن�ي ��ق��ا �ت ‬ ‫ج‬ ‫ب‬ ‫�‬ ‫ا نن‬ ‫�ق� *‬ ‫ل�م�ج���ي �‬ ‫� �‬ ‫�َ ّ �‬ ‫� �ف‬ ‫ا ��لن ��فّ��ا ���ط��ة ا د ا �ة �م�ن ن� ا‬ ‫�ه�ا �ب�ا �لن ف��� ��‬ ‫ط *‬ ‫� او �لن ��ف��ا ��ط�ا �ت ‬ ‫ح� ��س �يرم�ى �ي�‬ ‫�‬ ‫�َّ‬ ‫� ا ��لخ‬ ‫� ���ط�ا‬ ‫ال�م�جن�‬ ‫� ن� ��ق � او ��ل���ذ �ى �ي� ����ط��ع�ن ��ا ��لر�م‬ ‫� *‬ ‫ ‬ ‫ر‬ ‫و‬ ‫ي‬ ‫ب‬ ‫�‬ ‫آ ح‬ ‫َ‬ ‫َ‬ ‫�‬ ‫�‬ ‫�َ �‬ ‫ا ��ل َ �� ا �ن �ة ��ق ن ا �ة � ف‬ ‫�و��� �ير�م�ى �ب��ه�ا ا �ل��‬ ‫ط�ي�ر *‬ ‫� او �ل��سب� ��ط�ا �ن�ا �ت ‬ ‫��سب��ط� � �� ج �‬ ‫� ضَ ْ‬ ‫� ن � �ق �‬ ‫ج���ل��د �ي� غ�� ش���� �خ� ش�����ا �ف��ه�ا ر ج��ا ��ل ��ت��ق َّ� ا ��ل�ى ا ��ل‬ ‫ح� �صو� �ل��ل� ت��ا �ل *‬ ‫��ب��ر ‬ ‫� او �ل�‬ ‫ب ي�‬ ‫رب‬ ‫ى‬ ‫� قَ فْ‬ ‫ُ‬ ‫� نَ�ّ��ة �م�ن �خ� ش���� ���د خ�� ت� ت � ا � � ش‬ ‫���و ن� ��ه ���فى ا ��ل‬ ‫�‬ ‫�‬ ‫� او � �ل �‬ ‫��� ‬ ‫حرب�‬ ‫ج‬ ‫ح��ه ا �لر ج�� �ل ي�م � ب‬ ‫ب ي �ل‬ ‫ع‬ ‫� ن‬ ‫ا ��ل�ى ا ��ل‬ ‫ح� �صو� *‬ ‫��لُ‬ ‫� �ذ‬ ‫�م ه ن� � �ق‬ ‫� ق‬ ‫حوه ا �لب��را �ي���ل � ا‬ ‫و �لب��ن �ا د �� *‬ ‫��ل�ا �ه��ق ‬ ‫ا �ل�� �ى �ير �ى �ب� �و �‬ ‫� او ج‬ ‫�ت‬ ‫� �‬ ‫�ق‬ ‫�ف‬ ‫�َ َ‬ ‫ة ��ل��‬ ‫ح � �م�ن � �‬ ‫� ��ع‬ ‫� او ��ل‬ ‫ح��س��ك ‬ ‫حو�ل ا �ل� ك‬ ‫�ص� �ي����ل��قى ��‬ ‫ا د ا � �لرب‬ ‫ع��س��ر ��م�ل‬ ‫ح�د�ي��د ا �و �� ب‬ ‫� ف‬ ‫�ع��ل �مث��ا ��ل ا ��ل‬ ‫�‬ ‫ح��س��ك ا�لم�عر�و�� *‬ ‫�ى‬ ‫آ‬ ‫�‬ ‫ّ‬ ‫�ذ‬ ‫�‬ ‫ت‬ ‫ا ��ا ن ت ا��ا ة ت �خ ا �ف‬ ‫�ُ�ق ْ ُ ا �نّ‬ ‫��ق��� ��م‬ ‫���و ��ي خ�‬ ‫��� �ل���ل‬ ‫ ‬ ‫حش �‬ ‫حرب� �و��س�ل�ح� ك�� ��� ا �ل� ك�� ��سر� ���د �ر�ه� ��ى‬ ‫� او � �ل رد �م� ��ى‬ ‫ب‬ ‫�‬ ‫ا �� غ� � �ظ �� �ة‬ ‫�خ�ز ا ئ��ن‬ ‫�‬ ‫�� *‬ ‫�ه� � او �ل��د ر �و ل��لي�‬ ‫�م‬ ‫ع‬ ‫آ � �ة ��ل���ل ��� ه ا �� �ف� �� ا � ا ن ن‬ ‫� ا ��تِل��ْ�ف‬ ‫ف � �ل� حرب� �ي لب����س� ل ر س �‬ ‫و �ل� ���س�ا � *‬ ‫���ا ��‬ ‫وج‬ ‫َ‬ ‫َ‬ ‫�‬ ‫ا ��ل��ر��س��ة ا �و ا ��ل��د ر �و �م�ن ا ج��ل‬ ‫���ل�ود *‬ ‫� او �ليَ���ل ب� ‬ ‫تِ‬ ‫ع‬ ‫�‬ ‫�َ‬ ‫ا ��س� ج��ا �م� �ل��ل��د ر �و *‬ ‫� او �ل��س ْرد ‬ ‫م‬ ‫ع‬ ‫ع‬ ‫�ََ‬ ‫ا �� �ت � �� �م�ن �ل � �ا �خ� ش � � ا َ� �قَ � ن� ه ا ��ل‬ ‫حََ�ف‬ ‫��‬ ‫�‬ ‫د‬ ‫ع‬ ‫�‬ ‫�� *‬ ‫ح‬ ‫� او �ل��د ر��ق ‬ ‫�‬ ‫�‬ ‫�‬ ‫���‬ ‫�‬ ‫ب� و �ل‬ ‫ج و بل‬ ‫ب� و �و ج‬ ‫ل� ر و س‬ ‫َّ‬ ‫�َ َ‬ ‫� َّ � �ة‬ ‫� او �ل‬ ‫�‬ ‫ح ْر�ش �‬ ‫ا �لر ج��ا �ل� �و�م�ا �ي�ز�ي �ن �ب�ه ��س�ل�ا � *‬ ‫ف ‬ ‫��‬ ‫�‬ ‫ح‬ ‫�‬ ‫� �ف � �‬ ‫�َ َ‬ ‫ا ��ل�َعتَ���ل��ة ا ��ل�ع�ص�ا ا �لض�‬ ‫ط ��ه�د � ��ه�ا‬ ‫�م��ة �م�ن � � � ا‬ ‫�� ��خ�‬ ‫� او �ل�عت��ل�ا �ت ‬ ‫ح�د�ي��د �ل�ه� را ��س م��ل ��� ي � م ب �‬ ‫ح‬ ‫� �‬ ‫ا ��ل‬ ‫ح�ا �ئ� ��‬ ‫ط *‬ ‫� آ‬ ‫� نْ َ‬ ‫� ن ف �ة آ � �ة ق‬ ‫ا �لِم����س��� � �ل� ��ي����ل� �ب��ه�ا ا �لب��ن �� *‬ ‫� او �لِم����س�ف��ا �ت ‬ ‫ع‬ ‫‪16‬‬

‫‪16‬‬

‫�‬ ‫���ل ق‬ ‫� اول�منج�‬ ‫�‬ ‫�ي‬ ‫�‬

‫‪٨٫١٫٢‬‬

Rolling a Boulder

or manjīqāt, “the manjanīq is a machine with which stones are thrown; also spelled manjanūq—an Arabized word13—and manjalīq” or naffāṭāt, “the naffāṭah [singular] is a copper device with which bitumen is thrown” or the khaṭṭār, “the khaṭṭār is the [same as the] manjanīq”; it also means “a man who thrusts much with his spear” or sabaṭānāt, “the sabaṭānah [singular] is a hollow reed through which projectiles are blown” or the ḍabr, “the ḍabr is a leather-covered wooden structure containing men who approach fortresses in order to fight” or the qaf ʿ,

“protective structures made of wood beneath which men get and which they move up to fortresses in war”

or julāhiq,

“balls that are thrown”; similar are barāqīl and banādiq

or ḥasak,

“devices of iron or reed for use in war that are thrown down around the soldiers and that work like common caltrops”14

or the qurdumānī,

“a padded outer garment used in war; also a weapon the Caesars kept in their storehouses; also thick shields”15

or the tijfāf,

“a device for war worn by horse and man alike”16

or yalab,

“shields and coats of armor made of leather”

or sard,

“a general term for armor”

or daraq,

“shields made of leather without wood or sinews; similar are ḥajaf”

or ḥarshaf,

“foot soldiers; ornaments for weapons”

or ʿatalāt, “the ʿatalah [singular] is an enormous iron pole with a blunt head with which walls are demolished” or minsafāt, “the minsafah [singular] is an instrument for uprooting built structures”

17

17

2.1.8

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫� فَ َ‬ ‫�ة‬ ‫�م�ق� ��� ة ا ��ل���سّ ا ن �ه �خ� ش �ة �ف� �خ ق‬ ‫ق‬ ‫�ه�ا �ر�و�� �ع��ل�ى ��د ر ��س�ع�‬ ‫� او � �ل��� �ل�ق ‬ ‫طر� ج�� � �و �ى ���ب�� ي�‬ ‫� ق‬ ‫ا �ل��س�ا �� *‬ ‫�خَ نْ‬ ‫��لخَ‬ ‫ظ � �ة‬ ‫ح ة‬ ‫� ّ � ا ا ��ل‬ ‫�‬ ‫ا �ل‬ ‫� او �‬ ‫����ز ر�ة ف��ا ��س �ع �ي��م� �ي ك‬ ‫��ا ر� *‬ ‫� ن��ا �زِ ر ‬ ‫����سر ب��ه� ج‬ ‫ّ‬ ‫ْ‬ ‫� َ �ذ آ‬ ‫ن‬ ‫ش‬ ‫�ذ‬ ‫� ا ن ن � اق‬ ‫����ى �م�ن �‬ ‫حوه *‬ ‫� او �ل�ع� ر� ‬ ‫ح��د�ي��د �ي��ع� ب� �ب�ه ا �ل� ���س�ا � �ل� � ار ر �ب�ا �مر �و��‬ ‫�‬ ‫�‬ ‫� �‬ ‫�ه�ا �خ�ر�و�ق� �ع��ل ق��د ر ��س�ع��ة ا ر ج��� الم‬ ‫ا�لم�ق� ���ط �ة �خ� ش������ة �ف�‬ ‫� او�لم�ق��ا طِ ��‬ ‫ح�و��س��ي�ن *‬ ‫ ‬ ‫�ب �‬ ‫ي�‬ ‫�‬ ‫ب‬ ‫ل‬ ‫ر‬ ‫ر‬ ‫ى‬ ‫آ � �ة ّ ا ��ل ا ئ � �‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا �لمِ� ْرد ا ��س � �ل� �ي��د ك �ب��ه� ا �‬ ‫� *‬ ‫د���س ‬ ‫ح� �� ��ط � او �ل� ر��ض‬ ‫� او�ل�م ار ي‬ ‫�َ َ‬ ‫�خ� ش ن غ‬ ‫� ق‬ ‫���ب��ت��ا � �ي� ��م�ز �ب��ه�م�ا ا �ل��س�ا �� *‬ ‫� او �ل��د �ه��ق ‬ ‫� ف ا ��� ظ‬ ‫ع �� �ة‬ ‫� �ق‬ ‫��م� *‬ ‫� او �ل�ص�ا ��ور ‬ ‫ا � �ل�� ��س ا ل ي‬ ‫�ْ � � �‬ ‫� َْ �‬ ‫�َ �‬ ‫ا �لِم��ل��ط��س اِ�لم� �عو�ل ا �لغ����لي ظ� ��‬ ‫� *‬ ‫� او�لم�ل�ا طِ �� ��س ‬ ‫�َ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م�ق ار ��ص ا �ل��س��‬ ‫�ك��ي�ن ا�لم� �‬ ‫ا �ل �‬ ‫� او �ل �‬ ‫ع�قرب� ا �ل ا‬ ‫ر ��س *‬ ‫مق��ا ِر�ي���ص ‬ ‫�‬ ‫� َْ �‬ ‫�‬ ‫� رب� �ب��ه�ا *‬ ‫ا �لِم�� �لوظ ��� �ع�ص�ا �ي� �ض‬ ‫ظ ‬ ‫� او�لم�ل�ا �و ���‬ ‫�‬ ‫ا �ل� �ق �ة �خ �ة‬ ‫�ان ن‬ ‫م��م�ع� � ش���ب�� �ي�‬ ‫� رب� �ب��ه�ا ا �ل� ���س�ا � �ع��ل� را ��س�ه *‬ ‫�ض‬ ‫� او�لم�ق��ا �م� ‬ ‫ِ‬ ‫ى‬ ‫ع‬ ‫ا � �ق ف� �ة �خ �ة‬ ‫�ا‬ ‫� ف‬ ‫�لم‬ ‫� رب� �ب��ه�ا ا �ل� �ص�ا ب��� *‬ ‫���ع� � ش���ب�� �ي� �ض‬ ‫� او�لم�ق��ا ��� ‬ ‫ع‬ ‫ع‬ ‫�ََ �أ‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫� او �ل‬ ‫�‬ ‫ا � �لف��ا ��س ا ت� ا �ل ا‬ ‫ر ��س��ي�ن *‬ ‫ح��د �ة ‬ ‫�‬ ‫� ة� � ف‬ ‫ح��د�ي��د� ك���ا � �ل��ا ��س *‬ ‫� او �لِمن ��ق��ا ر ‬ ‫�َ‬ ‫� ْ ة � �ق �ة �‬ ‫ا �لِم�ه�م�ز � ا�لم� ر�ع� ا �و ا �ل�ع�ص�ا *‬ ‫� او�لم�ه�ا �مِ�ز ‬ ‫ا ��� ْ ف ا �� ا �� �� �� ا ��ق � ه �� � �� ن‬ ‫� َ �ف‬ ‫لِعر�� ص ل�� �سو�ط �ي ع� ب� ب� ا ل��س�ل�‬ ‫ط�ا � *‬ ‫� او �ل�ع ار �ي���ص ‬ ‫�‬ ‫�‬ ‫م �ف‬ ‫� ف� �ق �ة � َّ ة‬ ‫�خ‬ ‫� ال� خ‬ ‫ال خم‬ ‫*‬ ‫�‬ ‫��ا ���ق ‬ ‫��� ا �ل��ِد ر� ا �و �� �سو ��ط �م�ن � ش��� ب�‬ ‫و‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� �‬ ‫�‬ ‫ف‬ ‫� �‬ ‫�ا‬ ‫ت‬ ‫� �ت ت‬ ‫�و �ل� �ب�ا �لر�م�اح� ا �ل��ط�ا �ع ن��ا ت� � او �ل ي �‬ ‫��س�و�� ا �لب��ا ار � � او �ل�بن��ا �ل ا �ل�ص�ا رد ا � � او �لن��ص�ا �ل‬ ‫� ض ن ا ت � ُُ‬ ‫�‬ ‫�‬ ‫� ا �ز ��ق‬ ‫م �ل�م�ا ت� � ا �ل�م�ق��ا‬ ‫ا �ل�م�د �م��ا ت� � ا �ل�م�ق��ا‬ ‫ل��ا ت� � او ��خل‬ ‫�ص��ل� ا �ل�م�ه��‬ ‫�‬ ‫����ي�� � � او �‬ ‫ا‬ ‫�‬ ‫�ل‬ ‫ا‬ ‫�ل‬ ‫م‬ ‫ل‬ ‫د‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ر‬ ‫و‬ ‫ي‬ ‫و‬ ‫و‬ ‫ب‬ ‫ي�‬ ‫ع‬ ‫و ع‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫غ‬ ‫ا ��ل ن��ا ف���ذ ا ت� � ا �ل�ا �غ�� �ا �� ا�لم�ص��ل�ص� �ا ت� � ا �ل ن��� ا ن ا �لمت��ا �‬ ‫��ا ت� � او �ل���ا را ت� � او �ل��غ�ز � او ت�‬ ‫ل‬ ‫و لل‬ ‫و ير �‬ ‫�ج ج‬

‫‪18‬‬

‫‪18‬‬

‫‪٩٫١٫٢‬‬

‫‪١٠٫١٫٢‬‬

Rolling a Boulder

or the falaq,

“the jailor’s pillory, consisting of a length of wood with holes the size of the shanks”

or khanāzir, “the khanzarah [singular] is a large axe used for break-

2.1.9

ing stones” or the ʿadhrāʾ,

“a thing made of iron with which people are tortured to make them confess, etc.”17

or maqāṭir, “the miqṭarah [singular] is a piece of wood with holes the size of the prisoners’ legs” or marādīs, “the mirdās [singular] is an instrument with which a wall, or the ground, is pummeled” or the dahaq,

“two pieces of wood with which the shanks are squeezed”

or the ṣāqūr,

“a large axe”

or malāṭis, “the milṭas [singular] is a large miʿwal ” or maqārīṣ, “the miqrāṣ [singular] is a knife with a curved blade” or malāwiẓ, “the milwaẓ [singular] is a stick for beating” or maqāmiʿ, “the miqmaʿah [singular] is a piece of wood with which people are beaten on their heads” or maqāfiʿ, “the miqfaʿah [singular] is a piece of wood with which the fingers are beaten” or the ḥadaʾah,

“a double-headed axe”

or the minqār,

“the metal blade of the axe”

or mahāmiz, “the mihmazah [singular] is the same as the whip (miqraʿah) or the stick (ʿaṣā)” or ʿarāfīṣ, “the ʿirfāṣ [singular] is the whip with which the secular power metes out punishment” or makhāfiq “the mikhfaqah [singular] is the whip, or a lash made of wood” or lacerating lances or severing swords or shooting shafts or blood-letting blades or stinging sticks or weakening whips or crucifying crosses or impaling posts or chinking chains or flaming fires or invasions or raids or murderous onslaughts or surprise attacks or looting or rapine or the bereavement of mothers or feuds or grudges or, last but not least, the rough treatment of women during intercourse.

19

19

2.1.10

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫�‬ ‫�‬ ‫�‬ ‫� ا �ف‬ ‫��‬ ‫�� ا‬ ‫�ا‬ ‫�‬ ‫���ا ت� � او �ل�ا �ث ك�‬ ‫� او �لن� ك�‬ ‫��ا �ل� ت� � او �ل�ع�د ا � او ت�‬ ‫���ا ض�‬ ‫��ا �ي�ا ت� � او �ل��كب����س�ا ت� � او �ل� ��س�ت�ل�ا �ب�ا ت� � او �ل� �ت� ض�‬ ‫ف �‬ ‫�‬ ‫ح��ا ت ��آ�خ� ا ج ��ل‬ ‫� ا �ل� ش‬ ‫م����ا � ن‬ ‫� ن��د ا �ه��ل��‬ ‫� �ل�ع�مر�ى �م�ن د � �� فس����‬ ‫�ك� او * �و ج�‬ ‫���ا ك�‬ ‫��مي�� �ب�ا �لرك�‬ ‫���ا ت� * � ك��‬ ‫�ك� ا‬ ‫و *‬ ‫�‬ ‫�‬ ‫و‬ ‫و‬ ‫ر‬ ‫م‬ ‫ع‬ ‫م‬ ‫ن آ‬ ‫�ذ‬ ‫�‬ ‫� � �ة ا ��ن ت �‬ ‫ت�‬ ‫�ك� ا * � ���س��‬ ‫�ز‬ ‫�و�عر��ض� �ه���ك� او * �وحرم� �‬ ‫�ه��ك� او * �و �ى ا ��ه�ل ر�ب��ك� او * �و�ع ب� �ه�م��و و‬ ‫� ا تّ‬ ‫ّ‬ ‫�ذ �‬ ‫�ز‬ ‫� ن‬ ‫�خ‬ ‫ه� او * �و�م� �صو ن� ا ا � �ل او * �و�‬ ‫م او * � بو�� �و ت� � ّ�بر �� او * � او � �م او �ل ��� ب �‬ ‫م او * � او �و �ل� د �ي � �‬ ‫ا ي�� �‬ ‫حر‬ ‫�ي‬ ‫ت فض‬ ‫�‬ ‫�ذ‬ ‫ف‬ ‫�ق‬ ‫َ َ ن �ة‬ ‫�‬ ‫ف‬ ‫ا‬ ‫�ن‬ ‫��س� ر ���‬ ‫حا * �‬ ‫��ه� ����ع� �ل��ك �م �ب���‬ ‫حوا * �و�‬ ‫له� ��س�د �� *‬ ‫ح ار �م ا �ب� ��‬ ‫�����‬ ‫�ن�ا � �ل او * �و�م �‬ ‫�‬ ‫�‬ ‫و‬ ‫و‬ ‫ل‬ ‫ل‬ ‫م‬ ‫� اَ نْ‬ ‫ا ��ل�ا �ن��ص�ا � �‬ ‫�ص� �ف���ه�ّ �ع��ل�ه�ا‬ ‫���ا ن�� ت� �� � �� �ة �ت ن‬ ‫ح‬ ‫��ا ر�ة ك�‬ ‫ا �ل� ���ص�ا ب� ‬ ‫حو�ل ا �ل�ك��عب�� � �� ب ي� ل ي�‬ ‫ب ج‬ ‫�ت �‬ ‫� � �ذ � غ‬ ‫و�� ب� �ل���ي�ر ا لله ��ع�ا �ل�ى *‬ ‫يح‬ ‫�َ‬ ‫�َ‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�ة‬ ‫�ف‬ ‫ن‬ ‫ن‬ ‫�ف‬ ‫�‬ ‫��‬ ‫ن‬ ‫�‬ ‫�‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫طو��و� �ي��ه *‬ ‫� او �ل�ك��عب��ا �ت ‬ ‫ا �ل�ك��عب�� � ا �و �و ا �ل�ك��عب�� � ب��ي��� ك�� � �ل بر��ي��ع� ك�� � �� او �ي� �� �‬ ‫َْ َْ‬ ‫� َّ‬ ‫��عب���ة �ل�م��ذ ���‬ ‫ك��‬ ‫ح*‬ ‫� او �ل َ�بر��ة ‬ ‫جِ‬ ‫ُّ‬ ‫� ت �� غ� �� �ف ا ن ن ا ا �ظ �� ا �ل� ��ن ا � � � ا ا � ق ش ا � �� �ف ن‬ ‫�وب���س ‬ ‫ب�ي��� ل��ط�� � ب���� �ه� �� �م ب �سع�د �لم� ر ى �ر����� ي�� �‬ ‫طو��و�‬ ‫ي‬ ‫خ ��ذ‬ ‫ن ي�ن � ف ا � ة ف �ذ‬ ‫ا ��� �ة‬ ‫�‬ ‫� ت‬ ‫ح‬ ‫�ب� ل�ك��عب�� �وي���س� �عو� �ب�� ا �ل�ص��� � او�ل�مر�و� �� رع ا �لب�ي��� � او �� ج� ار‬ ‫ق‬ ‫�م�ن ا ��ل� �صف��ا � �‬ ‫� ا �م�ن ا �ل��م � �ة �ف � � �ق � ن ا‬ ‫ح‬ ‫رو ر ج‬ ‫�� ا �ل�ى ��و�م�ه ب�ف��ى ب��ي��ت�� �ع��ل�ى ��د ر‬ ‫وج‬ ‫ر‬ ‫�‬ ‫ع � ف � ة ت�ز�أ‬ ‫�ذ‬ ‫ا ��ل��� ت � � ض��� ا �ل‬ ‫�‬ ‫� �ي�ن ف���ق��ا ��ل �ه� ا ن� ا �ل�ص���ا � ا�ل�م � � � ا ��� ��ه �ع�ن‬ ‫ح‬ ‫ب ي � و و�‬ ‫و رو و ج ب‬ ‫ع جر‬ ‫آ‬ ‫�‬ ‫ل�� ف� ��ق ت �ظ � �‬ ‫ا ��ل‬ ‫� ن��ا � ا � ك�‬ ‫�‬ ‫ح ف��ا �غ��ا ر �ز �ه�ي�ر ب��ن ج�‬ ‫��لب��ى � ���ل �‬ ‫��ا �لم�ا �و�ه�د � ب�� ن��� ء ه *‬ ‫�‬ ‫ب‬ ‫�‬ ‫م‬ ‫ج‬ ‫َ‬ ‫ن‬ ‫�‬ ‫ن‬ ‫ت‬ ‫�‬ ‫ا‬ ‫�ص �� ك�� � ب�‬ ‫�و�عبَ��د�ة �َم ْر َ�‬ ‫� ر� �مو� *‬ ‫ح �ض‬ ‫ح ب� ‬ ‫�‬ ‫م‬ ‫� َ َْ‬ ‫�ن‬ ‫� *‬ ‫� او �ل�عب��ع ب� ‬ ‫�ص �‬ ‫م‬ ‫� �غَ ْ‬ ‫�ن‬ ‫� *‬ ‫� او �ل� ب�غ�� ب� ‬ ‫�ص �‬ ‫م‬ ‫َْ‬ ‫َُ‬ ‫���ا ن� �ل�م��ذ ���‬ ‫�‬ ‫ح*‬ ‫�و��ي غ� ��و�ث ‬ ‫ك‬ ‫�‬ ‫�صن��‬ ‫جِ‬ ‫م‬ ‫� ََّ�ة �� َّ َّ‬ ‫� ن ن‬ ‫�� � او ل�� ج�س‬ ‫� او �بلج�‬ ‫�ص�م�ا � *‬ ‫���ة ‬ ‫ْ‬ ‫�‬ ‫َ ْ‬ ‫�ن‬ ‫�صن�� ك�‬ ‫���ا ن� �بل� ن�ى ِ�م��ل ك�‬ ‫��ا � *‬ ‫�و��س�ع�د ‬ ‫�‬ ‫م‬ ‫َّ‬ ‫ن �ض‬ ‫�‬ ‫�‬ ‫ د‬ ‫�‬ ‫� *‬ ‫�‬ ‫�ص �� وي �‬ ‫�و �و‬ ‫م‬ ‫م‬ ‫‪20‬‬

‫‪20‬‬

‫‪١١٫١٫٢‬‬

‫‪١٢٫١٫٢‬‬

Rolling a Boulder

Dear God, how much blood they have shed! How many a soldier they

2.1.11

have destroyed! How many a virgin’s honor they have defiled! How many a time they have violated the sanctity of the home, thrown men into confusion before their families, tormented bachelors, made wives into widows and sons into orphans, reduced houses to ruins, pillaged wealth, ripped veils from the faces of decent women, made off with treasure chests, ravished that which was protected, and violated sanctuaries! Were such things done by those who, before them, were custodians of al-Anṣāb,

“al-Anṣāb were stones that formerly stood around the Kaaba [of Mecca] at which they used to celebrate and make sacrifice to other than God Almighty”

or al-Kaʿabāt, “al-Kaʿabāt, or Dhū al-Kaʿabāt, was a holy house that belonged to the tribe of Rabī ʿah which they used to circumambulate” or al-Rabbah,

“a kaaba belonging to the tribe of Madhḥij”

or Buss,

“a holy house belonging to the tribe of Ghaṭafān built by Ẓālim ibn Asʿad when he saw Quraysh circumambulating the Kaaba of Mecca and running between alṢafā and al-Marwah: he measured the holy house [of the Kaaba], took a stone from al-Ṣafā and a stone from al-Marwah, and then returned to his people, built a holy house of the same size as the house [of Mecca], set down the two stones, and said, ‘These are al-Ṣafā and al-Marwah’ and he set up his own pilgrimage to rival that of Mecca. Then Zuhayr ibn Janāb al-Kalbī raided [Ghaṭafān] and killed Ẓālim and demolished his house”

or ʿAbdat Marḥab,

“an idol that used to be in Haḍramawt”

or al-ʿAb ʿab,

“an idol”

or al-Ghabghab,

“an idol”

or Yaghūth,

“an idol belonging to the tribe of Madhḥij”

or al-Bajjah and

“two idols”

 al-Sajjah, or Saʿd,

“an idol belonging to the Banū Milkān”

or Wadd,

“an idol; also spelled Wudd”

21

21

2.1.12

‫آ�زَ‬ ‫� �و ر ‬ ‫َ‬ ‫� �وب�ا �ج�ر ‬ ‫�و�‬ ‫��ه�ا ر ‬ ‫جِ‬ ‫� �َ َّ‬ ‫ ‬ ‫� او �ل�د � او ر‬

‫�‬ ‫� او �ل��د ا ر ‬ ‫َُ‬ ‫�و��س�ع�ي�ر ‬ ‫� اُ �قَ ْ‬ ‫�صر ‬ ‫� او �ل� �ي�ِ�‬ ‫َ ْثَ‬ ‫�‬ ‫�وك����ر�ى ‬ ‫� ضِ‬ ‫� او �ل��م�ا ر ‬ ‫نَْ‬ ‫�و���سر ‬ ‫�ش‬ ‫� او �ل���م��س ‬ ‫ُْ‬ ‫�و�ع�مي��ا نِ���س ‬ ‫� ْ‬ ‫� او � �لف���ل��س ‬ ‫ُ ْ‬ ‫�و�ج� َر� ش��� ‬ ‫ي‬ ‫�خَ َ‬ ‫� او �ل‬ ‫���ل�ص��ة ‬ ‫َ‬ ‫عْو���ض ‬ ‫�و� �‬ ‫ف ‬ ‫� ِاو ��س�ا ��‬ ‫ئ‬ ‫� �ون�ا ���ل��ة ‬ ‫�ُ‬ ‫�َ‬ ‫� اولم‬ ‫ح ّر��ق ‬ ‫ِ‬

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫�ن‬ ‫�ص��‬ ‫م‬ ‫� َ �زْ‬ ‫�‬ ‫�صن�� �عب��د �ت�ه ا �ل�ا د �و�ي ك‬ ‫����سر*‬ ‫�‬ ‫م‬ ‫َ‬ ‫�‬ ‫��ا ن � ا ن‬ ‫و �زِ � *‬ ‫ه‬ ‫�‬ ‫�صن�� ك�� � ل� �‬ ‫م‬ ‫ن ض‬ ‫� *‬ ‫�‬ ‫�ص �� � �وي�� �‬ ‫م‬ ‫م‬ ‫�أ‬ ‫�‬ ‫�‬ ‫�صن�� ��س��مّى �ب�ه �عب��د ا �ل��د ا ر ب� ��و �ب� ��‬ ‫ط�ن *‬ ‫�‬ ‫م‬ ‫�ن‬ ‫� *‬ ‫�ص �‬ ‫م‬ ‫�ن‬ ‫� *‬ ‫�ص �‬ ‫م‬ ‫��‬ ‫�� ن ش �ن �‬ ‫��‬ ‫ن ��‬ ‫حق ��ا ��ل�ن‬ ‫ئ‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ك‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫د�‬ ‫ه��‬ ‫�‬ ‫ط��‬ ‫ل‬ ‫�‬ ‫�‬ ‫��س‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫�ص ��م ج ي��س و س�م ر � �ل ب ري��س و �� ب ب�ى‬ ‫ف‬ ‫�ص��ل�ع� ��ا ��سل��� *‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�صن�� �عب��ده ا �ل�عب��ا ��س ب��ن �مرد ا ��س �ور�ه ��‬ ‫ط�ه *‬ ‫�‬ ‫م‬ ‫� ن ��ا ن � ��ذ ��‬ ‫ل��ل�ا ��ا ر�� �‬ ‫ح�م�ي�ر *‬ ‫�ص ��م ك�� � �ل� �ى ا � ِك� ع ب �ض‬ ‫ن ق‬ ‫�ص‬ ‫� ��دي�� *‬ ‫�‬ ‫�م م‬ ‫ق‬ ‫َ‬ ‫�‬ ‫�‬ ‫� ان‬ ‫خ‬ ‫���ا �ن� ا ��ي����س�م ن ��ل�ه �م�ن ا ��ن�ع�ا �مه � � ث‬ ‫حر�و���ه� *‬ ‫�‬ ‫�صن�� ِ �ل�‬ ‫�و�‬ ‫� �م و‬ ‫�و �ل� � ك� �و‬ ‫م‬ ‫م‬ ‫ن �� �� ئّ‬ ‫ط��� *‬ ‫�‬ ‫�ص ��م ل�ي‬ ‫��ا ن ��ف ��ل �ة‬ ‫�ن‬ ‫��ا �ه��لي�� *‬ ‫�ص ��م ك�� � �ى ا ج‬ ‫�خ ث‬ ‫��ع���ة ا ��يل�م�ا ��ن ���ة ��ل‬ ‫���ا ن� ���فى ب���� ت� �ي��د �ع�ى ا ��ل�ك�‬ ‫�صن�� ك�‬ ‫�‬ ‫���ع�‬ ‫ي‬ ‫ب‬ ‫ي‬ ‫م‬ ‫م‬ ‫�‬ ‫� ��ن � ا ئ‬ ‫و ���ل *‬ ‫�صن�� �لب� ك‬ ‫�‬ ‫��ر ب‬ ‫م‬ ‫ُ‬ ‫�‬ ‫َ‬ ‫ف‬ ‫�ّ‬ ‫� ن � ض��� ه �ع � ��ن ��ل‬ ‫ى �ع��ل� ا �ل�ص���ا *‬ ‫�ص ��م و� ع� �مرو‪ 1‬ب ح� ى‬ ‫�‬ ‫�ف �ق �‬ ‫�صن �آ�خ� � ض‬ ‫���ا ن� ����ذ ب �‬ ‫���ع�ه �ع��ل� ا�ل�مر�و�ة �وك�‬ ‫�ه�م�ا (��ى ��و�ل) *‬ ‫�‬ ‫� �ع�لي�‬ ‫� �� ر و‬ ‫ي‬ ‫ى‬ ‫ح‬ ‫م‬ ‫ن �‬ ‫� ��ن � ا ئ‬ ‫�‬ ‫�‬ ‫ل‬ ‫و ���ل *‬ ‫�‬ ‫�‬ ‫�‬ ‫�ص �� ب كر ب‬ ‫م‬ ‫*‬

‫ف‬ ‫ذ ف‬ ‫��� ا �ي� ا �ل��ق���ا �مو��س و �ي� ‪� :1855‬ع�مر‪.‬‬ ‫‪  1‬ك‬

‫‪22‬‬

‫‪22‬‬

‫‪١٣٫١٫٢‬‬

Rolling a Boulder

or Āzar,

“an idol”

or Bājar,

“an idol worshipped by the tribe of al-Azd; also pronounced Bājir”

or Jihār,

“an idol of the tribe of Hawāzin”

or al-Dawwār,

“an idol; also pronounced al-Duwwār”

or al-Dār,

“an idol, after whom ʿAbd al-Dār, the founder of a clan [of the tribe of Quraysh], was named”

or Suʿayr,

“an idol”

or al-Uqayṣir,

“an idol”

or Kathrā,

“an idol belonging to Jadīs and Ṭasm18 that was broken to pieces by Nahshal ibn al-Raʾ īs, who then attached himself to the Prophet, may God bless him and grant him peace”

or al-Ḍimār,

“an idol worshipped by al-ʿAbbās ibn Mirdās19 and his company”

or Nasr,

“an idol of the Dhū l-Kilāʿ tribe in the land of Himyar”

or Shams,

“an ancient idol”

or ʿUmyānis,

“an idol belonging to the tribe of Khawlān by whom they would swear against their flocks and their crops”

or al-Fils,

“an idol belonging to the tribe of Ṭayyi ʾ”

or Juraysh,

“an idol of the Days of Barbarism”

or al-Khalaṣah,

“an idol that was in a holy house called ‘the Yemeni

or ʿAwḍ,

“an idol belonging to the tribe of Bakr ibn Wā’il”

or Isāf,

“an idol set up by ʿAmr ibn Luḥayy20 at al-Ṣafā”

or Nāʾilah,

“another idol that he set up at al-Marwah; sacrifices

Kaaba’ belonging to the tribe of Khath ʿam”

were made both to it and the preceding” (according to one definition) or al-Muḥarriqah,

“an idol belonging to the tribe of Bakr ibn Wāʾil”

23

23

2.1.13

‫�‬ ‫� او �ل ش����ا ِر��ق ‬ ‫�َ ْ‬ ‫� او �لب���ع�ل ‬ ‫ُ‬ ‫�س او ‪ 1‬‬ ‫�و� �‬ ‫ع‬

‫�ُ‬ ‫�ْ‬ ‫� او � ك‬ ‫ل����س�ع��ة ‬ ‫� َْ‬ ‫ف ‬ ‫� او �ل� �عو��‬ ‫�ذ � َ فّ‬ ‫�و �ى ا �ل��‬ ‫��ك���ي�ن ‬ ‫َ‬ ‫ف ‬ ‫�و�م ن��ا ��‬ ‫َُ‬ ‫�و��ي� �عو��ق ‬

‫� اَ ْ َ‬ ‫� او �ل� �ش����ه�ل ‬ ‫َُ‬ ‫�و�هب���ل ‬ ‫�ْ‬ ‫� �وي�اِ�لي���ل ‬ ‫�َ‬ ‫� او �لب��عيِ�� ‬ ‫َ ْم‬ ‫� او ��ل�ا ���س‬ ‫�‬ ‫ح� ‬ ‫م‬ ‫ُْ‬ ‫�و�ن��ه� ‬ ‫م‬ ‫ئ‬ ‫�و�ع�ا �� ‬ ‫م‬

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫ن ��ف ��ل ا � �ة‬ ‫�ص �� �ى ا ج�� �ه�لي��‬ ‫�‬ ‫م‬ ‫�‬ ‫ن ��ا ن ق �‬ ‫ٓ‬ ‫�ص ك�� � �ل‬ ‫�و� ا �لي��ا ��س �ع� *‬ ‫� ��م � � م‬ ‫م‬ ‫ن ُ� ��ف �ز � �ن ن � �ٓ ف �ف� ن ه �� ��‬ ‫ط ف��ا ن� ف��ا ��س��ت ش����ا ره ا ���‬ ‫�‬ ‫�ص �� عب��د �ى م � ��و ع� ��د �� ا ل‬ ‫��‬ ‫ل‬ ‫�‬ ‫��‬ ‫�‬ ‫ب‬ ‫و‬ ‫ي‬ ‫س‬ ‫حُ م‬ ‫م‬ ‫فُ‬ ‫ح �‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫���عب��د �و�ص�ا ر �ل�ه� ي���ل �و �� ا �لي��ه *‬ ‫ج‬ ‫�ن‬ ‫� *‬ ‫�ص �‬ ‫م‬ ‫�ن‬ ‫� *‬ ‫�ص �‬ ‫م‬ ‫�صن � ن � َ ْ‬ ‫� ك���ا � �ل��د �و��س *‬ ‫� �‬ ‫م‬ ‫�ن‬ ‫� *‬ ‫�ص �‬ ‫م‬ ‫�أ‬ ‫�‬ ‫� �ز �م�ا �ن�ه ف���ل�م�ا �م�ا �ت‬ ‫�صن�� � �لق ��و� �ن��و� �و ك�‬ ‫���ا ن� ر ج��ل�ا �م�ن �ص�ا ��ح�ل‬ ‫�‬ ‫ى‬ ‫م م ح‬ ‫ة ن ا ن ف ق ا � � ث �ّ‬ ‫�ف‬ ‫�‬ ‫ع او �ع��لي��ه ف��ا �ت�ا �ه� ا �ل ش���ي� ���ط�ا ن� ��ى � �صور� ا ���س� � ����� �ل ا م��ل�ه‬ ‫�‬ ‫�ج�ز � �‬ ‫م‬ ‫���ّل ا �ّ ت ف� ف� � �ذ � � ه � �ة‬ ‫� � ت �ت‬ ‫� ���فى ��م‬ ‫ح ار ب� ك��‬ ‫�� ك��‬ ‫��س��ع�‬ ‫ل�‬ ‫� ح�ى ر �وه ك�� �م� �ص�ل�ي ��م ���ع�ل� او �ل�ك �ب� �وب ب‬ ‫م‬ ‫م‬ ‫� ا � ن ت خ �ذ‬ ‫�ن ا ��‬ ‫�م�ن‬ ‫ل‬ ‫ح�ه� ث�� ت��م�ا د �ى �ب��ه� ا �ل� �م ا �ل�ى ا � ا �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��� �وا‬ ‫م‬ ‫�‬ ‫ع�ده‬ ‫�‬ ‫�‬ ‫ص‬ ‫ب‬ ‫ر‬ ‫م‬ ‫ي� م م‬ ‫�‬ ‫ا �ة‬ ‫�ت‬ ‫ن‬ ‫���ل�ك ا �ل� �مث���ل� ا �ص�ن �ا �م�ا �ي��عب��د �و���ه�ا *‬ ‫�‬ ‫�‬ ‫حّ‬ ‫�صن�� �و�م ن��ه ب���ن�و �عب��د ا �ل�ا �ش����ه�ل ��ل‬ ‫ى �م�ن ا �ل�عرب� *‬ ‫�‬ ‫��‬ ‫م‬ ‫�‬ ‫ن � ن �ف � �ة‬ ‫� ك���ا � ��ى ا �ل�ك��عب�� *‬ ‫�‬ ‫�ص �‬ ‫م‬ ‫�ن‬ ‫� *‬ ‫�ص �‬ ‫م‬ ‫ن ا ��ل ت ث ا � �ن ��‬ ‫�خ‬ ‫� ش���� � ا ��ل��د �م���ة �م�ن ا ��ل��غ‬ ‫ل‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫م‬ ‫�م‬ ‫�‬ ‫�صِ�� *‬ ‫�‬ ‫�‬ ‫�‬ ‫�ص �� و ل‬ ‫ب و ي‬ ‫ب‬ ‫م‬ ‫�ن‬ ‫� *‬ ‫�ص �‬ ‫م‬ ‫ن �ُ�زَ ْن �ة‬ ‫ن‬ ‫�‬ ‫�‬ ‫ه‬ ‫س‬ ‫�‬ ‫�ل‬ ‫�‬ ‫ما‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫و �عب��د ���ه� *‬ ‫�م‬ ‫�‬ ‫�ص�‬ ‫وب �‬ ‫�م �ي‬ ‫م‬ ‫�ن‬ ‫� *‬ ‫�ص �‬ ‫م‬ ‫*‬

‫َ‬ ‫ف‬ ‫ذ ف‬ ‫��� ا �ي� ا �ل��ق���ا �مو��س و �ي�‪�� :1855‬سوا ‪.‬‬ ‫‪  1‬ك‬ ‫ع‬

‫‪24‬‬

‫‪24‬‬

‫‪١٤٫١٫٢‬‬

‫‪١٥٫١٫٢‬‬

Rolling a Boulder

or al-Shāriq,

“an idol of the Days of Barbarism”

or al-Baʿl,

“an idol that belonged to the people of Ilyās, peace be

or Suwāʿ,

“an idol worshipped in the days of Nūḥ, peace be

2.1.14

upon him21” upon him; it was submerged by the Flood, then Satan made it reappear, and it was worshipped and came to belong to the tribe of Hudhayl and pilgrimage was made to it” or al-Kusʿah,

“an idol”

or al-ʿAwf,

“an idol”

or Dhū al-Kaffayn,

“an idol belonging to the tribe of Daws”

or Manāf,

“an idol”

or Yaʿūq,

“an idol belonging to the people of Nūḥ, or a righteous man of his time who died, and when they mourned for him, Satan came to them in the shape of a person and told them, ‘I shall make you a representation of him in your sanctum so that you shall see him whenever you pray’; so they did that with him and with seven of their righteous men after him, and in the end things reached a point at which they took these representations as idols and worshipped them”

or al-Ashhal,

“an idol who gave his name to the tribe of Banū ʿAbd al-Ashhal Luḥayy, of the Arabs”

or Hubal,

“an idol that was in the Kaaba”

or Yālīl,

“an idol”

or al-Baʿīm,

“an idol; also a statue made of wood and a doll made

2.1.15

of condiment” or al-Asḥam,

“an idol”

or Nuhm,

“an idol belonging to the tribe of Muzaynah, whence the name ʿAbd Nuhm”

or ʿĀʾim,

“an idol”

25

25

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫� ضَ َْ‬ ‫�ن‬ ‫���ي��ز �ن ‬ ‫� او �ل�‬ ‫�ص��‬ ‫م‬ ‫�َ‬ ‫�ن‬ ‫� *‬ ‫� او�لم�د ا �ن ‬ ‫�ص �‬ ‫م‬ ‫�� َْ‬ ‫�ن‬ ‫� او جل‬ ‫�‬ ‫� *‬ ‫�ه��ة ‬ ‫�ص �‬ ‫�‬ ‫�ب‬ ‫م‬ ‫� ث‬ ‫�‬ ‫ن ��لث��ق �ف �� ّ ا � ��ذ � � ن ّ‬ ‫�‬ ‫���ا � ��ي��ل ت� �ع ن��ده ا �ل�� �سو� ��ق� �ب�ا �ل��س�م�ن ��‬ ‫� او �ل�ل�ا �ت ‬ ‫�ص �� � ي�� س��مى �ب� �ل� ى ك‬ ‫�‬ ‫ي‬ ‫م‬ ‫م‬ ‫��ف‬ ‫ة � َّ َّ�ة‬ ‫خ� ف� �ف‬ ‫ح��د�� ث‬ ‫�‬ ‫�‬ ‫�‬ ‫� �عر�و� ا �ل �ر� *‬ ‫�‬ ‫ه‬ ‫�� و �و �ى ي‬ ‫ب‬ ‫�ذ � َ َ‬ ‫�صن � َ ْ‬ ‫� �ل��د �و��س *‬ ‫�و �ى ا �ل ش���ر�ى ‬ ‫� �‬ ‫�ُ�زَّ‬ ‫ت‬ ‫م َ‬ ‫����ذ �ه�ا �ظ ����ا �ل�� ب��ن‬ ‫�صن�� ا �و ���سُ�م َ�ة �عب��د �ت��ه�ا �غ� ���ط�ف��ا ن� ا �و��ل �م�ن ا خ�‬ ‫�‬ ‫ ‬ ‫�‬ ‫� او �ل�ع ى‬ ‫ر‬ ‫م‬ ‫م‬ ‫ا ��س�ع�د ��ف� �ق� �ذ ا ت� �ع ْ �ق� ا ��ل� ا ��ل����س�ت�ا ن� ����ت��س�ع��ة ا �م��ا ��ل � ن�� �ع��ل�ه�ا‬ ‫ب‬ ‫ي ب ى ي�‬ ‫ِر ى ب‬ ‫و‬ ‫ُ‬ ‫�‬ ‫�‬ ‫�‬ ‫ت �ف ث‬ ‫���ا �ن�� ا ي���س�م� �ع ن� �ف� ا‬ ‫ت ا �� ا ّ ا‬ ‫�ه�ا ر�� �سو�ل‬ ‫�ه� ا �ل� �صو� �ب��ع� ا �لي�‬ ‫و ي�‬ ‫ب��ي���� �و س�م� ه ب���س� �وك� و‬ ‫ا ه �ص��ٓل� خ ا �� � ��ن ا �� ��ل �ف � ا ��ل ت ا � ق � ة‬ ‫حر�� ا �ل��س��مر� *‬ ‫لل‬ ‫�ه�د م ب�ي��� �و‬ ‫ع� �� ل�د ب �لو ي��د �‬ ‫م‬ ‫َ‬ ‫�ن‬ ‫� *‬ ‫�و�م ن��ا �ة ‬ ‫�ص �‬ ‫م‬ ‫��‬ ‫� �ة � ا ص�ن ا � ا � ا ��ل ش‬ ‫��ا � ا �� �ة‬ ‫� ا� ا‬ ‫ث‬ ‫ث‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫�ه� *‬ ‫�‬ ‫�‬ ‫� او �لِ� �ل� �ه��ة ‬ ‫�‬ ‫�‬ ‫ل‬ ‫ك‬ ‫�‬ ‫ح�� و �ل‬ ‫م و � ل ل و م��س �يو � �ل ي�‬ ‫ا لي‬ ‫� �زّ‬ ‫ض �‬ ‫� � �غ‬ ‫� � ن �‬ ‫�‬ ‫ا ��ل�ل�ا ت� � او �ل�ع �ى � او �� ك�‬ ‫� او �ل��ط�ا � �و�ت ‬ ‫ل��ا �ه�ن � او �ل ش���ي� ��ط�ا � �و�ك���ل را ��س �‬ ‫���ل�ا �ل‬ ‫ُ‬ ‫ن‬ ‫ا� ا‬ ‫��‬ ‫�‬ ‫و �ل� �ص�ن �ا � �و�ك��ل �م�ا �عب��د �م�ن د �و� ا لله *‬ ‫م‬ ‫ت‬ ‫�‬ ‫�‬ ‫� ا ��ل�زُ �ْ‬ ‫����ذ � ��ع��د — � ا �ل�م ض‬ ‫�صن�� �و�م�ا ��ي ت خ�‬ ‫ا�‬ ‫��� ج��م� �ف�ي��ه ا �ل�ا �ص�ن �ا �‬ ‫ل‬ ‫ن ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫ب‬ ‫و‬ ‫�ي‬ ‫م‬ ‫ع ع‬ ‫م‬ ‫ّ�نَ‬ ‫�ت ن‬ ‫�ص� �و�ت�ز�ي *‬ ‫� �و�� ب‬ ‫�‬ ‫��ل ْ‬ ‫�‬ ‫�‬ ‫� � ��ذ � ا خ �ف ��‬ ‫�‬ ‫حر � او �ل���س‬ ‫�صن�� � او �� ك�‬ ‫ل��ا �ه�ن � او �ل��س�ا �‬ ‫ت ‬ ‫ا �ل�‬ ‫�ب��‬ ‫حر � او �ل� �ى �ل� ��ي�ر �ي��ه �و�ك��ل‬ ‫� او �جِ‬ ‫م‬ ‫ُ‬ ‫ن‬ ‫�ت �‬ ‫�م�ا �عب��د �م�ن د �و� ا لله ��ع�ا �ل�ى *‬ ‫فُ‬ ‫�‬ ‫�‬ ‫َ ة �ش‬ ‫�ز‬ ‫�‬ ‫ا �ل� ش ت‬ ‫� ة‬ ‫� ق‬ ‫ا �و �عبَ��د� ا �ل���م��س � او � �لق��مر �و �ح�ل �‬ ‫م�����ر�ى � او�ل�مر�خ� � او �ل�ز �هر� �و�ع ��ط�ا رد �و� ْرد �ود � او � �ف�ل ر��د‬ ‫و‬ ‫ي‬ ‫� ْ �َ‬ ‫�تَ � َ ئ �ذ ��لَ‬ ‫�‬ ‫ا ���زُْ� ة ا � اَ ظْ ��� �ف ا ا ��ل�ُ �ذْ ا �ل�َم�َ َّ ة‬ ‫حض‬ ‫ل����د � او �ل� �ع او ��� � او �‬ ‫���ا ر � او �ل�ا �‬ ‫� او �ل���ذِي�خ� � او � ك‬ ‫حور �و ل ر� �و �ل� ��� ر �و ع� ر �و عر�‬ ‫�‬ ‫�‬ ‫ب‬ ‫َْ‬ ‫� نَثْ ة ��َ‬ ‫�ْ�ز�آ � ا ��ل�� ْ����� � ا ��ل� �ا �َ�س��ْ�ن � ا �ل�مَ��ْ��س�ا ن� � ا ��ل ُ��سنّ�� ق � ا ��ل َش��� َ َ ���ط��ي�ن‬ ‫� اَ ْ ا‬ ‫ل‬ ‫� او �ل� �عي�� ر � او �ل���ر� � او ج��و و بِ ر جِ ي س و تِ�ي ي و ي‬ ‫و �ي �� و ر‬ ‫*‬

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Rolling a Boulder

or al-Ḍayzan,

“an idol”

or al-Madān,

“an idol”

or al-Jabhah,

“an idol”

or al-Lāt,

“an idol” belonging to the tribe of Thaqīf “named after a man in whose house parched barley meal used to be moistened (yulattu) with clarified butter; then the word was shortened”; it is to be found in ʿUrwah’s hadith “al-Rabbah”22

or Dhū al-Sharā,

“an idol belonging to the tribe of Daws”

or al-ʿUzzā,

“an idol, or a gum-acacia tree, that was worshipped by [the tribe of ] Ghaṭafān, the first to adopt it as an idol being Ẓālim ibn Asʿad; at the top of Dhāt ʿIrq,23 nine miles from al-Bustān. He built a holy house over it and called it Buss, and they used to hear a voice inside. The Prophet (God grant him blessings and peace) sent Khālid ibn al-Walīd, and he knocked down the house and burned the tree”

or Manāh,

“an idol”

or al-Ilāhah,

[literally, “the Goddess,” means] “the serpent, or idols, or the crescent moon, or the sun; also pronounced al-Alāhah, al-Ulāhah, al-Ilayhah, al-Alayhah, and al-Ulayhah”

or al-Ṭāghūt,

“the idols al-Lāt and al-ʿUzzā, or a soothsayer, or Satan, or any leader in error, or any idol, or anything that is worshipped to the exclusion of God”

or a zūn,

“any idol or anything that is taken as an object of worship; also a place in which idols are gathered, erected, and adorned”

or a jibt,

“any idol, or a soothsayer or magician, or magic, or anything in which there is no good, or anything that is worshipped to the exclusion of God Almighty”

or by those who worshipped the sun or the moon or Saturn or Jupiter or Venus or Mars or Mercury or Furdūd,24 Pherkad, Edasich, al-Katad, al-ʿAwāʾidh, Hadar, al-Aḥwal, al-Zubrah, al-Aẓhār, Aludra, al-Maʿarrah, al-Aʿyār, al-Nathrah, Gemini, al-Birjīs, al-Tiyāsān, Almeissan, al-Sunnayq,

27

27

2.1.16

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫�‬ ‫ا �� �ف ا َ �� �ْ�ن ا � ا �ثَا ��ف ا ��ل�َعُّ �ق ا ��ل�َ ْ َ �قَ�ي�ن ا �� َ ف �ة � َ � ف �ة � ا‬ ‫ضِ��ا‬ ‫��‬ ‫�و ل�� ِر�ط�ي �و �ل� � �ى �و �ي �و� �و �عو�ه�� �و ل�‬ ‫�ص ْر�� � او �ل��ط ْر�� � او �ل� ب��ي���ض� � او �ل�‬ ‫ب‬ ‫ع‬ ‫�‬ ‫� ق �ة � نَ َ قَ‬ ‫��ي�ن �شُ َ ْ � شَ ْ �َ�ة‬ ‫ا �� َ �قْ �ة � َ ْ �ة � ْ ف‬ ‫�َ ْ َ ف‬ ‫���و�ل�‬ ‫ه��ع� � او �ل�هن��ع� � او �لِرد �� � او�لم�ع�� �ل� � او �ل ن��ا �� � او �ل����س����ي�ن � او �ل سِ���م�ا ك��� �و���هي���ل � او �ل �‬ ‫�و ل�‬ ‫َ‬ ‫� ُّ‬ ‫َ‬ ‫� َ‬ ‫��لَ‬ ‫ْ � ْ‬ ‫ت‬ ‫� ��آ � � ُ َ‬ ‫�َ ا �تَ��ْ�ن � او ��خِل‬ ‫ح�ا �ي��ى � او ��خل‬ ‫� او ��ل�َ�عْوك�‬ ‫حيّ���ة � او ��ل�‬ ‫����ل��ي�ن � او�ل� ْر�ز �َم��ي�ن � او �ل��سل��� � او ��لبُ َ� ���ط�ي��ن � او � �لق��د ر � او �‬ ‫�‬ ‫�‬ ‫�‬ ‫�س‬ ‫ه‬ ‫و‬ ‫�‬ ‫�‬ ‫ب‬ ‫ر‬ ‫ي‬ ‫مِ‬ ‫ى‬ ‫م‬ ‫� ة � َ ّآ ُ‬ ‫َ‬ ‫ّ‬ ‫ن‬ ‫ن‬ ‫ف‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ح�د�‬ ‫� او �ل ش����ا � � او �ل� �ع �و ء �و �ك�و�ى * � ك�‬ ‫�� ي�� �ع��ل‬ ‫�ه� ا � ي ج �م� �ع او را �ي��ه� �ع��ل� ا �مر � او �‬ ‫م ى‬ ‫� �ج ب ي� م‬ ‫ت‬ ‫���‬ ‫� ف���ة ا ��ل���ط� �ع���ي�ن‬ ‫ح ��ف�ت�ن�ا ��ل�ا � ت‬ ‫ح��ا �� ب �ح�م��د ا لله ا ��ل�ى ��قي��ا ��س �و�ع�دد ك‬ ‫� �و �ق ��و�� �ل او �م�ن �‬ ‫حي� ث� ا ن� �‬ ‫ب �ي ي‬ ‫ر‬ ‫حر‬ ‫�ي‬ ‫ج‬ ‫َ‬ ‫�‬ ‫�‬ ‫�‬ ‫ّ‬ ‫�‬ ‫ن‬ ‫��ل �ا ا ا ا � ا �ل�‬ ‫�ق‬ ‫ف‬ ‫ن‬ ‫ي�ن‬ ‫ي�ن‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫ن‬ ‫ض�ي �� * �� ���ه� ا �ي� � ��ط��ل ب� ا �لم ن�� ��� �م‬ ‫�ه� د ي��ل �ب� د ر �و �‬ ‫��‬ ‫� او�لم�ه��د��س�� � او �ل �ري� �‬ ‫ح� �ل� ا �ى‬ ‫� �م‬ ‫م‬ ‫�‬ ‫� ن �‬ ‫�ن‬ ‫�ن ف‬ ‫فن‬ ‫�ن ف‬ ‫ا ئ�‬ ‫ح��ة � او ��ل‬ ‫�‬ ‫ا �لب��ر�ه�ا � �ب�ا �لم�ق��ا د �ير � او�لم��س�ا �‬ ‫ح��س�ا ب� * ��ا ��� ب �‬ ‫�ه�م * ك���ا �‬ ‫�ص� او ا � ����س�ه�م � او � ����س ��س� ��لي�‬ ‫ن‬ ‫ُ‬ ‫�ق‬ ‫� �ق ا � �ي�ن ا ا ن �ن ن �من ا ا � � �ق‬ ‫� � �غ‬ ‫ح�� ع�ل� � � �� �ه‬ ‫ح�ا ��ي� ّبر�� ن��ا �و�م�ع�ا �م��ل�ي�ن �ا ا �ل�ى ا �ل� ر��ض� ا�لم��� �صود * �و�ه�و ا �‬ ‫� �‬ ‫�ه� ج�� مير‬ ‫ج‬ ‫ّ‬ ‫آ‬ ‫�‬ ‫ل��ك �مض‬ ‫�����ط ا ��ل�ه�ا �من‬ ‫�ه� * ��ف�م�ن �ش���� ���ع�د �ذ ��ل��ك ا ن� ���‬ ‫�ن�ي�� ّ��س ا ��س��ا ب� ��ت�عل��� �ه��ذه ا ��ل‬ ‫ح ف���ة �� �‬ ‫�‬ ‫�‬ ‫��‬ ‫ل‬ ‫��‬ ‫�‬ ‫�‬ ‫ل‬ ‫ي�‬ ‫�ي‬ ‫ب‬ ‫ب‬ ‫ر ب‬ ‫ر‬ ‫ر‬ ‫س‬ ‫م‬ ‫م‬ ‫آ‬ ‫ت‬ ‫�‬ ‫ف‬ ‫� ّ���ة �م� ��س ا � �� �ا ت �م�ن � ت ا �تُ ّ ا ن � ص�ن‬ ‫عه�ا �ه� ��ا �ى � �ل ن� ا ج�ع‬ ‫�‬ ‫��قب��� ا �و ج�‬ ‫ر ويل �‬ ‫�ب��ه � �وب�ا �ى‬ ‫�‬ ‫ب‬ ‫و‬ ‫ح�ه� ا �و � ب�� � ��لي�� � � و ب‬ ‫ع‬ ‫آ‬ ‫�‬ ‫�ش�� �‬ ‫��ك�ل را �ق� ��ل�ه * ا �ذ ��ل���� �م�ن ا ��لر�ش���د ا ن� �ي��ع��تر��ض� ا ��ل�ا �ن��س�ا ن� ا �ن��س�ا �ن�ا � �خ�ر ���فى ك�‬ ‫��ي ���ف ي���ة ��لب����س�ه‬ ‫ي س‬ ‫�‬ ‫��آء ا ��ل ا ن � ���غ� ا �� � ش ة‬ ‫ا � ���ف �ذ � ق��ه � �م ن��ا �م�ه * ��ل�ا ن ا ��ن ا د � �م�ن � �� � � ت‬ ‫��س���ه�ل �ب�ا �لب� ك�‬ ‫�� �ى � �ي ب�ل بر� ع���ر�‬ ‫� ب‬ ‫وى و و‬ ‫م ي وم ي‬ ‫ع‬ ‫�‬ ‫�‬ ‫�ذ �غ �ي�ز ة ت‬ ‫س�ن �ة ش س�ت غ ا ن ا �غ �ف ت�ق � ا � ن ا‬ ‫�� � �ي��عي����� �م�� ���ن�ي � �ع�� ��ي�ر �م� �� ر ا �ل�ى �م� ر�س�م�� �ب�ه �ع��لي��ه * ا ا �ل� ر � ���ه�د �ي�ه ا �ل�ى‬ ‫� تّ‬ ‫�‬ ‫�‬ ‫ن �� �� ف �ذ ُخ ّ �‬ ‫�ا ن � �ف� ��ف‬ ‫ئ‬ ‫� ��ل�ه * ا �ل�ا �تر�ى ا � ا ل� �‬ ‫�‬ ‫ل�‬ ‫ا‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�م�ا �ي�ل�ا ��م�ه � �وي��ص��ل‬ ‫ط���ل ا ا ��ِ�ل�ى �و �� ب‬ ‫ط��ع�ه �ل�م ��ي��لب����س ا � ك�� � ر يع �ى‬ ‫ح‬ ‫��ا ن � �� ّ�ز‬ ‫� ا ا �� �ف� ��ف ا �� ��ق ظ �� ا ن‬ ‫� آ ن‬ ‫��ش����ا * � ا �ن�ه �م��ت ��ا‬ ‫���ا ن� �م�ز‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫ا‬ ‫ك‬ ‫ل‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫ط‬ ‫ك‬ ‫�‬ ‫و �ل رو �ى ي � و �‬ ‫ا �ل ش����ت�� ء � او � ك�� �‬ ‫و‬ ‫ر‬ ‫ج‬ ‫ى‬ ‫ر‬ ‫ع‬ ‫ن �� ّ ت ب� آ � ا ت �� �‬ ‫ت‬ ‫� ا �ن غ ا‬ ‫���ط��ل� ا ��ل�ا �ك�‬ ‫���ل * �و�م��تى ��ن�ع��س �ن�ا � * � او � �طر����ه ج �مي��‬ ‫ع � �ل� � ا ل��طرب� � او �ل� ���� �م * �و�م��ى‬ ‫ب‬ ‫م‬ ‫ب‬ ‫�‬ ‫غ‬ ‫�‬ ‫ً‬ ‫ت ف‬ ‫ت �ت‬ ‫ظ� ش‬ ‫ه ���ف �� ن�� �ع ن��ا �م�ن ا ��ص� ا � ف�ل� ��ط �ة * �‬ ‫ح�تى ا �ن�ه‬ ‫������مى ���رب� * �و�م��ى ��ع ب� ا ��س��راح� � �‬ ‫ل‬ ‫� �و ى ى‬ ‫ر‬ ‫�ة‬ ‫ن‬ ‫ح ��ل ا لله ��ت�ع�ا ��ل� ا ن� ��ع�� ش�� �م�ا �ئ��ة � � ش‬ ‫�ن‬ ‫ي� ك‬ ‫ع���ر�ي�ن �ع�ا �م�ا �و�ش���هرا �م�ن د �و� ر ��ؤ �ي� �و ج��ه ا �‬ ‫ح��د‬ ‫و‬ ‫�م����ه ب��و‬ ‫ى �ي ي �‬ ‫ا � ف ضّ ض �ة ف � ن َ‬ ‫ّ �‬ ‫ح��لت��ه ا � �لف��ا �خ�ر�ة �و خ��ا ت��م�ه ا ��لن ��ف�ي���� �و�ع�ص� ه ا �ل �‬ ‫�م ن��ا ا �و �م ش����ا �ه�د�ة �ت�ا ج��ه �و�‬ ‫��� * ��ل‬ ‫م‬ ‫�‬ ‫��‬ ‫�د‬ ‫�‬ ‫�‬ ‫�‬ ‫س‬ ‫ِع‬ ‫� فّ‬ ‫�‬ ‫�‬ ‫�‬ ‫���ّف�ل�ه� �م�ا‬ ‫ا ��ل ن��ا �� ا �ذًا ���ف د �عت�ه� � ��س�ل�ا �مت‬ ‫�ه� �و�ش��غ����‬ ‫�ه� �و �ل�ا �ن ك�‬ ‫له� * �و �ل�ا ��ن ت� ��ط����ل �ع��ل‬ ‫�مو‬ ‫س ى‬ ‫�‬ ‫ي�‬ ‫�‬ ‫�‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫حو�� ا �ل��ط�ف��� ا ��ل�ي�ن �ا �ل�ا �و�‬ ‫�ل�ا ���ط�ا ق���ة ��ل�ه� �ب�ه * ا �ذ � �لو �ش���ا ء ا لله ا ن� ي�‬ ‫ح�ى ا �لي��ه ا ن� ي���س�ا ��ل ا ب� �� �و�ه‬ ‫�‬ ‫ل‬ ‫ي‬ ‫ج‬ ‫م‬ ‫‪28‬‬

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‫‪١٧٫١٫٢‬‬

‫‪١٨٫١٫٢‬‬

‫‪١٩٫١٫٢‬‬

Rolling a Boulder

Sheratan, al-Fāriṭān, Alsafi, al-ʿAyyūq, al-ʿAwhaqān, al-Ṣarfah, Alterf, al-Abyaḍ, al-Ḍibāʿ, Heka, Alhena, al-Ridf, al-Maʿlaf, al-Nāqah, Nusakan, al-Simākān, Shuhayl, Shaula, al-ʿAwkalān, al-Mirzamān, al-Sullam, Botein, al-Qadr, al-Ḥayyah, al-Taḥāyā, al-Kharatān, Alchibah, Suhā, al-Shāh, Auva, and Kuwayy? They would have done better to have reached a consensus and said,

2.1.17

“Given that our trade requires, thank God, neither measuring nor counting—unlike that of practitioners of the natural sciences, engineers, and mathematicians, who, whenever asked for proof by an opponent in debate, immediately set about providing it through the use of quantities, areas, and arithmetic, exhausting themselves and their questioners alike—we should pursue a more restful path that will bring us and those with whom we deal closer to the desired end, which is to facilitate the learning of this trade by any who is obliged to practice it. Thereafter, anyone who wishes to wear an outer garment or robe, with drawers underneath or with wrestlers’ breeches, can make them himself of any color he pleases and of any shape he likes, for it makes no sense for one person to raise objections to how another, just like him, may dress or to his taste or to how he sleeps.” From the day of his first cry till he reaches his fourteenth year, the human

2.1.18

lives quite independently of us and without any need for what we plan for him. Instinct guides him to what is appropriate to and good for him. Do you not see how a child, if left to his own devices and nature, will not wear thin linen in winter even if it be embroidered, or furs in the heat of summer even if they be edged with brocade? How, when he feels hunger, he asks for food and, when he gets sleepy, sleeps, even if you seek to distract him with all the music and songs known to man? How, when he gets thirsty, he drinks and, when he gets tired, he rests? In other words, he is in no need of us because of his natural inborn disposition. He could even live, through the strength of the Almighty, for a hundred and twenty years, plus a month, without looking on the face of any one of us or setting eyes on our crowns and gorgeous robes, our signet rings of precious metal, our silvered sticks. Let us then leave people, unmolested, to their humble pursuits and to their work and not stick our noses into their business or charge them with tasks beyond their ability to perform. If God had wanted to make the child dependent on us, he would have inspired him to ask his parents, from the moment that he started to grow and flourish, their names and station and

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2.1.19

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫ن‬ ‫�‬ ‫���ة ��ل �‬ ‫�م�ن �و��ق ت� �تر�عر�ع�ه �ع�ن ا ��س�م�ا ئ�� ن��ا �و�م�ق��ا �م ن��ا * �و�ع�م�ا �‬ ‫ح�ن �ع��لي��ه �م�ن ا �لم�م�ا �‬ ‫���دا �ل‬ ‫ح��ك� � او ج‬ ‫�قا �‬ ‫� �ق‬ ‫ح�ن � ا ��ل��ت ش����ا � * � ا ��ل�ت�ن�ا �ق � ا ��ل�ت�ن�ا �ف * � ا ��لت�� �ا �ع�ن � ا ��لت �ت‬ ‫�ت ش ا‬ ‫�ه�ا ر *‬ ‫� او � �ل ي���ل � او � �ل�� �ل * � او �ل������ � و �ج ر و ر و ر و ل و �‬ ‫�ذ ُ‬ ‫� ا ��لت��د ا �بر � ا ��لت‬ ‫��ه �ع��ل� �ه��ذه ا ��ل‬ ‫ح��س�ن �م�ن �ترك���‬ ‫�ه�ا �ج�ر* � او �‬ ‫ح�ا ��ل��ة �م�ا ا ا �ع ن�ي�� ن��ا ب��ت��ا د ��ي ب��ه �و�ت �ر���ت��ه‬ ‫�‬ ‫و‬ ‫و‬ ‫�‬ ‫بي‬ ‫ى‬ ‫ت‬ ‫�ت‬ ‫�‬ ‫�ذ‬ ‫�ة �‬ ‫��ا � �ل�ق ا ة‬ ‫�و�ت��ه� ��ي ب��ه � �و�ع��يل�م�ه �ص�ن �ع��ة ��تن ف����ع�ه ���فى �‬ ‫ح� يص���ل �م�عي�� ش����ت�ه �و�م�عي�� ش���� � او �ل��د �ي�ه * ك�� ر �‬ ‫ن‬ ‫�ف‬ ‫�ّ‬ ‫� نا � ن‬ ‫� ا ��لخ‬ ‫� ���ط � او ��ل‬ ‫ح��س�ا ب� � او ��ل�ا د ب� � او ��ل���ط� � او ��لت�� �ص ر * �و�م�ا ا �ذ ا ���‬ ‫��ص‬ ‫�‬ ‫و‬ ‫ح�� �ل�ه ا � ي���س��عى ��ى‬ ‫و‬ ‫ب‬ ‫�ي‬ ‫ق � ن ن ا ن ق � � ن ظ ��‬ ‫ف‬ ‫خ �ن ف‬ ‫ن �‬ ‫خ‬ ‫�ص�د �� �ع�لي��ه ا ��ه ا ���س� � �ب ��� ���ط�‬ ‫��ي�ر � ����س�ه �و��ي�ر ا ب� �� �وي�ه �و�م�ع�ا ر��ه �و ج�����س�ه �و�ك���ل �م�ن �‬ ‫ع ا �ل���ر‬ ‫� ش � ا نظ� �‬ ‫�ت ف ا ت � ا � ن � ا‬ ‫ع�ن ئ ا ت � ا‬ ‫� ا ن ��‬ ‫� �ه�ي�� � ا �ل��لب�� ��س � �و ��� �و� ا �ل� � �ل او � � او �لب��ل� د * �ل� � ا �ل�لب�ي�� ب� ا �لر����ي �د �ل� ��ي � ���ر ا �ل�ى‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا �ل�ا �ن��س�ا ن� ا �ل�ا ��ل��‬ ‫�ك� �ون�ه �مت�� �صف��ا �ب�ا �ل�ا �ن��س�ا ��ني���ة �مث���ل�ه * �و�م�ن ا �عت�ب��ر ا �ل�ا � �مور ا �ل���ط�ا ر�ئ��ة �ع��لي��ه‬ ‫�‬ ‫��ز ّ ف ا ن ت ا ع�ن ��ك�ز � ش �ة ث‬ ‫� �‬ ‫ح��س�ن‬ ‫���ا �ل�ا � �ل او ن� � او �ل����ط�ع�ا � � او �ل �ى �� ��ه �ي���ب�� �ع�د � �مر� ا �لب����� �ر� ك�‬ ‫����ي�را * � او ن��م�ا �ي ت�� �‬ ‫ك�‬ ‫م‬ ‫ي‬ ‫آ م‬ ‫��� ا ص�ن ن ا � �ةً �‬ ‫�غ � � ا �� ��ل �‬ ‫ن ن ا �ذ �‬ ‫��س�� � �لو ج��ه ا لله ��ت�ع�ا ��ل�ى * ��ي ر ��ط� لب��ى ا �ج�ز� � ا‬ ‫و �ل�ه�د ا �ي�ا *‬ ‫�ص��ي��ع�� �ه� ا ك�ل�ه �م� � �ع�� ه ح ب‬ ‫�ا �آ‬ ‫� �ا ا � ا ن ث‬ ‫ن � �ي�ن �مّ‬ ‫� �‬ ‫ت‬ ‫�و �ل�ا ا �ل ن���ذ �ور � او �ل�ع ��ط� �ي� * �ل� � ك�‬ ‫��ا �ن�ا * ف���ر�ى ا �‬ ‫����ي�را �م�ن ا �ل� ��‬ ‫ح��د �ه�‬ ‫ط��� �ي��د ا �و �و� ا�لم�ع��س‬ ‫ج‬ ‫ب‬ ‫ر‬ ‫م‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫ف‬ ‫ح � ا � ه ُ �َ � ا �� ا � ن‬ ‫�‬ ‫غ‬ ‫ح��ت��س�ا ��ا‬ ‫�ي����ا د ر ���ط�ع�ا �م�ه �و� ار �ش���ه � �وي�� �ه ب� ا �ل�ى �م �ر���ض� �م� �موم �و ب� ج��د رى �و �ط� �‬ ‫عو� ا � ب‬ ‫ي‬ ‫�‬ ‫� �‬ ‫ا� ّ‬ ‫����‬ ‫�ع ن��د ا لله * ا �ذ ا ��ل ن��ا �� ك�‬ ‫ح�ه� ا ��ل�ى ا لله ا ��ن ف���‬ ‫له� �عي��ا �ل �ع��ل� ا لله * �‬ ‫عه� �ل�عي��ا �ل�ه *‬ ‫ى‬ ‫�م‬ ‫و ب� م‬ ‫س �م‬ ‫ن ق �‬ ‫�ذ ا � ن ن‬ ‫�ذ ا ��ق � ه ن ا ت ا � ��ف �خ� � ��ق � �� ف‬ ‫�ه� ا �م� ك‬ ‫���ا � �ي���ب���غ�ى ا � ��ي� ��و� �لوه * �و�ه� ا �م� ا �و�ل� ا �� * �� �م�ل �ى ر�ج �ى ا ب���ل ي�� �‬ ‫طو��‬ ‫� � ��ف ��ل � �‬ ‫�� ّ�� ��ن �ف ه �ن ف � �ن ن�� ا �ز‬ ‫�ا‬ ‫ا �ب�ل��‬ ‫�و�ل �ى ا ج�‬ ‫�ب��ا �ل � او � �لق �‬ ‫�ف��ا ر* �و�ي عر �ض ���س� � �و ����س م ��يح�‬ ‫ح�ا ر � او �ل� �م�ص�ا ر * �يو ج �‬ ‫�ذ � � ا � ق � �‬ ‫�� ه � � ّ �� �ق �ذ �ف ا ��� ة ا � ش ا � ن �ة‬ ‫ف‬ ‫س� � او ل�� � �و لع�د ا �و� �و�لم����‬ ‫ح�� * �و�م�ا �ل��ك ا �ل� �لي �� ��و�ل �ل��ل ن��ا ��س ا �ن�ه ا �عر��‬ ‫ا لي�� �ل�ل�� ب‬ ‫ح ا ��له� * � ا �ذ ا �ُ�سئ�� �ع�ن د ��آء ��ل�ع��ي�ن �م�د ت� * ا � ��س�ا �ق �ق � ت‬ ‫ا‬ ‫ن‬ ‫ح� * ا �و‬ ‫ر‬ ‫و‬ ‫�ه�م �ب� ��و � م و‬ ‫�م �‬ ‫�ل‬ ‫و � ر‬ ‫قّ‬ ‫�ذ ��ق � ا �ت ��ف �ن ��ث ت ا �‬ ‫ت‬ ‫ُ ة ��ن�ت�ف�خ ت‬ ‫�ص��‬ ‫ا د ر� ا �� * ا �و ا � ب‬ ‫ع د �مي�� * ا �و ا ا ي���ل �ل�ه �م� ر�ى �ى �م ك���ر� �عي�� �ل�ه * �و���ل‬ ‫�فُ‬ ‫ُ �‬ ‫�م�ا ��ل�ه * � � �ظ‬ ‫عّ ����ه �ز �م�ا �ن�ه * �و ج��ا ر �ع��لي��ه ��س��ل���ط�ا �ن�ه * ��من�� ��ا ج��ل‬ ‫ح � ا �ل� جه‬ ‫�‬ ‫�و * �و�‬ ‫�و *‬ ‫��‬ ‫�‬ ‫و‬ ‫ر‬ ‫ب‬ ‫ى‬ ‫م‬ ‫ع‬ ‫ع‬ ‫س�ت‬ ‫َ‬ ‫ت‬ ‫ا�‬ ‫�‬ ‫�‬ ‫ْ‬ ‫نظ ن‬ ‫ا‬ ‫� ا ��ص � ش‬ ‫�نا‬ ‫ه �ت�ه * � ��ي �� ن� �� ن� خ���ل��� ت‬ ‫ط��ه * �و �ل� ي��� �ع�م��ل� �ون�ه �و �ل�‬ ‫و ب�‬ ‫� ي�م����ى � او �ل�� ��س ��ي � ���ر�و� ج� �‬ ‫و�ج ب و‬ ‫� �و‬ ‫ح‬ ‫����ست خ� �د � �ن ه �ل� ا ��ت��ق ��ف � �ق �� �م�ن ا ن ا �� ف� �ق � � ا‬ ‫ق‬ ‫ا‬ ‫ت‬ ‫�‬ ‫ص‬ ‫�‬ ‫�ن‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ح‬ ‫�د‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫*‬ ‫م‬ ‫ل‬ ‫�‬ ‫�‬ ‫ح‬ ‫�‬ ‫�‬ ‫ه‬ ‫م‬ ‫ل‬ ‫�‬ ‫ب �‬ ‫�‬ ‫� ي ر �ل ي ��س ل و‬ ‫ي �� �و‬ ‫رر ى و � �م‬ ‫‪30‬‬

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‫*‬

‫‪٢٠٫١٫٢‬‬

Rolling a Boulder

about the matters over which we wrangle and debate—all the back and forth, the mutual wretchedness and recrimination, the sniping and snippiness, the vilification and reviling, the contradicting and cutting. Better than letting him go down that path, we should concern ourselves with teaching him manners and morality, with refining him and teaching him skills that will help him to earn a living and provide for himself and his parents— such as reading, penmanship, arithmetic, letters, medicine, and painting— and in advising him to exert himself for his own good and that of his parents, his acquaintances, his community, and everyone to whom the term “human” may be applied, without regard for the styles of people’s dress or differences of color or country. The wise and well-guided man sees in others only their common humanity, and any who pays attention to incidental matters such as colors, food, and costume distances himself greatly from what is central to humanity. And all that we do in this regard will be good only if we do it for the sake of God Almighty, not as seekers after rewards or gifts, offerings and donations, but like those many physicians who treat the hard-up for free and whom you’ll see leaving their food and beds and going to a patient with a fever, or leprosy, or the plague, in anticipation of only heavenly reward. All people are God’s children, and the person God loves best is he who is of greatest benefit to His children. This is what they should have said and is what I say now. Take a Bag-man. He has undertaken to make the circuit of the world’s seas and metropolises, to roam its mountains and wildernesses, to expose himself and his allies to insult and abuse, hostility and hatred, all so that he can tell people that he knows better than they do what they are about. If you ask him for medication for a rheumy eye or an ulcerated leg, a swollen scrotal hernia or a finger that’s bled, or if he’s asked, “What say you to one whose litter has grown while his wealth has flown, whom Fortune has put to the test and whom by his government’s been oppressed, so that he’s afflicted with hunger and condemned to insomnia and now, wherever he walks, people, seeing his podex is bare, refuse to acknowledge that he’s there, and will not do business with him or employ him, thinking in their minds that a poor man cannot do a job well; to one whose children have started to weep and wince with pain and whose wife has begun to ask for mercy and complain, though none spare a thought for the youth she’s lost in raising her children?” or if someone says to him, “Have you any refuge for a guest who’s a stranger and has none to take his

31

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2.1.20

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫ت‬ ‫� ت ت� � ا � � ا �‬ ‫�ا � ن‬ ‫�ك� ن� �ش����ا ��ه�ا‬ ‫��ض �ور �و ن� * � او �م ار �ت�ه � ش�����ك�و �و���س��رح� �و �ل� را‬ ‫ا �و �ل� ده ��ي ب���ك�و� � ��يوت��‬ ‫ح�م �ل�ه� �ل��و ب ب �‬ ‫م‬ ‫ق��د �ذ �ه� ���ف �ت �����ة ا � ��ل�ا د�ه�ا * ا � ��ق�� ��ل�ه ��ه �ع ن��د ك �م�ن �م�ا � � ��ل�ض‬ ‫�� ��ف� �ع * �م�ا‬ ‫ر�ير‬ ‫ب ى بري و‬ ‫وى ي‬ ‫�ل‬ ‫و ي �ل‬ ‫ن‬ ‫ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�ف‬ ‫�‬ ‫ن‬ ‫�‬ ‫� ن‬ ‫� ت‬ ‫� �ل�ا �ن ظ� ���ر ��ى ا �ن�� او �� ك��‬ ‫� �ل�ه� ا � او ��م�ا ق��د �م ت� ا �لي� ك��‬ ‫�ل�ه �م�ن �ن��ص�ي�ر* ق��ا �ل �م�ا �ج�ئ��ت ك��‬ ‫�‬ ‫�‬ ‫ل� ا �ل ��ى ������ ج�س�‬ ‫�و�‬ ‫م‬ ‫م‬ ‫م‬ ‫�‬ ‫� ن �‬ ‫�‬ ‫���ل �م�ا �ع ن��د �ى ���فى ا ��خل‬ ‫� �و���فى ا �� �ل او �ن��ه�ا ا �ل ��ت ��ل�ا �ت ش����ا �ك�‬ ‫���ا �عت� ك��‬ ‫�ر�� �م�ن ا �ل��ل�و� ا �ل ن��ا �ص� *‬ ‫�‬ ‫�ه�ا �ب� ض�‬ ‫�ع�لي�‬ ‫ى‬ ‫ج‬ ‫ع‬ ‫م‬ ‫ت� ن ا � �ة ف‬ ‫ا ن ّ � � ف‬ ‫� ّ�‬ ‫ه�من��ى ا �لن ظ� ���ر �ي�م�ا �ف�ي��ه را �‬ ‫ح� �ي�م�ا �ب�ه ��ت�عب� ك��‬ ‫ح� ك��‬ ‫� * �و� �لو ��ت�ع ��ط��ل ت� �ج��مي��‬ ‫� � او ��م� ا �ل ار �‬ ‫�‬ ‫�و�م� ا � �ي��‬ ‫ع‬ ‫م‬ ‫م‬ ‫ت � �ذ �‬ ‫� �ن � �ذ‬ ‫�ز‬ ‫� ��ل�ا ��قت��ص�ا رك��‬ ‫�ج�ت�� �ب�� ��ل��ك � �لو�‬ ‫�� �ع��ل� � �لو��ى ا �ل�� �ى ا �بر �زه �� ك��‬ ‫�م�ع�ا �م�� ك��‬ ‫� را � �مو ا �و�ع�ن� او �ن�ا � او �‬ ‫ل�‬ ‫ل�‬ ‫�س�‬ ‫�‬ ‫و‬ ‫ب‬ ‫ى‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫ت‬ ‫��ل ّ ث ��ل�ا �‬ ‫�ك�ن �ع� ّ ���ف �ذ ��ل�� �م�ن �ش��� * � �ه��ذ ا ��س ���ق ���ض‬ ‫�‬ ‫ا ��لج�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�ل‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ح�‬ ‫�‬ ‫�‬ ‫د‬ ‫�‬ ‫��ا ر �‬ ‫��‬ ‫ح�‬ ‫‪٢١٫١٫٢‬‬ ‫�‬ ‫ح‬ ‫ك‬ ‫�‬ ‫�‬ ‫�ل�ى ى ك‬ ‫ى‬ ‫ى و‬ ‫و‬ ‫و‬ ‫ى‬ ‫ي‬ ‫�ي‬ ‫و‬ ‫ر‬ ‫م م‬ ‫ع‬ ‫ّ‬ ‫�‬ ‫�ف‬ ‫ق � � �‬ ‫ث‬ ‫ن‬ ‫ن‬ ‫غ‬ ‫�عي���ي��ه �ع��ل� �� ج��ا ره � او �ل�ا �خ�ر�ى �ع��ل� �عي���ي��ه * �� �ي�����ل �ي��د �ي�ه �ور ج���لي��ه * � �و � ��و�ل �ل�ه ا �ل�ي �و�‬ ‫�ي‬ ‫ى‬ ‫م‬ ‫م‬ ‫ىم‬ ‫�خ �‬ ‫ا ��ف‬ ‫� � ن ��ت �ت�ن��ّ‬ ‫�ان ش‬ ‫� ��مت��خ�‬ ‫�م�ا ي� ش�����‬ ‫�‬ ‫����‬ ‫� ا �ل�� �سو�ق� ا �ب�ص‬ ‫�ك�و �و ج�‬ ‫�‬ ‫�ت ن ّ‬ ‫�‬ ‫*‬ ‫(‪)1‬‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫ت‬ ‫ى‬ ‫ي‬ ‫ي�ج ب� �ع�لي��ك ا � ح س‬ ‫(‪ )1‬ا �ل� �����‬ ‫ح��س �ر ك‬ ‫ح‬ ‫ن‬ ‫ن‬ ‫�ف� ن �غ ن ن� ن‬ ‫كل ا �ل��ل���‬ ‫ح� *‬ ‫�ا ا �‬ ‫� ار ��س�ه �و�ه�و�‬ ‫م‬ ‫�م�ع�د �ت�ه � او �م�ع�ا �ئ�ه � او �ض‬ ‫��ا ���س�ه �و��م��س��ك �م�ع�ه * �ل�‬ ‫ح��س * ي���ب���ى ا � ج‬ ‫ن ��ت ن ظ �� � ا ن ا �� ش�خ � ش �‬ ‫� � �‬ ‫� � �‬ ‫� ا �ة‬ ‫� ا �ل‬ ‫ح� �م�‬ ‫ط او �ل ا �ل��س�هر ا �لب�� ر�‬ ‫م����ا ر ا �لي��ه ا �ض‬ ‫ل�����‬ ‫� ّر �ب�ه �� �‬ ‫�ح�ل �ل��ك �ل��ل�ي �و�م ا � ���ر* �ل� �‬ ‫ي‬ ‫ي‬ ‫ع‬ ‫آ‬ ‫� ا � �� �‬ ‫ن �‬ ‫�ر��مت���ي�ن �م�د ا � �ع ش * � ح � ا �ل �‬ ‫ل��‬ ‫�ن��د �م�� �ئ�ه � �ون��دي��م�ا �ت�ه �ف�غ���د ا � �وب�ا �‬ ‫ح��د �ى �عي���ي��ه ا � ك‬ ‫ر و �م��� �ل ي��ل ل�ك �ي �وم‬ ‫ي‬ ‫�ا ن ت‬ ‫ح ك ���ل���ك * � ��ل�ا ا ن� �ت��س�م� ��ا �ذ ��ن ���ك * ا � �ت��س�ت ن�� ش���ق‬ ‫ا ن� ��ت�ع��م� ب����د���‬ ‫�‬ ‫ا‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫ل‬ ‫ك‬ ‫�‬ ‫�‬ ‫و‬ ‫و‬ ‫ر‬ ‫و‬ ‫ج‬ ‫ي‬ ‫ي‬ ‫ب‬ ‫ر‬ ‫ل ي ي‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫ت‬ ‫�‬ ‫ث‬ ‫�ت�ق �‬ ‫�ان � ق‬ ‫�ذ �ق � ف‬ ‫نف‬ ‫ب���من خ�‬ ‫� �ر��ك �ل� � ا �ل�� �سو�� ا �ل�ي �و� �ل� � �� � او �لب��ي �ا �ع�ا ت� �ل� ��ت �� ��ق� * �� �ه�و ا ا �ي���ل �ل�ه ا ��ل�ا ���ص��ل‬ ‫�‬ ‫ي‬ ‫م آ م‬ ‫م م م‬ ‫ح‬ ‫�‬ ‫�‬ ‫ت‬ ‫�ز‬ ‫�ز‬ ‫ن‬ ‫�‬ ‫ف‬ ‫ا‬ ‫ن‬ ‫ق‬ ‫خ‬ ‫�‬ ‫ت‬ ‫ت‬ ‫�س��ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ت‬ ‫ت‬ ‫�ن‬ ‫���ه �����د �� �‬ ‫�ب��ي�ن ���د �و �و ج�‬ ‫ح� � �� �و��ك ا �ل�ع� �ل�ى �و��م� � ك�‬ ‫�ص�م��ه �ب� �ل� �م��س ب���ع�د ا � ج�� � �م �‬ ‫ي‬ ‫� ف ت � ة ��ل�ت ن نَّ ي�ز ن �‬ ‫�‬ ‫ت‬ ‫�‬ ‫�‬ ‫� ا � � ا �� ا ��� ة‬ ‫ش‬ ‫ن‬ ‫�‬ ‫ح�د ا �‬ ‫��ص‬ ‫ح� �ل�� ا�ل�م ار � �م�ي����ه ب�‬ ‫�ب�ا �ل ش���� �عور * �و�‬ ‫ح�� ب� ��و� ا �و �ل�������ك� �و�ه ا �ل�ى ا �‬ ‫��ض �و طر�‬ ‫ح� ب�ك ل�‬ ‫ن � �ت ا ق ُ‬ ‫� آ �‬ ‫�‬ ‫�‬ ‫حب���� �م��ذ �ي ��و�م��ي�ن ��ل��‬ ‫ل��ا ر * ا �و ا � ع‬ ‫�ك� �ون�ه د ا ن� ب���ع�� ا �ل�ا �م �ر ء �و�ل� ي��م��‬ ‫�ك�ن ��ل�ه‬ ‫ا � بك�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫�‬ ‫�د‬ ‫�‬ ‫�‬ ‫�م‬ ‫�‬ ‫�‬ ‫�ج‬ ‫ر‬ ‫ر‬ ‫�ض‬ ‫س‬ ‫م‬ ‫فف ّ‬ ‫�‬ ‫�� � ا ��ف �‬ ‫�‬ ‫ن � ا ��‬ ‫ق‬ ‫ض‬ ‫ا‬ ‫��س� ��ف �م ن��ه � ق‬ ‫ق‬ ‫ت‬ ‫ا‬ ‫�ه�ه‬ ‫ا� ي‬ ‫ح� ك�م�ه �وي� �و�ى‬ ‫ح���ه * ������ل��س�ه ا � �ل�� ���ى � او ركب���ه ح�م� را �ى ا �ل� �� �س او �� �و �و ج� �‬ ‫خ �ّ � ا‬ ‫ن ف ا نا ق‬ ‫��ز ف ش � ا ن ن ا �ق ش‬ ‫ا ��ل�ى د �بر ا ���حل‬ ‫�م�ا ر* ا �و ا � ��ل� �� ��د �مر��ض� �و�ل �م � ار ����ه �ل� ��ه �� ���� ب���ع��ض� ��د ا �م ا �ل� �م�ي�ر‬ ‫�ف‬ ‫� �ذ �‬ ‫فً � �‬ ‫�‬ ‫�ف�غ� ا � ا‬ ‫�ا‬ ‫�‬ ‫� ن� �‬ ‫��ك�ل �ب�ه ا �ل� �م�ي�ر �ض‬ ‫� �ر�ا �ب�ا �ل�ع��صى �ع��ل�ى ر ج���لي��ه �و�ص���ع�ا �ب�ا �لن��ع�ا �ل �ع��ل�ى ا � �لق�� ا �ل * ��د �ل�‬ ‫ب‬ ‫�‬ ‫�‬ ‫�‬ ‫ش‬ ‫�‬ ‫ف‬ ‫ق‬ ‫�ق‬ ‫ا‬ ‫ق‬ ‫ق‬ ‫�‬ ‫��هخ‬ ‫ف‬ ‫�ن�ت‬ ‫�خ‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫���‬ ‫�‬ ‫ح ار ك �ب�ه �و��د �ور�م ت� ر ج��ل�اه � او � �‬ ‫� ����� ه * �ل�م �ي��ك�ن �م��ه ا �ل� ��و�ل�ه �م� د ا �م ا �ل�� �سو�� �و�� ي‬ ‫‪32‬‬

‫‪32‬‬

Rolling a Boulder

side against danger?” he’ll say, “I didn’t come to you to provide such things. I came only to inspect the looms on which you weave your goods, and their colors, which cannot rival the brilliant colors that I have in my saddlebag. It is no concern of mine to look into what might bring you ease; my ease lies in your troubles. If all your workshops fall idle because you’re incapable of producing these colors of mine that I have displayed to you in the shape of samples and specimens and you thus earn the reproof of your merchants, plowmen, and physicians, that is of no importance to me.” And here’s your Market-man, one eye trained on his neighbor’s mouth,

2.1.21

the other on his eyes, who then binds him hand and foot and tells him, “Today you have to be ‘distressed’(1) for the Market Boss awoke with indigestion, complaining of pains—in other words, ‘distress’—in his stomach, guts, and molars. We must therefore be as he is and abstain along with him”; or

(1) “To be distressed” (tatanaḥḥas) means here “to abstain from eating meat.”

“Today you aren’t allowed to use your eyes because staying up late last night with his boon companions (male and female) has laid the aforesaid boss low, and he woke up with pus or rheum in one of his noble peepers”; or “Today you aren’t allowed to work with your hands or to move your feet, and you mustn’t listen with your ears or breathe with your nostrils because no market was held today, and no sales were made.” If someone then says to him, “Can you not make peace between Zayd and his wife, for yesterday she wouldn’t do his bidding after she came back from your most honored store, and they fell to tugging at each other’s hair, and the wife swore she’d make him wish she were an old hag, or would complain of him to one of her friends among the big-time traders?” or “The merchant ʿAmr has been in prison these last two days because he lent money to one of the emirs and couldn’t obtain a judgment against him or recover what he is owed, and the judge bankrupted him and had him mounted on a donkey and paraded through the marketplaces, facing the donkey’s rump,” or “So and so has fallen ill and taken to his bed because he got into an argument with one of the emir’s servants, so the emir punished him by beating him with sticks on his feet and slapping him with slippers on the back of his neck, and the next day he couldn’t move, and his feet swelled up, and his nape was all puffy,” all he’ll say is, “So long as the market and its boss are safe and sound, the rest of the world is too. Business is going well, and the market’s up and running, bellies are full, mouths are munching, stomachs are digesting, molars are crunching,

33

33

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫� ا ��ل ت َّ �ة � ق �ف �ة ق ئ �ة‬ ‫� �ة‬ ‫ا �� �� ن‬ ‫����‬ ‫��س�ا �ل�م��ي�ن ف��ا ��ل��د ��ني��ا ك�‬ ‫له�ا ��س�ا �لم� * � او�لم�ص�‬ ‫� �م��س���بت�� � او �ل�� �سو�� �مر��و�ع� �و��ا ��م� * �و لب�� �‬ ‫طو�‬ ‫�‬ ‫ح‬ ‫أَ‬ ‫� ا �ف � ا �ق‬ ‫ض‬ ‫ض‬ ‫�‬ ‫َ‬ ‫�‬ ‫ن‬ ‫�غ‬ ‫ا‬ ‫�ا‬ ‫ا‬ ‫ا‬ ‫� ار ��س خ�� ��م�ه * � اوِ�لم�ع�د �ه� ��م�ه * � ا‬ ‫و �ل� �ي��د �ى ��ا ��م�ه *‬ ‫�م�ل�� �ى � او �ل� �� او ه �ل� ��م�ه * � او �ل� �ض‬ ‫� آ‬ ‫�‬ ‫�‬ ‫ت �‬ ‫� او ��ل�ا �ف ا � د ا ئ��م�ه * � او ��خل‬ ‫ح�ا ر�م�ه * � او �ل�ع ن��ا �ي��ة �ع�ا �‬ ‫��ي�را ت� �م��را ك��م�ه * � او �لر��ؤ ��س�� �‬ ‫�ص�م�ه *‬ ‫رح‬ ‫�‬ ‫�‬ ‫�ن‬ ‫�‬ ‫�ذ‬ ‫�ة‬ ‫�ق ف‬ ‫ا‬ ‫�ث غ‬ ‫� او �� �لق��ا د �م�ا ت� ��ا �ل ن�� �ور �م��ت�ز ا �‬ ‫�ور ا �ل� �م�ا ��ى �ب�ا ��س�م�ه *‬ ‫ح�م�ه * � او � �لو��و�� �ش���ا �م��ل� �ع�ا �م�ه * �و�� �‬ ‫ب‬ ‫�‬ ‫� ا �ة خ ا ت‬ ‫ف‬ ‫�ز‬ ‫ق‬ ‫� � ق‬ ‫� � ق‬ ‫�ذ �خ‬ ‫هو �‬ ‫��‬ ‫� او �ل��س�ل� �م� �� ��م�ه * ا �ل�ى ا �ل�� �سو�� * ا �ل�ى ا �ل�� �سو�� * � �‬ ‫حر ا �ل�ع��ل�و�� * �و �ر‬ ‫�� � �ن � َ‬ ‫� ق �ق ��ف ا �� ص�ن �ق ��ف ا �� ص�ن �ق �ف‬ ‫�َ ق‬ ‫ق‬ ‫ا ��ل‬ ‫ح�‬ ‫�ص ��و� � او �ل�غ� ب ��و�� * �و��د‬ ‫‪٢٢٫١٫٢‬‬ ‫�و� * �ى ل� �د �و� * �ى ل� �د �و� *‬ ‫هوا �ول�ى م ا �ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ب‬ ‫ح‬ ‫أ‬ ‫�‬ ‫ّ‬ ‫�ت‬ ‫ت‬ ‫ث‬ ‫ا‬ ‫ا‬ ‫�وا �هرث�� ا �فر�غ �ع��ل� �ت��ه�ا �تر �و ر�ه� � �و�مب�� �‬ ‫���ط�ا �ل�م�ا � او لله ا �مت��ل�� �ه��ذ ا ا �ل�ص�ن �د �و�ق� �ذ �هب��ا �و ج�‬ ‫ح�‬ ‫�‬ ‫ى‬ ‫م‬ ‫�� ة � �ق �ن ف ق ��ف‬ ‫ة تّ‬ ‫�خ ف �ة ف ق �غ ن‬ ‫س� ��س�ن ��ي�ن‬ ‫ف��ا ر�غ���ة � او � �مور���س‬ ‫��ض � او �طر� ا �ل�� �سو� ا � � ��� �ى �م�د� ��‬ ‫�ي ���� * �����د ب���ل� ن��ا ا � ب���ع��ض� �‬ ‫� ��قُ َّ �ة���ذ �ذ‬ ‫�ذ‬ ‫�‬ ‫�ق ض‬ ‫���ا �ه�ا ��ا ��بل��‬ ‫ح ث� � او ج��ل‬ ‫���دا ��ل �ع��ل �ش�� �‬ ‫��ك�ل ب��ع� ك�� ا �وك��‬ ‫�� ا �ب��د ر�ة �م�ن ا�لم�ا ��ل * � �و�ت ف��� يص���ل ��ل��ك ا �ن�ه‬ ‫�‬ ‫�� ب‬ ‫ى‬ ‫ّ‬ ‫�ف � آ‬ ‫�‬ ‫�ذ‬ ‫ه��د��س��ة � ا ��له�ئ‬ ‫���ا ن� ق��د ��ت�عل��� �م��ا د �ى ا ��ل� ن‬ ‫�ن ظ� ���ر��ن �ف���س�ه ا ت� �ي ��و� ��ى ا�ل�م �ر �ة �وك�‬ ‫ي���ة * �ف ار �ى را ��س�ه‬ ‫و�‬ ‫م ب‬ ‫م‬ ‫��ا ��ل� ����ط خ� �ة ف �ق � ه ن ت خ� ��ذ ��ق َّ �ة‬ ‫ة‬ ‫ي���ة ا ��س�ه * ��ا ن ا �ل�م�د �ّ‬ ‫ّ‬ ‫ئ‬ ‫�ل � و ر‬ ‫�م�د �و را ك�� ب ي�� * � ار � �ل� ا � ��ي�� ب��ع� �م�د �ور� �ع��ل�ى �ه� ر‬ ‫فآ‬ ‫ظ�‬ ‫ا ئ � ّ � �ت�ق �ف � ا �‬ ‫ق آ�خ � ن‬ ‫�‬ ‫�ي�ل� ��م ا�لم�د �و ر �مك��ا � � رر ��ى ا �ل� � �صو�ل * � �ر ه ب���ع��ض� �م�ز ا �م��لي��ه �م�ن �� �سو�� � �ر �وك���ا � ا �ع ���‬ ‫م‬ ‫�ف‬ ‫�‬ ‫�قُ َ �ة‬ ‫ق� � َ‬ ‫�م ن��ه ق��د را �و �و ج��ا �ه��ة � او �و�ف �ع��ل�م�ا * ��� خ�س‬ ‫سو��س ا �لي���ك �ي�ا اب��ن �ب��ع� (‪* )1‬‬ ‫�ر�م ن��ه �و��ا �ل �ل�ه �م�ن �و�� �‬ ‫ر‬ ‫� ُ َّ‬ ‫� � خم ��‬ ‫ف� �ق ا �� �� ه ق‬ ‫�‬ ‫ح�ت ��ل���� ت‬ ‫�‬ ‫س� �ه��ذه ا � �ل�قب��ع��ة * �م� ا ن� �ش�� �‬ ‫�‬ ‫ب�ن ُقَ ة ق آ‬ ‫ا‬ ‫�ك‬ ‫�‬ ‫�د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ط *‬ ‫�‬ ‫�‬ ‫ل‬ ‫��‬ ‫�‬ ‫س‬ ‫�‬ ‫ك‬ ‫ل‬ ‫و‬ ‫ر‬ ‫ل‬ ‫ى ب‬ ‫ر‬ ‫(‪ )1‬ا � � ب���ع�� و ��ا ب��ع�‬ ‫ع‬ ‫و �ص ف� ب�ا �ل‬ ‫�‬ ‫�خ ا ��ل ق‬ ‫� �� ش � �ذ � � ش‬ ‫ح���م ق� *‬ ‫ض� � ت‬ ‫��ث س�ت ة �ن‬ ‫سو�� *‬ ‫�����‬ ‫� �� �‬ ‫���ل�ل� ب���ل �ه�وا ك���ر ا �� �د ا ر� �م را ��س�ك �مك�ا ي�����ه�د �ل�ى �ب�� �ل�ك ي‬ ‫��ن تَ‬ ‫���ث�� ا ��ل�َع ن��َ�� ا ��ل��ه � ا ��ن ا �ه�د � �م�ن ��ش�� خ‬ ‫���ذ ب�� ت� ب��� �ه�و � خم‬ ‫�ر�و ���ط � او ن� ك�‬ ‫� ك�‬ ‫ق��ا ��ل ك��‬ ‫����ك � او ��ق�و�‬ ‫�‬ ‫�‬ ‫ى‬ ‫ي‬ ‫و‬ ‫ر‬ ‫ى‬ ‫ي‬ ‫ي‬ ‫ل‬ ‫س‬ ‫م‬ ‫�نَّ‬ ‫� ق ا ق ا � �ف‬ ‫قا �‬ ‫�� ر ت� �و�ع�مي� ت� �ع�ن �م�عرف���ة ��ن �ف���س��ك ف��ا ��ى ��ل��ك ا ن� ��ت�عر�ف� �غ��ي�رك * �� ل�‬ ‫��ط �ر��� * �� �ل ��ك‬ ‫�ي‬ ‫َ‬ ‫َ‬ ‫نت َ‬ ‫� �‬ ‫�‬ ‫فا �‬ ‫�ف‬ ‫�‬ ‫ق‬ ‫ف‬ ‫ق‬ ‫ن‬ ‫�ت‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫��ت� ّ�د �ع� ��� ا ��� �ع�م�ه ك��م�ه �و��د �‬ ‫�ق�و�ل��ك ا �ل��‬ ‫��ص‬ ‫�ه� ��ى �ع�د �م �ب �‬ ‫� * �� �ل�ي �و�م ر�ى‬ ‫ح�م��� �و��س� �‬ ‫ب‬ ‫ِ ِ‬ ‫بل‬ ‫ح‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ث‬ ‫�ت‬ ‫ّ �ن ال خ‬ ‫� � ���ط * � ا ��ل��س�ا ���ط �م�ن ا�لم��س � ���ط * �� �لّ ن‬ ‫���ا‬ ‫�ا‬ ‫‪٢٣٫١٫٢‬‬ ‫�ه�م�ا ا �ل�ع ن��ا د � �و �ق��ا �ب� ض�‬ ‫� ب��ي�� �‬ ‫رو‬ ‫و ر‬ ‫ا �ل ن�� ��س ا�لم�د �و ر �م مرو‬ ‫م�‬ ‫ج‬ ‫ث ا ��ل ث ا � ا‬ ‫� اق ا‬ ‫�فم�ز ق �� ن‬ ‫��ا ��ل�ا �ز ��ا �ق� � او ��ل‬ ‫�‬ ‫�ه�م�ا �عر��ض�‬ ‫�‬ ‫ج�ي �و ب� � او �ل� ��ل�ع * ��م �ب� ج���م�م ��م �ب� �ل� �ع ار ��ض� * �� �� �ك��ل �م �‬ ‫ب ي‬ ‫ث‬ ‫��‬ ‫ّ‬ ‫ح�ا � ا ��س�ت غ���ا �ث�ا � �ت ش����ا ك���‬ ‫ا‬ ‫ا‬ ‫��ا ��ل��د � ا ��ل‬ ‫ح�ا ك��� � �و�تب��ا �ه�ل�ا �و�ت��ه�ا �ت ا‬ ‫ر*‬ ‫ح��ه ا �ى �ع�د �وه * ��م �ص� � و‬ ‫�ص� � ب‬ ‫و ي ى م‬ ‫‪34‬‬

‫‪34‬‬

Rolling a Boulder

hands are snatching, joys are everlasting, fortunes are accumulating, bosses are prohibiting, Providence is protecting, women bearing ex-votos in droves are arriving, pious bequests are all-encompassing, the mouths of the Fates are smiling, and all’s well that ends well. To market! To market! There’s the box of delights, there the trove of truths! Into the chest! Into the chest! Morning and evening, the chest is best!” Many a time, I swear, has that chest been filled with gold and precious

2.1.22

stones, only to be emptied again on confrontations, confabulations, pointless investigations, and foolish matters. We have been informed that one of the market traders spent a vast amount of money over a period of six years on study and debate concerning the shape of a certain hat. To be specific, he looked at himself one day in the mirror and, being somewhat acquainted with the principles of engineering and construction, noticed that his head was round, like a watermelon. It therefore seemed appropriate to him that he should adopt the use of a round hat of the same shape as his head, for round goes best with round, as good taste has long determined. One of his colleagues from another market, who was of higher standing and dignity and more learned than he, saw him and made mock of him, asking, “Who whispered in your ear, you featherbrain (Ibn Qubaʿah),(1) that you should wear that bird’s nest of a bonnet (qubbaʿah) when your head in fact is conical?” “You are misled,” he replied. “My head is, on the contrary, rounder than yours, as the Market Boss will testify.” “You lie,” said the other. “It

(1) Ibn Qubaʿah [literally, “Son of a (certain) bird (smaller than a sparrow)”] and Qābiʿā’ are epithets used to describe stupidity.

truly is conical, as you should know since you keep looking at it in the mirror, and I am better guided and walk a straighter path than your boss.” “You blaspheme,” said the first, “and are blind to your own self; how then can you know others?” “And you,” said the second, “are a godless innovator; nay, you are confounded and confused and have become stupid and silly in refusing to accept my advice. People today can tell the rounded from the turned, the con-man from the burned.” At this, obduracy seized them in its relentless grip, and they grabbed each other by their collars, their pockets, and their shepherd’s sacks, and then by their long hair, and then by their reputations, each man tearing apart that of his friend, meaning his enemy. Next they screamed, appealed for help, and complained of each other before the ruler, each calling the other a fool and reviling him. When it became clear to the ruler that they were both acting

35

35

2.1.23

‫ف‬ ‫ة‬ ‫��ي� د �‬ ‫حر ج��� ج���ل�م�ود‬

‫ف �ل ا ث ت ��ل���لا�� ن ف‬ ‫�ت ا � �غ� �ة‬ ‫ف � �ز ق �ة‬ ‫ن‬ ‫له�م�ا ����ع�ل ا �ل ش���ب��ا �� (‪ )1‬را �ى ا � �م�د ا � او ��ه�م� ب� ار �م�‬ ‫�� �م� ��ب���‬ ‫ح� ك�م� ا � ���ع�� �‬ ‫غ‬ ‫�ف � �ة‬ ‫��� �من‬ ‫�ص �ف� �ك�‬ ‫را ب��ي���ة * ا �و ��ل�ى �م�ن �‬ ‫�ه�م�ا �وق��د ��ر�‬ ‫�صر�ه�م�ا ��ى ا �ل�زا � �وي� * ف��ا �ن�‬ ‫�‬ ‫ح�‬ ‫�‬ ‫ل‬ ‫ر‬ ‫م‬ ‫���ذ ���ذ‬ ‫ة ث ن �‬ ‫� ا � ا �� ت خ� �ذ �‬ ‫�ذ � �ق َّ �ة‬ ‫��ض �و ��ط� ر ا �ل� �ول ا‬ ‫ك�� ا �وك�� ا �ب��د ر� * �� ا � ا �ل�‬ ‫��� �ل�ه ب���ع�د �ل��ك �ب��ع� �ب��ي�ن �ب��ي�ن * ا �ى‬ ‫م‬ ‫ت� ي�ز ا � ا �ل�‬ ‫ث �‬ ‫� �ذ ا ��ل�ن‬ ‫�‬ ‫ا‬ ‫ن ف‬ ‫خ‬ ‫ق‬ ‫�‬ ‫ا‬ ‫�ه�ا �م�د �ّو ر � �ون�� فص� � م‬ ‫� �و ��ط ب�‬ ‫ه�� �‬ ‫حرر*‬ ‫حي�� �ل� ��ي���د ر �ع��ل�ى �مي��� �ه� ا �ل� ا ج �‬ ‫���ص� �‬ ‫�ب‬ ‫�ه� ر‬ ‫�ي‬ ‫آ ��ل ا �ن ت ه ك��‬ ‫��م�ن �ق��ف�� �م�ن ��غ�ز � �ة * ا � ا ��س ا ��ل��د ْ‬ ‫ح���ة * ( �ئ‬ ‫�خ‬ ‫� او ��ل ن��ا ق��د ا ��ل‬ ‫�‬ ‫�ب��ي�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫��‬ ‫�‬ ‫ح‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ر‬ ‫و‬ ‫و‬ ‫و‬ ‫ر‬ ‫ى‬ ‫ي‬ ‫ب‬ ‫و‬ ‫ل‬ ‫ي‬ ‫ر‬ ‫ِ‬ ‫س‬ ‫�ّ‬ ‫�‬ ‫���ذ � �‬ ‫�غ �‬ ‫� �ق َّ ّ ن‬ ‫� ق‬ ‫ا ج��ل‬ ‫�‬ ‫� ن��د) ا �و ك�� �ل��ك ا �ل��د�ي��ك ا �ل���ا �ل ب� * � او �و�ل �م�ا ا ���ط�ل �ع��ل�ى ا �ل�� �سو�� ا �مر�ج��مي�� ا � �ل ب��عي���ي�ن ا �‬ ‫ع‬ ‫ف‬ ‫�‬ ‫� �‬ ‫� ا � �ة‬ ‫�وا �ع��ل� ��ت��ل�ك ا ��ل‬ ‫�وا �ل�م�ل�ا ق��ا �ت�ه �ب�ا �لت��ق���لي���� �ل�ا �ب�ا �لت���ل�ق�ي���� (‪�� * )2‬خر�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫ل‬ ‫�‬ ‫ي خ�رج��‬ ‫ق‬ ‫ق‬ ‫ت‬ ‫ت‬ ‫س‬ ‫س‬ ‫ج ى‬ ‫(‪ )2‬ا ��ل����ل��ي��س ا ����س���� ب���ا ل‬ ‫ق‬ ‫ة‬ ‫ض‬ ‫�‬ ‫�‬ ‫� �ق‬ ‫���� ن � �ق � ن‬ ‫� �ف ق‬ ‫ا �لولا � �ع ن���د ��د و ��م�ه��م‬ ‫�و�ه� �ي��‬ ‫�‬ ‫�و� �لو� * ا �ل�ي �و� �عي��د ا � �ل ب��ع�ه * ا �ل�ي �و� �ي ��و� ا � �ل ر���ع�ه *‬ ‫�‬ ‫�‬ ‫�‬ ‫ن �ف‬ ‫�‬ ‫ا ن‬ ‫و‬ ‫ج‬ ‫و‬ ‫�ي‬ ‫����ض‬ ‫ا �ل���له‬ ‫�ا �ص���ا‬ ‫م م‬ ‫م‬ ‫م‬ ‫ب � � � و و � ي�ع‬ ‫�� ��ف �ذ � � �� ق �ف ��‬ ‫�‬ ‫�ف‬ ‫�ة‬ ‫�ة‬ ‫ّ‬ ‫ّ‬ ‫ن‬ ‫ا �لر ج��ل ي��د ي��ه ع��لى �ص�د ر ه‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫ظ�ن‬ ‫ع او � ا �ل‬ ‫�‬ ‫�ي�اِا �م�ع� �ي� ا �م�ع� * �ب��‬ ‫�صر �ب��ه� ا � �‬ ‫ح� ك�� �ى �ل�ك ا ل�ص��� ��� � او ا ���ه�‬ ‫�خ �ض * ا � ت�ل���قل���� �م���ا � �غل���ة‬ ‫�‬ ‫�‬ ‫��‬ ‫��‬ ‫�‬ ‫م‬ ‫م‬ ‫م‬ ‫ي‬ ‫و‬ ‫و‬ ‫ّي س ب‬ ‫ق ع‬ ‫ق‬ ‫ع ا � ا ت � اَ �زّ‬ ‫ّ‬ ‫�ف‬ ‫�ل������س�ه ا �ى ع�ا ب��ه و �ل���� ب���ه *‬ ‫خ���ل� �ع او �ر ��ق���ة ا ��ل���ط�ا �ع�ه * �و�ش���ق �� او �ع�ص�ا ا �ج ���ل‬ ‫�م�ا �ع�ه * �ب��ا د ر �و�ه� �ب� �ل� � ا �ل�‬ ‫ب‬ ‫م‬ ‫��ح�ز �� خ�ز � �زّ � �غ�ز � �ز � َ �ز � �ز �ح�زّ �� �ف�ز �خ�ز � غ�ز � �زّ‬ ‫�‬ ‫� � او ل‬ ‫ح � او �ل‬ ‫���ل � او �ل‬ ‫�ل‬ ‫� � او ج�ل‬ ‫� او بل�� � او بل�‬ ‫��‬ ‫� � او �لب�� � او �لب�� � او �لب �‬ ‫� � او �ل�د �� � او �لر‬ ‫�ه � او ج ر‬ ‫�ض‬ ‫�‬ ‫�ق‬ ‫�‬ ‫� ف�ز ��ز�زّ ا ��ل��ش�� � �ز �‬ ‫� �‬ ‫�‬ ‫ح�ز‬ ‫�ك�ز � او �ل�‬ ‫���‬ ‫�خ�ز � او �لض� �‬ ‫���ف�ز � او �ل���ط�ع�ز � او �ل�عر�ز � او �ل��‬ ‫�خ�ز � او �ل ش���ر � او �ل ش�����ف�ز � او �ل ش�����‬ ‫� او �لر� � او �ل �و‬ ‫�‬ ‫� ق �ز � �ز � ت�ز � �زّ � �ك�ز � �ق�ز � � م�ز �‬ ‫ح�ز‬ ‫له�ز � اولم‬ ‫ح�ز � او �ل��م �ز � او �ل�م�ه�ز � او ��لن��‬ ‫�‬ ‫� او � �ل���ل � او �ل��لب�� � او �ل��ل�� � او �ل��ل � او �ل��ل�� � او �ل��ل� � او �ل�ل� � او �ل�� �‬ ‫ر‬ ‫ا ��لن�خ�ز ا �� ن �غ�ز � ن�ك�ز � ن �ز � �خ�ز �‬ ‫��ك�ز � ا �� �ل �ق�ز � ا �� �ل �ه�ز � ا ��له���ز � ا ��له �ز � ا ��له�م�ز‬ ‫�ه � او � �لو� � او � �لو� و و و و و � ب و � ر و �‬ ‫�و � �و ل�� � او �ل��� � او �ل �‬ ‫ة�‬ ‫ف �‬ ‫� ا � ��ق � ت ق ق ��ق ��ف ��لخ�ز‬ ‫� او ��ل �ه�ز* �‬ ‫ح�تى ج�‬ ‫��ض �و ��ط� ر ب� ب�ع��ه �و��د ا �و��� �و�م�ه �ى ا‬ ‫‪٢٤٫١٫٢‬‬ ‫��ع��ل�و�ه� �عب��ر� �ل��ل�م�عت�ب��ر* �و� ّر ا �ل�‬ ‫� �ى‬ ‫ر‬ ‫م‬ ‫ع‬ ‫آ‬ ‫�ذ � � ��� � �ف‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� �ن‬ ‫ة‬ ‫� او ��ل�ع�ا ر �م�م�ا ا �ص�ا � ا �ل ج��ا ��ل �م�ن ا �ل �ز ء �و �ل‬ ‫حق� ا �ل����س�� �م�ن ا �ل�ز �ي�ا د� * �و�م� �ل�ك ك��ل�ه ل��‬ ‫�‬ ‫ر‬ ‫ب ر‬ ‫م‬ ‫ع‬ ‫ّ‬ ‫�‬ ‫�‬ ‫َ‬ ‫�ت � ا ن �‬ ‫�‬ ‫ُ�ْ � ش‬ ‫�خ � ق � س�ت ّ‬ ‫�‬ ‫طو��ل ا رق��ه‬ ‫�����‬ ‫� ا �ل�� �سو�� ا�لم�� �ع�ز �ب�ه �ش���ي �ا * ب���ل ظ �����ل � بك��‬ ‫م��ا �ع��ل�ى ��ع�ا ��ط�ى ا �ل� ��ف�ي �و� �ل�� �‬ ‫يج‬ ‫��ده ي‬ ‫�خ ل�‬ ‫ّ‬ ‫�‬ ‫ت‬ ‫ق ف � ق‬ ‫ق‬ ‫�ذ �ن‬ ‫��� �ي�ن‬ ‫ا‬ ‫� �و�تب�ي���ي�ت�ه * �و��د ��س�د ا �ي��ه ب��ب��ع��ض� ا �ورا �� د ��ا �تر ا �ل�� �سو�� �لئ��ل�ا ي���س�م� �‬ ‫�ص ار � م���سج�ي ر‬ ‫ع‬ ‫� �ذ �‬ ‫ف‬ ‫� �ق�ظ �‬ ‫ح��د �م�ن � ا ت‬ ‫� ���ه ا �‬ ‫هو را ق��د ا �ل�ى �ه� ا ا �ل�ي �و� ا �ى �ي ��و� �ت��د �و �ي�ن �ه��ذه‬ ‫��‬ ‫�س�� ��ه * � �‬ ‫�ب�ه ا �و ي ��و‬ ‫ب‬ ‫م‬ ‫م‬ ‫�‬ ‫�� ت� ��ل�ه ��م‬ ‫ا �� �ل او �ق��ع��ة * ف��ا ن� ا ف��ا �ق� ف���ل� �لق��ا ر�ى ا ن� ��ي��قي��د �ذ ��ل��ك ���فى ا �خ�ر �ه��ذ ا ا � ف�ل���ص�ل ف���ق��د �ترك�‬ ‫ح�ل�ا *‬ ‫�‬ ‫��ل �‬ ‫ا ��ن ت ت‬ ‫ح ج���ة ا ج��ل‬ ‫�ود *‬ ‫���ل� �مود � او �ح‬ ‫�م��د � �ل او �ج� ب� ا � �لوج��‬ ‫�‬ ‫�ه� د �ر‬ ‫شَ ْ�زَ ق‬ ‫(‪ )1‬ا �ل��� ب�� �‬ ‫ش‬ ‫ل���������ط�ا ن� �م��ن‬ ‫ا� ي‬

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‫‪36‬‬

‫َ�م��ن ي�ت�‬ ‫�‬ ‫�خ��ب��ط�ه‬ ‫ّ‬ ‫ا �ل���م��س *‬

Rolling a Boulder

like lunatics (shabāziqah),(1) he decided it would make better sense to cure them with a heavy fine than to confine them in the pokey. Each then departed, after paying a fine of such and such a number of purses. Afterwards,

(1) [“like lunatics”:] a shabzaq [plural shabāziqah] is one whom the Devil has afflicted with insanity.

the first trader adopted a hat that was half and half, that is, half round and half conical, and none but the most learned of scholars and most expert of examiners could tell which it really was, and he returned to his store like a conquering hero or one who’d captured a diḥyah (that’s an army general), or even a prize-winning cockerel. The first thing he did when he reached the edge of the marketplace was to command all the hatters to come out and receive him—with entertainment and salaams (taqlīs), not with reproaches and slams (talqīs).(2) So they went forth accordingly, making noise and saying, “Today is the Feast of the Hat! Today the day of the firecracker! What a twat! What a twat!” and the ruler’s henchmen, beholding them as they crowed, supposed them to have thrown off the yoke of obedience and abandoned their allegiance, so they set upon them with instruments that25 hit, strike, smite, knock, belt, bat, clout, bang, slam, dash, bash, punch,

(2) Taqlīs is receiving rulers on their arrival with various sorts of entertainment, and also a man’s placing his hands on his breast and bowing. Talqīs is reproaching someone in an exaggerated fashion, i.e., denouncing him and calling him names.

jab, thwack, smack, clap, crack, swipe, whack, wham, whop, clump, bonk, clip, cut, swat, sock, slog, thump, pound, beat, maul, drub, thresh, spank, thrash, whip, slap, club, kick, stamp, stomp, push, shove, and fling, until they had made of them a warning for all who have eyes to see. The market trader then fled with his hat, having landed his people in ignominy and disgrace, which afflicted the men with grievous loss and brought the women even greater, despite all of which the Market Boss, who was so taken with him, thought the matter of no importance. In fact, he continued to devote himself to the taking of opium because of his endless insomnia and nightly brooding; he had stuffed his ears with pages from the market ledgers so that he wouldn’t hear the screams of those who called on him for help and none should wake him from his stupor, and he’s stayed flat on his back to this very day, which is to say, up to the day of the recording of this incident. If he awakes, it will be up to the reader to enter that fact at the end of this chapter, and I have left him space to do that. Here ends the rolling of the boulder, praise be to the Prime Mover.

37

37

2.1.24

‫� ا �ن‬ ‫�ف‬ ‫ا � �ل��‬ ‫���ص�ل ا �ل��ث� ��ى‬ ‫� ���س�ل�ا � �و ك��‬ ‫ي �ڡ‬ ‫��ل�ا �‬ ‫م‬ ‫م‬ ‫� تَ‬ ‫ت � ا �ن �ة‬ ‫ف ق‬ ‫� ��ف ا ن�� ت� * � ك��‬ ‫�‬ ‫�ي ��ف� را ��ي� ا �ل� � ك‬ ‫�ص��ا �‬ ‫ح�ا �ي�ا ��ا ر�ي�ا �� * ك�ي �‬ ‫و‬ ‫�س����د ر�ي� * ��ه�ل‬ ‫ع�م� � ب‬ ‫آ‬ ‫�ت ّن ت ن �آ ا � �ن ا � ا �ف ا ن � ن �آ ��ف‬ ‫�� ��ل�ا � ت��� �ق���ع�ن * � ك��‬ ‫����له�ا‬ ‫� ��ف� � ���د ت� �م��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫د‬ ‫ل�‬ ‫� ب�ي���� ���س� �ه� م ر ج�� �ل�ه� � � ا �ل����س� �ى ب م �ي ب ر‬ ‫وي و ج‬ ‫�‬ ‫آ‬ ‫�‬ ‫� �‬ ‫�‬ ‫� �م ش����ا ��ه�ا � �م� �ا ���سه�ا � �ه��آ�ه�ا � �م��آ�ه�ا � �م ن��ا �ز ��له�ا � ا ك��‬ ‫�‬ ‫�‬ ‫له�ا �ل��ل�غ� �ر�� ء * ا�ل� �ي�ز �ل � ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ه‬ ‫بر ��س��ك‬ ‫و رب � و ل ب � و و و و � و ر م �‬ ‫ب‬ ‫م‬ ‫� ا ن � �ه �‬ ‫�ُ‬ ‫�ك� �ون�ه �ع��ل� ا �ب�ل��‬ ‫�و ا �ل�ا ��س�ف��ا ر* �ق�ا ��ل ا �م�ا �م�و�ق�� ا �ل�م�د ��ي ن���ة �ف�ا ��ن�ي �ق ��ل��‬ ‫حر*‬ ‫ا �ل��د � او ر* �و�ع��ل�ى �ل��س� ��ك ج��‬ ‫�‬ ‫ى‬ ‫ع‬ ‫غ � ا ة � ��‬ ‫�ق �ز ت � ه �ة‬ ‫�‬ ‫��ث ة ا �� �غ� �آ �ف� ف ت‬ ‫�خ‬ ‫ن‬ ‫�‬ ‫�‬ ‫�ه�ا ���ر�ى ر �و��س ��ا ��س �م�� ��ط� � ب��ط ار ��ط�ي ر * � او �رى‬ ‫�� ب���ك� ر� ل �بر� ي�‬ ‫�و �د ا د � ب� ج‬ ‫�‬ ‫ئ‬ ‫�‬ ‫ن‬ ‫�غ‬ ‫ا �خ� � �� �غ‬ ‫� ا �خ‬ ‫��ا � �و��ي�ر�ه�ا ب��م�ق��ا �ع ��‬ ‫و �ر�ى �ب�ب�را ���س �و��ي�ر�ه�ا ب���ع�م�ا �� *‬ ‫ط *‬ ‫�ب� ��ط ار �ب�ي�� ش��� * �و رى ب �مك‬ ‫م‬ ‫م‬ ‫َ‬ ‫َ‬ ‫�غ‬ ‫�غ‬ ‫�خ‬ ‫�خ‬ ‫�خ‬ ‫�‬ ‫� او �ر�ى �ب�ا �ص�ن �ا �و��ي�ر�ه�ا ب���ع�ص�ا ��ئ ب� * � او �ر�ى ب���ع�م�ا را ت� �و��ي�ر�ه�ا ب��م�د ا �ي�م��‬ ‫� * � او �رى‬ ‫ع‬ ‫ج‬ ‫ا ف �غ ا �ق ّ‬ ‫ن‬ ‫�خ� � ُ‬ ‫�‬ ‫�غ‬ ‫�خ‬ ‫ق‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��س ��و ب�‬ ‫ب��نِ��ص� �� �و��ي�ر�ه� ب� ب��ع� � * � او �رى �ب ����ل� ���س �و��ي ر�ه� �ب�ب را ���ط�ل * � او رى ب� ب‬ ‫�ص��� (‪ � * )1‬ا �خ� �ى ��ا ا ��س���� � �غ��� �ه�ا ب�خ‬ ‫�و�غ��ي�ر�ه�ا �ب�ا را‬ ‫� ن��ا ب��� * � او �خ�ر�ى �ب ���ق ن��ا ب���‬ ‫�‬ ‫الُ ص ص��ة‬ ‫ر‬ ‫و‬ ‫ر‬ ‫و‬ ‫ي‬ ‫ر‬ ‫ي‬ ‫ب‬ ‫ي‬ ‫س‬ ‫ص‬ ‫(‪)1‬‬ ‫ا‬ ‫ر� و�‬ ‫ع‬ ‫ُ ع‬ ‫ق �ن ة‬ ‫�خ ة‬ ‫�غ ا ��� ُ‬ ‫َّ‬ ‫�غ‬ ‫�خ‬ ‫�خ‬ ‫كا � ب�ل���ط��ي����� *‬ ‫��ل���سو� �‬ ‫�‬ ‫�ص�م�د � او �رى �ب��ص� ا‬ ‫و �م� *‬ ‫�و��ي�ر�ه�ا �ب��د ��نيّ��ا ت� � او �ر�ى �ب��ص� او �ق�� * �و��ي�ر�ه� ب‬ ‫ع‬ ‫ع‬ ‫�غ � ا � ش ا �ذ �خ � � ش �ذ‬ ‫� ا �� ش ��ق �� � ش ا ��‬ ‫�‬ ‫ش‬ ‫�غ‬ ‫�‬ ‫�ن‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�و��ي ر�ه� ب�م���� �م� � او �رى ب�‬ ‫م����ا �و * �و��ي ر�ه� �ب�ب را �ي� ��ط �ع��ل�ى �� �ك�ل ل��� ي��ط � او �ل���ب�� ب��ي��ط‬ ‫�‬ ‫� ض‬ ‫�‬ ‫�‬ ‫� �ذ �ف �‬ ‫�‬ ‫�ق � �‬ ‫�‬ ‫ا �� ض ف �‬ ‫�و ل� �‬ ‫���ا ر�ي� ��ط � او �ل�ع� ا �ي� ��ط � او �ل�ع�م�ا ر�ي� ��ط‬ ‫����ا ر�ي� ��ط � او �ل��م�ا ر�ي� ��ط � او � �ل��ل�ا �لي� ��ط � او �ل�ع ض�‬ ‫�‬ ‫�ا ت �� � � �ة � �ف� �� خ‬ ‫�ك ن���� �م�ا خ���ل�ف��ه � �م�ا‬ ‫�س �ة �ت �‬ ‫� او � �لق��م�ا �عي� ���ط * �و�من � � �ن � ه‬ ‫‪٢٫٢٫٢‬‬ ‫و‬ ‫�ه�م م �ل� ��س ار � �وي�ل � �ط� �يو�ل� م ر�� � س‬ ‫�ت ّ‬ ‫�‬ ‫� �فُ ُ �‬ ‫�س ن‬ ‫�ا‬ ‫�ق ّ�د ا �م�ه * � �من‬ ‫حو� ب��م�ا ا �م�ا �م�ه *‬ ‫�ه� �م�ن �ل� ��س ار � �وي�ل�ا ت� �ل�ه �ب��عث� ��ط�ه �ب�ا ٍد � او �ل ن��ا ��س �ي م����‬ ‫�‬ ‫و م‬ ‫‪١٫٢٫٢‬‬

‫‪38‬‬

‫‪38‬‬

Chapter 2

A Salutation and a Conversation

“Good morning, Fāriyāq! How are you and how do you find Alexandria?

2.2.1

Have you learned to tell its women from its men (for the women in your country do not veil their faces)? And how do you find its food and drink, its clothes, its air and water, its parks, and how its people honor strangers? Is your head still swimming, your tongue with disparagement of travel still brimming?” Replied he, “So far as the city’s situation is concerned, it’s elegant because it’s on the sea, and the number of foreigners it contains adds to its brio: in it you see some people whose heads are covered with tall pointed hats and others with tarbushes, some with round caps and others with maqāʿiṭ turbans, some with burnooses and others with ordinary turbans, some with aṣnāʿ turbans and others with fillets, some with headgear of a generic nature26 and others with madāmīj turbans, some with sailors’ caps and others with hoods, some with caps and others with bonnets, some with further turbans and others with watermelon-shaped(1) and cantaloupeshaped caps,27 and others with head scarves large and small, some with judges’ tun-caps28 and others with antimacassars,29 some with undercloths for turbans and others with head rags, some with the turban under the name mishmadh and others with the turban under

(1) The arṣūṣah (plural arāṣīṣ) is a cap like a watermelon.

the name mishwadh, and some with Frankish hats shaped like earthenware jars, or carp, or the creases between the cheek, nose, and eye, or the crevices between the same, or the children of the jinn, or armpit sinews, or white varan lizards, or disreputable demons, or babies’ clouts. “Some of them have long saggy drawers that sweep the ground behind and before them and some have no drawers at all, so that their anuses are on display and the people pass their hands over what is in front of the latter.30

39

39

2.2.2

‫�ف ��س� �ا � � ك��‬ ‫�� �ا �‬ ‫�ي� ل م و ل م‬

‫َ�ثْ‬ ‫ن �ن � تْ‬ ‫ان‬ ‫�ن � �ت ّ ا ن‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫�هم�‬ ‫�ه�م �ب��ِه�مي�� � * �و�م �‬ ‫�ه�م ب� ��ور �و�م �‬ ‫�ه�م �م �ل�ه � ب�� � * �و�م��ه �م �ل�ه ِا �� ب� * �و�م �‬ ‫�و�م �‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫�بر���ْ (ا ��ل��س ا � ��� ا ��ل���ط�ا �ق�) � �من�ه� ��ا �ن�َْ�د ْ �َ ْ د � �من�ه� ���د �ق ا �ة ا � دُ �ق � * � �من�ه� �م�ن‬ ‫و‬ ‫ور‬ ‫و‬ ‫ر‬ ‫و‬ ‫ر‬ ‫و‬ ‫ر‬ ‫�‬ ‫�‬ ‫ب‬ ‫ر ويل‬ ‫جِ ل‬ ‫و �مب‬ ‫ر‬ ‫ر‬ ‫ِ‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫غا�‬ ‫�لخ‬ ‫�� ا �ل‬ ‫�م�ا ��ل * � ا �ل�ا ��� ���ف ا �ز د � ا‬ ‫�نا‬ ‫�‬ ‫�غ �‬ ‫�ي��� � او �ج ��ل‬ ‫و بل ى‬ ‫ح� �م * � او �ل�� ��س‬ ‫�يرك� ب� ح�م�ي�ر � او �لب���� �ل * �و��ي�ره�م �ع��ل�ى ا � ل‬ ‫� آق � � َ‬ ‫�‬ ‫ن �ا فت‬ ‫�ف �ت � ا‬ ‫�ف ن �غ � ا ئ ن‬ ‫لهم�‬ ‫له�م ا �جِ�ر * ا �ل�� �‬ ‫�ه�م ا � �ل� ��ي����ر �ع��ل�ى ا �ل��د �ع�� �ب �� ��و�ل�ه ا �ل�� �‬ ‫��ى ا �ل� ��ط� �م * �ي���ب���ى �ل��ل��س� �ر ب��ي�� �‬ ‫�ذ‬ ‫�ف ظ�‬ ‫س�ت‬ ‫ا ���� ا ��ل��� �ف‬ ‫ت�‬ ‫ا‬ ‫عو �ب�ا لله *‬ ‫ح�� ��� * ل له‬ ‫ط� * � ��وك����ل ت� �ع��ل�ى ا لله * ا �� � نع� ت� �ب�ا لله * ا � �‬ ‫� �م‬ ‫آ‬ ‫�‬ ‫�‬ ‫�ا ن‬ ‫���ا ن�� ت� ت خ���ف‬ ‫���ا �م�ن‬ ‫بر �ق�� ا ��ل ن����س�� ء �ف��ه� � او ن� ك�‬ ‫ف��ا �م�ا � ا‬ ‫���ه�ن ا �ل� ا ���ه�ا �تير� ا �ل�ع��ي�ن ا �ي� ض�‬ ‫�ى �ج��م�ا �ل ب���ع ض�‬ ‫�‬ ‫ى‬ ‫� ح‬ ‫ع‬ ‫�غ ن ت ّت ا �� �لق��� ا ت ��ث‬ ‫ن � �ذ‬ ‫� ا ن الم��ل�� �ة � ا‬ ‫�ق�� ا ئ‬ ‫ه�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ه�ا ا ا‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫ب‬ ‫�‬ ‫*‬ ‫�‬ ‫*‬ ‫ح‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫ح‬ ‫��‬ ‫�‬ ‫ه‬ ‫س‬ ‫� ��س� �ر‬ ‫ي ر � ر ي � ر �ل � ي �ل ي � �و� ي�‬ ‫ب‬ ‫ح‬ ‫ّ‬ ‫�‬ ‫�‬ ‫ت‬ ‫��ن � ن ا ظ � �ي�ن � �ن �ؤ �ة‬ ‫ن ن‬ ‫ن � �ف ا ق‬ ‫�خ‬ ‫قف‬ ‫�ص�ه�ا ا � �ت� ��ط�ي�ر ��ى ا �ل� �� �س او �� �م�ن د �و� ا � � ك‬ ‫�م�� ا �ل�� ��ر م ر � �ي�‬ ‫�ر�ج� ت� �م�ن �����‬ ‫�ف �‬ ‫� �ا ��م ا ��ل ن ظ ��� � ن ا � ا �� ا � ّ � ت‬ ‫�كب��ر � او �ل�ا ف���را ر�ه�ا * �ي ��ق ��و� �ل ا‬ ‫م�ل ح�ه� * ي���ر� او ح��س��ه� �و�ج �م� ل�ه� �و�ي�‬ ‫و �م�ا �ش���ا ا لله *‬ ‫� ن�ز �‬ ‫تق ت ن‬ ‫��ت��ا رك ا لله * ج��� ا لله * ا لله ا لله * �‬ ‫ح�تى ا �ذ ا ر ج�‬ ‫��ع ت� ا �ل�ى �م�� �ل�ه�ا ا �ع ����د � ا �‬ ‫ب‬ ‫ل‬ ‫ُ‬ ‫�‬ ‫�‬ ‫�‬ ‫ن‬ ‫�‬ ‫�صِ �ل�ا ت‬ ‫ا‬ ‫ح��ا * �ف���ا ��ت ت� �ت���ت ظ� ��� �من‬ ‫�ج��مي�� ا ��ه�ل ا �لب���ل��د ق��د �ش��غ� ف�‬ ‫� *‬ ‫�ه� ا �ل�ه�د ا �ي�ا � او �ل�‬ ‫ب‬ ‫� �� او �ب��ه� � ب‬ ‫ر �م‬ ‫ع‬ ‫�‬ ‫�ف‬ ‫�‬ ‫� ا ��ا �ش‬ ‫م ا ��ل��ا �ت‬ ‫���ل�م�ا �غ� ن��َّ �م���غ�نّ ا �ن��ص��ت ت� ا ��ل� �غ� ن��ا �ئ�ه � ��س�م�ع ت� ا ��س�مه�ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫�ل‬ ‫ك‬ ‫�‬ ‫��‬ ‫*‬ ‫�‬ ‫ع‬ ‫و �ل‬ ‫و‬ ‫ى‬ ‫�‬ ‫ر و �و ي‬ ‫ى‬ ‫َ‬ ‫تَ‬ ‫�‬ ‫�‬ ‫ّ‬ ‫�‬ ‫�ف‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫� ّ���ي�ن‬ ‫م��‬ ‫��‬ ‫�ي��� ش���ب�� ب� �ب�ه * ف��ا ا‬ ‫�ر ت� ��ى ا �ل�ي �و� ا � �لق��ا ب���ل ا �ل�ى ا �ل�ا �� �س او �ق� �ورا ت� ا �ل ن��ا ��س � ك‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫ك‬ ‫�‬ ‫ل‬ ‫ب‬ ‫�‬ ‫ب‬ ‫ى‬ ‫م‬ ‫آ‬ ‫ّآ‬ ‫�ت‬ ‫���ة ف�ز ت � ��ف‬ ‫�‬ ‫�‬ ‫ق‬ ‫ا‬ ‫�‬ ‫�ي�ن‬ ‫ا �ش��غ���ا ��ل�ه� ��ج�ع‬ ‫ح� �� د ر �ع��ل ا �ل��س��ع � او �ل‬ ‫�� ت� �م�ن �ب ��ق��� �ئ��ه� ا �‬ ‫��ص‬ ‫�‬ ‫�‬ ‫حرك��� * � ا د � �ل�ه�م �ى‬ ‫�‬ ‫ب‬ ‫ى‬ ‫ى‬ ‫م‬ ‫م‬ ‫�أ‬ ‫�� ش �ف‬ ‫�م��س�ا �ف �ه�ا * � ��ق��س�ا �مت�ه�ا � �م�‬ ‫ح�ا � �ه�ا * � �ف� ت�ن��ت�ه� ��ا �ش���ا ا �ت�ه�ا � ا ��م�ا �ئ�ه�ا * � ا �ت�ه�ا‬ ‫ك�‬ ‫و‬ ‫و � م ب ر � و ي � ور ر �‬ ‫� و �ج ر‬ ‫��� � ر‬ ‫َ‬ ‫��غ‬ ‫�ت‬ ‫���له�ا � �غ��م�ز �ه�ا * � �ن�� ا � ا � ا‬ ‫م�ز ا �م�ز ا‬ ‫ائ ا‬ ‫�‬ ‫�ه�ه�ا �و ج�ع‬ ‫�‬ ‫�ه�ا *‬ ‫� او ��ي ب�� ���ه� * �ور� �ه� �و�ل� �ه� * �و جه � و‬ ‫��ه� �ود �ل� �ل�ه� * � �وي�‬ ‫�ب �‬ ‫وج‬ ‫ا ش� ا ت ّ‬ ‫�ع��ل ت ا ��غ� ن� ت ا ��ت���غ�ن‬ ‫�ت‬ ‫�ه�ا �ود�ه�جم‬ ‫�ه� �ود ج�‬ ‫�ه�ا � �وت��ص�ع�ي�ر�ه�ا * �ود ج�‬ ‫�و �ز �ه�و�ه� �و��� ك�‬ ‫�ه�ا *‬ ‫��‬ ‫�ه� * �وب ج�� �‬ ‫��‬ ‫��‬ ‫له� * � �و��د �عب �‬ ‫��� �‬

‫‪40‬‬

‫‪40‬‬

‫‪٣٫٢٫٢‬‬

‫‪٤٫٢٫٢‬‬

A Salutation and a Conversation

Some of them have short breaches and some drawers without legs, some of them have drawstrings and some have belts, some have leggings (drawers made of one piece of material) and others have underwear,31 some have boxers and others briefs. Some ride mules and asses, others dromedaries and horses. Camels are on every side, people collide. One moving among them must never slacken in his pious exclamations,32 saying, ‘God protect! God preserve! God be kind! I have put my trust in God! I seek God’s help! I seek refuge with God!’ “As for women’s face veils, if they conceal the beauty of some, at least they

2.2.3

relieve the eye of the ugliness of the rest. It is, however, the ugly ones who most often cover their faces, for the pretty ones think it a pity, when they leave their cages, to fly through the markets without the onlookers being able to see their charms’ array, behold their comeliness, and make much ado over the beauty on display, saying, ‘As God wills!33 God be blessed! How mighty is God! O God, O God!’ When such a one returns to her house, she believes that all the inhabitants of the city have fallen passionately in love with her and sits there expecting them to send her gifts and tokens of esteem, verses and sonnets with an amatory theme. Whenever anyone raises his voice in song, she cocks an attentive ear and believes she hears him rhapsodizing over her name, and if, then, she sets off early the following day to the marketplace and finds everyone busy with their work, she’s amazed that they’re still conscious and capable of effort and action. “She therefore shows off more of her hidden charms, her elegance, and her forbidden fruits. She bewitches them with her gestures and nods, her eye-rolling and her gestures behind her back, her expressive looks and glances, her come-hither winks and cow eyes, her billings and cooings, her haughtiness and conceit, her vanity and coquetry, her playfulness and her turning aside of her cheek in pride, her comings and goings and goings and comings, her demurrals and her mincing walk, her glances to the side and her glances askance, her looks of surprise and swivelings of her eyes, her backward glances of spite or surprise and her angry looks, her peepings through her fingers against the sun to see34 and her turnings to observe what lies behind her, her shading of her eyes against the sun to see and her peering through her fingers against the sun to see, her wantonness and her conceitedness, her staggering and swaying, her tottering and strutting, her bending and bowing, her coyness and bough-like curvaceousness, the trailing of her

41

41

2.2.4

‫�ف ��س� �ا � � ك��‬ ‫�� �ا �‬ ‫�ي� ل م و ل م‬

‫شف‬ ‫س�ت‬ ‫��كف��ا �ف�ه�ا‬ ‫��� �� �ن�ه�ا � ا �ز ��ل�ا �ق ا‬ ‫ح��د ق���لت ا‬ ‫�خ�ز �ه�ا * � �ش��نَف�� ا‬ ‫ش �ز ا‬ ‫�و��� ر�ه� �و� ر‬ ‫�ه� * � او �� �� �‬ ‫�ه� * �و� و � و �‬ ‫�ه� �و� �‬ ‫و �‬ ‫خ ا ت ا خُ‬ ‫� َ��ل�ا �ئ�ه�ا * � ت��م�ا ���له�ا‬ ‫حه�ا � ا ��س��ت ش��� ا �ف ا‬ ‫� ا ��س��ت ش����ف��ا �ف�ه�ا * � ا ��ست��� ض� ا‬ ‫��� � � و‬ ‫و‬ ‫و ي‬ ‫و �ي �‬ ‫�ه� �و�ي �‬ ‫�ه� * �و��ل� �ع �‬ ‫ر�‬ ‫�‬ ‫ت‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫�ذ‬ ‫�ت غ ن ا �ت ا � ف‬ ‫���� ا خ‬ ‫ت‬ ‫�ّ د�ه�ا * � �ت�� �ّ��له�ا‬ ‫ت ثن ا ت ا ّ ا‬ ‫ط� ا‬ ‫ت ا ا‬ ‫و �ي �‬ ‫�ه� * � �و����ي��ه� � �و� �ود�ه� * � �و��د ك� �‬ ‫�و���ه� د �ي��ه� * �و����د ���ه� �و��ع� �� �‬ ‫له� �و��و‬ ‫�ت��ف خ‬ ‫� ��ت�ع ّ���له�ا * � ��ت��ف تّ���له�ا � ��ت��ق تّ���له�ا * � �ت���ذ ���له�ا � �ت ف���له�ا * � ��ت خ� ت ا ت خ‬ ‫�ت�ه�ا‬ ‫� ���ط�� ا‬ ‫بو‬ ‫له� * �و� �‬ ‫���ر�ه� �و� �‬ ‫و ب � ور �‬ ‫و � و �‬ ‫وي �‬ ‫ت‬ ‫َ‬ ‫ْ‬ ‫�ذ‬ ‫��ت � ن‬ ‫��‬ ‫� ا‬ ‫�ه�ا �و�ت��ه� �خ� �ه�ا * �و خ�‬ ‫�ك�ه�ا * �و�ي�م��‬ ‫�ك��‬ ‫عه�ا � �و�ت ف����‬ ‫� ك‬ ‫ح�ه�ا �و َ�‬ ‫����ك�ه�ا‪* 1‬‬ ‫حك‬ ‫� �وت� ك‬ ‫�د�ه��ر�ه� * �و ب �‬ ‫���ل� �‬ ‫ه�� �‬ ‫ر‬ ‫� �ت��د �أد � �ا � ��ت غ�� ��� �ف �ا * � �ت �ذ �ف ا �ت غ ض ف‬ ‫���ه�ا * � د �أ ��له�ا � � �ه�ا �ز �ت�ه�ا * � ا ��ّله�ا � �َه ا ت‬ ‫و د ���ه�ا *‬ ‫و� و�‬ ‫و � وو �‬ ‫�ه� �و���� � �‬ ‫�ه و ��و �‬ ‫و ي��ه و طر �‬ ‫َ‬ ‫َ َّ‬ ‫ُ‬ ‫ْ‬ ‫�ُ َ �� ��آئ ا �ْ َ‬ ‫�َ�ا �ه�ا‬ ‫�ز �ن ا ا َ �زّ ا‬ ‫خي�ز � ا ا خي�ز ا‬ ‫ح�ا �ئ��ه�ا * �و�هب ي�� خ�‬ ‫��رد �‬ ‫�و��� �ل� �ه� �و��� را �ه� * �و ا � ب�� �ه� � او �و ا �ه� * �و م�طي� ��ط� ���ه� � كِو‬ ‫�فَ ْ‬ ‫�ّ‬ ‫ّ‬ ‫َ�هَ ا ا � ض ّ‬ ‫���ْ��س�ا �ه�ا * � � ْ����ذ ا �ه�ا � َ‬ ‫ح َ��د ا �ه�ا‬ ‫�و جع‬ ‫���ا �ه�ا * �و� نج�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��ل�ا �ه�ا �و� ِب��ل�ا �ه�ا *‬ ‫�‬ ‫�‬ ‫*‬ ‫ه‬ ‫ص‬ ‫�‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫ب‬ ‫ي‬ ‫ي‬ ‫جِ‬ ‫ر‬ ‫ِِ‬ ‫يِ‬ ‫هِ‬ ‫هِ ب‬ ‫َ‬ ‫قّ‬ ‫خِ ق ّ‬ ‫َْ ��‬ ‫َ�عَ ْ�ثَ � َّت ا �قِ � ْ ��‬ ‫َ ْق ا ا �ه قّ‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�و�‬ ‫�ب ���� �ه� �وِد فِ����� �ه� * �و�عر��ل� �ه� �وِ �مِ ��� �ه� * �و �مي� �لي���ه� �و�م�ط ار �ه� * �و سِ�� ب��ط ا‬ ‫ر �ه� *‬ ‫خ‬ ‫خظ‬ ‫�ت‬ ‫ح��د ��لت ا‬ ‫� ���� �ف�ت�ه�ا � ��ا د ��لت ا‬ ‫�خ�ز �ف�ت ا‬ ‫� ن��د �ف�ت ا‬ ‫حه�ا � �ت ن� ا‬ ‫�ت‬ ‫�ه�ا *‬ ‫� �و ب��د � � و ر‬ ‫�ه� �و�ب��ه�د �ل �‬ ‫�ه� * � بو� �‬ ‫�ه� * �و� ر � وب �‬ ‫�ه� �و� ر �‬ ‫ح�ه� * �و� �‬ ‫����لت�ه�ا * � ا ���لت�ه�ا � �ه���لت�ه�ا * � �ق�ه���لت�ه�ا‬ ‫����لت ا‬ ‫ح�ه�ا � � ق � ت‬ ‫� �ذ � ��ذ ت‬ ‫�ه�ا * �و�‬ ‫ح� � � و‬ ‫و‬ ‫و� ب �‬ ‫ور ب � ور ب �‬ ‫�ه� �و�هرك� �‬ ‫حرك� �‬ ‫حر��ل �‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫� ك���س�م��لت�ه�ا * � ��ق ن��د �لت�ه�ا � � ن�‬ ‫���لت�ه�ا * � �ع د �لت�ه�ا � �ه ��ق���لت�ه�ا * � خ��� �ع��لت ا‬ ‫�ت‬ ‫�ه�ا *‬ ‫و‬ ‫و � و‬ ‫�ه� �ود بر��ل �‬ ‫�‬ ‫ور � وي �‬ ‫ح� ك� �‬ ‫و �‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫�ذ �ذ ت ا �ز �ز‬ ‫�ز‬ ‫ح��لت ا ��‬ ‫���ه�ا‬ ‫�� ا‬ ‫�ذ �ذ ت ا‬ ‫�� ا ���� ت ا‬ ‫�ه� * �ور�ه�وك� �‬ ‫�ه� * �و �ك�و �ك�و���ه� * �و �و �و ���ه� * �و �و �و���ه� �و ك� �‬ ‫�ه� �و �و �ك�وك� �‬ ‫�و ي � �‬ ‫�ت‬ ‫�‬ ‫ف‬ ‫ح �ق�� ت‬ ‫ط�ه�ا * � �ق �م ��� ت ا‬ ‫�ت ا‬ ‫�ت ت ا ق � ت‬ ‫�ن ت‬ ‫�ت�ه�ا * �و� ك�‬ ‫م� ك‬ ‫�و� �تر ك‬ ‫�ه�ا * �وك��� ك‬ ‫�ص��ه�ا *‬ ‫ور �‬ ‫�����ه� � بو�ر�� �� �‬ ‫�ه� �ور�ه�د � �‬ ‫�م�� �‬ ‫�� �‬ ‫ط�ه� �و�ر‬

‫َ َ‬ ‫��‬ ‫��ك�ه�ا‪.‬‬ ‫‪ :1855  1‬وح ك‬

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A Salutation and a Conversation

skirts over the ground as she walks and her sweeping by, her turning of her face aside as she proceeds and her walking with a swinging gait, her stepping out manfully and her walking proudly in her clothes, her ambling and her rambling, her stepping like a pouting pigeon and her rolling gait, the swinging of her mighty buttocks and her sashaying, the insinuating wriggling of her shoulders, her pretty waddling and the way she walks as though she were short, her shaking of her shoulders, her sprinting and her haughtiness (especially in walking), her taking short steps and her sinuosity, her ponderousness and her modesty of deportment, her hastening and her willowiness, her slowness of motion and her looseness of motion, her slow stepping and her skipping from foot to foot, her stretching out her hands as she paces and her walking with short steps, her swaying and her slowness, her walking proudly like a high priest of the Parsees and her sudden startings off the road, her sprightly running and her bending as she walks, her languishing gait and her strutting, her galloping and her striding out, her stalking and her swaying from side to side, her nonchalant sauntering and her walking with the limbs held close to the body, her swaggering, her walking finely and loosely and her staggering as though intoxicated, her walking with her thighs far apart kicking up her feet and her walking with a swing, her striding fast and her rushing, her skelping and her stepping quick, her tripping quickly along with short steps and three other ways of walking, each with a difference of one letter, and her walking nicely, her limping and a fourth way of walking with yet another letter changed35 and her walking making her steps close together, her gliding and her walking slowly, her shambling and a fifth way of walking, with further letters changed,36 her walking with tiny steps37 and her shuffling, her walking with conceit and her walking as though too weak to take long strides, her running with short steps and her walking fast, her disjointed walking and the moving of her buttocks and sides as she walks, the looseness of her joints as she walks and her walking with close steps, her walking with a rolling gait and her slowness and turning in walking, her walking fast with close steps and her close stepping, her walking with steps as close as closely written letters and her walking with steps as close as rapidly uttered words, her hopping like a shackled camel and her rolling walk, her walking with small hurried steps and her moving like a fast, well-gaited donkey, her easy pacing and her twisting and turning, her marching proudly (spelled two ways),38 her walking arrogantly and her

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‫�ف ��س� �ا � � ك��‬ ‫�� �ا �‬ ‫�ي� ل م و ل م‬

‫��ت�عّ‬ ‫�ه�ا * � ��ت�ه ��سه�ا‬ ‫ح���ذ �ل�مت�ه�ا * � د �ع �مت�ه�ا � �ز �ه��ل��ق ت ا‬ ‫� �ز �ه�ز �مت ا‬ ‫�ت ئ ا �‬ ‫م‬ ‫�‬ ‫و ر � و‬ ‫و‬ ‫وب � ر �‬ ‫�ه� * �و ر�يه���ه� �و ج �‬ ‫�‬ ‫�ه� �و� �‬ ‫�‬ ‫�‬ ‫�‬ ‫ت‬ ‫�‬ ‫�و�ت��هب��ر��س�ه�ا * �و��ت غ�� ��طر��س�ه�ا * � �وت��ه ��طر��س�ه�ا * �و�ت �‬ ‫�ك�د ��س�ه�ا �و�تر�ه�و�‬ ‫��ك�ه�ا * �و�ت��ه�ا ��ل��‬ ‫�‬ ‫�ك�ه�ا � �و�� كي��‬ ‫له�ا *‬ ‫ه��� �‬ ‫�ت�ف‬ ‫�� �ا � �ت �ّم�ز � �ا * � �ت�ه�ّ �ا � اُ��نُف� �ا * � َ�َ�س �ا � �زَ �ْ �ف �ا * � �ز �َ ف�ْ �ا � �َ ْ ��� �ا * � َ‬ ‫� تَ�‬ ‫��ا �ن�ه�ا‬ ‫له و‬ ‫ح� ك� �‬ ‫�ه و ه�و ج �‬ ‫�ه و �ي �‬ ‫�ه ور �م�ه و و �‬ ‫� �و � ر�ك�ه و ��و ه و �ي�م�ه و �‬ ‫َ‬ ‫َ‬ ‫�ز َ ف ن �ذ �َ ا ن‬ ‫ن‬ ‫ف ن‬ ‫� ن �زَ َ� ن‬ ‫�‬ ‫��ا �ن��ه�ا * �و �ز َ�ي ك�‬ ‫�و�عي�َ ك�‬ ‫��ا ���ه�ا �و �وك���ا ���ه�ا * �ور��ل�ا ���ه�ا �و�م��ل��د ا ���ه�ا * �و ��ي���ا ���ه�ا �و ا �ل� ���ه�ا *‬ ‫ا ن ا �ت�ز ا َ َ �ذ �ن ّ ا ت ث � ا �ت �ذ � ق ت‬ ‫َ َ ا ن ا ��تف ا ن ا‬ ‫�ه�ا �و�خ�ز ج��ل‬ ‫�ه�ا *‬ ‫��‬ ‫له� * �و��ع� � �ل �‬ ‫�ه� � �و��ر ��ط�� �‬ ‫�ه� * �و�ه�م� ا �ي �‬ ‫�وري���س� ���ه� �وك� ���� ���ه� * �و�مي����س� ���ه� �و ا ب��ي�‬ ‫َ‬ ‫َ‬ ‫�ز �� ا ض ا �ف‬ ‫�ف�زّ ا ق�ف�ز ا �ن �ق�ز ا �ق � �ة‬ ‫ة‬ ‫حقَ� ���طه�ا � ��لَ� ��� ا‬ ‫عه� ا �ي��‬ ‫��� ��ى‬ ‫طه� * � �وب�� �ه� �و��� �ه� � �و � �ه� � �م ب��ل� �م�د �بر� * �و ا د ��ط�م� �‬ ‫�و� � � و ب �‬ ‫� ا ق ا � ق ن ظ � ت ��ف � ق تي�ن ا �ظ�ن � � �ق ن �‬ ‫ا �ل�ه�د ا �ي� * �� �ل �و��د �� �����م� �ى ا �لب��ر��� ب��ي����� �م� ا ��� ا �‬ ‫�ه�م�ا �و�ه�م�ا *‬ ‫ح�دا ب‬ ‫�س���ى ا �لي�‬ ‫ع‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�‬ ‫� ُّ � � � ن‬ ‫�‬ ‫��ل�ا ي�‬ ‫ح��‬ ‫س� ا �ل�ِ���غر ا �لب��را ��ق� �ل��ل�����س� ا �من���ع�ا �ل�ه�ن ا �ل��ت�م�ا د �ى ��ى ا �ل�ه�و�ى‬ ‫ب‬ ‫ع‬ ‫� �‬ ‫ن �� �ف ن �ة ن� ا ت� � �ذ ُ ض � ش �‬ ‫ا‬ ‫��� ا �ل��� ار �ل�ه� �ع��ل� � ك��‬ ‫ا � ا ل����س���ي�� ا ��م� �‬ ‫��جرى ا ا � �‬ ‫ح� ا �ل�ه� او‬ ‫وع ع‬ ‫ى م‬ ‫ت‬ ‫�‬ ‫�ت ن � � � ا ّ‬ ‫ف��ا �م�ا ر ج��ا ��ل�ه�ا ف��ا ن� ��ل��ل��ترك ��س ���ط�و�ة �ع��ل� ا �ل�ع ب� �و ج�‬ ‫�ب��را * ح�ى ا � ا �ل�عر�ى �ل� ي�‬ ‫�ح�ل ��ل�ه‬ ‫ر‬ ‫ى‬ ‫ب‬ ‫� �‬ ‫�‬ ‫ُ‬ ‫�ذ �ت ف ق ��ف‬ ‫�‬ ‫ن‬ ‫�‬ ‫ن نظ� �‬ ‫�غ‬ ‫�ت �‬ ‫ظ‬ ‫َ‬ ‫ن‬ ‫�ك��ا �ل�ا ي�‬ ‫�ح�ل �ل�ه ا � ��ي � ���ر ا �ل�ى �‬ ‫ا � ��ي � ���ر ا �ل�ى �و ج��ه ر ك��ى �م‬ ‫حر�م ��ي�ره * � او ا ا � � ��� �ى‬ ‫�‬ ‫�ا � ا ت� ا ش ا خ ��ذ ا ��� � ا � ُ �نّ �ة ا � �ف� ض �ة‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫� �� او د ر ا �ل��د �هر ا � �تركي���� �وعر��ي�� �م� ����ي � ا �� لعر��ي �ب� �ل��س � �لم ر�و�‬ ‫��� * �و��هى ا �‬ ‫ب‬ ‫ب‬ ‫غ‬ ‫� ��م ت ش‬ ‫ق فّ ت�ق‬ ‫�� ا ��مت�� ق‬ ‫� ش ع�ن ا � ت �‬ ‫���ا‬ ‫ح�����م�ا خ��ا �ش���ع�ا �ن�ا ك���س�‬ ‫���ا �ئ�ل�ا ��ا ��ا �م �� ب� ض�‬ ‫ح�ا � ار �مت��ص�ا �� ار �مت� ض�‬ ‫ي�م����ى � ي���س� ر ا �ل��ر ك��ى‬ ‫ت�ق ا تق ف ا � ت ش ا ��مت�� ا � ت ف ا �ت�زّ ت�ا � ا ا �زّ‬ ‫ح�ا �مت���ق �ف��ع�ا �مت���ق �ع�ف��ا‬ ‫ت‬ ‫���ص� م������م�ص� ح�م�ص� �م��‬ ‫حر���ص� �م��ك�� ا �م� ك�‬ ‫�م �� ب��ص� �م �� �‬ ‫ر‬ ‫�� �و �ل� �م�� � ر‬ ‫ت‬ ‫�ق فّ ا تق فّ‬ ‫ق‬ ‫تق‬ ‫�‬ ‫�ص ا �م��س��ت�ز �م ا �م�ع ��ن ف�� ���ط�ا �م��ق ��ن ف�� ���ط�ا ��مج��‬ ‫��ع�ث�ن �ا‬ ‫��ع�ثم�ا ��متج��‬ ‫ع�� �م �� �‬ ‫���ع�ا �مت� ك‬ ‫�م� ر� �‬ ‫��ن�ب��ث��ا �م���عن��‬ ‫ر‬ ‫ر ر‬ ‫�ص ار �م �� ��و� ر‬ ‫ّ‬ ‫ّ‬ ‫�ز ئ ّ‬ ‫َ‬ ‫ق‬ ‫���ا �ّم�ا �مت��ع�ص�ع�ص�ا‬ ‫�ب�ئ�� نّ��ا ��مت��‬ ‫م��‬ ‫�مر ��م�ا �مر�م��ئ�ز ا �م�ق��مئ��ن�ا � ك‬ ‫م��‬ ‫�رد �‬ ‫ح�بن��ل�ا �مت����ا �ع��س�ا �م ار �ع�ز ا � ك‬ ‫ح�ا �مت� ض�‬ ‫�‬ ‫�‬ ‫�ن‬ ‫�ز �ق �ن‬ ‫ح ��ا‬ ‫�ف� ش����ا �م�ع��ق ن ��ف� ش����ا ��مت�‬ ‫�‬ ‫�ر��ف��س�ا �من ��ق �‬ ‫��‬ ‫�م��ت�ز ا �ئ�ا �م� �ر ب��ع�ا �م�د � قِ����س�ا �م ���ط�مر��س�ا �م ��طر�م��س�ا �مت�‬ ‫ك‬ ‫�‬ ‫و‬ ‫ي‬ ‫ِ‬ ‫�ن�ز ا ��مت�خ شّ ا آ ا � ا �ز ا��ا �ت ا��ا �ن ا ت ش ا ا ُ َ ْ ا �ُ‬ ‫َ‬ ‫ّ‬ ‫خ‬ ‫�ز‬ ‫خ‬ ‫�‬ ‫ْ‬ ‫ا‬ ‫م�ز‬ ‫�‬ ‫ت‬ ‫�م�ع �م� �‬ ‫� � ا جم‬ ‫م‬ ‫� ����ل� � �م� �ل� �� ك�� ��ع� ك�� ��ع� �م������ ج�‬ ‫�ب�� �م�‬ ‫�ر� ا �م��د ��د �� *‬ ‫�ص�ع�بن�� ج بر‬ ‫ر‬ ‫�زِ‬ ‫ب‬ ‫ن‬ ‫��ت‬ ‫�‬ ‫�ذ‬ ‫ف ا �ذ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح � ا ه � ا ا �ن‬ ‫ت � قا‬ ‫� ق��ا �ل �‬ ‫حر��س��ك ا لله *‬ ‫�ح�‬ ‫�� ا �ع ��ط��س ا �ل��ر ك��ى �� �ل �ل�ه ا �ل�ع بر��ى ر��م�ك لل * و‬ ‫ح‬

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A Salutation and a Conversation

tottering, her walking so fast that her shoulders shake and her cleavage rises and her moving like a wave, her walking as though falling onto a bed and her walking proudly like a horse, her walking like an effeminate man and her fast, agitated walking, her handsome way of walking and the same said another way,39 the beauty of her walk and her walking like a dove dragging its wings and tail on the ground, her walking like a pouting pigeon and her floppy walking, her walking with close, fast steps, moving her shoulders, her swashbuckling and stepping like a crow, her nubile grace, her hastening as she sways and her running with close steps, her lion-like pacing and her hurrying, her swaying as she walks and her walking slowly with long steps, her walking finely and the way she drags her skirts behind her, her active way of walking and her racing, her nimbleness and her knock-kneed running, her starting like a scared gazelle and and her leaping, and her jumping up and down in place and her facing forward and facing backward—and all the time her appetite for presents grows. I have composed two lines40 on the face veil that are, I believe, without precedent: Only a fool would think to keep a girl From love’s pursuit with nothing but a veil: Not till the cloth’s been set to the wind Is the ship in a state to sail. “As for the city’s men, the Turks boss the Arabs around like tyrants. The Arab is as much forbidden to look into the face of a Turk as he is into that of another man’s wife. If by some quirk of fate a Turk and an Arab should walk together, the Arab will follow the custom that has been imposed, namely of walking on the Turk’s left-hand side out of modesty and submission, head bent in self-derision, making himself as small and as thin as possible, shriveling, shrunken, unextended, drawing into himself, shrinking, cowering, tightly compressed, withered, making himself as short as possible, walking slowly and curled over himself, puckered, suckered, snookered, desiccated, tight as a miser, crouching, hugging himself to himself, making himself as small as possible, sucking in his sides and holding his buttocks tight, retracting and contracting, quaking and frozen in place, depressed, head and elbows pulled in, head bowed, aloof, dispirited, humiliated, regimented, intimidated, terrified, petrified, eyes downcast, recoiling and regressing, cringing, curled into a ball like a spider, debased [?],41 twisted, coiled upon himself like an old

45

45

2.2.5

‫�ف ��س� �ا � � ك��‬ ‫�� �ا �‬ ‫�ي� ل م و ل م‬

‫ا �ذ ا �ث �ث ا � �آ �خ� �م� ه ا �ا � ا �� ه ق ا �� ��ن� ش � ا ه � ا‬ ‫� ا �ذ ا ��مخ � ق � ق‬ ‫� ��ط ��ا �ل �و��ا ك ا لله * �و �ع� ر �ع� ر �ل� ر ع� ج��ل �ل� ل� �و�� ل ع����ك لل �ل�‬ ‫و‬ ‫�ف �‬ ‫��ن�ع ش �ن ا � ق�د ��س�م� ت ا ن ا �� �ت �ه ن ا � �ق�د � ا ��م � �ش � ا � ت ��ق‬ ‫��� � * و� ع� � ل� رك �� ع� و ج �ل��س �‬ ‫�س� ر را �ي��ه�م �ي��ه �ل��د �ى‬ ‫��ورى‬ ‫� �ذ‬ ‫�‬ ‫�خ‬ ‫����ذ � ا ��له� �م ك���‬ ‫��ا � ���ط�ئ‬ ‫ه ر ا ��ل�ع � ف��ا �ن��ه� �ج� ّ� �� ا ��س �و�� ا ��ل‬ ‫��ر�ة �ع��ل� ا ن� ��ي ت خ�‬ ‫ا�لم� ا ك�‬ ‫ي��ا �م�ن ظ ��‬ ‫�‬ ‫�‬ ‫و‬ ‫و‬ ‫�‬ ‫�‬ ‫ب‬ ‫ر‬ ‫و‬ ‫و‬ ‫�ي���ل‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫م ب‬ ‫ى‬ ‫م ب‬ ‫ج‬ ‫ل�‬ ‫ُ‬ ‫ف‬ ‫�‬ ‫ُ‬ ‫�‬ ‫�ق‬ ‫ا‬ ‫ن‬ ‫�‬ ‫�‬ ‫ئ‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ح�ا ��م� �م�ن‬ ‫�ت‬ ‫�و� ار �ذ ا �ج ���ل‬ ‫�ص �ه� �و�‬ ‫ام‬ ‫ح�‬ ‫�م�ا �ل � او ��ك �‬ ‫�صر�ه� �و��س� �ر ا � �� اوع � ل‬ ‫�ه� � او �� ب� ا �ل� ب���ل �وب� �� او � ر‬ ‫بْ ع‬ ‫�ف‬ ‫�� � � ا �‬ ‫�مرك� ب� �ل�لر ج�� �ل *‬ ‫كِ������ل ‬ ‫� ّ‬ ‫ش‬ ‫�خ �‬ ‫�� ت خ� ��ذ � � ش‬ ‫����ة‬ ‫�ب��ي�ر �و�م�ن �من��عت��ه ا �ل�ع��ل��ة �م�ن ا ��ل‬ ‫�و���ج�‬ ‫ل��‬ ‫� ا� ك‬ ‫حرك��� *‬ ‫��ا ر ‬ ‫ل�����‬ ‫�مرك� ب� ��ي‬ ‫�� �ل� ي‬ ‫ِ‬ ‫�� � ن �آ��ا ل�‬ ‫ْ‬ ‫� فّ �ة‬ ‫�‬ ‫�مرك� ب� �ل��ل����س� ك�� م �‬ ‫ح�� *‬ ‫�وحِ��د �� ‬ ‫ج‬ ‫َْ‬ ‫�‬ ‫�ت‬ ‫ف‬ ‫ا‬ ‫�ه�ود �� �م� �ل�ه را ��س �م �ر��� *‬ ‫ح ‬ ‫� او ج���ل‬ ‫�‬ ‫ج‬ ‫ع‬ ‫َ‬ ‫ش‬ ‫�‬ ‫�‬ ‫ا‬ ‫حْو�‬ ‫�و�‬ ‫����ى ك�‬ ‫هود �� �و�لي����س �ب�ه *‬ ‫ف ‬ ‫��� �ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ج‬ ‫�‬ ‫� � �‬ ‫َق‬ ‫هود �� *‬ ‫�و� ّر ‬ ‫�مرك�� ب� �ل��لر ج��ا �ل � او �ل‬ ‫�‬ ‫�‬ ‫ج‬ ‫� َّ‬ ‫�� � ن‬ ‫�وِ�م �‬ ‫�مرك� ب� �ل��ل����س�ا *‬ ‫حف���ة ‬ ‫�� �م�ن ا�� � ن‬ ‫فف‬ ‫ر ك� ب� ا �ل����س�ا *‬ ‫�م‬ ‫�و� ْر��ا ر ‬ ‫�مرك� ب�‬ ‫َ‬ ‫�ْ‬ ‫�ه�ود �� *‬ ‫ح��م�ل ‬ ‫�و‬ ‫ج‬ ‫�� � ن آ‬ ‫�‬ ‫�مرك� ب� �ل��ل����س�� *‬ ‫�وحِ��ل�ا �ل ‬ ‫َ�ْ‬ ‫�� �‬ ‫�مرك� ب� �ل�ه�ن *‬ ‫�وك��د �ن ‬ ‫�‬ ‫َْ‬ ‫�مرك�‬ ‫�� ب� ك�‬ ‫هود �� *‬ ‫�و�ق��ع ش��� ‬ ‫���ا �ل‬ ‫�‬ ‫�‬ ‫ج‬ ‫َ‬ ‫�‬ ‫�و ��م‬ ‫هود �� *‬ ‫ح�ا ر�ة ‬ ‫�ش��ب��ه ا �ل‬ ‫�‬ ‫�‬ ‫ج‬ ‫َق َ‬ ‫�� �‬ ‫�مرك� ب� �ل�ه�ن *‬ ‫�و���ع�د �ة ‬ ‫َ�ْت‬ ‫�‬ ‫� غ‬ ‫هود �� ا �ل�ص���ي�ر *‬ ‫�وك����ر ‬ ‫ا �ل‬ ‫�‬ ‫�‬ ‫ج‬ ‫ت‬ ‫�ذ‬ ‫�‬ ‫��ت‬ ‫�‬ ‫�‬ ‫ثة‬ ‫خ‬ ‫�‬ ‫�ث‬ ‫ا‬ ‫�‬ ‫�ن‬ ‫�� �م ا �ل‬ ‫�� � �م او ر �م ا ك�� �‬ ‫�‬ ‫حرر � ا‬ ‫و �ل��د ��ي ب�� �� *‬ ‫�و�مي���ر� ‪ 1‬‬ ‫ر ب‬ ‫ج‬ ‫ج‬ ‫�ي‬ ‫ف‬ ‫ذ ف‬ ‫ث ة‬ ‫��� ا �ي� ا �ل��ق���ا �مو��س و �ي� ‪ :1855‬ا لمئ����ر�‪.‬‬ ‫‪  1‬ك‬

‫‪46‬‬

‫‪46‬‬

‫‪٦٫٢٫٢‬‬

‫‪٧٫٢٫٢‬‬

A Salutation and a Conversation

snake, bent over in abjection, drawing back, cleaving, constricting himself and restricting himself, pulling back, holding back, compressing, repressing, and constringeing himself. If the Turk sneezes, the Arab tells him, ‘God have mercy on you!’ If he clears his throat, he tells him, ‘God protect you!’ If he blows his nose, he tells him, ‘God guard you!’ And if he trips, the other trips along with him out of respect and says, ‘May God right you and not us!’ “I have heard that once the Turks here held a consultative assembly at

2.2.6

which, upon deliberation, they decided that they would use the backs of the Arabs as a comfortable conveyance, for they had tried horse saddles and camel saddles (both bardhaʿahs and ikāfs, as well as qitbahs and bāṣars42) and their riding mats, and all other kinds of carrying devices, namely, the kifl,

[a kind of saddlecloth] “a thing for men to ride on”

or the shijār,

“a conveyance for an old man or anyone whom illness prevents from moving”

or the ḥidj,

“a conveyance for women resembling the miḥaffah”

or the ajlaḥ,

“a camel litter that does not have a high peak”

or the ḥawf,

“something that resembles a litter but is not one”

or the qarr,

“a conveyance for men, or a hawdaj”

or the miḥaffah,

“a conveyance for women”

or the farfār,

“a conveyance for women”

or the ḥaml or ḥiml, “a camel litter” or the ḥilāl,

“a conveyance for women”

or the kadn,

“a conveyance for women”

or the qaʿsh,

“a conveyance like a camel litter”

or the maḥārah,

“something like a camel litter”

or the qaʿadah,

“a conveyance for women”

or the katr,

“a small camel litter”

or the mītharah, “plural mawāthir: things that people ride on made of silk or brocade”

47

47

2.2.7

‫�ف ��س� �ا � � ك��‬ ‫�� �ا �‬ ‫�ي� ل م و ل م‬

‫�‬ ‫�ز‬ ‫�‬ ‫�غ‬ ‫ه د ��‬ ‫ور ج��ا �ة ‬ ‫�مرك�� ب� ا �ص� ر�م�ن ا �ل‬ ‫�‬ ‫�‬ ‫و‬ ‫� ِ‬ ‫ج‬ ‫َ‬ ‫�‬ ‫ك�‬ ‫هود �� *‬ ‫�و�عر� ش��� ‬ ‫���ا �ل‬ ‫�‬ ‫�‬ ‫ج‬ ‫ِي‬ ‫َ ْ‬ ‫�‬ ‫�‬ ‫�‬ ‫�مرك� ب� *‬ ‫�و�عبِ�ي� ��ط ‬ ‫ا� ا َ‬ ‫�ْ‬ ‫�� ش‬ ‫�صر *‬ ‫حِ�ز ��ق ‬ ‫�مرك� ب� ���ب��ي��ه �ب� �لب�� �‬ ‫�و‬ ‫�‬ ‫ُ ُْ‬ ‫ح ائ‬ ‫�ه�ود �� �ل���ل‬ ‫ر �ر *‬ ‫� ب�و��لب���ل��ة ‬ ‫ج‬ ‫قْ‬ ‫�و ِ� �‬ ‫�ه�ود �� *‬ ‫ح���ل ‬ ‫ج‬ ‫تَْ�أ‬ ‫��� ا ��ل ن����س��آ � �تَ��ْ�أ�م�ا ت‬ ‫�ن �‬ ‫� *‬ ‫�و� ��و �م��ة ‬ ‫�ج و‬ ‫�م �م ار ك ب‬ ‫�فَ‬ ‫�� �‬ ‫�‬ ‫�‬ ‫هود �� �و�مرك� ب� ا �ل�عر�و��س *‬ ‫�و��ْود � ‬ ‫ا �ل‬ ‫�‬ ‫�‬ ‫ج‬ ‫ج‬ ‫�ن َ ْ � �ة ش شَ ْ َ مِ�ز فّ �ة ن َّ‬ ‫�‬ ‫ت‬ ‫�ة‬ ‫�ف‬ ‫ا‬ ‫�ن‬ ‫�‬ ‫�‬ ‫ش‬ ‫��‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�و�م ر�ح� �و جع‬ ‫���ل� �و�ع �� �و��� ج�‬ ‫له� �ل� ���ص�ل‬ ‫�� �و� �� �و�ِم��‬ ‫�ص� �و��سر�ير �و��ع��� ��و ج��د �و�ه� ك��� �‬ ‫ل‬ ‫ر � رع‬ ‫ح‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫ق ن‬ ‫�ا �غ‬ ‫�ا ق‬ ‫��‬ ‫� ق���ة �م�ن ا �ل�ع � ب�خ‬ ‫ت ة �ت �‬ ‫�ي� ���ط �م�ن ا �� ك�‬ ‫له�م ��ي� ��ود �و�‬ ‫ل�� �� �و�ه�م ك��� �‬ ‫رب‬ ‫�ل�ه�م * �ورا ��ي� �مر� ركي��� ��ي� ��ود ج��و‬ ‫�‬ ‫�ّ‬ ‫ن �ق �‬ ‫ن �‬ ‫� �آ � ت‬ ‫��ل�ه * ا ��س�ت غ� �ف�‬ ‫� را لله �م ار د �ى ا � ا ��و�ل ��ي ن ��ق��ا د �و� �ل�ه * �و�ل� ا د ِر �م�ا ��سب�� ب� �ت��كب��ر �ه�و �ل� ا �ل��رك‬ ‫م‬ ‫ٓ‬ ‫�‬ ‫� �ق آ ن �ن�ز � � ن �‬ ‫�‬ ‫�ه ن��ا �ع��ل� ا �ل�عرب� * �م� ا ن� ا �ل�ن�ب�ى �ص��ل�ع� ك�‬ ‫���ا ن� �عر����ا * � او � �ل �‬ ‫ر � ا �ل �ب�ا �ل��ل��س�ا � ا �ل�عر�ى *‬ ‫بي‬ ‫ى‬ ‫ب‬ ‫ع‬ ‫آم‬ ‫�‬ ‫�‬ ‫�‬ ‫�ن‬ ‫�‬ ‫���ث � �ت‬ ‫ن‬ ‫�غ‬ ‫ن‬ ‫خ‬ ‫ف‬ ‫�‬ ‫�‬ ‫ش‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ا‬ ‫�ي�ن‬ ‫� او ��ل�ا ئ� ّ�م��ة � او �ل‬ ‫��� �ل�� ء ا �ل ار ����د * � او �ل�ع��ل�م� ك�� � �� او ك���‬ ‫له� �ع �ر� * ��ي�ر ا ��ى ا ���‬ ‫ظ�ن ا � ا ك�� ر ا �ل� رك‬ ‫�‬ ‫م ب‬ ‫�ف‬ ‫ق ا � ��ق ا �‬ ‫ن ن ا ��ل�ن � �ٓ� � ن ق �‬ ‫��ه� �ذ ��ل��ك ي���‬ ‫��س�و� ا � �ب�ى ص�لع� ك‬ ‫���ا � ��ي� ��و�ل �ش �‬ ‫ح ب�‬ ‫�� �ي�و��ل�ه ب� �� �ي�و��ل�ه * ا �و �ب ���� �ل�م ب�� �ل�م * ا �و‬ ‫ي ج� � ل‬ ‫م‬ ‫�غ�����ط�ا ��ل�ق �ق�ا � �خ�� د ��له� ا ����ط���غ�ا ��ل�ق ��ا �ق� ي�خ� ���ل �ه�ا‬ ‫� پ ى �‬ ‫ب�‬ ‫�پ‬ ‫ف ا � ق ا �خ ش ت �‬ ‫����ل �ه�ا‬ ‫�د �ف�� ا � ق ا‬ ‫�ص��� �ل�� �پ� ه ����� �وك�ر‬ ‫��ص� �ل�� �ه� پ� د رك� �‬ ‫�خ�د ا �ش���ا � �ز ت� �ق د ��ل�ه�ا‬ ‫د خ��ا �ز ا �و�ش�� ت� �ق��ل��د �ى �ن��ڴ �‬ ‫�‬ ‫و‬ ‫ر �‬ ‫�‬ ‫���ب� � ا لله ��ق�ل�ا ��ق��ل �ه�ا ��ل�ا ���ل�ه�ا‬ ‫ا �ش�� ك�‬ ‫���لر ���ه�م ك�ى و‬ ‫� ب ب�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫ح�ا ���ة � ا ��لت��ا ���ع��ي�ن � ا ��ل�ا ئ��م��ة ا ��ل ا �ش���د �ي�ن‬ ‫���ا ن� ��ل��س�ا ن� ا �ل�ن�ب� �و ��ل�ا ��ل��س�ا ن� ا �ل�‬ ‫��ص‬ ‫�ل�ا � او لله * �م�ا �ه� ا ك�‬ ‫�ب و ب و‬ ‫ر‬ ‫ى‬ ‫ض��� ا لله �عن�ه� ا �ج��م�ع��ي�ن ا ��ل� � �� � ا ��ل��د �ي�ن ا �م��ي�ن � ���ع�ده ا �م��ي�ن * ف��ا �م�ا �م�ا � �ه�ا ���فم�ا‬ ‫و‬ ‫بو‬ ‫ر ى‬ ‫ى ي وم‬ ‫�م‬ ‫ن‬ ‫ن‬ ‫��ت‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�ذ‬ ‫�‬ ‫ا � �ن ا ه ا � � ه ا ا ا �ن ه ق ا � � ن�� �� ه � ن ا ت ا‬ ‫ا�‬ ‫ح��س ر ��س� �و ج�ع� * �ل� � �� ر ل� ب� �ج ��س�‬ ‫عه�ا *‬ ‫ح�ي � او �� � ا �ل� ر��ض� �ب� �ج �م� �‬ ‫‪48‬‬

‫*‬

‫‪48‬‬

‫‪٨٫٢٫٢‬‬

‫‪٩٫٢٫٢‬‬

A Salutation and a Conversation

or the rijāzah,

“a conveyance smaller than a camel litter”

or the ʿarīsh,

“something like a camel litter”

or the ʿabīṭ,

“a conveyance”

or the ḥizq,

“a thing people ride on resembling the bāṣar”

or the bulbulah,

“a camel litter for noble people”

or the ḥiql,

“a camel litter”

or the tawʾamah,

“a conveyance for women; plural tawʾamāt”

or the fawdaj,

“a camel litter; a conveyance for a bride”

or saddles, wheels, thrones, dead men’s stretchers, bridal litters, podiums, beds, and biers, and found that none were good enough for them. “Once I saw a Turk leading a band of Arabs with a thread of paper43 while

2.2.8

all of them were ‘leading’ him . . . . Whatever am I saying? I meant ‘were being led by him.’44 I have never been able to work out the reason for the sense of superiority felt by these Turks here with regard to the Arabs, when the Prophet (peace be upon him) was an Arab, the Qurʾan was revealed in Arabic, and the imams, Rightly-guided Caliphs, and scholars of Islam were all Arabs. I think, though, that most Turks are unaware of these facts and believe that the Prophet (peace be upon him) used to say şöyle böyle (‘thus and so’) and bakalım kapalım (‘let’s see-bee’)45 and Ghaṭālıq46 chāp khay dilhā Ṭughālıq pāq yakh balhā Ṣafālıq pāh khusht wa-kurd Faṣālıq hāp daraklahā Dakhā zāwusht geldi nang Khudā shawizt qardlahā Eshekler hem gibi va-llāh Qalāqiluhā balābiluhā “Never, I swear, was the language of the Prophet so, nor that of the Companions or the generation that followed them or the Rightly-guided Imams, God be pleased with them all unto the Day of Resurrection, amen and again amen! “As for the city’s waters, what a fine and wholesome head is theirs! Though, on the other hand, what a filthy tail!47 All the animals of the earth and every fowl of the sky pollutes it; even the fish of the sea, when they catch

49

49

2.2.9

‫�ف ��س� �ا � � ك��‬ ‫�� �ا �‬ ‫�ي� ل م و ل م‬

‫آ‬ ‫�ذ‬ ‫حت ا ن ��س � ا ��ل�� ا �ذ ا ا ا ��ت ه �ه� ض �ة ��� �ف‬ ‫� ا ��ل � �� ت‬ ‫ط� ر ا ��ل�ى را ��س �ه� ا‬ ‫���‬ ‫�ه�ا * ��ى � �م�ك بحر �ص� ب �� ي �‬ ‫�و ��ط�ي �ور ��س�م� ء ب�ج �م�ل �‬ ‫ف ا ا ��� ا ف ا � ف � �‬ ‫� نّ � �َ ْ‬ ‫ا ��ل‬ ‫�‬ ‫� ��ذ ن ف ا � �ق �ف ا �ث ق �‬ ‫ا �ل� �� ب� �� ��ل�ى �ي��ه �م� ا � ���ل�ه * �� �م� ا ك�� �‬ ‫له� �� � �ل ��و�ل � او �ل�ع�د ��س �وح�م��ص � او �ل�زِ � � او �ل�د �و��سر‬ ‫�خُ َّ � ُ ْ‬ ‫�ُ�ق َْ ن�آ ��خَْ ��فَ ��لُ �ْ ا ن � ا َّ ��‬ ‫�ُنْ ُ � �َ ْ‬ ‫� ْ�ق �ة � �ت‬ ‫ل‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫ا‬ ‫ا ��‬ ‫ا‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫ا‬ ‫�‬ ‫ا‬ ‫�‬ ‫ا‬ ‫ل‬ ‫ل‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫ل‬ ‫�و ل ��ير�� � او �ر�ى �و ج��لب�� � � او �لب�� قِ���ل�ى �و ب �ل و �ج ر و ر و ب�� ��س و بِ ي و ل ر م��س‬ ‫�خَُ � ُ ُْ � آ‬ ‫ن �ف‬ ‫� �‬ ‫�� � ا � ن �‬ ‫�ذ � � ا ن ا � � ا � ا‬ ‫� او �ل‬ ‫� ّر�م � او �ل ش���ب��ر�م � او �ل��ل� بو��ي��� �و�ك��ل م� ي‬ ‫له� �ل� �ير �و� ��ى‬ ‫حب�� ��ط�ى �ب�ه ا �لب� ��ط�ن * �و �ل�ك � ه� �‬ ‫آف‬ ‫�ُ َ ا��� ن �ف ��‬ ‫�ا ئ � س�ن ا �‬ ‫����ذ ن� �مج�ع‬ ‫���خل‬ ‫� �ون�ا �م�ن ا ج��ل‬ ‫ح�ت ا ن� ا ��ل ن����س�� �ي�م�ا ب���ل�غ� ن�� ��ي ت خ�‬ ‫��‬ ‫���ع�ل � �وي� ك��ل��ه ��ى �ك��ل‬ ‫ى‬ ‫ا �م� ����ص ح�� � * ى‬ ‫َ‬ ‫� ن � ه�ن ُ� َ� �‬ ‫ّ ا � ا ��ق ت �ف� �قَ ْ َ �ق‬ ‫�ه�ا �ي��عر �ي��ع�ا ر* ق��د �‬ ‫�غ��د ا �ة �� ك��‬ ‫�‬ ‫��ن �م ��‬ ‫�ى ي���س�م�نّ �و�ي��ك�و� �ل� ع ك‬ ‫ط �و�ا ت� * � او �ض‬ ‫ل�‬ ‫� ر�م� �ل� ي�‬ ‫�‬ ‫�‬ ‫ي�‬ ‫م‬ ‫ي‬ ‫ف‬ ‫ا ��ل�ه�ا �م�ن ���ع�� ا ��ل��ل�ا د ا ��ل‬ ‫�‬ ‫ح�م�ي�ر���ة �و��ت�ع �ف� ب�ج ��م�ا �ع��ة �م�ن ا ��لن��ص�ا ر�ى �ف�‬ ‫�ه�ا * ���ص�ا ر �ي��د خ���ل د �ي�ا ر�ه�‬ ‫ي�‬ ‫ي�‬ ‫ب �ض ب‬ ‫ر‬ ‫ي‬ ‫م‬ ‫ت‬ ‫�‬ ‫�‬ ‫�‬ ‫فق �‬ ‫ف‬ ‫�ا ا ق ا �ن ف‬ ‫ق‬ ‫�‬ ‫���د �ع ن��د ا � �‬ ‫ن‬ ‫�و���س�ا �م �ه� * ف���ل�م�ا �ل� ي ج�‬ ‫�ه�م �م���ا �م ا �ل�ع�ا �ل�م �����ا �ل ا �ن�ه �ي��عر��‬ ‫ح�دَ�ه�م ك��� �ب� ا �� �م � ����س�ه ب��ي�� �‬ ‫م‬ ‫ي رم‬ ‫ّ‬ ‫آ‬ ‫ت‬ ‫ُ‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫ف �‬ ‫خ� � �‬ ‫ض‬ ‫��ه�ا‬ ‫� �ف ا‬ ‫���ت��ا ���ع ض� ا �ن �غ ت‬ ‫ح��س�ا � ا �ج ��ل‬ ‫��م�ل * � او‬ ‫���ه� �م ��ي�ر ا ب����د � ء � بو���ع� �‬ ‫�عل��م ا � �ل�� ��ع�ل � او�لم��� �عو�ل �و� ب‬ ‫�� �ل�ه ك�ب ب‬ ‫�ف ش‬ ‫� ف�ا ن �ذ خ ا �‬ ‫�‬ ‫� غ� � خ‬ ‫�م‬ ‫���ه�ا � خم‬ ‫�‬ ‫حو* � ك�‬ ‫ط��ه ا �‬ ‫ح��د ��ى ����ى �ع�م�د ا �ل�ى ب���ع��ض� �ه��ذه‬ ‫�ر�و�م ا �و�م�‬ ‫�ت��ا �م � بو���ع ض�‬ ‫ب���ي ر‬ ‫�� � ا ا �� �� ب‬ ‫�ذ �‬ ‫�ت ف��� �ف�ت� ن � �ف ث‬ ‫�‬ ‫�‬ ‫� �ن � ا ش �آ ا ��ل ت خ‬ ‫� ف‬ ‫ل��� ب� �‬ ‫ح�ه � �و ظ� ���ر �ي��ه �� ��ي�ق ��و�ل * ��ن�ع� ا ن� �ه� ا ا �ل ش����ى �ه�و م ا �ل� ����ي � ��ى ا‬ ‫ا� ك‬ ‫�ت���ل��‬ ‫م‬ ‫آ‬ ‫ش ا خ ا �ف م� ا ��‬ ‫� �ة ت‬ ‫���ذ ا * � ���ع�ض‬ ‫ل‬ ‫��ه� ���ف ا ��ل��د ��ا‬ ‫��ا‬ ‫�ف��ه�ا ا ��ل�ع��ل�م�� * ف��ا ن� ���ع�� �م����ي� ن‬ ‫� ا‬ ‫ه‬ ‫�‬ ‫ح‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫ك�‬ ‫�ي‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫بو � م ى ي ر‬ ‫ي�‬ ‫��� ��ى ا �ل�د �ي� ر ي ري � ج‬ ‫ب‬ ‫�ض‬ ‫ّ‬ ‫�ذ‬ ‫�ن‬ ‫ق�‬ ‫� ف ا �ذ ت‬ ‫�� ا * � �ل�م�ا �� ت ��ق ّ‬ ‫�س��ق ّ ف��ل�ا �ب��د �م�ن ا ن� ي خ�‬ ‫ا ��ل ش����ا �مي���ة ك��‬ ‫�ب��ر �و ��ى �ب�ه * ��ا �ل‬ ‫و ي‬ ‫�س� ر را �ي��ه�م �ع�لي��ه �� ا ا � � ر‬ ‫فق �‬ ‫�‬ ‫� �ق‬ ‫ا �� �ف ا � ا �ق � ق�د ��س�م�ع ت � �ة �َم�ن ا � ت � ّ‬ ‫�ش غ‬ ‫ل�� ري� � و�‬ ‫�س��ف�ز ه �ب�ا �ع ث� �م�ن ا �ل�������ل ي���س�ا �ل�ه �ع�ن ا � �لو� ت� * �����ا �ل‬ ‫� مر‬ ‫ا � ا‬ ‫��ل�ه ��س�ا �ع��ة � �خ��م�� د ق��ا �ئ��ق ا �م�ا ا ��ل��س�ا �ع��ة ف���ق��د ا �ش��ت ��ق �من ا � ا‬ ‫�ه� ا �ل��س� �ع�ى �و�عي�����سى * ا �م� ا �ل��س� �ع�ى‬ ‫� �‬ ‫و س �‬ ‫�‬ ‫�‬ ‫ح��د ا ن� �ي��ع��م� �ع�م�ل�ا خ���ل�ّ ا �م�ن‬ ‫�ك�و ن� ا ��ل��س��ع ك�‬ ‫ف���ل��‬ ‫����ل�ه ��ي�ت�و�ق��ف� �ع��ل� ا ��ل��س�ا �ع�ا ت� * ا �ذ �ل�ا ي��م��‬ ‫�ك�ن �ل�ا �‬ ‫و‬ ‫ل‬ ‫ى‬ ‫ى‬ ‫ة �ف ��ز ن ن‬ ‫ث‬ ‫���ا � ا‬ ‫���ا ت� ��م‬ ‫ا �� �لو��ق ت� * ف��ا ن� �ج��مي�� ا ��ل�ا �ف��ع�ا ��ل � او ��ل‬ ‫ح� �صور� ��ى ا �ل �م�ا � ك�‬ ‫حرك�‬ ‫�‬ ‫ح�ص� ر— ��م ا د ا ر‬ ‫ع‬ ‫��زّ‬ ‫� ا ن ف ق ا � ��ا ن ا ��آ �ف �ذ � ُ‬ ‫�ن ظ �� � ش ّ � ش ف �� �ز �‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ل‬ ‫ل‬ ‫�‬ ‫��‬ ‫ح‬ ‫ص‬ ‫�‬ ‫ا‬ ‫�ه�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل�� *‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫ص‬ ‫ك‬ ‫�‬ ‫ك‬ ‫م‬ ‫ك‬ ‫�����ه�ه ب ����ى �ر ى �و ب ع �ض�‬ ‫ل‬ ‫بي �‬ ‫ر �ى‬ ‫���ره �لي�� ب‬ ‫آ‬ ‫�ز ن ا � ّ �خ ف ق � �� ن‬ ‫ث‬ ‫ح�ص�ا �غ��د � �ه��ذ ا ا �� �ل ��ل��د ���ف �ه��ذ ا ا ��ل�ز��ّ��� * � ا �م�ا‬ ‫ا‬ ‫ا‬ ‫�� را �ى ��ب��ي��ل� �ل�‬ ‫ب يل و‬ ‫�صب��ى ا �ر ����� �ل ا �و ك�� � ر‬ ‫و ى‬ ‫م‬ ‫ش‬ ‫�‬ ‫ت‬ ‫�� � �ش���ت ا �� � ا �ة‬ ‫ف‬ ‫ف‬ ‫�‬ ‫ا �� � ق ا �ئ‬ ‫ن‬ ‫ق‬ ‫ا‬ ‫�‬ ‫�عي�����سى ���ل��ك� �و�ه ا �����م�ل �ع��ل� �ج �مي�� ا�لم�ع� ر�� � ا‬ ‫و ل�ع�ل�و� ا م� ل ا �ل��س� �ع� �ع��ل� ل�د �� ��� *‬ ‫ى‬ ‫م‬ ‫ى ع‬

‫‪50‬‬

‫‪50‬‬

‫‪١٠٫٢٫٢‬‬

‫‪١١٫٢٫٢‬‬

‫‪١٢٫٢٫٢‬‬

A Salutation and a Conversation

a summer cholera, leap on top of this tail and vomit onto it whatever it is that’s making them sick. “The food they eat there is fava beans, lentils, chickpeas, darnel seed and

2.2.10

darnel weed, water clover, kharfā vetch, julbān vetch, broad beans, the fruit of the ghāf tree, the black-eyed pea called dajr, khullar vetch, buls lentils, bitter vetch, lupine, the black-eyed peas called khurram, shubrum-lentils, black-eyed peas tout court, and everything else that makes the belly distend. This is because its people find nothing good in an empty stomach. It has even been reported to me that the women use a paste made of dung-beetles, eating some every morning so that they may grow fat and develop overlapping belly folds. “The most noxious thing I came across there was Qayʿar Qayʿār.48 He came

2.2.11

to the city from the Himyaritic lands49 and made the acquaintance of a group of Christians there, to whose houses he would repair, spending the evenings with them. Finding that they had no scribes among them, he appointed himself their scholar and said that he knew the science of ‘subjects’ and ‘objects’50 and of chronograms.51 He got hold of a few books, some of which were missing their beginnings and some their ends, some of which were worm-eaten and some so faint as to be illegible, and if anyone asked him about anything, he’d turn to one of these, open it, gaze upon it, and then say, ‘As I thought. This is one of those things over which scholars differ. Thus some of our shaykhs in the Himyaritic lands interpret it this way and some of them in the Damascene territories that, and they have yet to reach a consensus. When they do, they will certainly let me know.’ “Once,” the Fāriyāq continued, “I heard someone who was bothered about some urgent business ask him the time, and the man told him, ‘Suchand-such an hour and five minutes. Now, as to the word sāʿah (“hour”), from it are derived the words sāʿī (“errand boy”; literally “one who strives” or “makes effort”) and ʿĪsā.52 Sāʿī is so derived because all effort depends on the hours, for no-one can undertake any work outside the confines of time. All acts and motions are confined within time, just as . . .’ and he looked about him for something to use as a comparison and caught sight of a tin mug belonging to some child and said, ‘. . . water is confined within this p’tch’r.’53 Then he saw a palm-leaf basket belonging to some other child and said, ‘Or like this child’s lunch in this b’sk’t. As for ʿĪsā, it is so derived because ʿĪsā contained within himself all knowledge and branches of learning as completely

51

51

2.2.12

‫�ف ��س� �ا � � ك��‬ ‫�� �ا �‬ ‫�ي� ل م و ل م‬

‫�ث � ث �ة �ق‬ ‫ن‬ ‫ن �‬ ‫ح��ق ��ق���ة �م�ع ن��ا ه ا ���ع��ة ���ع�د�ه�ا � ا � �‬ ‫ث ن �ق � �خ�‬ ‫له�ا ا ��ث ن��ا � �و�ل��ك ا �‬ ‫و‬ ‫ح�د ا �و ��ل�� �ب��� �‬ ‫��م ا � ��و�ل�ى �م��س � ي‬ ‫بر ب‬ ‫ق ا ئ ق � ق � �خ� �ة � � ا ��ل��لتخ�� ��ف ف ا ��ل�ع �ف‬ ‫ن � �خ‬ ‫�‬ ‫���ل��ة ��ى ا �� ك�‬ ‫��ت�ع��‬ ‫�ك��س * � او ��م�ا ق��ا � �ل او ��م��س د �� � ��� �و�ل� ��ي� ��و� �ل او �م��س� ��ط�لب�� � ي ��� �‬ ‫ل��ل�ا � *‬ ‫و‬ ‫ج‬ ‫م‬ ‫م‬ ‫�‬ ‫ف ن �‬ ‫�� � ا �� �ل ��ق ت� * � ��ق� ��ل� د ق��ا �ئ��ق �ه� �ج��م� د ��ق ��ق���ة � �ه� �م ش���ت ��ق �م�ن‬ ‫طو��ل ا �ل�ا �� �لف��ا ظ ���� �‬ ‫�‬ ‫�‬ ‫��ا � �ب� �� �‬ ‫و‬ ‫و‬ ‫ى‬ ‫ي‬ ‫ي‬ ‫ض�ي‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫�‬ ‫�‬ ‫ع‬ ‫ع‬ ‫� �‬ ‫�ذ � ن ا ش ه � ن ا �ة‬ ‫��ا �م� ا ��لن�� �ع �م��ة * ث�� ا ن� �ه ن��ا ك ا �� �لف��ا �ظ ����ا‬ ‫ا ��ل��د � �ق �ل��ل ��‬ ‫ط‬ ‫�‬ ‫�‬ ‫ح��ي�ن * ا ب�ي��‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ه�م‬ ‫�س�‬ ‫�‬ ‫�‬ ‫��‬ ‫ب‬ ‫�‬ ‫و‬ ‫ج‬ ‫و‬ ‫ب‬ ‫ب‬ ‫�ق�ي �‬ ‫م‬ ‫� ع‬ ‫آ‬ ‫�‬ ‫ض‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ث ة �‬ ‫ظ�‬ ‫�ق‬ ‫��‬ ‫� � او �ل�‬ ‫����‬ ‫ك����ي�ر� �ت��د �ل �ع��ل�ى ا � �لو� ت� �و��هى ا�لم��س�� � او �ل��لي���ل � او �ل�ب�ص�‬ ‫�هر � او �ل�ع�‬ ‫ح�ى � او �ل�� �‬ ‫�صر � او �ل�د �هر‬ ‫ح‬ ‫��ي�ن ا � ا ا ن ا ���ز �م�ن ا � ا ا �� تّ ا � ا ��ل ف����ف ا ف �ق ا � ا خ ة ف‬ ‫� او ��ل�ا ���د � او ��ل‬ ‫�ه� �ر� �‬ ‫�‬ ‫و �م�ا ا �ل� ��ي�ر� ��ل�ا *‬ ‫ح� �و �ل� �و � �و ل * م� ل��س� �ل� و�ى ي�‬ ‫ب‬ ‫آ‬ ‫ّ‬ ‫ف ت‬ ‫��ل�ا �م�ن‬ ‫�كب��ر� �وق��ا ��ل ق��د راب� ن��ى �ي�ا ا ��س�ت�ا �ذ �ن�ا �م�ا ق���ل ت� * ف��ا ن� ك��‬ ‫���ه ر ج���ل �م�ن ا �و��لئ���ك ا ��ل��‬ ‫��ا �ع��ر ض�‬ ‫ف‬ ‫فض‬ ‫تّ‬ ‫���� � � ش‬ ‫� �م�ن �‬ ‫�س��ه�ا ��ل�ه�ا �فر�ق� * ���‬ ‫ل����‬ ‫ح�م�ا ��ق ت��ه �وق��ا ��ل ��ل�ه ا ن� ك��‬ ‫ج��ا �ير ��تى �و�‬ ‫حوا ه‬ ‫�خ�‬ ‫��ل�ا �م�ى �ه ن��ا �ي�م�ا ��‬ ‫ح�ك ا � ي‬ ‫� ن �ا ف‬ ‫�‬ ‫� �ة �ذ � �ذ �ذ�‬ ‫� ن �ف � آ�خ ق‬ ‫حوا ه ا �ل ك�‬ ‫م��ا � * ���س�ا �ل�ه � �ر ��ا �ئ�ل�ا ا �ي�ن ج��ا �م� ا �لن�� �عو�م� �ه� ا ا �ل�� �ى ك��ر ت�‬ ‫ا �ل�ز �م�ا � �ل� �ي�م�ا ��‬ ‫ع‬ ‫ش � آ‬ ‫فض‬ ‫���ا � ق��ا �� ا �عل��� ا ن �� ف�ل �ظ‬ ‫ح��ك ا �� ض‬ ‫� �����ة ��ا �م� �ت��س�مَّ �ع ن��د �ن�ا �م�ع�ا ��� ا �ل�ع��ل�م��‬ ‫ا ن� �ف�ي��ه ا ��ل��د ��ق�ي �ق * ���‬ ‫����‬ ‫�‬ ‫ل‬ ‫�‬ ‫و‬ ‫ج‬ ‫�‬ ‫ي‬ ‫ر‬ ‫�‬ ‫ع ى‬ ‫م‬ ‫�‬ ‫ش‬ ‫�ن � ا �‬ ‫�ذ‬ ‫�‬ ‫ّ‬ ‫ن ن ا ��ق‬ ‫ن‬ ‫�‬ ‫ف‬ ‫�‬ ‫ت‬ ‫�‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ز‬ ‫�ي�ت‬ ‫ا ��س� ف��ا ��ع�ل ا �ى ا �ل�� �ى � �و�ل�ى ����ع�ل ����ى ا �ي� ك�� � * � ك‬ ‫ل����ى ��ط� �لم� �ع �م� �ع��ل�ى ا � ا �� ���ه‬ ‫� �م‬ ‫م‬ ‫����ت‬ ‫�‬ ‫�‬ ‫ً‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�ة‬ ‫�ف‬ ‫ن‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫ف‬ ‫ق‬ ‫ن‬ ‫ت‬ ‫م �ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ث‬ ‫ل‬ ‫�ن‬ ‫مو� ا �و ��ي ن�� � �م��ل� �ل� �ي��‬ ‫��ص‬ ‫��ى �ه��ذه ��س�مي�� * �ل� � �م ي�� �‬ ‫� ا � ��ي��� �ل �ي��ه ا ��ه �� ��ع�ل ا �ل �و‬ ‫م‬ ‫ح‬ ‫ح�ت‬ ‫ا �و ا ��ل�ن� � * ف���ق �� ��ل� ��ا �م� �ع��ل ا �� �لق��ا �ع�د�ة ا �ل�م�ع��ل� �م��ة �ع ن��د �ن�ا �ه� ا ��س� �ل�م�ن �ج��م� �ش�� �ا * �‬ ‫و‬ ‫ع �ي‬ ‫ى‬ ‫وى ج ع �ى‬ ‫وم‬ ‫تو م‬ ‫�‬ ‫�‬ ‫�‬ ‫ن ا ��� �ة‬ ‫ف ق � �ذ �‬ ‫�� ا ن �� ���ط��لق �ع��ل �ا � ف�ل ظ‬ ‫ان‬ ‫� ���� ا ج��ل‬ ‫ا� ك‬ ‫�ه‬ ‫ل��ن�ي����س� �ي�� ص‬ ‫��ا �م� �ل� ���ه�ا ج��م� ا �ل ن��ا ��س * ���ل�م�ا ��ا �ل �ل��ك‬ ‫� �ي �‬ ‫ي�‬ ‫�‬ ‫ع‬ ‫ع‬ ‫ح‬ ‫��ف‬ ‫� ا ي�ن ق ا � ��ف�� ت ض ي�‬ ‫ا �ظ�ن � ش‬ ‫��م ق ا ئ ا‬ ‫�خ� �‬ ‫��ص‬ ‫ل����‬ ‫�ح�‬ ‫�‬ ‫�هر ت� �و ج��‬ ‫�وه ا �ل��س� �م�ع�� * �� �ل س�م�ع� ب���ع�‬ ‫ا ��ك �‬ ‫���ه�م ج ج‬ ‫��م �� ��ل� * �م� ا ��� ا � ي‬ ‫� ي‬ ‫�فح‬ ‫�‬ ‫ا ق ف ت�ن ا ��ف � ظ �‬ ‫�‬ ‫ن �� �ت���ّ‬ ‫فق‬ ‫�ا ق‬ ‫ا �ل� �عت����ا د �ب��د �ي�ن ا �لن��ص�ا ر�ى * �����د ا �ص�ا ب�� ت� ا ��س� ����� � �‬ ‫ح ���ر�ه� ا �ل ن��ا ��س ا � ي ب‬ ‫حر� او ��ى‬ ‫ى‬ ‫م‬ ‫� ا ��س ا �ع�� � ن � ق �ذ � �ذ �ذ‬ ‫�‬ ‫�� ��ش����خ ن ا ف� �ق ��ق � �ن ت��من �� ق �ت�ز �ن �ق‬ ‫ط� ��د � *‬ ‫ط� �ه� ا ا �ل�� �ى �ي�� ك�ره ي��� * ���د ي���ل م �� �‬ ‫ا �ل�ع��ل�و�م �و �ل� ي�م� ل�م ا �لم� �� �‬ ‫ع�ن ش ت ق ق �‬ ‫�‬ ‫�ق‬ ‫ة‬ ‫ث�� ا �ن��ص �ف �ع ن��ه ا ج ��ل‬ ‫��مي�� �م�د �م�د �م��ي�ن * �و��س�ا �ل�ه �مر�ة ���سي����س � ا ��� �‬ ‫���ا �� ا �ل�ص��ل�و� *‬ ‫� ر�‬ ‫م‬ ‫ع‬ ‫�‬ ‫�‬ ‫آ‬ ‫�‬ ‫�ق �‬ ‫�‬ ‫ا ئ ه ف� ق ا �� ه�‬ ‫�ة‬ ‫�‬ ‫ن‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫ق‬ ‫ت‬ ‫ق‬ ‫�‬ ‫ش‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫ف����� �ل ��هى �م��� ���� �م ا �ل� �ص�ل� �ل� � ا�لم�ص��ل� ي�‬ ‫حر� ا �ل���ي� ��ط� � �ب��د �ع� �� * ���� ل �ل�‬ ‫ى‬ ‫� ش � ا ن �ق �ذ � ف س�ن ي�ن � ت ق ف� ف ت‬ ‫�‬ ‫�ذ‬ ‫ق‬ ‫ا � �لق���سي���� ا ا ك�‬ ‫��ي ��� �‬ ‫حر��ه‬ ‫���ا ن� �م�ا �و�ى ا �ل���ي� ��ط� � ��س� ر �م� ا � �لو�� �� �� �و�ل� ي�‬ ‫ح��ر�� � ك‬ ‫س‬ ‫م‬ ‫ة � ّ‬ ‫�‬ ‫ت‬ ‫�‬ ‫�ذ � � ف ا �ذ ه ق �‬ ‫�‬ ‫�ف‬ ‫�ق‬ ‫�‬ ‫ت�ن‬ ‫ا‬ ‫ن‬ ‫�ص��ل�و� ا�لم�ص��ل� * �� � �و�ل ب���ع��ض� ا � ك‬ ‫�و�ل *‬ ‫�وا ب� �ل�ك �� ا �ب� ��ي� �‬ ‫ل��� ب� �لي �� ت�ب����س �م��ه ج��‬ ‫ى‬ ‫‪52‬‬

‫‪52‬‬

‫‪١٣٫٢٫٢‬‬

A Salutation and a Conversation

as the hour contains the minutes. Note too that, when I say “five,” the real meaning is “four plus one” or “two plus three” or vice versa. They say khams daqāʾiq (“five minutes”) and not khamsah daqāʾiq in pursuit of a more concise form and faster speech,54 for the longer the words you use the more time you waste. The word daqāʾiq (“minutes”) that I just employed is the plural of daqīqah, which derives from the daqīq (“flour”) that is milled, for they resemble and correspond to one another in that each is a “congregator of fineness” (jāmiʿ al-nuʿūmah).55 There are many words that refer to time, namely masāʾ (“evening”), layl (“night”), ṣubḥ (“morning”), ḍuḥā (“forenoon”), ẓuhr (“noon”), ʿaṣr (“late afternoon”), dahr (“epoch”), abad (“eternity”), ḥīn (“point of time”), awān (“right time, season”), and zaman (“period”). The first six have “partings,”56 the others do not.’ Here, one of the important men who were present raised an objection, saying, ‘I am confused, dear professor, by what you say. Both my slave girl and her mistress have partings!’ The shaykh laughed at the man’s foolishness and told him, ‘My words here relate to the domain of time, not that of place.’ Then another asked him, ‘Where’s this Nuʿūmah Mosque that you said has the flour in it?’57 The man laughed again and said, ‘To us scholars, the word jāmiʿ is known as an “active participle,” meaning that it assumes the doing of something, whatever it might be (albeit for a long time I’ve had it in mind to discuss this terminology with them because someone who dies, or falls asleep, for example, cannot correctly be said to be “doing death” or “doing sleep”); when I used jāmiʿ, then, it was in accordance with the rule as recognized by us, namely as a noun descriptive of that which congregates a thing. It would be perfectly correct to apply the word jāmiʿ even to a church, because it congregates (yajmaʿu) the people.’ When he said this, the faces of his listeners turned dark.” The Fāriyāq resumed, “I then heard one of them muttering, ‘I do not believe the shaykh holds a correct Christian belief. Our bishops were right to forbid people to delve deeply into the sciences, and especially this science of logic that our shaykh refers to. How rightly is it said, “He who practices logic practices unbelief!”’ Then they all left him, muttering under their breath. “And once a priest asked him about the etymology of the word ṣalāh (‘prayer’) and he said, ‘It derives from the word iṣlāʾ (“burning”) because the one who prays “burns” the Devil with his prayers.’ The priest asked him, ‘If the Devil has dwelt in hell fire these thousands of years without being burned up, how can prayer burn him?’ so the man picked up one

53

53

2.2.13

‫�ف ��س� �ا � � ك��‬ ‫�� �ا �‬ ‫�ي� ل م و ل م‬

‫�ت �ق � ّ �‬ ‫ق ا �� ا � � � �ل �آء ا �� ا ن ا � ا ت ق‬ ‫��ن � ت ق‬ ‫�� ل ح�د ع� �م� لر�هب�� � �ل� �‬ ‫ح��را �� �ع��ل� �ن��و�ع��ي�ن * ا �‬ ‫ح��ر��‬ ‫ح� را �‬ ‫ح���سى ك��م ي‬ ‫ى‬ ‫ّ � �ذ ة ث ق ف ت ّ ق ئ ا ق خ �أ‬ ‫ّ�‬ ‫� ���ط� �� �د �ن�ا‬ ‫ح��تر�ق� ب�‬ ‫ح ب� ا �ل�ع� ر� * �� �و� ��� � �و�ا �وه ��ا ��ل� * ��د ا �‬ ‫�و�م�ع�ن�و�ى ك���م�ن ي�‬ ‫س�ي‬ ‫م‬ ‫� ا ن � �ذ آ‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫ق‬ ‫ف‬ ‫�‬ ‫ف‬ ‫ق‬ ‫�‬ ‫ق‬ ‫ا‬ ‫ح�ن‬ ‫ا �ل ار �ه ب� * �ل� � ا �ل�ع� ر� ي�ج� ب� �م�د �ه�ا * ���ق�� �ل ا � �ل���سي����س �و��د � �� �ع��لي��ه ك�ي ��� ي�ج� ب�‬ ‫ّ �ذ � ت �أ‬ ‫�ف‬ ‫�‬ ‫� �آ �خ � ا �ت ف � ّ � ق‬ ‫�‬ ‫�صر ��ى ا �� ك�‬ ‫ل��ل�ا �‬ ‫�م�د �ه�ا ا ا �ل� � ش���� * ق��ا �ل �و �ي���ل�ى �ع��لي���ك ا ن�� ت� ا �ل� �ر �ل� ��عر�� ا�لم�د � او � �ل�‬ ‫�‬ ‫م‬ ‫م‬ ‫�ذ‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�ق‬ ‫� ّ ��‬ ‫ن‬ ‫ن‬ ‫�‬ ‫�ف‬ ‫ة‬ ‫ق‬ ‫خ‬ ‫�‬ ‫ت‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫� او ���ط�ف��ا ��ل ا ��ل‬ ‫ل��ل� � �م� �‬ ‫ح�ا ر� ��ى �ب�ل� د �� �ي��عر��و� �ل��ك * �� �ل ب���ل� ا � ا ���ص� ر ا � ك�‬ ‫�‬ ‫ع م ي��ط�ى‬ ‫ى‬ ‫م‬ ‫ا قا � � ف ا ا ق قا � � ة ق ظ �‬ ‫� ا ن م�ز �ة ث ت � �ن ن‬ ‫ا �لر�هب�� � � �ي� * ��م � ��و�ل�ى �م �ع��ده �م�د �م�د �م� * �� �ل ا � �ل�� ر�ي� �� �و�� �ل �ل�ى �مر� ��د �ي� �� �‬ ‫�هر‬ ‫ة ن ّ‬ ‫ن �‬ ‫�ذ‬ ‫�ف ق �‬ ‫�� ن � س�ت �‬ ‫عو ت�‬ ‫حق� ا �� �ع�م�ا �ل د �ع�ا ا ا ا ر�ي��د �ب�ه �م�ع��ى ا �ل�ص��ل�و� ا � ��ي ت��ع�د �ى ب���ع��ل�ى * �ي ����ا �ل د � �‬ ‫ل�ى ا � �‬ ‫� �� ق ا �‬ ‫ق ا � ف ق � ت � � ا � �ز �ن �� ن ف‬ ‫�ف ق ف ا آ�خ‬ ‫� ت �‬ ‫�ع�لي��ه �مك�ا ��ي��� �ل �ص�لي�� �ع�لي��ه * �� �ل �����ل� �ل�ه �ل� ��ي�ل �م �م �ك�و� ����ع�ل �ي �� او ��� ���ع�ل� � �ر‬ ‫ش �ا �‬ ‫�ف‬ ‫ا ن ف ق �ف �ت �ة ف غ ّ �ذ �‬ ‫� ف‬ ‫ة‬ ‫�ه�م�ه * �و��� ك�‬ ‫��ى �م�ع ن�� ه ا � �ي �� او �����ه ��ى ا �ل��ع�د �ي� * ������ص �ب�� �ل��ك �و�ل�م ��ي� �‬ ‫�� ا �لي��ه �مر� ر ج���ل‬ ‫ّ‬ ‫ا � ا آ�‬ ‫فقا � � غ ا � �‬ ‫�ن ا ف‬ ‫�ذ � � �� ت ن‬ ‫�‬ ‫�‬ ‫�م �م�ع� ر��ه ا ��س�ه� �ل� ��لم�ه * ����� �ل �ل�ه �ي���� �ل��ط�ه ا �و ي���س�لي��ه * ا ح�م�د ا لله �ع��ل�ى �ل�ك لي�����ى‬ ‫����ل�ه * ف���ق��ا ��ل ��ل�ه ا �ن�ه �م نّ���ة �م�ن‬ ‫�� ��ف� �ه� ا ن� ���ط�ا ��ل ��ق ت��� � او ��س�ا ��ل ا �ج��ل‬ ‫� ��س� ك�‬ ‫�مث���ل�ك * ق��ا ��ل ك�‬ ‫ي‬ ‫و‬ ‫ل‬ ‫م‬ ‫�ت‬ ‫ف� ق ا � � ت ا ن ا ا � ن ت ا �� ت‬ ‫��� �م��ل � ف ق � ا‬ ‫��‬ ‫�‬ ‫ل‬ ‫�‬ ‫ع‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ا لله * ا�ل� ���س�م�‬ ‫��س‬ ‫ل‬ ‫ه‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫ع �ك�ل �‬ ‫هو�� ��ي� ��و�ل �ي� ر ب� ��س��ه�ل * ���� �ل �ج ر‬ ‫ي � � ي �ل‬ ‫م‬ ‫� �‬ ‫�‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�� �ا �ه ا ا �ت ا ن �� �لت� �ة‬ ‫ن‬ ‫ا‬ ‫ف‬ ‫ف‬ ‫ف‬ ‫ن‬ ‫ق‬ ‫�ك�ا�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ب���ل ا �ل�ا ��س�ه� �ل * ����� �ل �ه�م� ب�م�ع��ى � او �‬ ‫ح�د �ل� � ا ����ع�ل �و����ع�ل ك��ل �م� �ي� �ي�� � ل� �ع�د �ي� * �م‬ ‫� �ة ��ت‬ ‫�ان ّ‬ ‫ّ�‬ ‫�‬ ‫�ت‬ ‫ن �‬ ‫� ا � �ف‬ ‫��ت�ق��و��ل ا �ن�ز �لت��ه �و�ن�ز �لت��ه * �و �ل� � ك��‬ ‫هو�ل� * �وك�� ب�‬ ‫��ل�ا �م�ن ا �ل����س�هي���ل � او �ل� ��س�ه�ا �ل �ي��ه �م�ع��ى ا �ل��س� �‬ ‫�‬ ‫ف� � ف �ة‬ ‫�م �ة ا ��ل� ���ع�� ا �ل�م���ط�ا �ي�ن ا ��ل� �ظ‬ ‫ع ����ا � * ا�لم�عر�و��ض� �ي�ا ��س�ي �د �ن�ا ب���ع�د ��ت�ق�ب�ي���ل ا رد ا � ك��‬ ‫� ا �ل ش��� �ر��� *‬ ‫ر‬ ‫ر ى ب �ض‬ ‫م‬ ‫�ي‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ف �ة �ف ف �ة �‬ ‫ف �ة ا � ف �ة‬ ‫ظ ف �ة ظ � ف �ة‬ ‫ح ��ن ا ��� ا ن ف �ة � � �� ف �ة‬ ‫ل� �لم�ي ���� ا ل�ل� ي �‬ ‫�و���م�ل �ع� ك��‬ ‫مو� �صو�� �لمعر�و��‬ ‫ط��� * ا �ل��� �ر�ي��� ا �لن� ���ي ���� ا �لر�هي ���� ا �ل�ع� ي ���� ا �ل �‬ ‫م‬ ‫� ف �ة ق ا �� ف� �ق � ت � ه � ا ا ت ا � ا ا �ف ن ا ف� �ق ا �� �ه ��ف � �ف ا �ل� ��� ا ن‬ ‫ال� خ‬ ‫م‬ ‫�‬ ‫م‬ ‫�‬ ‫�ه‬ ‫�‬ ‫ل‬ ‫�‬ ‫د‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫ط‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�� �صو�� * ل �‬ ‫ر � ب �ل ر �‬ ‫ل �ى �ى ر� ر �‬ ‫�‬ ‫�‬ ‫�‬ ‫���ة � ك��ت�‬ ‫ح��ة * ث�� �ل�� ��ي��لب� ث� ا ن� ب���ع ث� ا ��لي��ه �ذ ��ل��ك ا�لم���ط ا ن� �ب��رك���‬ ‫��ا ب� ا ��ط ار �ف�ي��ه‬ ‫ب��م�عن��ى ا �ل ار �‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫ل‬ ‫و‬ ‫�‬ ‫ر‬ ‫ب‬ ‫ى‬ ‫م م‬ ‫ف ض ا ئ � � ��ف‬ ‫ّ ��ت‬ ‫��ت �‬ ‫ق‬ ‫ق‬ ‫ا‬ ‫� ا ��ل�ا ب� ن�� ّ � ا �ن�ا خ��ا �� �ع�ن‬ ‫م�� �و� ك��‬ ‫��� ��ل�ه ج��دا ��م�م� ك�� ب� ا �لي��ه * ��د ��د � �ع��ل� � ك‬ ‫�ع��ل�م�ه �و���‬ ‫� ى و‬ ‫م ى‬ ‫رج‬ ‫بم‬ ‫�‬ ‫ف‬ ‫حت خ � ت ا �� � � �ة ��ل ت �ف‬ ‫�خ‬ ‫�ن �ة �ف ا ق ت‬ ‫ا� ك‬ ‫�ه�ا * ���ل�م�ا ا �ت�ي�� ت� �ع��ل�ى ا � ار ه �ع��ل�م ت�‬ ‫ل���ي����س� ��م� � ار ��ه ��ى د ��ل� ل� �صو مع� � او �و�ج‬ ‫�� �ي�‬

‫‪54‬‬

‫�‬

‫�ب�ا �ل ن��ا ر*‬

‫‪54‬‬

‫‪١٤٫٢٫٢‬‬

‫‪١٥٫٢٫٢‬‬

A Salutation and a Conversation

of the books to extract from it an answer and declared, ‘A certain learned monk has said, “Burning is of two kinds: physical burning, as when someone is burned by fire, and figurative burning, as when someone is ‘burned’ by love as practiced by the tribe of ʿUdhrah.”’ Then he paused and sighed, saying, ‘Our Lord the monk was in error, because ʿadhrāʾ has to be stretched out at the end.’58 The priest, enraged by the thought that the Virgin could be stretched out if she did not so desire, declared, ‘Woe unto you! You’re another who doesn’t know the rules for the use of long and short vowels at the end of words, when the very children playing in the alleys in our country know them! Truly, it’s a good idea to keep to a minimum one’s conversations with those who accuse monks of error.’ Then he turned and left him, muttering under his breath.” The Fāriyāq went on, “And once he told me, ‘My studies have shown

2.2.14

me that the proper way to use the verb daʿā, if one intends the meaning of “to pray,” is to follow it with the preposition ʿalā. Thus one should say daʿawtu ʿalayh, just as one says ṣallaytu ʿalayh.’59 I told him, ‘Just because two verbs have the same sense doesn’t mean they should be followed by the same preposition,’ but this was too much for him; he couldn’t get his head around it. And once a man he knew complained to him that a bout of diarrhea was causing him pain, and he said to him—either to correct him or to amuse him—‘Thank God for it! I wish I were like you.’ ‘How can that be?’ said the first. ‘If it goes on too long, it is fatal and carries the whole body off with it.’ He replied, ‘It is a blessing from God. Do you not hear how everyone who has a worry says, “Lord, make it pass easily”?’ The merchant replied, ‘I’m not worried about things passing easily, I’m worried about things passing through my bowels too easily.’ ‘It comes to the same thing,’ the first told him, ‘because verbs of the pattern af ʿala and those of the pattern faʿʿala both lend transitivity—one says either anzaltuhu (“I sent it down”) or nazzaltuhu (ditto)—and because both tashīl and ishāl contain the sense of “ease.”’60 “And once he wrote to one of the great metropolitans, ‘My request, Your Grace, after kissing your noble buttocks and raising your elevated, sophisticated, delectated, de-germinated, etiolated, uncontaminated, well-soled, much extolled, and often resoled slippers is . . .’—at which point I asked him, ‘What do you mean here by “buttocks?”’ and he replied, ‘In the usage of the metropolitans, it means “hand.”’ In no time at all, the same metropolitan had sent him back his blessings and a letter praising him hugely for his learning

55

55

2.2.15

‫�ف ��س� �ا � � ك��‬ ‫�� �ا �‬ ‫�ي� ل م و ل م‬

‫�ا �‬ ‫� ف �ف �‬ ‫ا� �ف �‬ ‫�‬ ‫� �ف‬ ‫ا �ن��ك �ص� ح ب� ا � �ل��‬ ‫��ض �و�ل * � �مو�ل�� ا � �ل�� �صو�ل * ج��ا �م� �ب��ي�ن ا � �ل ر�و � او �ل� � �صو�ل * �� �‬ ‫طو�ي��ل‬ ‫ع‬ ‫ع‬ ‫�‬ ‫��‬ ‫� ي�ن �ع ق �‬ ‫ح �م�ا ت‬ ‫�ي�ن‬ ‫�‬ ‫ل‬ ‫ا ��ل��ل��س�ا ن� * �ق��ص�ي�ر ا ��لي��د ا ن� * (�ع�ن الم‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫�م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫د‬ ‫�‬ ‫�‬ ‫*‬ ‫*‬ ‫)‬ ‫ع‬ ‫�‬ ‫ل‬ ‫�س‬ ‫ر� �ض�‬ ‫�‬ ‫�‬ ‫و‬ ‫ج‬ ‫ب‬ ‫�ي‬ ‫ر‬ ‫�‬ ‫ي‬ ‫ع‬ ‫�‬ ‫��م ف �‬ ‫���ت ��ف �آ�خ� ه * ا ����ا �� ا لله � ��ق��ا * � ��ق��ا * � �ه ن��ّ‬ ‫�‬ ‫ا‬ ‫�و�� ا � ف�ل� ك‬ ‫ب ك وب ك و ك‬ ‫ا �ل�‬ ‫�ص�د ر* ج �‬ ‫طل‬ ‫��ر* �وك� ب� �ى ر‬ ‫� � �� � � �ة تش‬ ‫ا ��ل �ا � خ‬ ‫ّ‬ ‫�خ‬ ‫� ا � ��ل�ا � �ث�ا ��ن ��ا‬ ‫�ت��ا � * � او ��ل‬ ‫�‬ ‫���ة ا �لر�� �سو�لي�� ����م�� ك��‬ ‫�ت��ا � ��س�ل�ا � * � او �لب� رك�‬ ‫�و�م ن��ا ك * �و ��س�ل‬ ‫ل� و و ي‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫�ذ � ت‬ ‫ف‬ ‫��ا �ن ا �خ‬ ‫�‬ ‫ل��ا ج ��ل‬ ‫� ا �م�ن‬ ‫ا � �ن‬ ‫��مي�� �م�ع�ا رف��ه �و خ�‬ ‫�‬ ‫ا ��ل�ى �ع�ا ش��� ار * ج��‬ ‫�‬ ‫���ع�ل ��ي ب��د �ى �ه� ا ا � ك�� ب�‬ ‫�� �صو�ص� �لم ك�� ��و رج �و‬ ‫ع‬ ‫ف �ل ا � ا ��ف‬ ‫�� ا ا � �� ن �ز �‬ ‫ض���ي�ن ��لت���ق ه �ع�ن �� ف�ل �ظ‬ ‫ن‬ ‫� �����ة ا ج��ل‬ ‫�‬ ‫�‬ ‫�ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫م‬ ‫ع‬ ‫�‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��ا �م� *‬ ‫ط‬ ‫م‬ ‫�‬ ‫�ع ن��ده �مغ����‬ ‫ه‬ ‫ه‬ ‫و ج و �ى ل م ر � ل � م�‬ ‫ر�ير‬ ‫ب‬ ‫ع‬ ‫�ز �‬ ‫� ا ش� � �‬ ‫�ف‬ ‫��ص �ة س�ت �‬ ‫�ة‬ ‫�ًا‬ ‫��ا �ل � او �لر�� ب� ��ى ��‬ ‫ا �ل� ��� ك�‬ ‫ح� ا �� �ع�م�ا �ل�ه�ا * �و ا د ا �لر ج���ل �ع ن��د �ه� �و ج��ا �ه� �و ج��ل�ا �ل� *‬ ‫ي‬ ‫م‬ ‫آ‬ ‫� � ة ف ا ن ��ا ن �ف ظ �‬ ‫� ع�ن ��‬ ‫فا ا‬ ‫ه � ��ا �ئ�ه� �ع��ل �غ��ا ���ة �م�ن‬ ‫�� �م� �� �س او �ل��ك � ك�ر�م ا ��ه�ل �ه��ذه ا �لب���ل�د� �� ���ه�م ك�� � �� او ��ى �� �‬ ‫� �ور ب � م �ى ي‬ ‫�‬ ‫�ذ‬ ‫� ا � �ز �� ا � ا ��لت� ة خ � �‬ ‫�ا ن‬ ‫ح��ة � او ج��ل‬ ‫ط او ا �‬ ‫��ص‬ ‫�‬ ‫ا �ل��س�م�ا �‬ ‫��ا ر� �و��ا �ل�� �‬ ‫��‬ ‫ح�ا ب� �ه� �ى‬ ‫�ود * ا �ل� ا ���ه�م �لم� بر � او ا ل�ى �ع� �ل�م ج‬ ‫�� � ا ��ل��لئ��ا �م��ة � ا ��ل َ��ثَ� * �� � ّ �ز � ا �ع�� �م ش����ا خ‬ ‫ا ��ل�� ا ��ن � ���ط ا خ����ذ � ا �عن‬ ‫�ه� ا ��ل‬ ‫حر��ص � او �ب�ل خ�‬ ‫�‬ ‫�‬ ‫�ه� *‬ ‫ي‬ ‫�‬ ‫�‬ ‫ل‬ ‫بر‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫�‬ ‫�‬ ‫ب‬ ‫بر ي‬ ‫ر‬ ‫�‬ ‫ل‬ ‫ل‬ ‫ى‬ ‫م‬ ‫م‬ ‫ع‬ ‫آ‬ ‫�‬ ‫�‬ ‫ض‬ ‫�‬ ‫�ف �‬ ‫�‬ ‫�ك�ن �من‬ ‫�ه� ا �ل�ا ا ��ل‬ ‫� او �ن��ه� ا �ذ ا ���م�ه� �ج�م��ل�� �ل� �ي��‬ ‫�‬ ‫ح��د��ي ث� �ع�ن ا �لب��ي � � او �ل ش��� �ر * �ي ��ق ��و�ل ا �‬ ‫ح��د �ه�‬ ‫�‬ ‫س م‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫ع‬ ‫ق آ‬ ‫�‬ ‫�ن‬ ‫�‬ ‫�ف‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫ت‬ ‫ت‬ ‫�ف‬ ‫ت‬ ‫ت‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ش‬ ‫ن‬ ‫�ن‬ ‫�ن‬ ‫���د �ى �م ا �ل��رك ��ى ا �ل� �‬ ‫��د ج��� ��ى ا �ل�ي �و� ج�‬ ‫ح�ه‬ ‫�ص�� �‬ ‫�ص��ح �لي�������ر�ى ����ي � �� ��ط�ي�ر� �م � ب‬ ‫ب‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�ذ‬ ‫ق‬ ‫ن‬ ‫ض‬ ‫ا‬ ‫ا‬ ‫خ‬ ‫�‬ ‫�‬ ‫�ف‬ ‫س�ت‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫�ي�ن‬ ‫� ا � ا ج�ل‬ ‫�‬ ‫� او � ت �‬ ‫���د �ى ي��� �د �و �ل� ��ي�����ى د ��ي ��ه * � ا ا �ت�� �‬ ‫� �ع� ك��‬ ‫�س��ف ت��ا �‬ ‫ح�ه * ا �ل� ي���‬ ‫ى‬ ‫و كرم‬ ‫م‬ ‫�‬ ‫� ث �ف � �‬ ‫�‬ ‫�ف‬ ‫�‬ ‫ب��ن ��ق��د ا �ل��م�ن ��م�ا �ي��ع ��ط�ى ا �لت��ا �ج�ر ا �ل�ا �ن��ص�ف��ه * ف���ق���ل ت� �ل�ه �م�ا �ع ن��د �ى �م ��ط��ل� �‬ ‫و��ك �ي�ا ا � ن��د �ى *‬ ‫ب‬ ‫تف‬ ‫�خ‬ ‫��ف‬ ‫��ا ن � ن ه � ا ن خ �ل�‬ ‫�� ه �ذ �� � �ق �‬ ‫� ا ن�� �ا ا د ت ���‬ ‫ح�ا �ن�� �ت‬ ‫ا‬ ‫ا‬ ‫ي�ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫م‬ ‫ه�‬ ‫د‬ ‫د‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫ك‬ ‫م‬ ‫�‬ ‫�‬ ‫ب�‬ ‫�‬ ‫و م ر � ي ب�‬ ‫و‬ ‫�ل � �ل‬ ‫ب� �عى‬ ‫ث �ّ‬ ‫�‬ ‫�ف ق �‬ ‫� �ث ا �� ض ا �ة‬ ‫ن‬ ‫���� ا خ ��ذ ا‬ ‫ن‬ ‫� بو��ع� ر لب��‬ ‫�ه�ا �و�م�ا �ل�م �يرد * ��م �و �ل�ى �و�ه�و ي��� بس����ى * �ي �� ��و�ل‬ ‫له� � او �� �م� ا را د �م �‬ ‫��� �ع� ك� �‬ ‫ق �ة‬ ‫ن آ �ت‬ ‫�‬ ‫�ذ �‬ ‫ة‬ ‫آ�خ‬ ‫�‬ ‫���ا �ج�ر�ى �ل�ى �م� ��س�ي �د� �م�ن ���س�� ء ا �ل��رك � او ���ع� * �و �ل��ك ا �ن��ه�ا ب� ك‬ ‫��ر ت�‬ ‫� �ر � او �ن�ا ا �ي� ض�‬ ‫ع‬ ‫ّ �‬ ‫��ق � ت ا ��س �ة ��ل ّ ق ا �‬ ‫ت‬ ‫ا‬ ‫ح��لّ ا‬ ‫�ت�ن‬ ‫ن‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ع‬ ‫ا‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫�د‬ ‫�د‬ ‫ل‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫م‬ ‫ك ي س�ي ى‬ ‫ى ا �ل�ي �و�م �و��هى � �وء ب� ي �‬ ‫�ع��ل�‬ ‫�ى و � �ل‬ ‫�ه� و ب � ب‬ ‫� م�ز ��ش ق ت ق س�ت ش ت ن‬ ‫ف ق ا � ت �ن � ت ا ف ا ت‬ ‫�ه�ا ا �ي�ا ه *‬ ‫حر�ير � رك����* ���ل� �و��د ا �� ب�����ر� �ع��د �ى * ����� �ل� ا ر ��ى ا �لم��ع �� �ر�ي �‬ ‫�ف ت ���ت‬ ‫�ذ‬ ‫�ن �غ �ذ �‬ ‫��ه�ا‬ ‫� �ف ّ ق ا � ت ث‬ ‫فا ت‬ ‫�ه�ا �م�ا ا ج�ع‬ ‫� ن� ��ا ��خل‬ ‫� ك‬ ‫�ب �‬ ‫�� �و�� �ل� ا �م���ل�ى �ير�ى �ه� ا * ا ر ��ى ��ي�ر �ل��ك * �� �ر�ي �‬ ‫��د ا ر ى ب‬ ‫�� ث‬ ‫�ن �ق‬ ‫ع� ت �غ�� �ا �م ��ف�ت��عه�ا � ت خ‬ ‫ف ا خ ��ذ ت ق ا � ت‬ ‫ث‬ ‫�ف ث‬ ‫ح�ى د ���ل ت�‬ ‫�� �� ��ه �و�� �ل� ا ب���ع� �م��عى �م ��ي� ب���ض� ا ل��م�ن * �ب�� � ل �ى ب �‬ ‫‪56‬‬

‫‪56‬‬

‫‪١٦٫٢٫٢‬‬

A Salutation and a Conversation

and virtues, of which the following is an excerpt:61 ‘Your sodomitical missive reached me when I was outside the church, and I could read it only after I’d entered my cell and penetrated it. When I came to the shittiest part of it, I realized that you were possessed of excrements, a creator of pestilence, a “congregator” of both the branches of knowledge and its roots, long of tongue and with ’ands too short (to do any wrong), with a broad little brow, deeply in debt, wide of waistcoat, of ideas bereft.’ At the end of it he wrote, ‘May God prolong your life and livery, grant you happiness, and awaken your hopes! In conclusion, our greetings, and a greeting for our conclusion. May the grace of the apostles embrace you, once, twice, and all the way up to ten!’ The man made a habit of showing this letter off to all his acquaintances and especially those who had left him in anger over his interpretation of the word jāmiʿ. In view of the metropolitan’s words, these were thenceforth relieved of all confusion and doubt as to the correctness of how to use it, and the man increased in dignity and venerability in their eyes. “Turning now to your question concerning the hospitability of this town, in the days of their first forefathers they were exceedingly liberal and generous. However, when they started to excel in the world of commerce and to mix with the people of those Frankish hats that you wot of, they caught from them their reticence, miserliness, bad faith, and avarice; indeed, they’ve come to surpass their teachers. When they find themselves gathered together, the only talk they make is of buying and selling. One will say, ‘Today, a Turkish trooper came to me in the morning to buy something, which I took as an evil omen for the morning and for the start of business, for, as you well know, troopers incur debts but don’t pay them, and if they’re gracious enough to provide the price in cash, they give the merchant only half. So I told him, “I don’t have what you’re looking for, effendi” (showing him the deference of this title solely in the hope that he would treat me politely). No sooner did he hear my words than he entered the store and threw the goods everywhere, taking what he wanted and what he didn’t. Then he left, shouting insults.’ Another will say, ‘I too had a run-in with a Turkish lady. She sailed in early today, wallowing under the weight of her jewelry, approached me smiling, and said, “Have you, sir, any brocaded silk?” Taking a happy omen from her coming, I said, “I have.” “Show me the goods,” she said, so I showed them to her. Then she leaned forward and gave me a slap with her slipper, saying, “Is one such as I to be shown such stuff? Show me

57

57

2.2.16

‫�ف ��س� �ا � � ك��‬ ‫�� �ا �‬ ‫�ي� ل م و ل م‬

‫� ا‬ ‫����� �ة � ا �م ت� � ا‬ ‫���ا ن� �م�ن‬ ‫� ب� ا ��لغ���ل�ا � � او �ي�ل�ا �م�ه * ا ��ل�ا ا ن� ا ��ل‬ ‫ح�ا �ج� ب� �ل�م�ا ك�‬ ‫�‬ ‫ح� ج� ب �‬ ‫�ه� �ب� �ض ر‬ ‫د ا را كب� ي ر و ر‬ ‫م‬ ‫�‬ ‫� �‬ ‫�ت‬ ‫ق‬ ‫�ك�ن ا ��ن �ف���ذ �ف���ه ا �م �� �د �ت�ه ��م�ا‬ ‫� �ر�ه ��ل��‬ ‫ا �ل��رك �ورا �ى ا �لغ���ل�ا � ا �مرد �ل� �ي� ��ط�ا �و�ع�ه ���لب��ه �ع��ل�ى �ض‬ ‫ب‬ ‫ي ر س�ي‬ ‫م‬ ‫ب‬ ‫م‬ ‫� �‬ ‫� �ذ‬ ‫�‬ ‫�‬ ‫��ذ ق ض‬ ‫�ذ�‬ ‫ظ�ن‬ ‫� �وه �و��ل���‬ ‫ا �و��ص�ل �م�ن ا �ل�ا �ى � او �ل�ا �ل� * �و �‬ ‫م��‬ ‫له� �ب�� ك��ره * � او ���‬ ‫�ه�ك� ا ��ي ن ������ى �ن��ه�ا ر�ه� �ب�ا �ل ك‬ ‫�‬ ‫ر‬ ‫ي‬ ‫م‬ ‫م‬ ‫م‬ ‫� آ‬ ‫�‬ ‫�‬ ‫ن � ت ا � �� ��م �ذ‬ ‫�ف‬ ‫ن‬ ‫�‬ ‫ف‬ ‫�‬ ‫�‬ ‫�‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�رد ك�ر ا �لب��ي � � او �ل��� �ر � او � �ل� �ي��ك�ن �ي��ه بر� * �� �م� �م� �ج�ر�ى �ل�ى ب���ع�د‬ ‫ا � ا �ل�� �ج�ر ي��طرب� ب ج‬ ‫م‬ ‫ح‬ ‫ع‬ ‫ح ة � �ق‬ ‫ح� ا ���ا � �� * ��فت�� �أ ت� �‬ ‫�و� �صو��ل�ى ف��ا ���نى �ن�ز ��ل ت� �ع ن��د �خ�ر�ج��ى �م�ن ا �‬ ‫��ص‬ ‫�‬ ‫�ر� �ب�ا � �ل رب�‬ ‫ح�ا ب� �ص�ا �ب�ى ل ول‬ ‫ب �و ج‬ ‫آ‬ ‫�� � � �ة‬ ‫�م�ن �‬ ‫�ن‬ ‫� ب� ا �م ا �ت�ه ��� ��ل��ة ��ف�ت��د �ى ا ��ل�ا �ن��ي�ن � او ��ل‬ ‫�ن ت �� �‬ ‫ح‬ ‫� �تر�ه * �ف ك‬ ‫ح���ي�ن *‬ ‫ج‬ ‫ب‬ ‫ر ب‬ ‫���� ا س�م�ع�ه �ك�ل �لي��ل� �ي� �ض ر‬ ‫ث‬ ‫�‬ ‫�ف‬ ‫����� ا �م�ا �ف‬ ‫�‬ ‫�خ‬ ‫�ه�ج�� ن� �ف��ع��ل�ه ا ��ل� ا ��ل� ��� ش‬ ‫��ا ن� �ي��‬ ‫� او ��ل �ن��ي�ن � او �ل‬ ‫ط�� �ب�ه * �وك�‬ ‫� ن���ي�ن * �ف ك�‬ ‫�ر ت� ��ى ا ن� ا ��ق�و�‬ ‫��‬ ‫ي‬ ‫ك‬ ‫ر‬ ‫ى‬ ‫ي‬ ‫ب‬ ‫ر‬ ‫ى‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ش‬ ‫� ن �خ� ش ت ن ��� ن ا ا �ذ‬ ‫ا �ع ت �‬ ‫� �ذ‬ ‫ا‬ ‫�م�ن �ف ا ����ى � ك�‬ ‫ط� ب� ا �ل�� �ى ج�� �ور‬ ‫ل���ى ���ي��� ا � ي ص��بي��ى �م� ا �ص� ب� ا ك ا �ل� ج���مى ا �لم� ��ب‬ ‫ر‬ ‫�‬ ‫�‬ ‫�غ‬ ‫ن ه ��س �ذ ت �ل � �ة �خ‬ ‫�ق �‬ ‫ف �‬ ‫�ق‬ ‫ة‬ ‫ظ�ن ا ن� ��ل��د � ت�ه�ا‬ ‫�ص ار � ا �م ار � �م�ن ج��ا را �ت�ه �� ���‬ ‫��و�م�ا �م�ن ا � �ل ب� ��ط * � او �� �م� ا � ي��ل� �‬ ‫�‬ ‫ع‬ ‫آ‬ ‫��ف‬ ‫��ث ة � �‬ ‫�ذ � �‬ ‫�ق‬ ‫ق‬ ‫ت‬ ‫�ص * ف���ق��ا � ا ��ل� ��ق ن��� ن���ة د � � �ت�ا �� ���طه�ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫م‬ ‫ل‬ ‫�‬ ‫ع‬ ‫�‬ ‫�ع� رب� �و �ل��ك �ل��ك� ر� �و ج �‬ ‫و ب �‬ ‫�ود ا ر ب� �ى ب �ي �و� � ر‬ ‫م ى ي‬ ‫ة ا ��‬ ‫� ا � ا �ص�� ه��ا �ه ا ة‬ ‫ا‬ ‫� ا ��ق��� ي� �ى * ف���ل�م�ا �ف�ت� � ا‬ ‫�‬ ‫�ه� ب� � ب ع� �مك� �ى �ع� د�‬ ‫� ا �لب�� ب� �و ج��د ر ج��ل� �ع��ل�ى ا �م ار � �ي��ع� جل �‬ ‫و بل جر‬ ‫ح‬ ‫�‬ ‫�‬ ‫�‬ ‫ش ��ف �ق� ت ا � �ل�ق ن ن �ة � �ن � ا �ن� ت � ن‬ ‫�ذ �‬ ‫�ق‬ ‫ف� ا‬ ‫ط�ي�� ب� �ل��ك د�ه��� �و�ع� �ي���� م ي��ده �و ك‬ ‫����سر� * �وك���ا �‬ ‫ا � �ل ��و�م * ��ل�م� را �ى ا �ل�� ب‬ ‫س�ت ة �ف‬ ‫� ق �ن �ة‬ ‫�غ‬ ‫� ن �ز ق � ي�ن ي�ن‬ ‫�ه��ذ ا ا ��خل‬ ‫�ه�م�ا * د �ق�ي �� ا �ر ب��‬ ‫�ر�ج��ى ا ب��ي���ض� ا �ل��ل�و� ا ر�� ا �ل�ع� �� �م� �ص� ر � او �� �د ا ر� �ي�‬ ‫ع‬ ‫�‬ ‫�‬ ‫���ل�ف� ت� �� �ل �ص�ف��ه ��ل��ك ��ل� ���ق‬ ‫ع � ���ف �ق��ص��ت��ه * �غ���ل ظ� ���� ا ��ل ش�����ف ت���ي�ن * � ا ن��م�ا �ت‬ ‫�‬ ‫ا �ل�ا ��ن �ف�‪� 1‬‬ ‫�‬ ‫�‬ ‫ك‬ ‫م‬ ‫�‬ ‫�‬ ‫و‬ ‫ى‬ ‫�‬ ‫ي‬ ‫ي‬ ‫و‬ ‫و‬ ‫ب‬ ‫ب‬ ‫ى‬ ‫ع ج‬ ‫�‬ ‫ن‬ ‫��ا ن ق ا ت خ� ��ذ ��ف �ق‬ ‫�غ‬ ‫خ‬ ‫�ت‬ ‫ي�ن‬ ‫�‬ ‫�ن‬ ‫�ن‬ ‫مو�ذ ج��ا �ع ن��د ك ��ت�ق����� �ع��لي��ه �ج �مي�� �م ار ه �م ا �ل‬ ‫�ر ج�‬ ‫�� �‬ ‫�ي��� �و��ي�ر�ه�م * �وك�� � ��د �� �و�‬ ‫ي‬ ‫س‬ ‫ع‬ ‫�ق �ن ��خ � ف �غ �ة ف ن ��‬ ‫�‬ ‫��‬ ‫�‬ ‫ف‬ ‫��ا ��‬ ‫�‬ ‫ل‬ ‫س‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�ن‬ ‫ن‬ ‫ا‬ ‫ط�‬ ‫�‬ ‫�‬ ‫ط‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫��س ��‬ ‫�‬ ‫�‬ ‫��‬ ‫ا‬ ‫ا‬ ‫م‬ ‫�‬ ‫ط �م��ن�ز �ل�ه �هر�م�ا �صغ���ي�را �‬ ‫�‬ ‫�‬ ‫س‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�م‬ ‫�‬ ‫�‬ ‫م‬ ‫ع‬ ‫ح‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫ص‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ر‬ ‫ى‬ ‫و‬ ‫و‬ ‫�‬ ‫ر‬ ‫ر‬ ‫ى ح‬ ‫ح‬ ‫�‬ ‫��� فل�� ن ن ش �آ خ� �� �ة ��ف � � ا ��خل � ��‬ ‫ق ا �� ث� �ع�نّ � ه � � ا ا ن‬ ‫ا ��ل � ا ن‬ ‫� ا ��ت��ل� �ه�ا‬ ‫�‬ ‫ك‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م�د‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫ط�‬ ‫�‬ ‫ل�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫م‬ ‫�‬ ‫ل‬ ‫�‬ ‫���‬ ‫ج��ي ر �‬ ‫ب �ى ح ر�ج �ى و‬ ‫ي �و � �ي ى‬ ‫ل م‬ ‫��ف ��مخ �‬ ‫غ‬ ‫���ا ن ق��د ا ��س�ت�ا � ه * ف���ل�م�ا �ف �غ� ت� �من ا ض‬ ‫��ت�ه�ا �ع��ل��ه ف���ذ �ه� ��ه�ا‬ ‫� ��ط ب� �ص���ي�ر ك� �‬ ‫�ى‬ ‫ب ب�‬ ‫�‬ ‫�ه� �عر� � ي‬ ‫�ج ر‬ ‫ر‬ ‫�‬ ‫�ق‬ ‫����ة * ق��ا ��ل � ت���ل� �ه�ا‬ ‫ح‬ ‫�يّ���ة ا ��خل‬ ‫ا ��ل�ى �ي��عر ��قي��ع�ا ر* ف���ق��ا ��ل ��ل�ه �م�ا �م ار د ك ا ن� �ت��ص�ن � �ب��ه��ذه ا �ل�ا ج��‬ ‫�ي و‬ ‫�ر ج�ي‬ ‫ع‬ ‫� ن ا ��ف ا � �ف� ا ق ا �‬ ‫ح��س�ن ��ة ا ��ل�ا ا ن� �ع��ه�ا �ه� ا ن� ��ل�ا � ف��ه�مه�ا‬ ‫نش ئ ا‬ ‫�‬ ‫�ه� * �� �ل ��هى‬ ‫�ي � �‬ ‫�م�������ه� �ع��ل�ى ا �ل�� ��س �م� را �ي�ك ي�‬ ‫يب � و‬ ‫ف‬ ‫‪ :1855  1‬الا �ل���‪.‬‬

‫‪58‬‬

‫‪58‬‬

‫‪١٧٫٢٫٢‬‬

‫‪١٨٫٢٫٢‬‬

A Salutation and a Conversation

something else,” so I showed her something that she liked, and she took it, saying, “Send someone with me to collect the money,” so I sent my young servant, who followed her till she entered a large house, where she ordered her steward to give the boy a sound drubbing. The steward, however, being a Turk and seeing that the lad was comely and smooth, couldn’t find it in his heart to beat the boy, but implemented his mistress’s command in a different way that nevertheless brought him both injury and pain.’ Thus they pass their days in evil ways and their nights in going over them. I think merchants go into ecstasies simply at the mention of buying and selling, even if they aren’t making a profit. “As to what befell me after my arrival, I put up at the home of a Bag-man

2.2.17

who was the friend of my previous friend. I occupied a room close to his and each night would hear him beating his wife with some implement, while she produced moans and groans, sighs and nasal cries. His acts roused the desire in me to give him a hiding, and I often thought of getting out of bed but was afraid that it would be for me as it was for the Persian who practiced medicine and lived next door to a community of Copts: one night he heard one of his neighbor-women screaming. There being so many scorpions in the houses of Egypt, he thought one must have stung her, and, fetching a flask of medicine, placed it under his arm and set off in her direction at a run. When he opened the door, though, he found a man lying on top of the woman and treating her with his finger, after the custom of that people. When the doctor saw this, he was amazed, and the flask fell from his hand and was broken. “This Bag-man had white skin and blue eyes that were both small and round. His nose had a finely molded tip and went crooked at the bridge, and his lips were thick. I tell you these details only so that they can remain with you as a prototype against which to measure any other Bag-men or others you may see. On the roof of his house he had made a small, pyramid-shaped stack of empty bottles of alcohol, the roof being higher than those of his neighbors. One day it occurred to him to set me the task of composing a sermon in praise of saddlebags that I was to deliver at a small oratory he had hired. When I finished, I submitted it to him, and he took it to Qayʿar Qayʿār. ‘What do you intend to do with this baggish rigmarole?’ the latter asked him. ‘I intend the one who composed it to deliver it to the people. What do you think of it?’ ‘It’s good,’ he said, ‘but it does have one drawback, which is that nobody will understand it except him and me, and we’ve both already read

59

59

2.2.18

‫�ف ��س� �ا � � ك��‬ ‫�� �ا �‬ ‫�ي� ل م و ل م‬

‫ف �‬ ‫ن� ق ق‬ ‫�ذ �‬ ‫ف‬ ‫�ا ت‬ ‫ا � � � ا نا‬ ‫ح�ن ��د � ار �ن�ا �ه�ا ��ل�ا � �مو�ج� ب� �ل� �ع�ا د ���ه�ا * ���ع�د �ل �ع�ن �ل��ك‬ ‫ح�د ا �ل� ا �� �و�ه�و * �و‬ ‫ق ا �� ��ت ف� ق ��ل ن ا �ق � ن ��ن �خ � ت ��ف � ش �ة � �ن ش ا ا ا �� �ف ا ��ل��ه� �ة‬ ‫�ص�� ب � ي ج��‬ ‫�� ل � او ��� �ى � او �� �م�ي��م ع��ده ا �ى �ر�ج � �ى ع����ي � م �ع���� �ي� ل� ي‬ ‫�س �ة � ف ت‬ ‫ش‬ ‫ح��د � � ����د � �ن�� خ‬ ‫���ا ن ا ��س� ق��د � ف ا � ا ف�‬ ‫��ا �ف�م�ا ا �ن�ا‬ ‫�ا‬ ‫ا �م����ى �و� ى بو ي ى‬ ‫ح����ل �ب� �ل� � ك� ر ي‬ ‫�� ا �ل��د ���ر* �و�لم� ك� � ر ى‬ ‫�ذ‬ ‫�ع��ل��ه �م�ن �ف ق���ة ا ��ل�ا ��ه� � ا ��ل�ا � ا‬ ‫�� ا �� �ل ���ط�ن * � ا ��لت��غ� ّ� �ع ن��ه ��لغ���� ��س��� �م�ن‬ ‫ي‬ ‫ل و ب‬ ‫و رب‬ ‫ح�� ب� �و ك�ر و‬ ‫ر‬ ‫ير ب ب‬ ‫�‬ ‫�‬ ‫ق ا � ��ق‬ ‫�غ � ت ��ف ا �ل ش‬ ‫� اش‬ ‫�لخ‬ ‫� ا‬ ‫ا� ا‬ ‫��ق �خ �‬ ‫ب‬ ‫�س�� ب� ا�لم�ع� ��� �� �سو�ى ��ص� �م �� �سو�ى �و�ر�ج �ى �ع��ل�ى �� �ل �و ي���ل* ا �و��ل� �ى م����ى‬ ‫ت‬ ‫�ن�� خ �ة � � ف ت ف ف ا ف ا �ض‬ ‫�‬ ‫ف ا �ن ت‬ ‫���ا ن� �ي���ب��عن�� ر ج��� ق��د را �ى �س‬ ‫ه� ت� ا ��ل�ى �ظ ����ا �هر ا�لم�د ��ي ن���ة �وك�‬ ‫�� � �‬ ‫�� ا �ل�د ���ر ���عر� �‬ ‫�ي‬ ‫ى ل‬ ‫�ه� �� ��مر‬ ‫� َ‬ ‫�ّ ث‬ ‫�‬ ‫�‬ ‫�يل��م ن���ي�نّ ن� ���د ا �ه���ة * ف��ا ��ق��� ا ��ل� ّ �ي ك�‬ ‫طف� ب �ى ي��م ن���ة �و���سر�ة �و�ه�و �ي��ع��ل�لن��ى �ب�ا �� ك�‬ ‫���ل�من��ى �� �ع �� �‬ ‫ل��ل�ا �‬ ‫ى‬ ‫ي‬ ‫ب‬ ‫ب‬ ‫ل‬ ‫ى‬ ‫ي‬ ‫م‬ ‫م‬ ‫حت �ن ت ي�ن ا �� �ا ن خ ا �‬ ‫����ن �ه ن��ا ك � ق��ا ��ل ��ل� ا ن� �ع�� ّ ا ن� ا �ق� ض��� �ه ن��ا‬ ‫فت �‬ ‫�ه� � ا ل�ى � ك�‬ ‫��ى ا � �‬ ‫و ى‬ ‫ى‬ ‫م�� � �� �ل * ���ركى‬ ‫ل�ى‬ ‫�‬ ‫�م�ص���ل �ة �ف� �‬ ‫� ا ��ل � �م�ق ّ� � ا �ذ ا ���س � ظ‬ ‫ت‬ ‫�ا‬ ‫ع ����ي�� �م�ن ا �� ك�‬ ‫ح� *‬ ‫ح�ا �و�ل ت� ا �لرج��و �ى رى و ب رب�‬ ‫ل��ل� ب� �ج�ر� �و��هى‬ ‫ع‬ ‫م‬ ‫ف‬ ‫ت‬ ‫ا ا� ت‬ ‫�ف �‬ ‫د�� ت ن‬ ‫�‬ ‫ح ن� � ن‬ ‫ل��ا � �� جه‬ ‫�� �نب���‬ ‫��م ت� �ع��ل ّ �ج��ه‬ ‫�م��ة ا ��ل�� �سو���قى �ع��ل ا ��خل‬ ‫�ه� �ب� � ك�‬ ‫هّو�ل ت� �ع��ل‬ ‫�ر�ج��ى *‬ ‫� �م��ى *‬ ‫�‬ ‫�‬ ‫�‬ ‫و‬ ‫�‬ ‫ي�‬ ‫ب‬ ‫�‬ ‫�‬ ‫ى‬ ‫ى‬ ‫ى‬ ‫َ‬ ‫�ت‬ ‫ث ت ّ‬ ‫� �ف‬ ‫ّ‬ ‫ْ‬ ‫َ‬ ‫ض‬ ‫ض‬ ‫�� �‬ ‫�ص او �ج���س��مى � �و�ثي��اب �ى � او � ك��‬ ‫ح�ا � �‬ ‫���ه� ا د �م�ى * � بو���ع�‬ ‫���ه� �ع��ض� * � بو���ع�‬ ‫ل��ا ب� �ب��ع ض�‬ ‫���هم�‬ ‫م‬ ‫م‬ ‫م‬ ‫ت ّ �ف � ة � ث ا �ن �ة ��ف ا�� ت ت ّ‬ ‫�‬ ‫ا‬ ‫ث‬ ‫ّ‬ ‫ض‬ ‫ي�ن‬ ‫�ن‬ ‫�ج�ر * � بو���ع�‬ ‫���ه�م ���ه�د د ��ى ا�ل�مر� ا �ل�� �ي�� * �م� ك��د� ا ��م��ل��ص �م �ب�� ا �ي��د �ي��ه�م ا �ل� �و� �� بو�ى‬ ‫ق ّق � ف ت‬ ‫ق‬ ‫ق‬ ‫���ا ا �ورا ق��ه �و ج���ل��ده * ف���ل�م�ا ر ج�‬ ‫�و ج���ل��د �ى �م�م�ز �� �ع��ل�ى �م�م�ز �� * �و��د �م�ز �� ا �ل��د ���ر ا �ي� ض�‬ ‫��ع ت�‬ ‫آ‬ ‫��ل ا � �ة �‬ ‫�ك��ت ث� � ش����ا ���ن ا � ا �ن�ه �ل�� �ير ���ن �م�ن‬ ‫ا ��ل�ى �م��ن�ز ��ل�ى �ور� ���نى ا ��خل‬ ‫�ر�ج��ى �ع��ل� �ه��ذه ا �‬ ‫ح� �ل� �ل�م �ي�� ر ب ى و‬ ‫م ى‬ ‫ى‬ ‫ن� ا �ع�� ��ن � ت خ � �ن � � ف ت ف ا ت ق ��ن‬ ‫�‬ ‫�ف ��� ا �ش �ت‬ ‫ي�ت‬ ‫�� غ���ا ��ل�ه ��ا ��خل‬ ‫�ر�� * � او �م� ل� ا �ى ر ج��ع� ��ل� او �م ا �ل�د ���ر �� �ع ����د ا �ى ا �ع ��ط� �ه‬ ‫رط‬ ‫ب ج‬ ‫م‬ ‫�‬ ‫�ذ‬ ‫�� �ل ن � ن ��ف �م�ص���ل �ة �خ � �ة‬ ‫�غ �ف ن‬ ‫�‬ ‫ف �ف‬ ‫�ل�ا �‬ ‫�ي�� *‬ ‫ح��د * ��� رح� �ب�� �ل��ك ج���دا �ور� ب� ��ى ا � ي ج� ع� ��ى ع��ده �ى ح� �ر ج‬ ‫�ن‬ ‫�‬ ‫ف �ذ‬ ‫ا � �ف ث ��ت � �ف‬ ‫ن‬ ‫��‬ ‫�ل��ك�ن را �ى �م�ن ا � �ل او �ج� ب� ا � ي� ش����ا �ور �ص�‬ ‫ح��ه ��م�ن �� ك�� ب� ا �لي��ه ��ى �ش���ا ��ى * ��اب �ى ا ك‬ ‫ب‬ ‫م‬ ‫�‬ ‫�ذ‬ ‫�ق‬ ‫�س��ق ت‬ ‫�وق��ا ��ل ��ل�ا ���د �م�ن �ت��س�ف��ي�ر�ى ا ��ل�ى ا ��ل‬ ‫� ر�ة * �ل�ا ن� ا ��ل�ن�ي ��ة ا � ت �‬ ‫� �ع��ل� �ه� ا �م�ن �ب���ل *‬ ‫ب‬ ‫ر‬ ‫ى‬ ‫ج�ز�ي‬ ‫آ‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫ف �ة‬ ‫�ف�� �ز � �مض‬ ‫� � ا � �ن ��ت�غ� � ا �� ا ت‬ ‫��ي ����ف �ع��ل� ا �ج� �ر ء ��ل��ك �و�ه�ا ا �ن�ا �من�ت ظ� ��‬ ‫�را �ل��س���ي�ن � *‬ ‫و م� ح��س ي��ير ل�ن�ي � � * ع م � ى ى‬

‫‪60‬‬

‫*‬

‫‪60‬‬

‫‪١٩٫٢٫٢‬‬

A Salutation and a Conversation

it, so there’s no call to have it read out again.’ Consequently the man gave up the idea. “It also happened that one delightful summer’s evening when I was staying with him, I went out to take a walk on my own, a copy of the ledger in my hand. My head being filled with thoughts of how I was separated from my family and friends and with memories of my homeland and of how I had been exiled from it not for any reason linked to ordinary affairs but because of a feud between Market-man and Bag-man over polemical matters, I kept on walking until I ended up on the outskirts of the city, to which I had been followed by a man who, having seen the copy of the ledger and recognized it, had privately decided to bring a disaster down on my head. Now he approached me, spoke to me, and led me left and right, distracting me with talk, until we arrived at an empty wasteland, where he left me, telling me that he had to see to some business. I tried to return to where I was staying but suddenly found myself face to face with a huge pack of dogs that had run up, barking at me, and were closing in. I tried to scare them off with the book, but they attacked me like a Market-man attacking a Bag-man and divided my body, my clothes, and the book between them, as creditors might a debtor’s possessions, some biting, some drawing blood, some dragging me, and some threatening to come back for more. I managed, barely, to escape their clutches, though my clothes and skin were torn to shreds, and the ledger too was ripped to pieces, both pages and binding. When I returned home and the Bag-man saw me in this state, he paid no attention to me or maybe didn’t even see me, so preoccupied was he with the bag. When he discovered, however, that I had returned without the ledger, he imagined I must have given it away to someone, and this gave him such immense joy that he wanted to keep me with him in Alexandria for Bag-man business. However, he decided that he should consult his friend first and therefore wrote to him about me. The friend rejected his idea and said he had to send me on to the island, because this was what had been previously decided (though how sweet it can be when decisions are changed!). My host therefore decided to put the plan into action, and here I now am, awaiting the ship.”

61

61

2.2.19

‫ا �� �‬ ‫�ث ا �‬ ‫ث‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ل‬ ‫�‬ ‫ف‬ ‫ص‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�ل �‬ ‫�‬ ‫�‬ ‫�ة‬ ‫� �‬ ‫�‬ ‫�ڡ ا ��ن ��ق�ل�ا ا � �ل��ف�ا ر �ي�ا �ق� �م�ن ا �ل�ا � ك‬ ‫�س��ن��د ر ���ي�‬ ‫ي‬ ‫ع‬ ‫ن‬ ‫ا � �ن ا ا �ن ه �ع ن �� �ف� ا ��ل ��ت�� � ا ��ل ة‬ ‫�م�ن �‬ ‫ح��س �ص� حب� � � ��د س ره �ى لك � ر�‬ ‫ج�ز�ي‬ ‫� ن‬ ‫��‬ ‫�‬ ‫��ا ن� �� �فس� ا �ب�ل��‬ ‫�و �ل�ا ا ��ل�ى ا ��لر�‬ ‫حر �م�وك��‬ ‫�ع ن��د ا �ل�ا �فر�� * �ف ك�‬ ‫ر‬ ‫ي‬ ‫ح‬ ‫ج‬ ‫ت‬ ‫ح� ��ن �ع�� دا‬ ‫�ك��ا �ق�ا ��ل ا ��ل�ص�ا‬ ‫�‬ ‫���ه ب� * �م‬ ‫ب ب ب‬

‫�‬ ‫�ك�ن خ ا ّ �ة ا ��لُخ� ق ُ �ف‬ ‫��ا ر ��د �عر� ت�‬ ‫�ل�م �ت�� �� �‬ ‫�ص�ي � ب‬ ‫ّ‬ ‫�‬ ‫ن‬ ‫ن‬ ‫ا � �ش���ا ت� � به� ت� � او � �ش���ا ت� �ل�‬ ‫م‬

‫‪١٫٣٫٢‬‬

‫ا �ذ ��ل�� ت‬ ‫س� نا�� ت� ��س�� �ل��ي�م�ن ب��ن د ا �ود‬

‫ن‬ ‫� ت ت‬ ‫�ض� ���طه� ا‬ ‫��ف�ا ���م�ا ��ه‬ ‫� �ل��س� ���� ب �‬ ‫ى يرح‬ ‫�ف‬ ‫�ذ �‬ ‫ن �ف‬ ‫ة � �ف ت‬ ‫��م�ن ث�� رك�‬ ‫�� ب� ا �� �لف��ا ر��ا �ق� ���فى ��س�ف��ي�ن ��ة ر�‬ ‫ح���ة �م�ن �ه� ا ا �ل�ن�و �وك�‬ ‫���ا � ��ى �م�د� ا �ل��س� ر ��ي ��عل��� ب���ع��ض�‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫م‬ ‫م‬ ‫ع‬ ‫آ‬ ‫ا ��لت‬ ‫� ا �� في�ن �ة‬ ‫� ف ا ظ � � �ن �� غ �ة‬ ‫�‬ ‫خ‬ ‫ا‬ ‫ت‬ ‫ح���ة � او ��ل��س�ل�ا � * �م�ن �ج��م��ل��ة �ذ ��ل��ك د �ع��‬ ‫�‬ ‫�‬ ‫م‬ ‫��ص‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا � �ل�� �� م ل�� ا ح� ب� ل��س�� � �م� ي����ص �ب� ي‬ ‫م‬ ‫� ا ن �ف ظ �‬ ‫� �ة‬ ‫� �ق �� ��ل� �ن�ه �ع ن��د ش��� � ا ��خل‬ ‫�ت‬ ‫� ���� ا �ل�‬ ‫��م �ع��ل� ا �ل�م�ا �ئ��د�ة �و�ه�و ��ق�و��ل�ه� ���ط�ا ب�� ت� �‬ ‫��ص‬ ‫��ص‬ ‫ح���ك * ا �ل� ا � � �ل‬ ‫ح�‬ ‫رب‬ ‫�ي و و‬ ‫رى‬ ‫م‬ ‫ف�ا ن ����ض‬ ‫�‬ ‫�‬ ‫�‬ ‫ن‬ ‫�‬ ‫ن‬ ‫ن‬ ‫�‬ ‫ف‬ ‫�ق‬ ‫ف‬ ‫ق‬ ‫ظ‬ ‫�‬ ‫ن‬ ‫��ا � � � �� �ل ��ط�ا �� ت� ج� � �‬ ‫�� � �� ا ي ���‬ ‫�ع ن��د ��ه ��ي� رب� �م�ن � �ل� ��� ج�‬ ‫ح��ك�و� �م ن��ه‬ ‫�� �‬ ‫ب‬ ‫�ه�م�ك * � ك� و‬ ‫ه�م � ك� �ي و‬ ‫م‬ ‫ّ‬ ‫��س�ه� � ��ق���ل��ه � � �ق �� ��ل * �ق�ا �ت� ا لله �ه� ��ل��آ ا ��ل�ع��ل� �� ا �ن�ه� ��ي�ق��م� ن� ���ف ��ل�ا د �ن�ا ��س�ن ��ي�ن‬ ‫و‬ ‫�و�ه�و ي� ب � م ب ب و�ي و‬ ‫وج � م ي و ى ب‬ ‫�ل‬ ‫�ذ‬ ‫� �‬ ‫�‬ ‫�ف �‬ ‫ق ا �� �ز‬ ‫�� ق‬ ‫� ���ا ي� ن‬ ‫حر�و�ف� ا ��ل‬ ‫���ة ا �ي�ا �و�‬ ‫�ه� �‬ ‫��س�و ن� ا �لن� ��ط�ق� ب���لغ���ت�ن �ا * �ي��� فل� �ظ� �� �و ن� ا �ل��س��ي�ن ا ا � ب �‬ ‫حرك�‬ ‫ول‬ ‫ح �‬ ‫�س� �‬ ‫ح�ل��‬ ‫ن‬ ‫� نض‬ ‫��ق ّ‬ ‫�ق �� ت ن‬ ‫� ��ذ�ي�ن � ث‬ ‫ن‬ ‫�و�غ��ي�ر�ه�ا ��م‬ ‫ح�ا ��ل��ة �و�‬ ‫ح�ن �ل�ا ���‬ ‫����‬ ‫ح��ك �م �‬ ‫��س��ه�م ا �ل� �لب� �� او‬ ‫�ه�م * �و �د �سم�ع� ا � ب���ع��ض� ��سي�� ي‬ ‫ت‬ ‫ا �ة �‬ ‫��ف �� �ا د �ن�ا ��س�ن ��ي�ن ا � �م �ة ا ن خ‬ ‫� � �ف �ق ف � ا‬ ‫�ن‬ ‫رم ر � ي‬ ‫�ى ب ل‬ ‫� ��ط ب� ��ى ا � �ل ��و�م ��ل�م� �ص�ع�د ا �لم�ب��ر ا رج�‬ ‫� �ع��لي��ه ��س� �ع� ا �ل�ى‬ ‫�‬ ‫�‬ ‫�‬ ‫� ن ت �ف‬ ‫�ا‬ ‫ا ن� �ق�ا ��ل * (ا �ي��ه�ا ا ��ل��‬ ‫��د �ف�ا ت� ا ��ل�وك�‬ ‫�ك�و� ك��‬ ‫� �ن��ه�ا ر ا �ل�ا �ه�د ا �� ك�‬ ‫�� ت� ا �ل�ا ن� �و� ك‬ ‫ه� ب� �ي� ك��‬ ‫ل����ى ا �‬ ‫�‬ ‫ل�� ب���ل‬ ‫م‬ ‫م‬ ‫ث‬ ‫� � ا � �ة ا ��ل�ع�� ا ��ل�ت � ن ه ا ن‬ ‫�‬ ‫ف‬ ‫ن ش‬ ‫ا � ����ا ا لله) * ��م ��س�ا ر ا �ل�ى ب���ع��ض� �م�ع�ا ر��ه �م�ن ا ��ه�ل ا �ل�د ر ي� �و ل� �و م��س م�� �‬ ‫م‬ ‫‪62‬‬

‫‪62‬‬

‫‪٢٫٣٫٢‬‬

‫‪٣٫٣٫٢‬‬

Chapter 3

The Extraction of the Fāriyāq from Alexandria, by Sail62

A typical example of our friend’s bad luck was that, at the time of his leaving

2.3.1

for the island, the Franks had yet to discover the special properties of steam. Travel by sea was dependent on the wind, which blew if it felt like it and didn’t if it didn’t. As al-Ṣāḥib ibn al-ʿAbbād has said,63 ’Tis but a wind you cannot control, For you’re not Sulaymān, son of Dāʾūd. It follows that the Fāriyāq departed on a wind-propelled ship of that ilk. In the course of his voyage, he learned some words of the language of

2.3.2

the people of the ship related to greetings and salutes. One of these was a prayer that they utter when drinking wine at table, namely, “Good health to you!” Their word health, however, resembles their word hell, so he used to say, “Good hell to you!” and they’d laugh at him while he cursed them in his heart, saying, “God destroy these louts! They live in our country for years and still can’t pronounce our language properly. They pronounce s with a vowel before it as z, and the palatal letters and others are a lost cause for them, despite which we don’t laugh at them. “I have heard that a priest who had lived in our country for years decided one day to preach to the people. When he ascended the pulpit, he stood there shaking for an hour before finally saying,64 ‘Good yolk, my lime is up but I shall peach to you next Fun Day, God willing.’ Then he went to see an expert and learned acquaintance of his and implored him to write him a sermon that he could commit to memory or read out loud. The people came in great numbers to hear him, and, when the church was full to overflowing,

63

63

2.3.3

‫�‬ ‫�‬ ‫ف‬ ‫�ن �ة‬ ‫��ي� ا �ن ��ق��ل�ا ا � �لف��ا ر�ي�ا �ق� �م ن�ا �ل�ا ك‬ ‫��س����د ر�ي�‬ ‫ع‬

‫�ت � ه خ� �� �ة � ف ظ � ا ع�ن ظ �‬ ‫ح ش����د ا ��ل ن��ا �� ا ��ل��ه ف���ل�م�ا‬ ‫�هر ق���لب��ه ا �و ��ي ت���ل�و�ه�ا �ت�ل�ا �و�ة * �و�‬ ‫�ي ك‬ ‫�ه� � �� �‬ ‫ط�� يح�� �� �‬ ‫س ي‬ ‫��� ب� �ل� �� ب‬ ‫ث ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫�غ�� ت‬ ‫���ا �ن�ه ا �ن�ت����ه �م�ن‬ ‫ل��‬ ‫�ن�ي����س��ة �ص�ع�د ا �لم ن�ب��ر ف���ق��ا ��ل * (ب���س� ا لله ا �لر�ه�م�ن ) * �� ك�‬ ‫�ص� �ب��ه� ا � ك‬ ‫ب‬ ‫م‬ ‫م‬ ‫م‬ ‫ت‬ ‫�‬ ‫�‬ ‫��‬ ‫غ‬ ‫�ذ‬ ‫�ذ‬ ‫ن‬ ‫�‬ ‫ن‬ ‫ن‬ ‫�‬ ‫�‬ ‫�ق‬ ‫�‬ ‫ض‬ ‫ا‬ ‫�‬ ‫�‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫ت‬ ‫��‬ ‫�ف���لت��ه �و�عر�ف� ا � �ل��ك �ل� �ير���ى ا �ل��ص� ر�ى � او � ا � ك�‬ ‫ل�� �� ب� ا ��م� ك�� ب� �ل��ك �ع��ل� �‬ ‫ط �ر� ��ه *‬ ‫ى �ي‬ ‫ّ‬ ‫� �‬ ‫� �‬ ‫��و��ل �م��س��ل�م�ا ب��ي���‬ ‫ف��ا ��س�ت�د رك ك��‬ ‫��ل�ا �م�ه �وق��ا ��ل * �ل�ا �ل�ا �م�ا �ب��دي� ش�� ا �ك�‬ ‫�ك�و�ل ا �ل�ا ��س�ل�ا � ب���س� ا لله‬ ‫�‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�اا � ا‬ ‫�ك��ا �ت��‬ ‫�ك�و��ل ا ��ل ن����س�ا ر�ى ب���س� ا �ل�ا ب� � او �ل�ا ب��ن � او �لر�وه ا � �‬ ‫�‬ ‫د‬ ‫�‬ ‫ل�ك�د ��س * ي� �و �ل ى‬ ‫ا �لر�ه�م�ن ا �لر�هي�� ب���ل �م‬ ‫م‬ ‫م‬ ‫�� � ن‬ ‫�‬ ‫�ت‬ ‫ت‬ ‫ن�ت‬ ‫���ي�ن ا �� �ا د �ي�ن �ه ن�ا ��ل��س� �ا ء �هت����ت‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫��س��ه��تى �و� �مو�ه�ز ��ى * ا � ك���ن�� �ه�د ر��‬ ‫*‬ ‫ا �لمب��ا رك�� ل�ه‬ ‫�‬ ‫�‬ ‫م‬ ‫ب �ى و ب �ول‬ ‫ر‬ ‫ي‬ ‫م‬ ‫م‬ ‫آ‬ ‫ُ‬ ‫ّ‬ ‫�� ش‬ ‫�ك�و��ل ب���ل�زّا ت� ا ��ل�� �ل�� * ا �هب��ر �و ���نى �ه�ت ا ك�‬ ‫�وك�‬ ‫م�����‬ ‫� ف��ل�ا ��ي ت��د �ج�را �ه�د �م�ن �ت��و��ل�ه‬ ‫����سر�م�ن �هت��ا ب� ك��‬ ‫����لب� ك��‬ ‫�‬ ‫�‬ ‫ى‬ ‫م‬ ‫م‬ ‫م‬ ‫� ا ت ا ّ�‬ ‫� ا �ف �ز ف �ة ن ت � �‬ ‫�ز ّ�� �ف� � ن آ � �‬ ‫��� �م�ن � ا‬ ‫�ه�ا ا �ل����س�� � او �لر ج��ا �ل �ت�ز ك��ير �ل�‬ ‫�و �ل� ��ي �� �ل�م * � او �ل� �‬ ‫�ه �ى �ر��س� ��س��ه� �ل�ى ا �ل�ي �و�م * ا ك�ر ي�‬ ‫�ا ف � �اَ‬ ‫�‬ ‫� ش���� ا ��ل��ل� � * � ا �ن�ز �ه� � �� � ا ��ل ش‬ ‫�ي ك‬ ‫ه���ر � ا‬ ‫و �ل�ه��س�ا ب� * �ي ��و� �ل� ��ي ن ����ا �م�ا �ل �و �ل� ا ��س�ه�ا ب� *‬ ‫�� ى وم و ر م ي وم �‬ ‫م‬ ‫ن � �ن �ز‬ ‫�ا ُ � �ا‬ ‫�ت‬ ‫�‬ ‫�وا ب� * ا ��ي��ل� �م او ر�ه ك��‬ ‫�م� ا لله ا � ا �ل��د �ي��ا ا ��ي��ل�ه * �و�مت��ا �م�ه�ه�ا �ب�ا ���ل�ه *‬ ‫�و �ل� ��س�ه�ا �ل �و �ل� ج��‬ ‫م‬ ‫� ا ُ �ّ� آ‬ ‫�‬ ‫�‬ ‫ف‬ ‫ف‬ ‫� �ن ا �من ا � َ� �زَ‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�و�ه�ا �ل�ا �ت��ه�ا �ه�ا ��ي��ل�ه * �و�م�ه�ا �ل‬ ‫�‬ ‫ك‬ ‫�د‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫*‬ ‫ه‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫م‬ ‫ل‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�ه�ا ��س�ا ���ل�ه * � و �و � �ل�ى ر و �ل ي � �ج ب�‬ ‫ي�‬ ‫م‬ ‫� �ّ‬ ‫�� �ف‬ ‫� ا َ �تَ‬ ‫�ف‬ ‫� ان‬ ‫ا‬ ‫�ف َ ْ َ�زَ ��‬ ‫� ك����‬ ‫��‬ ‫ا‬ ‫�من‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫ل‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫ك‬ ‫ه��‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫س‬ ‫ه‬ ‫ه‬ ‫�‬ ‫�‬ ‫�ه�ا �و�م�ا ��س ّر * ا ��سر�� او ا �ن��ه�ا �ن رك�� * �و �ل� �ت�ا �ل و ب�‬ ‫� �و ي� ب � ب ل �‬ ‫ر‬ ‫و‬ ‫�‬ ‫�‬ ‫م‬ ‫م‬ ‫م‬ ‫ََ‬ ‫ّ‬ ‫ت‬ ‫� ا ��ل�ى ا �ل�م�ه�د �ة * �و � او �ز � �� او ا ��ل�ى ا ��ل��س��ل� او ت� ���فى ا ��ل��د�ي��ك � او ��ل ش����د�ة * ك��‬ ‫���س�ن �د � او ر �و� ك��‬ ‫��د � �موا‬ ‫�س�‬ ‫ب‬ ‫م‬ ‫�‬ ‫ت ن ا ��‬ ‫�� �‬ ‫�ن�ز‬ ‫��‬ ‫�ك�ّد ���س��ي�ن �ه�ا �� ا �� �فل�� ��ل�ه * ��ل�ت�ن‬ ‫�ا‬ ‫�‬ ‫�ك�ز� ا �م�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫ل‬ ‫�‬ ‫�‬ ‫ل�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�س�‬ ‫�‬ ‫�‬ ‫*‬ ‫ل‬ ‫�‬ ‫ل‬ ‫�ل�� �ك�ن‬ ‫�‬ ‫ه�‬ ‫و‬ ‫ل�� ي���س �ورك�م� و �و ي‬ ‫ل ت�ي‬ ‫و � ي �و ب ي‬ ‫�ّ‬ ‫�‬ ‫��تت�ف ّ ا � �ن ��‬ ‫�‬ ‫ا �ل�مَه�ن � ا �ل�م��س�ا‬ ‫�رن�� ب� � او �ل�ن� او ��ي ب�(‪ )1‬ا �ه��تر� �م او ك����سي����س�ي ك��‬ ‫ّ‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫��‬ ‫�‬ ‫ا‬ ‫�‬ ‫*‬ ‫��س‬ ‫ل�‬ ‫ك‬ ‫�‬ ‫�‬ ‫ح��ف����ة‬ ‫و‬ ‫ِ� و‬ ‫ي‬ ‫ن‬ ‫و‬ ‫ب‬ ‫�ر � ب� �م���ص���‬ ‫م (‪ )1‬ا �ل ك�‬ ‫ّ‬ ‫ا �ف‬ ‫�ن‬ ‫ت‬ ‫�‬ ‫�ع� ا �ل ك�‬ ‫�ر ب� *‬ ‫�‬ ‫ا ُ‬ ‫� ��‬ ‫ش‬ ‫��‬ ‫�� ت� ك��‬ ‫� او ��س� ��ك‬ ‫� �و �وك�ر�و�ه� � او ك���د � او �ب��ه�م * � او ركب�� ��و�ه� �و �ل� �ه�ز �و�ه� �تر����د � او ب���س�ا �ي��هم�‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫� ّ‬ ‫ّ � َّ َ‬ ‫ن‬ ‫�ا‬ ‫� ك�‬ ‫����س�ه� �ود ا �ب��ه� * �ي�ا ا �ي��ه�ا ا �ل ن����س�ا ر�ى ا ن� د �ي��� ن��ا �ه�و ا �ل�ه��ك * �و � ا‬ ‫و ده �ه�و ا �ل� ��س�د ك *‬ ‫م‬ ‫َور م‬ ‫�ّ‬ ‫�‬ ‫ّ‬ ‫ُ‬ ‫� ا �ت� �‬ ‫� �آ �‬ ‫�� ّ‬ ‫� ا��‬ ‫��‬ ‫�سوك���‬ ‫��ه �ه�وا �ل�ا ��ن �ف���ك * �ل� ك�‬ ‫��ا �ل�ت� او �ه�و �ل� ء ا � ك‬ ‫�ي���ي�ن * ا �ل�ز�ي�ن ا �ن��د � �‬ ‫�وك��ي�ره �ه�وا �ل� ك��د ك �و� �‬ ‫ل��ر ج‬ ‫�س او‬ ‫�‬ ‫�ف �‬ ‫�‬ ‫�‬ ‫�ف‬ ‫��‬ ‫�ي�� * ب��م�ا �ي�ز �هر�و ن� �� ك��‬ ‫� �م�ز �ه��ي�ن * �ي��ت�ز ب��ّ ��و ن� ��ى ا د �ل�ا �� ك��‬ ‫�ي� ك��‬ ‫� �م�ن ا � �لورا‬ ‫� �ع�ن ا �ل�ز را ت� ا�لم��س�ت ك‬ ‫ل�‬ ‫ل�‬ ‫�‬ ‫ب‬ ‫م‬ ‫م‬ ‫م‬ ‫�م ُ‬ ‫ل��ُ � �‬ ‫�َ ا ن � ���ز ا ��‬ ‫�ا ��ت�ف �ة ا � �ت � �ة � � ا �� ا �� �ا ن ا ��ل ا � ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ه‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ك‬ ‫�‬ ‫�‬ ‫�ل‬ ‫ل‬ ‫ل�‬ ‫ل‬ ‫ه�‬ ‫ل‬ ‫�‬ ‫ل‬ ‫�‬ ‫ل‬ ‫د‬ ‫�‬ ‫م‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫م‬ ‫ه‬ ‫ل‬ ‫�‬ ‫�‬ ‫��‬ ‫ي ب�‬ ‫� او � ك‬ ‫�ل �‬ ‫ج �ي و�‬ ‫ر ي ب ب س � ل�‬ ‫�م م‬ ‫ُ ْ � يم‬ ‫�‬ ‫�‬ ‫���ت ُ � � ن‬ ‫�‬ ‫�ت‬ ‫���فى �ك�‬ ‫��س�و ن� ا ��ل�ي�ن �ا ا �ل�ز ���ك � او �‬ ‫ه��ا ن� * �و�ه� ا �ز ���ك �م�ن ��س��ل�ك �تر ك�‬ ‫ل‬ ‫��‬ ‫���ل ك�� ر �و��س�ك ي�‬ ‫��ا *‬ ‫�‬ ‫�‬ ‫ب‬ ‫ب‬ ‫�ي‬ ‫م ي‬ ‫ي‬ ‫‪64‬‬

‫‪64‬‬

The Extraction of the Fāriyāq from Alexandria, by Sail

he mounted the pulpit and declared, ‘In the Name of God the Immersible!’ Then it seems he noticed his mistake and realized that this wouldn’t please the Christians and that the writer had written it according to his own tenets, so he corrected himself and said, “‘No, no! I ain’t mean to say me Muslim man. Islam he say “In the Name of God the Immersible, the Inflatable.” Contrarily, Kitchen People he say “In the Name of the Father, the Son, and the Holy Boast.” “‘Blessed children lathered here today to spear my peach and listen to my insides, if you have lathered here while your farts are still fizzy with the Pleasures of This Knife, inform me, that I may submit you to my denture, and let none complain of its length or how it hurts. If not, then today’s my inopportunity, as one who bears no importunity, to urge both women and men to bedrink themselves and to warn you of the Day of Insurrection and Beckoning—a day when neither honey nor blends will avail, nor indigestion nor regurgitation. Know, may God inflate you, that This World is ephemeral, its temptresses virginal, its mates undependable, its towering sights despicable. Stand on lard against it and let not its pleasures and temptations lead you into terror. Keep your lances from it averted. Hang not your ropes upon it. Examine your farts concerning it before you lay down your heads upon your holsters and sleep. Spray regularly when distressed or undressed. Coffer the churches your contributions, be they but spittle. Spray God’s paints that they may help you and shave you from all piles and infibulations. Be of good fart if you would be freed from the cabbages of fate.(1) Respect your monsters and piss-offs, venerealize them, and wallow in their footsteps. Observe everything they poo and be

(1) “‘Cabbages’ (al-kurunb) is a misspelling for ‘ravages’ (al-karb).

guided by their deeds, their indulgences, and all they do. “‘Good Kitchen People, our religion is the Roof! Its premises are the best licensed! Its dressings are the most humorous! Its market has the best rices! Have no intercourse with the fag-men, who have recently inserted themselves into you, pricking you into leaving the straight bath with the dignified and mild feces that they put on for you. They are naught but ravening poofs in clams’ clothing cruising in every land and strand, accusing us of aberration and of spreading flies, when they are the most fly-blown of any who took a bath and the flightiest of any who ever cheated on a friend or led a companion down the primrose path.’

65

65

‫�‬ ‫�‬ ‫ف‬ ‫�ن �ة‬ ‫��ي� ا �ن ��ق��ل�ا ا � �لف��ا ر�ي�ا �ق� �م ن�ا �ل�ا ك‬ ‫��س����د ر�ي�‬ ‫ع‬

‫َّ‬ ‫ك�ز‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�‬ ‫�ا �� ن �ف ا‬ ‫�� ب� �م�ن ك�‬ ‫��ا * �وك�‬ ‫� او �‬ ‫��ا *) ا ��ل�ى ا ن� ق��ا �ل (ا �ي��ه�ا ا �� ك�‬ ‫���ا ن� ر�ي� ك�‬ ‫��ش�� ��س�د �ي ك�‬ ‫ل�� ر �ك�و� ��ى �ب��ه� ر‬ ‫�‬ ‫آ‬ ‫َ �َ‬ ‫ت‬ ‫�‬ ‫� ��ل�ا ��ا � �ز ا ��ا * ا ��ل�ا ف��ا ��س � �م ا ا �ز ��ا ��ه�ا‬ ‫ا ��ل� ت‬ ‫�ه�ا ف��ا ن� � كب�‬ ‫���ت��ه�ا ا �لي� ك��‬ ‫ه��ا �ي�ا * �ج� نب� �� او �م�ا ��ي�ف��د �ى ب� ك��‬ ‫� ا �ل‬ ‫�‬ ‫ر و ب ب�‬ ‫ي�‬ ‫� ب ي ور ي‬ ‫م‬ ‫َْ م‬ ‫�‬ ‫�� ا �ُ �ْ‬ ‫� �ز‬ ‫��سر�م�ا * �وك�‬ ‫���ا �ب��ه�ا ا �م�ا * � او ��س�ت�ا ��س��ل� او �‬ ‫�ك� �و�ا �ت��ه�ا ��ت ن��ا � �لوا‬ ‫�ج�ز ر�ه�ا ر�ه�ز ا * � او ك��ل� � او م�‬ ‫���ا �و� �م او ا رك‬ ‫ي‬ ‫ك�زً‬ ‫�‬ ‫حت ت � �ف‬ ‫ف ا �ت� � �ز‬ ‫� �ز‬ ‫� �ز‬ ‫ر�‬ ‫��ا � او ا �ل�ا �ب�ا ب� * ��ى ���ه�ل�� �س ا‬ ‫�� ا * ا �ل�ا �ب�ا ب� ا �ل�ا �ب�ا ب� * �� ك‬ ‫و ��ى �ي ��و� ا �ل�ه��س�ا ب� *‬ ‫�‬ ‫م‬ ‫ت‬ ‫�ن �‬ ‫�ك��س�ا �� � او ��ل�ا �ز ا �) * (ا �ى ا �ق� ����ط� �ع ا ا ��ل�ا ��س��ا � �‬ ‫���ل� �ص ا ���فى �ي �� � ا ��ل‬ ‫ح�ت خ�‬ ‫�‬ ‫ح��س�ا ب�‬ ‫�م ا �ل�� س‬ ‫ب ب‬ ‫ب‬ ‫و‬ ‫و‬ ‫و‬ ‫ى‬ ‫م‬ ‫��ست‬ ‫�م�ن ا �� �لق��ص�ا �� � ا ��ل�ع��ذ ا �) � �م� �ذ ��ل��ك �فل��� ��� فص���ع�ه ا � � �ن � ا ي�ن‬ ‫ب و‬ ‫ص و‬ ‫م ي‬ ‫ح�د �م ا �ل��س� �م�ع�� ب���ل ا ��مر‬ ‫ع‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫ة �� �ة��ا ن ت ق �ت�ز � ت �ذ‬ ‫ن �‬ ‫� �� �ة‬ ‫ا ن‬ ‫� آ�خ ��لخ‬ ‫ط�� �ع��ل�ى �ه� ا ا �ل��م��ط * ا �ل� ا � ا �م ار � لب�ي��ب�� ك�� ��� ��د �و�ج � �م� �ع�ه�د‬ ‫ا �ل�ى � �ر ا �� ب‬ ‫�ق ��� �ل�م�ا ��س�م�ع ت� ا �� ف�ل ��ق ة � ا خ ة غ ض‬ ‫���� ت� � ق��ا ��ل ت� * ا ��ل�ا ��ل�ا ��ا ك ا لله ���ف � �� � ا � ن��ا‬ ‫بر‬ ‫� ر� ا �ل� ��ي�ر� ��� ب و‬ ‫ى ي وم ر �ي‬ ‫ري ب‬ ‫آ‬ ‫�‬ ‫�‬ ‫�ف‬ ‫� � ا خ��� ا ��ت ن��ا � ا �ز ا ��ق ن��ا * � ا ��ف��س�د � ا ��ل�ا د �ن�ا � ��س�ا � ��ق �� ا �ن�ا ��س�ن �ا‬ ‫�� ف���ق��د ا � ت‬ ‫�وه �ه�و �ل�� ا �جل�ع‬ ‫ح� ك‬ ‫�ي��ه �و ج��‬ ‫و‬ ‫��رو ي ر و ر‬ ‫و بو‬ ‫وب‬ ‫م‬ ‫ت‬ ‫��‬ ‫ح�ص�� ا �ز ا �ئ �م�ن ا ض�ن �ا * � �ع��ّل�م ا �م�ن �ع �ف� �م ن��ا ا ��ل خ‬ ‫ح �� � ا ��ل���ط����ش‬ ‫ا ��ل�ى �‬ ‫ل‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ه‬ ‫ه‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ب‬ ‫و‬ ‫و‬ ‫و‬ ‫ر‬ ‫�‬ ‫�‬ ‫ص‬ ‫ي‬ ‫و‬ ‫ي‬ ‫ل‬ ‫ل‬ ‫ر‬ ‫ر‬ ‫�‬ ‫م‬ ‫م‬ ‫�‬ ‫���ش‬ ‫�ذ � �غ ن ��ج�ز �ّ ا �ل�‬ ‫� �ف‬ ‫ق‬ ‫ش‬ ‫عه� �و ��‬ ‫ح�ص��ل� او �ع��ل �ه� ا ا �ل� �� ا ل‬ ‫� او ��ل��س�ف��ا �ه��ة * �و�م�ا �ل�ع�م �ى �‬ ‫� ���ل ا �ل� �ج� ����‬ ‫حه� * ���د‬ ‫�‬ ‫�‬ ‫�‬ ‫ى‬ ‫ر‬ ‫ى‬ ‫ي‬ ‫م‬ ‫م‬ ‫�‬ ‫�� ا ��ل��ل � ا � �ظ � ا �‬ ‫�‬ ‫ة‬ ‫ا‬ ‫ئ‬ ‫ا‬ ‫ا‬ ‫��س�م�ع ن��ا ا ن� ا ��ل ج��� �من‬ ‫�ه� ا �ذ ا ج���ل�� �ع��ل� ا�لم� ���د� �م� ا �و �ل� ده �ي� �ك��ل �‬ ‫�هم�‬ ‫ح�م �و�يرم�ى �ب� �ل�ع ��� �م ا �لي�‬ ‫�‬ ‫ر ل‬ ‫س ى‬ ‫م‬ ‫ع‬ ‫�غ‬ ‫�‬ ‫�‬ ‫ح ا �م ّ���ي�ن � ّ��ا �ن��ي�ن ��ف ا �ل� � �غ� ش����ا �ش����ي�ن * � ق��د ���ل�غ� ن� ا ن ا خ� ن‬ ‫�ك� �ن‬ ‫��يل��ت�م شّ��� ش‬ ‫���و�ه�ا * �و�ل��‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫و ب �ى � �‬ ‫�‬ ‫�وا ���هم�‬ ‫�‬ ‫ى‬ ‫�‬ ‫و‬ ‫ي‬ ‫ب‬ ‫ب‬ ‫ر‬ ‫م‬ ‫�يع‬ ‫�ذ ا ��لن� �‬ ‫�ف‬ ‫�ا � ف ا � ش �ة‬ ‫�‬ ‫ن‬ ‫ا‬ ‫�غ‬ ‫ت�ن‬ ‫ق‬ ‫ا‬ ‫ا‬ ‫�ت‬ ‫���ف ��ل�ا د �ه� ا ن� �� �من‬ ‫�ه� � او ��� �س� * �و�ه� ا �‬ ‫ح�� ا �ل� � �ي�� ر�ى ب��� �عو�ل� � �ب� ر ك�‬ ‫�� ب� ا � �ل�� ح����‬ ‫�‬ ‫س‬ ‫ى ب م �ج س م‬ ‫آ‬ ‫آ‬ ‫�‬ ‫�‬ ‫�ن‬ ‫�‬ ‫�‬ ‫��لت خ� � � ه � ا �ة �ف‬ ‫� ا �ل ن ا � �ّ ن ق ن‬ ‫ن‬ ‫ف‬ ‫��ل�و �ل� ا �ل��س� �‬ ‫ح� �ي ف�����ع�ل �م�ا ي� ش����� * ��ا ��ى ا �عل��� �ع��ي�ن ا �لي ��ق���ي�ن ا � �ه�و �ل� م��‬ ‫بري��ي�ن ا ��م�ا ��ي� ��و� �لو�‬ ‫م‬ ‫ا�‬ ‫ا �ن ��ل����ّل ن ا ��ل ن ا �� ا ���ز ��ف �� � ��ن ا ا ��لَ ّ‬ ‫ا �ف‬ ‫�ف ق‬ ‫� ب� �و�ه�‬ ‫�ب� �� او �ه�ه�م �م� �لي����س ��ى ���ل�و�ب��ه�م * �و ��ه�م ي ع � �مو� �� س ل �ه�د �ى ا ل�د ي�� �و �ج‬ ‫م‬ ‫�ف‬ ‫� ا ��ث�ق �ي�ن � ا ق ��خل ق � � �‬ ‫�ج�ز�آ� ه ا ��ا ن ا ��ا �ق� ����ط� � ا ن � ت‬ ‫�ه� � او �ر� ا‬ ‫ا�‬ ‫��� �ل� ا �ل�ى ا �لب��ع�ا �ل * ��م�ا � و �ل � �ل‬ ‫حر�ص ل���ل�� �ع�لي�‬ ‫ع �ل��س� ��ه ح�ى‬ ‫م‬ ‫�‬ ‫ا ن ا ن � �ق���ّ ظ � ف ا �‬ ‫ف � �ق �‬ ‫ن �ان ن �ا‬ ‫�ك� �ن�ه�ا‬ ‫هو ن� �ع��لي��ه ا �‬ ‫ح�� �� ا � �ي ل� ا �� �‬ ‫�ي��عر�� ا�ل�م ا � �ل� ���ط� * �ل�ع�مر�ى ا � ا �ل� ���س�ا � �ل� �ي�� �‬ ‫��� ره �ل��و �‬ ‫ي‬ ‫م‬ ‫ع‬ ‫� �ذ �‬ ‫��ا ن�� ت ا خ� ا ��ت ن ا �ن �آء ا � ا ف ن� �ّ�ي�ن ا ظ ��� �ف ا �ه�ن � � �ف�تخ� ن � ا � � ا �ن ا � ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ير� ��� ر �و�ي �ر� ب��ه� م ��ه� �ل�‬ ‫�‬ ‫��‬ ‫�‬ ‫ك‬ ‫س‬ ‫�ل‬ ‫�م ن��ه * �و�ل�� �ل��ك � �‬ ‫�‬ ‫و‬ ‫ر‬ ‫ب‬ ‫ج‬ ‫ع‬ ‫�ز ق � ا �� ّ‬ ‫�ّ‬ ‫ن‬ ‫�ن ف ا � ا � ث �ة‬ ‫�� ن‬ ‫�ف‬ ‫�و �� ���ط� ع‬ ‫��ت��لب� ث� ا ن� �ت���ب� ت� * �ف ك‬ ‫ط� ب� ا لله ا � ��� ��س�ك �ي� �‬ ‫ح�د ��ي ��‬ ‫��ي ��� ي ج��‬ ‫ع �م� �ي �مر �ب�ه ا �ل��ك�و� * ( ��ي‬ ‫آ‬ ‫�ت �‬ ‫�عه�د ��ا ��ل�ز � ا �� � � ت‬ ‫����‬ ‫ع�ي ��ق���ة ��ن �ق��د ��ل�ل�ا �ع�ل�ا �� * ��لي� ت� ا ��ل ن����س�� ك�‬ ‫له�ن �مث���ل�ك �و�لي���ن��ى ا �ل ث�� �ش���ف��ت�ي ��ك)‬ ‫� ب وج و‬ ‫�‬ ‫ج‬ ‫م‬ ‫‪66‬‬

‫‪66‬‬

‫‪٤٫٣٫٢‬‬

The Extraction of the Fāriyāq from Alexandria, by Sail

“Then he said, “‘O you who are clowning in a sea of pecker-dildoes, stay clear of all that may feed you to them, for the result will be disasters and calamities. Don’t let them get up to their old tricks, but cut them off at the ass. Resist their fins resolutely. Pull them out by their boots directly. Strip off any ironing of theirs that makes you perspire and you will be granted retribution. The pricks! The pricks! Cut off your pricks, that you be saved on the Day of Beckoning from any stunts or tricks!’ “Despite all this, none of his listeners boxed his ears. On the contrary, they sat quietly until the end of the sermon as given above. Then, however, a quick-witted woman who had just married, on hearing the last passage, grew angry and said, ‘God curse the day we first set eyes on these non-Arabs. They have monopolized our resources and wealth and corrupted our lands and they compete with our own people in obtaining their sustenance from our own soil. They have taught those of us who have come to know them miserliness, stinginess, fickleness, and shamelessness. Never, I swear, would they have obtained these abundant riches were it not for their greed and avarice, for we hear that when one of their menfolk sits down at the table with his children, he eats the meat and throws them the bones to suck on, and because they are thieves and cheats, and swindle when they sell, and I’ve been told that their brethren in their own countries are even more disgusting and depraved than they. Now this wretch is inciting our husbands to commit an abomination so as to leave the field open to him to do as he wishes, for I know, without any doubt, that what these pulpiteers say with their mouths is not what is in the hearts. They teach people abstinence and emasculation in this world, while there isn’t a human or a jinni who cares more about intercourse than they or is greedier for it. Let his reward now be to have his tongue cut off, so that he can know how much it hurts. Sometimes, I swear, one finds it hard to cut one’s fingernails because they’re a part of one, which is why our sisters, the women of the Franks, grow their nails and show them off. Those, though, are quick to grow back. How then can it be permitted to cut off the means by which life is generated?’” (Well said, you who are so new to marriage and so experienced in the criticism of such oafs! Would that all women might be like you and I might kiss your lips!)

67

67

2.3.4

‫�‬ ‫�‬ ‫ف‬ ‫�ن �ة‬ ‫��ي� ا �ن ��ق��ل�ا ا � �لف��ا ر�ي�ا �ق� �م ن�ا �ل�ا ك‬ ‫��س����د ر�ي�‬ ‫ع‬

‫�‬ ‫�‬ ‫�ذ‬ ‫� �ن ��� �ة �ذ �‬ ‫ث �‬ ‫ع او �لت��ق�ب�ي���ل �ي��ده �و ��ي��ل�ه‬ ‫�� �لم�ا �خ�ر�� ا � �لق���سي���� م ا ك‬ ‫ل��ن�ي����س� ا ا �ب�ا �ل ن��ا ��س �ج��مي��ع�ا ا �هر� �‬ ‫س‬ ‫ج‬ ‫م‬ ‫ا ف ا � � �ن � ا ��ن � �ة ق � ا �� ن ظ �� �ع�ن �غ � ا � ا ��ت��ق ��ف‬ ‫�‬ ‫ش‬ ‫��ر�وه �ع��ل� �م� ا �� د ه� م ا�لم�ع� �ى ا �لب��د �ي��ع� �ب ��� ���ط�‬ ‫�و��� ك‬ ‫ع ل���ر ��ي ر�ه� * �لم� رر �ى‬ ‫ى‬ ‫م‬ ‫�‬ ‫ق �‬ ‫ن‬ ‫ة �‬ ‫ن � ن �� ����ة ف‬ ‫خ‬ ‫�وا �‬ ‫�ص د �ي�ن ا �لن��ص�ا ر�ى ا � �ت��ك�و� ك�ب�ت��ه رك�ي���ك�� ��ا ��س�د� �م�ا ا �م��ك�ن *‬ ‫�ع� ��و�ل�ه� �م�ن ا � �م�ن ��‬ ‫م‬ ‫ت‬ ‫� � ن‬ ‫� � ق �ة� ف‬ ‫� ا ن �ق ة � � �ي�ن �ت�ق ت‬ ‫��‬ ‫�� �ه ��ل��‬ ‫� تت ن ��ل‬ ‫ح��ص�ل ا�لم��ط�ا �ب ���� �مك��ا ا ��ا ده ا�لم��ط ار � ا ��ت ن��ا � ي �‬ ‫�ل� � ��و� ا �ل�د � � ��ض�ي‬ ‫�س�و��س ا �ل� ��و ج��ى اح�لب��ى‬ ‫�ُ‬ ‫�َ ّ �‬ ‫�ا ��ن �� ش ّ�ا ��ق �� شَ ْ �� �ق � ا ��ن �ق ا ��ف �� ن شّ ا ��ف ا �ل�م�ق���س�ق��� ّ � َ ّ �‬ ‫�ُ ن‬ ‫ا �لب�� ش��� ك�‬ ‫�س‬ ‫ى ا �ل��ل��ط�ا �ع�ى ا �لن� ��ط�ا �ع�ى ا�لم� �‬ ‫�� �ى ا ل����ل �ى ا ل �‬ ‫�ص�و�ى‬ ‫���و �ل�ى ا ِ�ل� �� �ى ا ل������ �ى‬ ‫�‬ ‫��لُت ف � اَ ْ�ش� ّ � ثُْ ت ّ � قَ‬ ‫�‬ ‫�‬ ‫��ا�� �ف‬ ‫� َ �ف‬ ‫� تخ‬ ‫ح� ا �ل��� ّ�م��م ا �ل�ا �ّم��ع ��ى ب���ع�� � �مو� �لف��ا �ت�ه الم��س��مّ �ب�ا �ل ك�‬ ‫� � ا ��‬ ‫ا� �‬ ‫�‬ ‫�د‬ ‫�‬ ‫ي‬ ‫ح�� ك���ه ��ى‬ ‫ِ‬ ‫�ض‬ ‫ى‬ ‫ى‬ ‫ح����ل�ى ا �ل� ر ��مى ا �ل� ر ��مى ل ى ى‬ ‫آ‬ ‫�‬ ‫��ه * ق��ا ��ل ا �� �لف��ا ��ا �ق� � ا �ذ ق��د ا ب��ت��ل�ا ���ن ا لله ���ع ش��� �ة �ه� ��ل�� ا ��ل��لئ��ا � ف��ل�ا ���د ��ل� �م�ن �م ا � ت‬ ‫���ا ك���‬ ‫ا �لرك�‬ ‫�هم�‬ ‫ري و‬ ‫م ب ى‬ ‫�� �م�ل �‬ ‫ج‬ ‫ى ب ر و‬ ‫ق � ت � ث ق ّ ا ق ا � � ف ا ا ق �ف‬ ‫�خ‬ ‫��ا �� �ل�ق ت�ه� ا ��ل� ا ن� ��م�نّ �ع��ل ��ا ��لن� ا ة ن‬ ‫�ه�م * ��ل� �و‬ ‫حي�� ��د �مر �م� �� �ل�ه ا � �ل�� ر�ي� �� ��ى‬ ‫�� � �م �‬ ‫�و م � م ى ي �ى ب ج‬ ‫� �‬ ‫�‬ ‫�ذ‬ ‫�ك� او ه �ه ن��ا �م�ن ا �ل�� ا ��بل�‬ ‫��ر�ش����‬ ‫�‬ ‫حر * � او ن��م�ا ��ن �ق��و��ل ا �ن�ه‬ ‫�� �فس� �تر�ه ا �ل�ا �و ��ل�ى ف��ل�ا � �مو�ج� ب� ا �ل�ا ن� �ل�ا �ع�ا د�ة ك�‬ ‫م‬ ‫ف � ا ���نَّ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح * �م�ن‬ ‫�ن‬ ‫���فى خ��ل�ا ��ل �م�ع�ا �ن�ا �ت�ه �و�م�ق��ا ��س�ا �ت�ه � �‬ ‫ا ��ف �ش�‬ ‫ا ل�‬ ‫ح�ل�� �ل� �يركب��� ب���ع�د�ه� �ى ��ى �م �م ار ك� ب� ب�ر‬ ‫� ُ فآ‬ ‫� في�ن �ة ��خل ا � �ة �ذ‬ ‫�ف � �ز‬ ‫��ه �ص�ا � � ق‬ ‫ا ج�ل‬ ‫��‬ ‫ا �ل��س��� � ا‬ ‫ح ب� ا � �ل��ا � �مو��س ��ى ا�لم�ه� �مو *‬ ‫���� ‬ ‫�� �لي�� ك�ر‬ ‫� ف �ة � ظ‬ ‫ع ���� �ة ا �� �� � �ة‬ ‫� �ز‬ ‫و��ل� *‬ ‫� او�ل�م ْر ا ب� ‬ ‫ط‬ ‫ا �ل��س���ي�ن � ا �ل� يم� ا �و ل� �ي�‬ ‫� َْ َ‬ ‫�‬ ‫� رب� �م�ن ا �ل��س���ف�ن *‬ ‫�ض‬ ‫� او �ل�زب��ز ب� ‬ ‫�‬ ‫� في�ن �ة ��� ة � �ق �‬ ‫ا �ل��س��� � ا ك‬ ‫ل��ب��ي�ر� �ل��ل� ت��ا �ل *‬ ‫� او �لب��ا ر ج���ة ‬ ‫ف �ة غ ة ن � َ َ ْ � ّ‬ ‫� ا ��خل‬ ‫��س���ي�ن � �ص���ي�ر� د �و� ا �ل�ع�د �و�ل�ى *‬ ‫� ‬ ‫��ي��ل��‬ ‫و‬ ‫� ّ �ج‬ ‫�‬ ‫�‬ ‫ّ‬ ‫� في�ن �ة ا � غ � ة � � �ة‬ ‫ر�ع� *‬ ‫ا ل��س��� � ل�ص���ي ر� ا �ل��س‬ ‫� او �ل��ط ارد ‬ ‫�ي‬ ‫�ُ َ‬ ‫� ف �ة � ق َّ ة‬ ‫ا �ل��س���ي�ن � ا�لم���ي�ر� *‬ ‫� او�لم�عبّ��د �ة ‬ ‫� في�ن �ة ال� ش �ة� � �آ‬ ‫�‬ ‫ح�‬ ‫ون� ك���ا �ل� ِ�م�د *‬ ‫� او �لغ���ا ِ�م�د ‬ ‫ا �ل��س��� � م������‬ ‫�آ‬ ‫�َ ْ آ‬ ‫� ف �ة‬ ‫ُُ‬ ‫�‬ ‫�ص�د ر�ه�ا �� د ��سر *‬ ‫ ‬ ‫ا �ل��س���ي�ن � �ت��د��سر ا�لم�� �ب��‬ ‫� او �ل�د ��س �ر‬ ‫ج‬ ‫� ُ ْ �زُ‬ ‫� �� � ض ّ‬ ‫�ق� *‬ ‫� او �ل�ز ر �و ر ‬ ‫ا�ل�مرك� ب� ا �ل�‬ ‫��ي �‬ ‫� ََْ ّ‬ ‫�‬ ‫ا ��لض� خ‬ ‫����� �م�ن ا �ل��س���ف�ن *‬ ‫� او �ل�ز �ن�ب�ر�ى ‬ ‫م‬ ‫‪68‬‬

‫‪68‬‬

‫*‬

‫‪٥٫٣٫٢‬‬

‫‪٦٫٣٫٢‬‬

‫‪٧٫٣٫٢‬‬

The Extraction of the Fāriyāq from Alexandria, by Sail

“When the priest left the church, everyone rushed to kiss his hand and

2.3.5

the hem of his garment, and all thanked him for the elegant figures of speech he had vouchsafed them, not to mention all the other wonderful things, for it had become an established fact to them that the books of the Christian religion should be written in as feeble and corrupt a style as possible, because ‘the power of the religion requires it, so that everything be of one piece,’ as stated by the Arabic-language-challenged,65 Feed-sack-carrying, Sweetmeat-chasing, Marrow-slurping, Rag-sucking, Bone-gnawing, Fingerlicking, Half-a-morsel-biting, Cauldron-watching, Drippings-drinking, Bottom-of-the-pot-scraping, Scourings-scarfing, Leftovers-off-polishing, Dinner-sponging Aleppine Metropolitan Atanāsiyūs al-Tutūnjī66 in a work of his called Al-Ḥakākah fī l-rakākah (The Leavings Pile Concerning Lame Style).67” Said the Fāriyāq, “Since God had seen fit to afflict me with the company of such wretches, I had no choice but to compliment them and be cordial to them until such time as He grant that I be rescued from them.” I declare: since what the Fāriyāq had to say about his first voyage has

2.3.6

already come and gone, there’s no need to repeat here his complaints concerning the dolors of the sea. However, we will note that during his sufferings and afflictions, he did swear that he would never embark thereafter on any of the following sea-going vessels: the jufāʾ,

“the empty hulk of a ship”; mentioned by the author of the Qāmūs under j-f-ʾ

the mirzāb,

“any great, or tall, ship”

the zabzab,

“a sort of ship”

the bārijah,

“any large ship for fighting”

the khalīj,

“a small ship of less size than the ʿadawlī”

the ṭarrād,

“any small, fast ship”

the muʿabbadah,

“any tarred ship”

the ghāmid,

“any loaded ship; also āmid”

the dasrāʾ,

“any ship that plows through the water with its prow; plural dusur”

the zurzūr,

“any narrow ship”

the zanbarī,

“any huge ship”

69

2.3.7

69

‫�ُ�ق ْ�ق‬ ‫� او � �ل ر��ور ‬ ‫�‬ ‫� او �� ك�‬ ‫ل��ا ر ‬ ‫�ُ ْ‬ ‫� او �ل�هر�ه�ور ‬ ‫�‬ ‫� او � �لق��ا د ��س ‬ ‫� ا ��لُ�� صِ� ّ‬ ‫ى ‬ ‫و بو �‬ ‫� َْ‬ ‫� او �ل�‬ ‫�ص��لغ����ة ‬ ‫�نُ ُ‬ ‫�ْهب ��و�غ ‬ ‫� او �ل �‬

‫�‬ ‫�‬ ‫ف‬ ‫�ن �ة‬ ‫��ي� ا �ن ��ق��ل�ا ا � �لف��ا ر�ي�ا �ق� �م ن�ا �ل�ا ك‬ ‫��س����د ر�ي�‬ ‫ع‬

‫� في�ن �ة � � �ة �أ � ظ‬ ‫ع ���� �ة‬ ‫ا �ل��س��� � ا �ل��‬ ‫ط �و��ل� �و ا �ل� يم�‬ ‫� �ي‬ ‫ف�ن ��من� � ة �ف� �‬ ‫��س��� �‬ ‫�ه�ا ��‬ ‫�ط�ع�ا � *‬ ‫ح�د ر� ي�‬ ‫م‬ ‫�‬ ‫� رب� �م�ن ا �ل��س���ف�ن *‬ ‫�ض‬ ‫� في�ن �ة ��� ظ‬ ‫ع �� �ة‬ ‫��م� *‬ ‫ا �ل��س��� � ا ل ي‬ ‫�‬ ‫� رب� �م�ن ا �ل��س���ف�ن *‬ ‫�ض‬ ‫�‬ ‫�ة �‬ ‫� ة‬ ‫ا �ل��س�ف��ي�ن � ا � ك‬ ‫ل��ب��ي�ر� *‬ ‫� ف �ة � �‬ ‫ط �و��ل��ة ا ��ل��س ��ع��ة ا ج��ل‬ ‫ا �ل��س���ي�ن � ا �ل�� �ي�‬ ‫�ر�ى‬ ‫�ير‬ ‫َ‬ ‫�م�ع ّرب� *‬ ‫*‬

‫ا ��ل�� �ة‬ ‫بح �ر�‬ ‫ي‬

‫� � �‬ ‫� �و�ي�ق��ا �ل �ل�ه�ا ا �ل��د �يو��ن ��‬ ‫�‬ ‫ج‬

‫ن �ت ن ض َّ‬ ‫� َّ‬ ‫�ذ‬ ‫�ف ن ن‬ ‫��ا ن‬ ‫�ث‬ ‫�‬ ‫ف ‬ ‫�ه�ا �و��هى ا � � ��‬ ‫���د ��س� ي���ت��ا � ا �و ���ل ث�‬ ‫�و ا ت� ا �ل �فِر�ي���‬ ‫��س���ف�ن ك�� � �ي��عب��ر �ع�لي�‬ ‫�‬ ‫�ل��ل�م��ل�ك *‬ ‫� شُ قْ ُ‬ ‫ح �ز‬ ‫�� � � ا ��ل‬ ‫�‬ ‫��ا *‬ ‫ف ‬ ‫� او �ل������د ��‬ ‫�مرك� ب� م ب� ج‬ ‫�ف‬ ‫ن‬ ‫�َ ّ ق‬ ‫� َ� ّ ق ا ت‬ ‫� او ��ل‬ ‫�ه�ا �م ا‬ ‫ر �م�ى �ن�ي�را � *‬ ‫ح ار ���ة ‬ ‫ح ار �� � ��س���ف�ن �ي�‬ ‫�ج‬ ‫�َ َ‬ ‫� ف �ة � غ ة‬ ‫ا �ل��س���ي�ن � ا �ل�ص���ي�ر� *‬ ‫� او �ل�ز �ْو ر��ق ‬ ‫�ُ �َّ‬ ‫�‬ ‫� رب� �م�ن ا �ل��س���ف�ن *‬ ‫�ض‬ ‫� او �لب��را ك��ي���ة ‬ ‫َ َ‬ ‫� َ َ ْ � َّ‬ ‫��س���ف�ن �م ن���� �س �و��ة ا ��ل�ى َ�ع�د �ْو ��ل�ى �ة ��ا ��بل��‬ ‫�‬ ‫� او �ل�ع�د �و�لي�‬ ‫حر�ي�ن ا �و —‬ ‫�ة ‬ ‫ب‬ ‫ب‬ ‫�َْ � �ز ق ن‬ ‫� ا ��ل‬ ‫�ور�� ي��م��ى *‬ ‫و ج رم‬ ‫� ف �ة � ف �غ �ة‬ ‫�ّ‬ ‫� او ��ل‬ ‫ا �ل��س���ي�ن � ا � �ل��ا ر�� *‬ ‫�خِ�ن ‬ ‫�َ‬ ‫� �� � ّ ����‬ ‫�ه�ا د ���فى ا ��بل�‬ ‫�‬ ‫حر*‬ ‫���ْ �ون��ة ‬ ‫� او �ل ش �‬ ‫ا�ل�مرك� ب� ا�لم�ع�د لج�ل �‬ ‫� َ َ َّ‬ ‫� �ن � ف�ن غ � �ذ�� ��ف ت �‬ ‫� �ل �و *‬ ‫�ض‬ ‫� او �لت��� �لو�ى ‬ ‫� رب� م ا �ل��س��� �ص���ي ر ك�ره �ى‬ ‫�� ُ‬ ‫� في�ن �ة ��خل � �ة �ذ�� �ف‬ ‫ف‬ ‫� او جل‬ ‫��‬ ‫ا �ل��س��� � ا‬ ‫��ا �لي�� ك�ره ��ى �� �� �ى *‬ ‫�ف��ا �ي��ة ‬ ‫ج‬

‫‪70‬‬

‫‪70‬‬

‫‪٨٫٣٫٢‬‬

The Extraction of the Fāriyāq from Alexandria, by Sail

the qurqūr,

“any long, or very large, ship”

kār,

“ships on the down run containing food”

the hurhūr,

“a kind of ship”

the qādis,

“any very large ship”

the būṣī,

“a kind of ship”

the ṣalghah,

“any big ship”

the nuhbūgh,

“any fast-moving ocean-going ship; also called dūnīj, a non-Arabic word”

dhāt al-rafīf,

[literally, “the planked,” i.e., “boat bridges”] “ships used to cross over on, consisting of two or three ships set side by side, for the king”

the shuqduf,

“a boat; also a place in the Hejaz”

the ḥarrāqah, “plural ḥarrāqāt; ships containing flame-throwers” the zawraq,

“any small ship”

the burrāqiyyah,

“a kind of ship”

ʿadawliyyah,

“ships named after ʿAdawlā, a village in Bahrain; or . . . . ”68

the jarm,

“a small Yemeni ship”

the khinn,

“the empty hulk of a ship”

the shawnah,

“any boat equipped for battle at sea”

the talawwā,

“a kind of ship (small)”; mentioned [by the author of the Qāmūs] under t-l-w

the jufāyah,

“any empty hulk”; mentioned [in the Qāmūs] under j-f-y

71

71

2.3.8

‫�‬ ‫�‬ ‫ف‬ ‫�ن �ة‬ ‫��ي� ا �ن ��ق��ل�ا ا � �لف��ا ر�ي�ا �ق� �م ن�ا �ل�ا ك‬ ‫��س����د ر�ي�‬ ‫ع‬

‫ّا �أ‬ ‫�أ‬ ‫��خلَ َ‬ ‫� في�ن �ة ��� ظ �� �ة � ت ت‬ ‫�ن �غ ن ّ ا‬ ‫���ليّ���ة ‬ ‫ا �ل��س��� � ا لعي��م� ا �و ا �ل ��ى ���س�ي�ر �م ��ي�ر � ي���س�ي�ر�ه� �م�ل�ح� �و‬ ‫� او‬ ‫ا ��ل�ت ��ت���� �ز ق غ‬ ‫عه�ا �ور�� �ص���ي�ر*‬ ‫�ى ي ب �‬ ‫� َ �ذ‬ ‫�‬ ‫� رب� �م�ن ا �ل��س���ف�ن *‬ ‫�ض‬ ‫� او �ل ش���� ا ‬ ‫� �ْ‬ ‫�‬ ‫� ق � غ‬ ‫ا �ل�ز �ور�� ا �ل�ص���ي�ر*‬ ‫ا �ل�ى ا �لِر �ك��و�ة ‬ ‫�‬ ‫� ف �ة � غ ة‬ ‫ا �ل��س���ي�ن � ا �ل�ص���ي�ر� *‬ ‫� او � �لق��ا ر ب� ‬ ‫�‬ ‫�خ� ش � ض �� ض ��‬ ‫��� ���فى ا ��بل��‬ ‫�‬ ‫حر*‬ ‫ث ‬ ‫� ب�ع�‬ ‫� او �ل َر�َم�‬ ‫��� ب� ي�� �‬ ‫���ه ا ل�ى ب���ع��ض� �و�يرك ب‬ ‫م‬ ‫�� ئ �ة ا ��ل ��‬ ‫ف‬ ‫�خ �ف� ا ش �� ض ا ��‬ ‫��‬ ‫� ا �� َل��� �ْ‬ ‫��‬ ‫س‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ك‬ ‫�‬ ‫�‬ ‫�د‬ ‫�‬ ‫�‬ ‫ك‬ ‫ه‬ ‫�‬ ‫���‬ ‫�‬ ‫�‬ ‫ف ‬ ‫ع‬ ‫� َقِرب� ��ي�ن�‬ ‫ي�‬ ‫ه‬ ‫ه‬ ‫�‬ ‫ط‬ ‫� �ير ب�‬ ‫� وي ب �‬ ‫طو��‬ ‫��� �ى ب ع �ض� �‬ ‫و‬ ‫� ي�‬ ‫ح‬ ‫�ف �آ‬ ‫�ع��ل ا‬ ‫� � �‬ ‫�ه�ا *‬ ‫�ه� ��ى ا�لم� ء �وي �ح�م�ل �ع�لي�‬ ‫ي�‬ ‫�‬ ‫� ا ��ف ن�‬ ‫� َ‬ ‫ن ش‬ ‫��� ���فى ا �بل��‬ ‫ة �ت �‬ ‫� او �ل�ع�ا �م��ة ‬ ‫�ه� �ى ا �ل �‬ ‫حر �و��ي�عب��ر �ع�لي�‬ ‫�هر‬ ‫�عي��د ا � �م����د �ود� رك ب‬ ‫ق ا �� � ا � ض � ّ �ة‬ ‫���ا ا �ل�ع�ا �م� *‬ ‫� �و�ي��� ل �ل�ه� ا ي��‬ ‫م�ا ن � �ن ��لت �� � ا ��ن �ف ا ه � ه � ة‬ ‫� ا �ن�ه ���ع�د � � �ص ��ل�ه ا ��ل� �م ��س� ا ��ل ة ّ � �ف �‬ ‫طه�ي ر �� ��س� ب� م�د�‬ ‫و ب و و ى رى‬ ‫�ج�ز�ير� ا �ع�د �ل�ه �ي��ه � ك�� � ح��س �� �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫ت � ا ة � ن � ا ن � �ن ق � � �ن � �ا ا ش ��ق �ة‬ ‫ا بر���ع��ي�ن �ي ��و�م�ا * ا ق��د �ج�ر� ا ل�ع� د� ع��د ه� �ب� � م ��د � ا ل‬ ‫�ه� م ا لب��ل د �لم���ري��‬ ‫م ي� م‬ ‫م‬ ‫ن ُ ن ث �ف � � �ق‬ ‫خ‬ ‫� ��ل�ه ا ��ل���ل��د * ف��ا ق��ا � �ف� ا ا��‬ ‫اف ا‬ ‫� ق��د ا ��س�ت ن�� ش ق‬ ‫�‬ ‫و‬ ‫�ه� �ي� �ك��ل‬ ‫م ي�‬ ‫���� �ه� او �ه� ��ل� �ب��د � او � ��ي ���ره ��ى ا�ل�مر�س�ى �ب���ل د ��و ب‬ ‫�‬ ‫�‬ ‫�‬ ‫�� ��ف � في�ن �ة‬ ‫�‬ ‫� ا �ه � ش‬ ‫�و� ش���رب� �م� �ث ني�ن � �ن � ا ن ا �ن �‬ ‫���ي�ز �م �ن �‬ ‫�‬ ‫ع ا � ��� م ا عي�� � ا �ل� ك�ل� �م ركب �� او �ى ا ل��س�� � * �و ��ط� ب� �ل� ا ل�عي�����‬ ‫ي‬ ‫خ ��ذ‬ ‫�‬ ‫�‬ ‫ث‬ ‫�ف‬ ‫�‬ ‫ن‬ ‫ق‬ ‫ة‬ ‫ا‬ ‫ق‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ع�ن‬ ‫�ن‬ ‫ح� ��ى ب���ل��د ا � ك���ي�ر� �م ا�لم���ر�� � او �� ا � ا �ه��له� ا �‬ ‫عه�م� �ل� ���ه�م� ��د ��س� �‬ ‫ل��ر� *‬ ‫�م� �‬ ‫� كم‬ ‫آ‬ ‫�ن ق ض آ‬ ‫ث‬ ‫� � �ة‬ ‫�‬ ‫��ا ن ا �ل� �ذ � ق ف‬ ‫���� ا �ل�م�د�ة ج��� ا ��خل‬ ‫��ور ��د ���ق��د‬ ‫�ر�ج��ى � او خ����ذه ا �ل�ى �م��ن�ز �ل�ه �ب�ا �لم�د ��ي ن�� * �وك�� � م� �ك‬ ‫�� ب���ع�د ا � ���‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ُ‬ ‫ت‬ ‫ق‬ ‫ق‬ ‫ف‬ ‫ن‬ ‫ف‬ ‫ف‬ ‫ف‬ ‫ت‬ ‫ش‬ ‫�ز‬ ‫�ز‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ت‬ ‫ت‬ ‫�ن‬ ‫���ه �م �ي ��و� � ��و�ى ���س���ي�ر ا � �ل�� ر�� �� ا �لي��ه * ���ل � ا �ل‬ ‫�ز �و ج�‬ ‫���� * �و�ل �م��ه‬ ‫�‬ ‫ح�دا د � او �ل ��� �‬ ‫ي‬ ‫م‬ ‫م‬ ‫َ‬ ‫ش ا ن ع�ن �ذ‬ ‫�‬ ‫�‬ ‫��ه * � ا ن��م�ا‬ ‫���ل �غ��ي�ر ��ل‬ ‫�سف� * � او ن� ��ل�ا ��ا �ك�‬ ‫ح� ا ��خل‬ ‫�‬ ‫ا �� ك�‬ ‫ل��ا �ب��ة � او �لت��ا �ّ �‬ ‫���ن�ز�ير ا �ع��ل�ى ا لله ���� ���ك � ك�ر و‬ ‫ي‬ ‫م‬ ‫ا��ا ن � ��‬ ‫�� ا خ ا ن ت ف ن�ن �ف‬ ‫� ��ل�ه ا ��س�ه * � � �� �م�ا ���ل��ه * � � �� �م�ا‬ ‫�خ‬ ‫�‬ ‫�ط‬ ‫�‬ ‫�‬ ‫ر‬ ‫ط�� ��ه �ب� � ��ي ����� �ي��ه * ��ف�ي �و�م� ك�� � ي ب‬ ‫ويو ر ج ي‬ ‫ا �مر � ب‬ ‫ويو‬ ‫�‬ ‫�‬ ‫� ت �ت‬ ‫آ ث‬ ‫��‬ ‫�ن ف‬ ‫����ده * � � �� �م�ا ��‬ ‫ط‬ ‫كب�‬ ‫ح�ا �ل�ه *‬ ‫ح�ى �ي�ا ��ى �ع��ل�ى �ج��مي�� � را �ب�ه �� ي���س�ت�ا � �� �م�ن ا �ل ار ��س * � او ن�� ت�‬ ‫ويو‬ ‫م‬ ‫ع‬ ‫� ش ا �� ن �‬ ‫�ف �� ش‬ ‫� ن �ة‬ ‫خ‬ ‫خ �ا‬ ‫�‬ ‫�ب��ي�ر �ب�ا ن� �ن��ص�ا ر�ى ا �ل���� � ي�‬ ‫ح�ا �ك�و� ا�لم��س��ل�م��ي�ن ��ى �ك��ل ����ى �م�ا ��ل�ا ا �ل� � �مور ا �ل��د �ي���ي�� *‬ ‫م‬ ‫‪72‬‬

‫‪72‬‬

‫‪٩٫٣٫٢‬‬

‫‪١٠٫٣٫٢‬‬

The Extraction of the Fāriyāq from Alexandria, by Sail

the khaliyyah,

“any great ship, or one that sails without needing a navigator to sail it, or which is followed by a small boat”

the shadhā,

“a kind of ship”

and all the way down to the rikwah,

“any small boat”

the qārib,

“any small ship”

the ramath,

“pieces of wood fastened together on which one rides at sea”

the ṭawf,

“inflated water skins that are tied together to form a platform on which one rides on the water and on which loads are carried”

and the ʿāmah.

“tied sticks on which one rides at sea or crosses a river; also called ghāmmah”

On arriving at the island’s harbor, fine quarters were made available to him in

2.3.9

which to “purify his breath” for a period of forty days, for it has become the custom among them to distribute around the harbor, before they enter the country, anyone who comes to them from the lands of the Levant and has inhaled their airs. He stayed there then, eating and drinking with two English notables who had been on the ship, and found life with them pleasant, for they had traveled widely in the Levant and absorbed the habit of generosity from its inhabitants. When the period was over, the Bag-man came and took him to his house in the city. This man had lost his wife on the very day that the Fāriyāq had made his decision to go to him and had given himself over to mourning and squalor, living in the clutches of melancholy and dolor. All he ate was pork (God elevate you above any pollution from the very notion!) and he had ordered his cook to produce it in every variety. One day the man would cook its head, another its feet, a third its liver, a fourth its spleen, and so on until he had covered all its parts; then he’d start over again with the head. You are well aware that the Christians of the Levant imitate the Muslims in all things other than those pertaining to religion, from which it follows that pork is an abomination to them. Thus, when the Fāriyāq sat down to table

73

73

2.3.10

‫�‬ ‫�‬ ‫ف‬ ‫�ن �ة‬ ‫��ي� ا �ن ��ق��ل�ا ا � �لف��ا ر�ي�ا �ق� �م ن�ا �ل�ا ك‬ ‫��س����د ر�ي�‬ ‫ع‬

‫آ‬ ‫�ف ث‬ ‫��� ر�ع ن��د �ه� �من‬ ‫� ا * ف���ل�م�ا ج���ل�� ا �� �لف��ا ر��ا �ق� �ع��ل ا �ل�م�ا �ئ��د�ة �و ج��� ا ��ل���ط��ا�خ�‬ ‫���ا ن� ��ل‬ ‫ح� ا ��خل‬ ‫�‬ ‫��م�ن �� ك�‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫ب‬ ‫�‬ ‫ر‬ ‫س‬ ‫ي‬ ‫م ن�ز�ي‬ ‫ى‬ ‫م‬ ‫م‬ ‫�ن �ذ �ل�‬ ‫�‬ ‫ن‬ ‫� � ه ��ظ�ن ا ن ا ��خل � ّ � ا �ز � ه � ا �آ�ت ه ا � ا ه �ش ا �ل�� �� هف‬ ‫ل��ر� �‬ ‫� � �ر�ج �ى ي�م� ح� ب� ر � ي� ���ي � �ي عر�� *‬ ‫�ب�اِ ر ب� �م �ه� ا ا � � ا ا � ك‬ ‫م‬ ‫ح�ي و � ي‬ ‫ق‬ ‫�‬ ‫ف‬ ‫���ل �م ن��ه ����ط�م�ع�ا ���فى ا ن� ��ي ن��ا ��ل �م�ن �غ��ي�ره * � او �ذ ا ��ا ��خل‬ ‫ف��ا �مت�ن� � ا ن� ��ا �ك�‬ ‫�ر�ج��ى �� ض���ى �ر��ض� ا �لغ���د ا ء‬ ‫ب‬ ‫ع ي‬ ‫ً‬ ‫�‬ ‫ف ق ا � � ف ا ا ق �ف‬ ‫ا � ا ��ف ا � � ة � ش � � ا �ت ا �‬ ‫ا �ز ق‬ ‫�و ش���ر �‬ ‫ح� �ل� �ى ل�ص�ل�و� � او �ل��� ك‬ ‫��ر �ل��لب�� ر�ى ��ع� �ل�ى �ع��ل�ى �م� ر ��ه * ����� �ل ا � �ل�� ر�ي� �� ��ى‬ ‫ع‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�غ‬ ‫ق‬ ‫ف‬ ‫���ع�ه ا �ذ ا ��لث�ن��آ �ع� ا ��لخ‬ ‫ض‬ ‫�‬ ‫ض‬ ‫خ‬ ‫ن‬ ‫��ا ��لق‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ش‬ ‫� ��ط� � او لله �ص� �‬ ‫��ن �ف���س�ه ��د ا �‬ ‫��ر ��ى ��ي�ر � �مو�‬ ‫��� ا �ل��� ك‬ ‫ح�ب�ى * �� ��ه �و�‬ ‫� �ل�ى ��‬ ‫ع‬ ‫��ف �‬ ‫� ث ا ��ن ا ا �� �� ا�خ‬ ‫� ت � ا � �ز‬ ‫�‬ ‫���ل ���س‬ ‫ح ش�����ة ا �و ا �ك�‬ ‫ح�ا �ن�ه ��ل�ا ج��� ف��ا �‬ ‫�س��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫ء‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ل‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫ط�‬ ‫�‬ ‫��ض‬ ‫ح� �ل� ي ج �‬ ‫�� ب‬ ‫و�ى �ي �وم �ى ج‬ ‫ب ب � �و‬ ‫�و‬ ‫ل‬ ‫ض ا ف ق ا � � ف ا ا ق � � �خ �َ‬ ‫ف�ق‬ ‫آ�خ‬ ‫�‬ ‫ح��ن �ا‬ ‫ا‬ ‫��‬ ‫��� * ����� �ل ا � �ل�� ر�ي� �� �ل��ل��‬ ‫�ر�ع��لي��ه ا �ي�‬ ‫ط��ا � �ل� ي� ش��� ك‬ ‫� �ر * ��ا �لت����م�ه �و�ش�� ك‬ ‫�‬ ‫ب‬ ‫��ر ا لله �ص� �ب‬ ‫م‬ ‫� �َ �‬ ‫�� ا �‬ ‫��ن �ف ه ن ش �‬ ‫�ع��ل ا �ك�‬ ‫���ل ا ��خل‬ ‫��‬ ‫�ر �ل�ه �ع��ل� �ك��ل �‬ ‫���ن�ز�ير* ق��ا �ل �و�ل� �ل�ا �وق��د ا �و�ج� ب� �ع��ل� ���س� ا � ي�‬ ‫ح� �ل �‬ ‫�‬ ‫�‬ ‫ع‬ ‫���‬ ‫ك‬ ‫�‬ ‫ل‬ ‫و‬ ‫�‬ ‫ى‬ ‫ى‬ ‫ى‬ ‫�ى‬ ‫م‬ ‫ت‬ ‫�‬ ‫ش‬ ‫�ذ‬ ‫�ف‬ ‫ن‬ ‫�� ا �� � �ي�ن � ت ن � ن ق ض‬ ‫�ف‬ ‫�� ��� ��ا‬ ‫�‬ ‫� �‬ ‫� ك�� ب� ل�د *‬ ‫ح�ى ا ��ه ك���ا � ��ي�����ى �ه� ا ا � �ل ر��ض� ب���ع�د ا �‬ ‫�ك�ل �ى �مك� �ورد �ى ب��ع��ض‬ ‫ت ا ق ا � �ن ف ا ن ت ق ن ا � ا ن �ف‬ ‫ق�‬ ‫ش� �‬ ‫�ي���� ت� �م� �ز �و ج�‬ ‫�ت��ه * ��ا �ل �و��ه�ل ��� ك‬ ‫��ر �ل�ه �ع��ل�ى � �مو���ه� * �� �ل ��ع� �� ��ه �ي��ع ����د ا ���ه� ا �ل� � ��ى‬ ‫بي ع‬ ‫م‬ ‫�ف‬ ‫�‬ ‫�‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫�‬ ‫�‬ ‫ة‬ ‫ف‬ ‫ق‬ ‫�‬ ‫ت‬ ‫ن‬ ‫ض�ن‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ت‬ ‫�‬ ‫بر �هي�� * �� �ل ا �م� ا �� ���ل�و ك�� � �ل�ى ا �م ار � �لم� ا رد � ا � ��ك�و� ��ى �‬ ‫�‬ ‫ح���‬ ‫ض�ن ا � ا‬ ‫ح��� ا �‬ ‫ح�د *‬ ‫م‬ ‫ا �ي�ن � ف ا ا ق‬ ‫��ض � �� ت� � �ذ � ت‬ ‫ت�ز ت‬ ‫ظ� ت‬ ‫ث�� ا ن� د �و��ل��ة ا ��خل‬ ‫� *‬ ‫���ن�ز�ير ا �ع�� � �و�ع �����م� * �و�م�ص� ر ا � �ل�� ر�ي� �� � وي و و‬ ‫م‬ ‫�‬ ‫�‬ ‫ث‬ ‫�‬ ‫�‬ ‫ق‬ ‫�ة‬ ‫ن‬ ‫ن‬ ‫ض‬ ‫�َ�ن � ا � ا‬ ‫�‬ ‫خ‬ ‫�ز‬ ‫�ز‬ ‫خ‬ ‫غ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ن‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫ن‬ ‫��‬ ‫�‬ ‫ع‬ ‫�ل‬ ‫�ل‬ ‫�ف ك�‬ ‫�� � ��ي�����ى ا �ل �‬ ‫�ه� ر ك�ل�ه �ع��ل�ى ا�ب�� � او ج�ب�� * ��م ب��ل���ه ا � �ب�� ا�لم�د ��ي �� �ي�ج ب� �ل� ر ج���ل‬ ‫ّ‬ ‫آ ف‬ ‫�‬ ‫�‬ ‫� �ز �‬ ‫�ك�ن * �‬ ‫���ع�ل ��ي�ق���ل�ل �م ن��ه �م�ا ا �م��‬ ‫�و��ل��‬ ‫�ك�ن �ب�ا ر ج���ل ا �لر ج��ا ��ل �ل�ا ا ��ل ن����س�� ج��‬ ‫� ّر �ب�ه ا �ل�ه ا �ل *‬ ‫ح�تى ا �ض‬ ‫ٌ‬ ‫�� ئت‬ ‫� ا ��س�ه �م�ن ق���ل��ة ا ��ل�ا ��س�ت �ع�م�ا ��ل * ��ف� �ق�� ن‬ ‫�ه�ا ا ��ث ن��ا ن� �م�ن �ك�‬ ‫���ل ج��ا ن�� ب� � او �‬ ‫ح��د *‬ ‫و‬ ‫ع �م �‬ ‫و‬ ‫�ص�د��� ا �ض ر‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫� �ع� � ��ه ا �ا �� * ا �ذ � � ق‬ ‫�و�ه� ا ا �و��ل ا �ن��ص�ا �ف� �ف��ع��ل�ه ا ج�ل‬ ‫�لو ك‬ ‫���ا �ن�ا �و���ع�ا �م�ن ج��ا ن�� ب�‬ ‫��وع �ل�ى و ج �ل ر �ض‬ ‫ت‬ ‫� ا �ن ي�ن خ ّ آ‬ ‫� �ز �ة �ف‬ ‫�ق‬ ‫� ��س� * ا �م�ا‬ ‫���ا ت� ا �ج��ل‬ ‫�ف� ا ��ل�� �خ� �فل��� �‬ ‫ح��د ا ج�ل‬ ‫حرك�‬ ‫�� � ب��� �و� �‬ ‫م او �ن� ��ى �‬ ‫ح��د �لث�����ل ا �‬ ‫� او �‬ ‫ح��ص�ل ا �ل �‬ ‫ر‬ ‫م‬ ‫م‬ ‫ا �ل�م�د � ن �ة ف ا ن ا �� �ق ا � ا ��ل ا �م�ن � �ا ا ��ل ش �ق ����ست�� ن ا س�ت ظ‬ ‫ع ������مه�ا * � ا �� �لق��ا د � ا ��ل�ه�ا‬ ‫ب�ل د ���ر� ي‬ ‫�ه�‬ ‫و م ي�‬ ‫ح��س��ه� �و�ي�� � �‬ ‫�ي �� �� � ل�� د م ي�‬ ‫�‬ ‫�‬ ‫�م�ن � �ا ا � ا ف ن� � ت��ق ا �� ت‬ ‫� �م�ا �‬ ‫�ه�ا �ع��ل ا ��جل�ع‬ ‫ح��م� ا �� �لف��ا ر��ا �ق� �ف�‬ ‫�س��ص�غ� ر�ه�ا * � او �عظ ��‬ ‫� ب�‬ ‫�‬ ‫ب�ل د �ل� �ر�‬ ‫ي�‬ ‫�‬ ‫ل‬ ‫ي‬ ‫ج يح� ر�ه� �وي‬ ‫ى‬ ‫م‬ ‫ن ف �ن آ‬ ‫�‬ ‫�ق‬ ‫ن ف �ث ت ف‬ ‫�ت‬ ‫�ص�ف� ا � �لق���سي����س��ي�ن �و� �‬ ‫�ص�ف��ا ن� � ن �‬ ‫�ن�‬ ‫�ص�� ا �ل����س�� ء * ا �م�ا ا � �ل���سي���� �سو� ���ل��ك��ر���ه�م ��ا �ن��ك ر�ى‬ ‫�‬ ‫�‬ ‫�‬ ‫� ا �ق ا � ن ا �غ ا ّ‬ ‫�ص��ة �ب��ه� * �و�ل�ه� �ع��ل� ر �و��س�ه� ��قب��ع�ا ت� �مث���لث���ة ا �ل�ز � او �ي�ا �ل�ا �تش���ب��ه‬ ‫ا �ل� �� �س او � �و �لم�� �زه �� �‬ ‫م ى‬ ‫م‬ ‫م‬ ‫‪74‬‬

‫‪74‬‬

‫‪١١٫٣٫٢‬‬

‫‪١٢٫٣٫٢‬‬

The Extraction of the Fāriyāq from Alexandria, by Sail

and the cook brought out some part of that hated animal, he thought that the Bag-man was trying to trick him by producing for him something he was unfamiliar with, and he refused to take a bite, in the hope that he would be given something else. But the Bag-man kept right on going, finished his lunch, and launched immediately into prayer and thanks to the Almighty Creator for what He had provided. To himself, the Fāriyāq said, “I swear our friend is making a mistake. His thanks are misdirected, for to give thanks to the Creator, glory be to Him, for something immoral or for eating something forbidden is not allowed.” The following day, the cook brought him another limb, and the man gobbled it up and thanked him once more. The Fāriyāq said to the cook, “Why does our friend thank God for eating pig?” and he replied, “Why not, when he has made it his duty to thank Him ‘for every condition and every thing,’ as it says in some book of religion? He even used to carry out the same rite each time he spent the night with his wife.” “And did he thank Him for her death?” he asked. “Yes,” the man replied, “for he believes she’s now in the bosom of Ibrāhīm.” “For my part,” said the Fāriyāq, “if I had a wife, I wouldn’t want to see her in any man’s bosom.” Thereafter, the reign of the pig grew mightier and yet greater, and the

2.3.11

Fāriyāq’s intestines grew lean and shriveled up, and he’d go the whole day on bread and cheese. Then he heard that the city’s bread was kneaded by foot, but by the feet of men, not of women, so he took to eating as little of it as he could, until emaciation reduced him to a pitiful state, his molars become rusty so little he ate, and two of them fell out, one on each side—which was hunger’s first act of evenhandedness on the face of this earth, since if both of them had fallen from the same side, one would have become heavier and the other lighter, and the movements of his body would have become unbalanced. As to the city, one coming to it from the lands of the east will find it handsome and mighty and one coming to it from the lands of the Franks will disdain it and regard it as paltry. Two classes of things most moved the Fāriyāq to wonder: the priests and the women. As for the priests, there are so many of them that you find the markets and parks swarming with them. They wear three-cornered hats on their heads that do not look like the hats of the Market-men of the Levant, and they wear drawers that are more like

75

75

2.3.12

‫�‬ ‫�‬ ‫ف‬ ‫�ن �ة‬ ‫��ي� ا �ن ��ق��ل�ا ا � �لف��ا ر�ي�ا �ق� �م ن�ا �ل�ا ك‬ ‫��س����د ر�ي�‬ ‫ع‬

‫�� ف ق �‬ ‫��قب��ع�ا ت� ا ��ل�� �سو��قي���ي�ن ���فى ا ��ل ش����ا � * � ��س ا � ���‬ ‫له� ا �ش��ب��ه �ب�ا ��ل�بت��ا �ب��ي�ن ف��ا �ن�ه�ا ا ��ل� ك�‬ ‫�ه� ���� ��ط‬ ‫� ى رب � م‬ ‫م و ر �يو � م‬ ‫ظ‬ ‫ي�ن �ف‬ ‫� �‬ ‫ع ���� �ة � ا ن ��م � � ق‬ ‫غ � ة‬ ‫� � �ق ن‬ ‫�وا ر ب� �� �سود * � او � �ظل���ا �هر ا �ن��ه�ا � يم� �ل� � �ج ي�‬ ‫�س���ا ���ه� �م�� ��ط�ا � ب ج��‬ ‫ع ا � �ل���سي����س�� ��ى‬ ‫و ي‬ ‫م‬ ‫ّ‬ ‫�‬ ‫�‬ ‫ن‬ ‫ا ��ل ة ف ن‬ ‫ق � ت ا �� ا ة �ع ن �ه ا � ض ا ا ن ق‬ ‫ي�ن‬ ‫�ه��ذه‬ ‫� ر� �م�ع�� �ل ��و� ��س�م�ا � * �و��د �ج ر� لع� د� ��د � ي��‬ ‫��� �ب� � ا � �ل���سي����س�� � او ��ه�ل‬ ‫ج�ز�ي‬ ‫م‬ ‫�‬ ‫��‬ ‫ح��ل�ق �� ن �ش‬ ‫ح�ا �ه� * � ا ن��م�ا ي�� �ع�� ا �� �لق���س����س��ي�ن‬ ‫�� او ر���ه� �و ��ل‬ ‫��ا ��ل �م�ن �غ��ي�ر�ه� ي�‬ ‫ل�‬ ‫ا � ف�ل� ض����ل � ا‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫ل‬ ‫�ج‬ ‫و‬ ‫و‬ ‫ي‬ ‫و‬ ‫�‬ ‫ب‬ ‫ى‬ ‫ب م‬ ‫م‬ ‫م‬ ‫آ‬ ‫ا ت �ق ة م�ز �نّ ق �ة � ت � �ك�ن � � ن ا ظ �� ن ت ّ‬ ‫�ة‬ ‫�ن‬ ‫ا‬ ‫ا‬ ‫خ��ا �ص� ا ن� ��ي��لب���� �س او ��س ار � �و�ل� � ��ص�ي�ر� � � ��� ح�ى ي�م�� �ل�ل�� �‬ ‫�ر ا � �ي���ب��ي� �م� �ور� �ه� *‬ ‫ي‬ ‫آ‬ ‫� ن‬ ‫�ان ث‬ ‫ف ا � ا ا �� ن �آ ف �ا خ‬ ‫�ت��ل�ا �ف� �ز �ّ�ه�ن �ع�ن ��س�ا ئ� �ن��س�� ا ��ل��ل�ا د ا �ل� ش‬ ‫�‬ ‫م���ر��قي���ة � او �ل�ا �فر ج�‬ ‫�ي���ة * �و �ل� � ك�‬ ‫����ي�را‬ ‫�� م� ل����س� ��ل‬ ‫ر‬ ‫ي�‬ ‫ب‬ ‫ن ّ �‬ ‫ق � ت ن‬ ‫�ً غ ة � ا‬ ‫ح�� �ل�ق ن�ه�ا � ��ل�ا ��ن��ت���ف ن ا‬ ‫���ث�� ا �م�ن‬ ‫�� او ر ب� �و ��ل‬ ‫�ه�ن �ل�ه�ن �ش �‬ ‫�ه� * �و��د �س�م�ع� ا � ك� ي ر‬ ‫ح�ى �ص���ي�ر� �و �ل� ي� � و ي �‬ ‫�م �‬ ‫ف‬ ‫�ذ ا ا ��خل � ا ��ل�غ� �� ����غ� ا �� ض ا � ا �م� ّ‬ ‫ا � ا ف ن� � ّ ن � ن آ � �ذ ّ�‬ ‫عه�ن *‬ ‫ح�و� ا �ل����س�� ا �لمت�� ك��را ت� * ���ل��ع�ل �ه� �ب� ر ر ب� ب ل ي �‬ ‫�ل� �ر� ي ب �‬ ‫��� م��س� �‬ ‫ي‬ ‫ج‬ ‫�ن آ‬ ‫آ � � �ا ت‬ ‫�‬ ‫�ل�‬ ‫ا‬ ‫خ‬ ‫�� �ف‬ ‫�ف‬ ‫�‬ ‫ا‬ ‫ح��س�ن �ف��ه�ن ق���ل��� ���دا * � ا ��ن ��ق ��ا د �ه�ن‬ ‫ع�ن‬ ‫ا� � �‬ ‫�‬ ‫� � ا �ل����س� * � او �‬ ‫ي� ي ل ج‬ ‫و ي‬ ‫كي�� �ل� � او �ه� �و ء لر ج�� ل �ل� ��ى‬ ‫ي�ن غ‬ ‫ف ا ن � ة ن ت �ث �ق‬ ‫�ز‬ ‫� �ق‬ ‫�ه�ا � ا � ��ل�ا د�ه�ا � ا �ه��له�ا‬ ‫ا‬ ‫�ه�ن � ��ور ���سي����س�ه� �ع��ل�ى �و ج� � و و‬ ‫و �‬ ‫ا �ل�ى ا � �ل���سي����س�� ��ر��ي ب� * �� � ا�ل�م ار � �م �‬ ‫� ا � �ك�ن ن ��ت ت خ� ��ذ � ا ا ف ا �خ �ن ن ن ت‬ ‫� ا‬ ‫ا�� ت �‬ ‫ح�ت ا �ذ ا ا �ك�‬ ‫���ل �م ن��ه‬ ‫�ج �مي��ع� * �و �ل� ي�م�� ا � �� ���ط�ع� �م� �� � ار �م د �و� ا � ���ه�د �ي�ه �ب� �ك�ور��ه ى‬ ‫�خ � ق‬ ‫� ق ���ل�غ� ن� ا ن ا � ا �ة ��ق �ة � �ت�ز � �ة ا � �م�ن ��ز ش‬ ‫�‬ ‫�����‬ ‫� ا �ل�� �سو�� را ت�‬ ‫ا ك����ل ت� ��هى * و��د ب �ى � مر �� �سوي�� م� و ج�� ى‬ ‫ح ب� ي‬ ‫�ا �ج��م �ا �م�ن ا ��خل � ي�ن ف ا �� ست�خ‬ ‫�� ��س �ت�ه �ف��ه� * � ق��ا ��ل ت� �� �ل د خ�� �ه��ذ ا ا ��ل �� �ك�ن�‬ ‫��ا �ئ��س�ن �ا‬ ‫ر ج��ل ي��ل‬ ‫�ر ج‬ ‫�ي��� �� � ر ي� م و‬ ‫ر ج �ل‬ ‫و �ل‬ ‫���ز ت � ه �ة‬ ‫�ان‬ ‫� �ز ا �ت��د �ع ه ا ��ل�ه�ا ف���ل�ّ ا �� ف�ل��ت د � ت‬ ‫�ن ق ا ف ا � ت � �ع‬ ‫�و ي� ب �ى ى �‬ ‫عو���ه�ا * �ل� �‬ ‫ل ا د � ب� ج‬ ‫�� �ور � �و ��� * �� ر��س�ل� ا �لي��ه ج��و‬ ‫�‬ ‫�ن‬ ‫ح��ت �ف� ّ���ي�ن‬ ‫�ع�د ا �و�ة ا ��ل�� �سو��قيّ���ي�ن � او ��خل‬ ‫�يّ���ي�ن ا ن��م�ا ��هى � �مق�� �صور�ة �ع��ل� ا ��ل� � ة ا �ل�� ش ّ ي�ن الم‬ ‫�ر ج�‬ ‫��ض � او ��طر� �و �ج ����ي �� �و� ر ي‬ ‫ى‬ ‫�ا � � �‬ ‫� ن ق� � ن‬ ‫� � �ن آ ف ف‬ ‫�� ت� �م�ع�ه ���فى ا ��ل‬ ‫�‬ ‫�ل� مب��ل‬ ‫�غ� �ل�ه�ا �ع ن��د ا �لر ج��ا �ل � او �ل����س�� * �����ا ض�‬ ‫ح��د��ي ث� ا �ل�ى ا � ��ا �ل ت� �ل�ه ا �‬ ‫��ن ت � �ق ف �ن ّ‬ ‫�‬ ‫م���ك �م�ن ��ن �ف����س � ��ل�ا ا �من�� �ع ن���ك �ش�� �ا * ف���ق��ا ��ل ��له�ا ا ��ل ش����ا � ا �م�ا‬ ‫ك�� ت� �ت���ب�� ��ط �ر� ن��ا ��ا ��ى ا � ك��ن‬ ‫ىو‬ ‫�‬ ‫ب‬ ‫�ي‬ ‫ع �ي‬ ‫ع‬ ‫�‬ ‫�‬ ‫� �ذ‬ ‫�ة‬ ‫ن‬ ‫ن‬ ‫�‬ ‫�‬ ‫ف‬ ‫�ك� �ن�ه�ا �ق � ���ة �م�ن �م��ن�ز ��ل� * � ا �م�ا ا ��ل�ا �عت��ق�� دا‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫ّ‬ ‫ا �ل�� �ه�ا ب� ا ��ل�ى ا � ك‬ ‫ى و‬ ‫ل���ي����س� �� �ه�و� �م� �ي��ك�و� �ع��ل�ى �ل��و � �يرب‬ ‫آ‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫� ��ه ا �� �لق���س���� �س ن� �م�ن‬ ‫�ف ك�‬ ‫���ل�ي ن�ى ا ��ل�ى �ن�ي����تى * ف��ا ���نى � ��ن �ف� �م�ن �ه��ذ ا ا �ل�ا �ع��ترا �ف� ا ��ل���ذ �ى �ي ك�‬ ‫��� فل�� ك��‬ ‫ي و‬ ‫�ب‬ ‫م‬ ‫�ن ��‬ ‫����ذ‬ ‫� �‬ ‫ح�ت ا �ع��ت �ف ��ل��ل�ق���س���� ��ا ��ل�صغ���ا ئ‬ ‫��ن�����س�ت‬ ‫ا ��ه� ك�‬ ‫� * �و��ل���� �‬ ‫ط���ع ا �‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫ك‬ ‫�‬ ‫ل�ك� ب� � او �لت��د �لي����س �ى ر�‬ ‫�‬ ‫ر‬ ‫ب‬ ‫ي سب‬ ‫يس‬ ‫ى‬ ‫ل ي م‬ ‫��ا � ف� � ث‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫��ر ��ل�ه �م�ا �ل�� ا �ف��ع��ل�ه � او خ�‬ ‫ل��ا ئ�ر * �مك� �ي��ع�ل�ه ك�‬ ‫��ف �ع ن��ه‬ ‫����ي�ر �م�ن ا �ل�� �سو��قي���ي�ن * ا �و ا ك�‬ ‫����ت �ع ن��ه ا � بك�‬ ‫� او ك�‬ ‫�‬ ‫�‬ ‫�‬ ‫ى‬ ‫م‬ ‫م‬ ‫‪76‬‬

‫‪76‬‬

‫*‬

‫‪١٣٫٣٫٢‬‬

‫‪١٤٫٣٫٢‬‬

The Extraction of the Fāriyāq from Alexandria, by Sail

breeches, for they reach only to the knee, while their shanks are clothed with black hose. It seems that the island is a mighty place, for all the priests on it are well-fed and fat. It is also the custom there for the priests and other great men and good to shave their mustaches and beards. The priests specifically however have to wear short, form-fitting drawers, and the beholder can make out what is beneath them. As to their women, what surprised the Fāriyāq was the difference of their

2.3.13

dress from that of the rest of the women of the Levantine and Frankish lands, and the fact that many have mustaches and short beards, which they neither shave nor pluck, and I have heard that many Franks are attracted to mannish women, so perhaps this strange fact may have reached their ears too (and how could it not, when men’s fancies are no secret to women?). Beauty is extremely rare among them, and their docility toward their priests is strange. A woman will sometimes favor her priest over her husband, her children, and the rest of her family. It is inconceivable for her to partake of some special dish until she has given him the first taste, and she will eat only after he has eaten. I was told about a married Market-woman, meaning one belonging to the party of the Market Boss, who saw a handsome Bag-man, and, deciding it was a pity he should be theirs, said, “If that man enters our church, it will grow in sparkle and allure.” She therefore sent an old woman to him to invite him to visit her, and the young man obeyed her invitation, for the enmity between the Market-men and the Bag-men is limited to the market traders, the people who connive to drive up prices, and the professionals, and has no impact on ordinary men and women. She talked to him at length and eventually told him, “If you follow our path, I will give you the freedom of my body and forbid you nothing.” The young man replied, “As to going to your church, nothing could be easier for me, for it is close to my house, and as to your creed, leave that to my conscience, for I reject that ‘confession’ that the priests of your church force on you. Lying and cheating are not in my nature that I should confess to the priest my peccadilloes and suppress my major transgressions, as do many Market-men, or tell him what I haven’t done and hide from him what I have.” At this the woman sighed and bowed her head, pondering and nodding. Then she said, “So be it. It will be enough for us if

77

77

2.3.14

‫�‬ ‫�‬ ‫ف‬ ‫�ن �ة‬ ‫��ي� ا �ن ��ق��ل�ا ا � �لف��ا ر�ي�ا �ق� �م ن�ا �ل�ا ك‬ ‫��س����د ر�ي�‬ ‫ع‬

‫�ت ف ّ ت‬ ‫ث ق�‬ ‫ف‬ ‫�ذ �‬ ‫� �ق‬ ‫� ة‬ ‫�ف ّ‬ ‫�ر �و�‬ ‫��‬ ‫�م�ا ���ع��لت��ه * � ت��ا �و�ه ت� ا�ل�م ار � �ع ن��د �ل��ك � او ��طر� ت� �و��هى � �� ك‬ ‫حرك را ��س�ه�ا * �� ��ا �ل ت�‬ ‫م‬ ‫� �ظ � ا �� ف ا �ن ��ق‬ ‫ث� ��ت� ا ��ن �ق ا ��ت� ا ش �ق ا � ت‬ ‫� ا ا نّا � �في�ن ا‬ ‫���ع�ل �ي��ردد‬ ‫�ل� �ب� ��س ا �� �لي����ك�� � �م ن���ك ا �ل��� �هر �مك�ا ا �� د �ي��ه ��سي�����سى * �م ع� �� �و ع� ����� �و ج‬ ‫���ن �ة ا � ت ن ��ز �ن �ف‬ ‫��ل ة � ت ّ ا ت �ف �‬ ‫�ه�ا �و�ع��ل� ا ك‬ ‫� �ل‬ ‫� ��ى ا �ل��د �ي�ن *‬ ‫هو��س�‬ ‫��‬ ‫ل���ي����س� �م�ع� * ح�ى ا � ا �ل � او ��ى ��ى �ه��ذه ا �ج�ز�ير� م �‬ ‫ع�ي� ى‬ ‫ت‬ ‫ح��د�ة �من�ه�ن �ع�د�ة ت��م�ا ��ث�� � � �ص �ل�م�ن ��ع��د � �ن�ه �م�ن ا �� �لق��د���س��ي�ن‬ ‫���د ���فى ب���� ت� �ك�‬ ‫ف��ا �ن��ك ج�‬ ‫���ل � او �‬ ‫�ي ب و‬ ‫ي �ل و ور‬ ‫�‬ ‫ي‬ ‫ي‬ ‫�� ف‬ ‫�ذ‬ ‫�ت‬ ‫�‬ ‫ق‬ ‫�ت‬ ‫ف‬ ‫ف‬ ‫�ق‬ ‫�د���س�ا ت� * ف��ا ا د خ���ل ا �ل�ى ا �‬ ‫ح��دا �ه�ن ��ا �� �سق� ل�يج��ر �ب��ه�ا ���لب� ت� ���ل�ك ا �ل�م�ا ��ثي���ل ��ا د ا ر ت�‬ ‫� او � �ل� ي‬ ‫ا �� ��ل ئ � �‬ ‫� ا ا ��ل�ف� �ف‬ ‫ق�‬ ‫�ن‬ ‫� ا �ت ن ظ � ا �ت ف � ف ت ش‬ ‫�و�ه�ه� ا ل�ى ا �‬ ‫ح�ا �� ��ط � كي��‬ ‫�ور ��ى �ي ��و�م ا �ل�� ش �‬ ‫�ه� �ب� ج �‬ ‫�و ج��‬ ‫���ور* ��ا �ل‬ ‫ل��ل� � � ���ر �م� � ���ع�ل�ه �������ه�د �ع�لي�‬ ‫غ ن �‬ ‫��ل ة نَ‬ ‫غ‬ ‫� ن �‬ ‫�و�م�ن خ�‬ ‫��ص�ا �ئ���ص ا ��ه�ل �ه��ذه ا‬ ‫��ض �و� ا �ل�غ� ر�� ب� ي�‬ ‫ح�و� �م�ا �ل�ه �و�ه�و ��ر�� ب� *‬ ‫� ر� ا ���ه� ��ي ب����‬ ‫�‬ ‫و‬ ‫ب‬ ‫ي‬ ‫ي‬ ‫ج�ز�ي‬ ‫م‬ ‫�‬ ‫��ي�ز �ذ ا �‬ ‫ف ا ن ا � � ا ن ا ن ا ة ع�ن‬ ‫ح��ا �ت�ه �ود �م�ه �و�ذ ا �ت�ه * �‬ ‫ح�تى ا ن� ا �ل�ا �ن ك�‬ ‫�� � �م� �ل ا �ل� ���س� � �عب�� ر� � �ي‬ ‫��ل�� ا ا ��س� � �ل او‬ ‫� ا � قا �‬ ‫�� �ة ا � � ا ن ا ن‬ ‫�� �ق�م��ة �ه��ذ ا ا ��ل �� * �ف� ��ق��ا ��ل �ق��مت��ه �مث�� ًل�ا‬ ‫�‬ ‫ر ج �ل ي ي‬ ‫�ع�ن ك�مي�� �م� ي��م��ل��ك��ه ا �ل� ���س� � �م�ن ا�لم� �ل �� � �ل او ك�م� ي‬ ‫َ‬ ‫� �ذ‬ ‫ت� ا �ذ � ن‬ ‫� �ف � ت ا ��تّ � ا � �د ا ن � غ� �آ�خ‬ ‫ح��ا �ت�ه * � ا �ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ا �ل�ف� �ه ب� * �ف ك‬ ‫�‬ ‫ح‬ ‫�‬ ‫ح�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫��ي�� �ي �� �ى �ل‬ ‫و � �م ��ي ج ب �و�‬ ‫� �ي ب � �ض� ر يو ب� ي‬ ‫آ‬ ‫�‬ ‫ق �‬ ‫� غ‬ ‫ح��د �من‬ ‫�ه� ب��ي��ده ا �يل��من��ى ��ل�ي�ر��ه ا ��ل ن����س�� * �و��م��س��‬ ‫���ل ��ر�� ب� ��د � ا �‬ ‫�ك��ه‬ ‫�ه� * �ف�ي��ا خ����ذه � ا‬ ‫�ك‬ ‫ل‬ ‫�‬ ‫و‬ ‫�‬ ‫ي�‬ ‫ي‬ ‫ي‬ ‫م‬ ‫ي‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�ئ‬ ‫� � �ة � �غ‬ ‫� �آ �خ � ا �خ‬ ‫��ص�ا �ئ��صه ا �� ض ن‬ ‫خ‬ ‫ا �ل� �ر �ب�ا �ل� �ر�ى �ل�ي�ر�ي�ه ا � �ك�ن‬ ‫ل��ا ���س � او �ل��د �و�ل� �لم�ن ���ل ب� * �و�م�ن � � � � ي �‬ ‫���ا ا ���هم�‬ ‫م‬ ‫�� ُ شَ ن ه ئ �ة ا ��ل خ� �‬ ‫ن � ت�‬ ‫ف‬ ‫�‬ ‫ا‬ ‫���ل� �مو ن� ب���لغ����ة ق���ذ ر�ة ���ط�ف���س��ة �م ن�ت�� ن���ة ب�‬ ‫��ي ت� ك�‬ ‫� �م�� را �‬ ‫�وه *‬ ‫ح� ب�را �و�ل �م� ��ي� �‬ ‫حي� ث� ا � الم� ك�ل�� ي��� �‬ ‫م‬ ‫م‬ ‫آ‬ ‫�ذ‬ ‫��ت�ة ن‬ ‫ة ��م � �ة‬ ‫� ا � � ن �آ �ف �ذ �‬ ‫ت ن� ت‬ ‫ت‬ ‫ش‬ ‫ا‬ ‫�‬ ‫�‬ ‫ه‬ ‫�ج‬ ‫ا‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫���‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫س‬ ‫ي�‬ ‫� او �لر ج�� �ل � او �ل����س� ��ى �ل��ك �� �س �و * � او ا ا ��س�����ك�ه� ا �مر ي و �ى‬ ‫�ذ‬ ‫�ا ف ا �ذ ت ن �� ��ق ت ا ���ست�� ا � ت � َ خَ‬ ‫�من ا ف ا �ذ �‬ ‫ن‬ ‫�ه� ا‬ ‫�ه�ا ا �ن�ه ا ا ا �صي��ب� ت� ا �‬ ‫ح��د �ى‬ ‫ح� �ل� ا �ل�ى ب�ر * �و�م �‬ ‫�ه� �عر�� كي��� * �� ا ا ��س����ط �‬ ‫�‬ ‫آ‬ ‫آ‬ ‫آ‬ ‫�‬ ‫ض ئ �ذ‬ ‫�ف‬ ‫�غ �‬ ‫�‬ ‫ن‬ ‫�‬ ‫� �ذ �‬ ‫ئ�غ‬ ‫ا �ل ن����س�� �ب��د � ء ��ى ا �‬ ‫ح��د ا �ع�‬ ‫���� ���ه�ا � به� ت� ا �ل�ى ا �ل�ص�ا ��� � او �م �تر�ه �ب�ا � �ي�� �صو �ل�ه�ا �مث��ا �ل �ل��ك‬ ‫�غ‬ ‫�‬ ‫�ش‬ ‫ا ��ل�ع� �ن ف ض‬ ‫����ة ا � �ذ �ه� ��لت‬ ‫ل��‬ ‫�ن�ي����س��ة * �و�م�ن ك�‬ ‫�ه�د �ي�ه �ل�� ك‬ ‫���ا ن�� ت� �م�ع��سر�ة �ص�ا � ت��ه �م�ن ا �ل���م�‬ ‫��ض �و �م ��� و‬ ‫�‬ ‫ب‬ ‫ع‬ ‫ن‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�ت‬ ‫ح�� �لق �م�ا �� �س ا �ه�م�ا ��م ّ‬ ‫ن‬ ‫ح�� �لق� ا �ل���ل‬ ‫حوه * �و�م�ن ��ل��ك ا ن� �‬ ‫ح�ى � او �ل ش �‬ ‫�و��‬ ‫و‬ ‫��� او ر ب� �م��د �و ب� �و� �‬ ‫حر�م * ح�ى‬ ‫� ن آ �ف � �‬ ‫�ي�ن ����لّ ن‬ ‫ن �ق‬ ‫��ث� ا ��ي�ن �� �ت ��ف�ن �� �ع�ن �ق� ض� ت � ت ف‬ ‫ا � ا � �ل���سي����س� �ي �‬ ‫��ي����ى ا �لن� ���‬ ‫حو� �ع��ل�ى ا �ل����س�� ��ى ا �ل�� �س او �ل ك���ي ر ح� �ي ع� ر ل�هم�‬ ‫�‬ ‫�ئ‬ ‫ة ن‬ ‫�ا �ذ �‬ ‫�من ن � ا‬ ‫� او ��ل‬ ‫�‬ ‫ح�� �لق� �و�‬ ‫حر�ز �و�ن��ه�ن �م�ن ا ر�ت ك�‬ ‫�وا‬ ‫�ه�ا ا � �ل� ��ه�ل ا � �ك�ن‬ ‫ل��ا ���س �ع�ا د� ا � ي خ�رج��‬ ‫�� ب� �ل��ك * �و �‬ ‫ي‬ ‫ض‬ ‫�‬ ‫ُ‬ ‫�ف‬ ‫�ف‬ ‫خ‬ ‫ت‬ ‫ئ‬ ‫�‬ ‫�ة‬ ‫�ث‬ ‫��‬ ‫�‬ ‫ق‬ ‫ن‬ ‫�‬ ‫�‬ ‫�ث‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�ن‬ ‫ح�� �‬ ‫��ى ا �ي�ا � �م�ع��ل�و�م� ب��م� ��ى �ك�ن� ���س�ه� �م ا �ل��د �م�ى � او ل�م� �ي���ل �ع��ل� � ���� � �‬ ‫له� و �م�ه� * ي �م�ل�و��ه� �ع��ل�ى‬ ‫ى‬ ‫م‬ ‫م‬ ‫‪78‬‬

‫‪78‬‬

‫‪١٥٫٣٫٢‬‬

‫‪١٦٫٣٫٢‬‬

The Extraction of the Fāriyāq from Alexandria, by Sail

you conform outwardly, or so my priest informs me.” Then they embraced and made love, and he started paying visits to her and the church together. Even wantons on this island are obsessed with religion, and you’ll see in their houses numerous statues and pictures of the saints, male and female, whom they worship, and when some lecher goes in to see one of them and perform debauchery with her, she turns the faces of the statuettes toward the wall so they can’t see what she’s doing and testify against her on the Day of Resurrection that she was a debauchee. It is a curious fact about the people of this island that they hate strangers

2.3.15

but love their money, which is odd, for a person’s money is an expression of his life, his blood, and his very self, to the extent that the British, when asking how much money a person possesses, say, “How much is the man worth?” to which the response may be, for example, “He’s worth a thousand in gold.” How can it occur to anyone to hate another and yet love his life? They contend with one another, too, over every stranger who comes their way. Thus, one will take his right hand to show him the women, another his other hand to show him the churches, and the winner takes all. Another curious thing about them is that they speak a language so filthy, dirty, and rotten that the speaker’s mouth gives off a bad smell as soon as he opens it. The men and the women are alike in this. If you sniff at a beautiful woman who is silent, you’ll find yourself intoxicated by a delicious scent, but if she utters a word, it’s transformed into halitosis. Another is that if one of the women is afflicted with a disease in one of her limbs, she will go to a jeweler and tell him to make her a likeness of that limb out of silver or gold and give it to the church; a woman who is not well-off will make it of wax or the like. Another: the shaving of beards and mustaches is deplored and the shaving of everything else is forbidden, to the degree that the priests ask the women insistently during confession about the two issues of hair plucking and shaving and urge them to guard against committing any such acts. Also: the people of the church have a custom of taking, on certain specified days, the figures and statues, heavy and bulky as they are, from the churches and lifting them onto the shoulders of religious zealots who run through the streets with them making a lot of noise. Stranger still, they light candles

79

79

2.3.16

‫�‬ ‫�‬ ‫ف‬ ‫�ن �ة‬ ‫��ي� ا �ن ��ق��ل�ا ا � �لف��ا ر�ي�ا �ق� �م ن�ا �ل�ا ك‬ ‫��س����د ر�ي�‬ ‫ع‬

‫� ف ا�ل�مت‬ ‫ت‬ ‫حّ ي�ن ��ف � � �ي�ن ��ف � ن ا ��ف �‬ ‫�ه ض ا ّ� ن‬ ‫ا غ� � �ن �ذ �‬ ‫�‬ ‫ش‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ل‬ ‫م‬ ‫ا‬ ‫�م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫د‬ ‫�‬ ‫��‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫س‬ ‫���‬ ‫ل‬ ‫ه‬ ‫��‬ ‫�‬ ‫يج رو� ب�� �ى �و ر و � ج �و� و رب�‬ ‫ل�ك‬ ‫ا ك����ا ��‬ ‫ى‬ ‫ع م‬ ‫�� �� ف ��ف �ط�ن �‬ ‫�ش‬ ‫ق ن‬ ‫ا‬ ‫ن‬ ‫ا‬ ‫ح��ي�ن �ي ��ودّ �ك�‬ ‫���ل ا �ن��س�ا ن� ا ن� �ي� �و�ى ا ل�ى �ك� �‬ ‫ه� �ى �ب� �� ا �ل� ر��ض�‬ ‫مو �‬ ‫ا ���ه� �ي ��و��د �و� ا �م�ا �م�ه�ا ا �ل��� �‬ ‫م‬ ‫ع‬ ‫�‬ ‫�‬ ‫�ان‬ ‫�غ �ذ � � ��ث � ا � � ف ا ا ق‬ ‫�م�ن �ش���د�ة �ت�� ��ه ا �ل ش��‬ ‫ا �ل�ع‬ ‫� �م��س * �و��ي�ر �ل�ك ك���ي�ر م�م� ح��م�ل ا � �ل�� ر�ي� �� �ع��ل�ى �ج� ب� * �ل� � ا ��ه�ل‬ ‫وج‬ ‫�‬ ‫�‬ ‫ا ف ن �ذ �‬ ‫حر��ص �ز ا �ئ��د �ع��ل �ع�د ا �و�ة ا ��خل‬ ‫�ر ج�‬ ‫�ب�ل�ا ده �م� �ك�‬ ‫�� �ون��ه� �� �سو��قي���ي�ن �و�ل�ه� �‬ ‫�ي���ي�ن �ل� ��ي���ع��ل�و� �ل��ك *‬ ‫�ى‬ ‫م‬ ‫م‬ ‫ع‬ ‫�‬ ‫�ّ ا ��ف‬ ‫ن �� ��ق‬ ‫�� ا ��خ‬ ‫� � �ث��� ت �ع ن��ده ا ن ا ��خ‬ ‫ي�ن‬ ‫ي�ن‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ه‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ك‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ه�د‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫ع‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫س‬ ‫�‬ ‫ل‬ ‫ح ب�‬ ‫� ر ج ي م �ل�ى � ى �ل �ى �ل ن�ز�ير و � �وي‬ ‫�ل�ى‬ ‫وٍ‬ ‫ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�ن‬ ‫ق �ة �ف‬ ‫ا ن �‬ ‫ض��� �ا �� �م�ا �ع�د ا ا ���س�� ا ن ن ا ئ غ ا ّ �خ‬ ‫� � ّي�ن‬ ‫�ن‬ ‫� لل‬ ‫ح��س� � ���س� ���ه�م �ل��ي����س� ��ى ا �لر ج‬ ‫�ي��� * ا �ل� ا ��ه �لي����س �م ��ط �ر�ي��� ��ى‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�ف‬ ‫ن‬ ‫� � �ن ا ا �ف‬ ‫�ه�ا �م�ا ي �ح�م��د �و�م�ا �ي�� � * � او ن� ا �ل�ا ���س�ا ن� �ت ار ه ��ى ب���ع��ض� ا �ل�ا � �مور �ع�ا ق��ل�ا ر�ش���ي �د ا‬ ‫ا �ل�د �ي�� ا �ل� �و�ي �‬ ‫م‬ ‫��ف �غ ا ا ا �غ ّا ��ف�� س ن �‬ ‫� ا ��ل� �‬ ‫ن ن‬ ‫� ق‬ ‫���‬ ‫ح�ا � ا �لمت��ص�ف� �و�‬ ‫��ا �ل * � او ��م�ا �ي���ب���غ�ى �ل��ل ن��ا ��د‬ ‫ح�ده �ب� �مك‬ ‫�و�ى ��ي�ر�ه� ج�� �ه�ل� � � �وي� * ب‬ ‫�‬ ‫�ن ف �ث‬ ‫ف ن‬ ‫� ا �ن‬ ‫ا �لمن�� �صف� ا ن� ��ي ن ظ� ���� ا ��ل�ى ا ج��ل‬ ‫� رره‬ ‫��ا ن�� ب� ا �ل� � ف��� � �و�ي�ق��ا ب���ل�ه ب��غ���ي�ره * ��ا � را �ى � ���ع�ه ا ك����ر �م�ن �ض‬ ‫ر‬ ‫ع‬ ‫�ا آ‬ ‫�‬ ‫���ا �م�ل�ا ق��ا ��ل ا ��ل ش����ا‬ ‫���د �ش�� �ا �م�ن ا �ل� �ش�� ��‬ ‫� ��ل�ه ��ا � ف�ل� ض���� * ��ل�ا ا ن� ي��م ن��ّ ��ن �ف���س�ه ��ا ن� ي ج�‬ ‫�‬ ‫�‬ ‫� ك��‬ ‫ء‬ ‫ع‬ ‫ك‬ ‫ل‬ ‫ب‬ ‫ح� ب‬ ‫�ي‬ ‫�ي‬ ‫ى‬ ‫ر‬ ‫م‬ ‫�ف‬ ‫�‬ ‫ً‬ ‫�ذ‬ ‫ُ‬ ‫ُ‬ ‫�ذ‬ ‫�‬ ‫ن‬ ‫�‬ ‫ض‬ ‫�ت‬ ‫�‬ ‫�‬ ‫� �ت‬ ‫��ا ��ا ه ك����له� ا‬ ‫�ن‬ ‫��‬ ‫�ك�� ا�ل�مرء ن���ْ�ب�ل�ا ا � ���ع�د �م��ع�ا ��ي ب��ه‬ ‫�و�م ا ا �ل� �ى ر���ى ج�س ي �‬ ‫ى‬ ‫�‬ ‫�ذ‬ ‫ق � � �ن ��ف ا � �ن ا � َ‬ ‫���ذ �‬ ‫�ك��ا ا ن� ا ج��ل‬ ‫� ��س الم���سجت�‬ ‫�‬ ‫�ي�� �ض‬ ‫�و ا ��س�� ��ط م � �ص� حب� � ا �ل �ض‬ ‫��‬ ‫� ر��س��ي�ن * ك�� �ل��ك‬ ‫�ه� ا �و �‬ ‫م‬ ‫ر‬ ‫م‬ ‫ِ‬ ‫ع‬ ‫ع‬ ‫�‬ ‫�‬ ‫ّ‬ ‫�ق‬ ‫ة‬ ‫�ت‬ ‫ا‬ ‫ن‬ ‫��ل�ا‬ ‫ي�ن‬ ‫ا‬ ‫�ن‬ ‫�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ا ��س�ق� ���ط ت� �م ش����ا �ه�د� ��لك ا �ل� �م�ور �م را ��س�ه ا �ع�بت�� ر ا �ل��س�و�ي��� �و� ��ى ع�م�ه� �م ك��‬ ‫ب‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ف �‬ ‫�‬ ‫�‬ ‫�ك�و ن� ا �ف��ع�ا �ل الجم‬ ‫حر�ى ا ن� �ت��‬ ‫�هر �ل�ه ا ن� ا �ف��ع�ا �ل�ه� ا �‬ ‫ج��ا �نب��ى ا �ل��د �ي�ن � او �لر�ش���ا د * � ظ� ��‬ ‫��ا �ن��ي�ن *‬ ‫�‬ ‫م‬ ‫�ف‬ ‫� ا ه �� ا �� �� ا ا �� �� ّ � ��ذ‬ ‫ف � �ذ ا ض ق‬ ‫�ص�د ره ��ى �ب�ل�ا د �ه� �و�عي���ل �صب��ره * �م�‬ ‫���ا �� �‬ ‫له� �‬ ‫ط� ب� ا �ل� �ى‬ ‫�� �‬ ‫ع ا ح�ت�ي � ج�� ا ل�ى ل��ط�ع� �م ل�ي‬ ‫م‬ ‫ن � ّ‬ ‫�‬ ‫��ا ن ا �� �ف ه ��ف ا ��ل ش ا � � ا ��ل ��ل ا �� ���ل ق � ه ف ا ن ا ��خل � ّ‬ ‫ى ا ف��ا ده ا � ا�لم�ف��د د �ي�ن �ع��ل� ا �ل��س��ل�‬ ‫ك�� � ل�� �ى ���� م و �ى ب�� س �ي �ي �� ب� * �� � �ر�ج �‬ ‫ى ع‬ ‫ّ‬ ‫� �ن ��خل � ن� ا � ف �‬ ‫�ذ � ق‬ ‫����ة ��ل�ا ��ن�����غ ��له� ا ��لت�� ف ا � �‬ ‫ا ��خل‬ ‫�ر ج�‬ ‫ح�م��ل�ه ���ق� ��‬ ‫ط *‬ ‫�‬ ‫ب‬ ‫�‬ ‫ي‬ ‫ي‬ ‫ح����ل �ب� �لم�لب��و��س * ا ا�لم���ص�ود م ا �ر�ج ا �م� �ه�و‬ ‫ى م‬ ‫� ف ّ �ي�ن ا � ا � �‬ ‫ن ن ��خل � ّي�ن ����ست� � ن �‬ ‫ا‬ ‫�م� ا ن� ا ��ل��س� ��ق���ي�ن ي�‬ ‫�ه� ا�لم���د د �ب� �لم� �ل � ا‬ ‫��س�و� ا � ا �ر ج�ي��� ي ج��لب ��و� ا �ل‬ ‫و �ل�ه�د ا �ي� *‬ ‫ح ب�‬ ‫ي�‬ ‫وي‬ ‫م‬ ‫ع‬ ‫ف‬ ‫�‬ ‫�ذ‬ ‫�ذ‬ ‫ئ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ق‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫ف‬ ‫ت‬ ‫ق‬ ‫ا‬ ‫�‬ ‫ف‬ ‫ئ‬ ‫ف‬ ‫خ‬ ‫�‬ ‫����ي�ن‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ح�ز‬ ‫�‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�م����ه �و��ت�� ا � �ي �عل�� �ل��س� � ا ل‬ ‫له� ا ك�� � ا � �ل�� ر�� �� د ا �� ا ل‬ ‫� � � او �ل� �� �س� * ل�� ي ك‬ ‫��� �‬ ‫�ر ج�ي‬ ‫ي‬ ‫م‬ ‫م‬ ‫م‬ ‫� �ة ف ق �‬ ‫� ّ‬ ‫�ذ ا ق � ن‬ ‫� ا ن��م�ا ��ت�عل��� �من�ه� ���ع�� ا �� �لف��ا ظ ���� ت خ‬ ‫���ا � �ع ن��د‬ ‫���ص �تر �يو �� ا �ل��س��ل�ع� ���� ��ط * �ه� �و��د ك‬ ‫و‬ ‫م � م ب �ض‬ ‫ج‬ ‫ْ‬ ‫ُ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�ز‬ ‫ا خ ا �ق‬ ‫�ف‬ ‫ش�‬ ‫�ق ي�ن ي�ن � ق‬ ‫��خل � �� �خ َ ّ ئ‬ ‫ا �ر�ج �ى ا�لم� ك��ور �يرج��ى �ل�ي��م * �����ك��س ا �ل� ��ل� � ا �ص� را �ل�و ج��ه * ا ر� ا �ل�ع� �� د �ق�ي ��‬ ‫‪80‬‬

‫‪80‬‬

‫‪١٧٫٣٫٢‬‬

‫‪١٨٫٣٫٢‬‬

‫‪١٩٫٣٫٢‬‬

The Extraction of the Fāriyāq from Alexandria, by Sail

before them, at a time when anyone else would want to take refuge in a cave under the ground from the excessive heat of the sun. There are many other customs, too, that caused the Fāriyāq to wonder,

2.3.17

since the people of his country, even though they are Market-men and excessively hostile to the Bag-men, do not practice them. At this point he became convinced that the Bag-men were on the right path (except in eating pork) and that the Market-men were in error (except for their women’s preference for young and good-looking Bag-men). However, there is no path in the world that does not have praiseworthy and blameworthy aspects, and one finds that individuals are rational and discerning at times and ignorant and misguided at others. Glory then to the One who alone may be described as perfect, and let the fair-minded critic look to the more beneficial aspects of each system and compare it with those of others. If he finds its positive qualities outweigh its negative qualities, he may judge it to be meritorious. He should not indulge in dreams of discovering perfection. As the poet says:69 And where is the man whose every feature pleases? Sufficient nobility in a man it is that his vices be few enough to count. Furthermore, just as hunger had caused two molars to fall from the mouth

2.3.18

of our ravenous and insatiable friend, so his witnessing such matters drove from his mind all respect for both the Market-men and their cousins,70 where either religion and rationality were concerned, for it seemed to him that their acts were better considered those of madmen. Thus he felt oppressed in their country, and his patience was exhausted, not to mention that he felt in need of the delicious food that he had been accustomed to in the Levant, as well as of clothes that suited him, for the Bag-man had informed him that those who sold the Bag-men’s wares should pay no attention to what they wore, the sole point of the bag being to carry it (even though the Market-men believe that Bag-men attract their salesmen by giving them money and gifts). For these reasons, the Fāriyāq was always mournful and sad, and he was unable, at that time, to master the language of the Bag-men, learning from them just a few words related to the promotion of the goods. In addition, there was in the house of the aforementioned Bag-man an evil junior Bag-man of spiteful ways with a yellow complexion, blue eyes, a thin tip to

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81

2.3.19

‫�‬ ‫�‬ ‫ف‬ ‫�ن �ة‬ ‫��ي� ا �ن ��ق��ل�ا ا � �لف��ا ر�ي�ا �ق� �م ن�ا �ل�ا ك‬ ‫��س����د ر�ي�‬ ‫ع‬

‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ن‬ ‫� �ة � �‬ ‫� ق‬ ‫ط�‬ ‫ا ��نر ب���ة ا �ل�ا ��ن �ف� كب�‬ ‫����ي�ر ا �ل�ا ��س�ن �ا � * را �ى ا � �لف��ا ر�ي�ا �� �ي ��و�م�ا ��ي ن ظ� ���ر �م�ن ��ط�ا ق�� �ل�ه ا �ل�ى ��س ��‬ ‫�‬ ‫و‬ ‫ح‬ ‫آ‬ ‫آ‬ ‫�‬ ‫��� ا ن� ف���ن�ز �غ��ه ا ��ل ش���� ���ط�ا ن� ا ن� ي���س� ّ�م ا ��ل���ط�ا ق���ة * ف���ل�م�ا � �ه�ا ا �� �لف��ا ��ا �ق� �م��س��م �ة ��ت�ف��� ��ل ا �ن�ه�ا‬ ‫ر‬ ‫ر‬ ‫ا ج�لي ر‬ ‫�‬ ‫ي‬ ‫ر‬ ‫ر‬ ‫ي‬ ‫� �‬ ‫�ذ‬ ‫ق �ة‬ ‫خ��ا ت��م��ة ا ��لن��‬ ‫�ك� ا ك�‬ ‫ح�� * �و �‬ ‫���ا ن�* ف��ا �ن�ه �مر��ض� ب���ع�د�ه�ا �ب�ا �ي�ا � ���لي���ل� * ف��ا �ش���ا ر ا �ل��‬ ‫�ه�‬ ‫�‬ ‫��‬ ‫ط�‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫ل‬ ‫ب‬ ‫ي‬ ‫�‬ ‫ب‬ ‫س‬ ‫ى‬ ‫م‬ ‫آ‬ ‫ت‬ ‫ث‬ ‫�ة‬ ‫�ف‬ ‫ف‬ ‫ن‬ ‫�‬ ‫�‬ ‫ت‬ ‫�ف‬ ‫�خ‬ ‫�خ‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫ا ��خل‬ ‫�صر * ���س� �ر�م �� �و�م�ع�ه ك��� ب� � ��و�ص�ي � ا �ل�ى �ر�ج��ى � �ر*‬ ‫�ر�ج��ى �ب�ا � ي���س� ره ا �ل�ى �م�‬ ‫م‬

‫‪82‬‬

‫‪82‬‬

The Extraction of the Fāriyāq from Alexandria, by Sail

his nose, and big teeth. One day he noticed the Fāriyāq looking though a window in his room at the neighbors’ roof, and the Devil prompted him to nail the window closed. When the Fāriyāq saw that the window had been boarded up, he took it as a good omen that his bad luck could get no worse, and so it was, for within a few days he had fallen ill, the doctor had advised the Bag-man to send him to Egypt, and off he had set, carrying a letter of recommendation to yet another Bag-man.

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‫�‬ ‫�‬ ‫ا � ف�‬ ‫���ص�لا �ل ار ���‬ ‫ل‬ ‫�‬ ‫�‬ ‫بع‬ ‫�ڡ � ن ّ �ة �� ا �غ ّ �ة‬ ‫��ص�‬ ‫��ص� د �و �ن�ه� ��‬ ‫� ِم��‬ ‫ي‬ ‫ح�ا * �م�ا ا ��ن �ف���ك ���ط�ا ��ل� ا �� �لف��ا ��ا �ق� �ه�ا �� ���ط�ا * �م�ا‬ ‫ح ب�‬ ‫ا �ز � ا ��ل�‬ ‫ح ت� ا ��لر� ر�‬ ‫ح ار * �م�ا �بر�‬ ‫ب‬ ‫�م� ا �ل ب�ر‬ ‫ع ري‬ ‫يح ي‬ ‫�‬ ‫�فت ئ �‬ ‫ف �‬ ‫ف‬ ‫� ق �خ‬ ‫�ن �ة � ��ف �‬ ‫���ا‬ ‫�ح� ا ��خل‬ ‫�غ� ا ��ل�ى ا �ل�ا � ك‬ ‫� �ل��س�ا �ن�ه ��ا ر ��ط�ا * ���ل�م�ا ب���ل‬ ‫�‬ ‫�ر�ج��ى ا � �ل��دي��م �ر ج�ي‬ ‫�س����د ر�ي� �و ج��د �ى م ل‬ ‫ن‬ ‫�خ خ‬ ‫�آ�خ� �ق خ ��ف � ض ا � ق �ذ �م� �ة �ل�� �� ا �� ش‬ ‫� ف‬ ‫خ‬ ‫ل�����‬ ‫ر �د د ���ل �ى م�‬ ‫� ���لي���ل ب��ن ا ��ي ب���ك ا �ل�ص���د �ى ا � �ي��د ��ل�‬ ‫ي‬ ‫��� ي��� يم� م �ير �ض‬ ‫� �‬ ‫�� �ّ�ف �ع �ن ��ت�ق � ه خ‬ ‫�ف� ا ��فت خ‬ ‫�ذ � ن‬ ‫�ب���ث ت� ر�‬ ‫ح�ه �ب��ي�ن ا �ق ا �ن�ه * � او ��ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�د‬ ‫ل‬ ‫�‬ ‫�‬ ‫م‬ ‫�ه� *‬ ‫�م‬ ‫�‬ ‫ح�ا ��م�ل �ل�ه �ع��ل�ى �ل��ك ا ��ه را �ى‬ ‫و‬ ‫ي�‬ ‫ر‬ ‫ي‬ ‫آ‬ ‫�‬ ‫�ل�‬ ‫� ة � ه �ف ا ت ا � ن ت خ� ��ذ � ه � � �ي�ن ����ت �� �ق ا �ي�ن � � ّت‬ ‫ا ش‬ ‫�ه�م� �‬ ‫ح� يح� ر *‬ ‫�ه� �و ا �لب��ل� د ����د �ي��د ا ح ار ر� �ع�لي�� * � ر�� ى ا � ��ي�� �ل� هرم� ي ��سل �‬ ‫ت‬ ‫����ذ �ه �م�ا �م�ن ا ��ل��د �ن�ا ن� * �ف�ا �ف�غ �ع��ل�ه�م�ا �م�ن ا ��ل��لي�ن ا‬ ‫�ك��ا ا ن� ��س��ل�ف��ه ا خ�‬ ‫س���ل �ب�ه � ا‬ ‫ود *‬ ‫�م‬ ‫ر ي�‬ ‫ج‬ ‫��� �م� ي��� ي‬ ‫ر‬ ‫ّ‬ ‫�‬ ‫ث‬ ‫ف �‬ ‫� �ة �‬ ‫��ص‬ ‫��ف ش����ا ا ��س ار �ف�ه �ه ن��ا ك �و�م��ل�ه ا ��‬ ‫ح�ا �ب�ه * �� ��س�ا �را � �لف��ا ر�ي�ا �ق� �م�ن ا �ل�ا � ك‬ ‫�س��ن��د ر�ي� ا �ل�ى �م�‬ ‫�صر‬ ‫م‬ ‫ع‬ ‫ّ ت‬ ‫�ا ��ت �ة ��‬ ‫�ف ا �ن�ز � ��ف‬ ‫�‬ ‫خ‬ ‫���ا ن�� ت� ��‬ ‫ق‬ ‫�‬ ‫�‬ ‫ح�ا �ذ ���ة ��ل��د ا ج��� �م�ن‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ل‬ ‫م‬ ‫� او د �ى ك��� ب� ا �ل �و�ص�ي � �ر�ج �ى * � �ل�ه �ى د ا ر ر�ف�ي �� �ل�ه �وك�‬ ‫ي رر ل‬ ‫�‬ ‫�‬ ‫� �‬ ‫�ة‬ ‫��ت � ن � � �ة‬ ‫� �ز‬ ‫� ش ا � ّ�ي�ن � ن‬ ‫���ل �لي���ل� �ج��م�ا �ع� �م�ن ا�لم�غ� نّ���ي�ن � او �ل�ع�ا �ف��ي�ن �ب�ا �ل�ا ت� ا �ل��‬ ‫���ا � ي ج�م� ع��ده �ك‬ ‫طرب� *‬ ‫ا �ل���� مي�� ك‬ ‫ع‬ ‫آ‬ ‫��ا ن ا �� �لف��ا ��ا �ق ي���س�م� � �غ ن � �ن �‬ ‫� �ت�ه * �ف�ه�ا � ��ه ا ��ل� ���د � ا ��ل�غ� ا � * � �ت���ذ ك��‬ ‫ف�‬ ‫ح‬ ‫�ر ا �و�ق�ا �ت�ه‬ ‫� ك� � ري �‬ ‫� �ج ب و ج و ر م و‬ ‫ع ا �ل� �� �م ج ر‬ ‫� ّ � ن �ن ت ق �ن ا � ��‬ ‫�‬ ‫ا ��ل �م �‬ ‫�ّ‬ ‫� اُ ن‬ ‫خ‬ ‫�ج�ن ��‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ه‬ ‫ه‬ ‫ل‬ ‫�ل‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�ص�� ا‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح�ن �‬ ‫�ب�ا �ل ش����ا � * �‬ ‫�‬ ‫��ا �ل��س ا �ل� �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫ع‬ ‫ل‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫و‬ ‫و‬ ‫و‬ ‫ى‬ ‫ى‬ ‫ج‬ ‫ي‬ ‫ل‬ ‫ل‬ ‫ب‬ ‫س‬ ‫م‬ ‫م‬ ‫ت َّ‬ ‫� �ذ‬ ‫�ف � �‬ ‫� �ان‬ ‫م�د �خ� ه * � او �ف ا �‬ ‫�ره * �و�ش���ه� او � �‬ ‫��‬ ‫�ع�ا �ل� ا ِ�ل� ���س * � او ��س� ر ت� �ل�ه ا �ل��د ��ني��ا �ع�ن �ل�� ا ت� �مب��ت ك‬ ‫ر‬ ‫ر‬ ‫م‬ ‫ح‬ ‫فن‬ ‫ا ��ن‬ ‫�ف‬ ‫�ف‬ ‫��ا � ��ف ا ��ل�� � �ن �� �ُ ا ا �� ف�ُ ا �ق‬ ‫��ف ا ��ل ة‬ ‫ا‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫�ص�ا ي��ه * � او �م� �ى � او ي��ه * ��س�ى �م� ك�� ب��ده �ى بحر م ا ل�د �و ر �و ل��و � * �و�ى � ر�‬ ‫ج�ز�ي‬ ‫َ‬ ‫� ت‬ ‫� � � � �ة‬ ‫�ق‬ ‫�َ � ف‬ ‫� �و���س�م��ر ا ��ل���ط�ا �ق� * �و�م�ا ا �ص�ا ��ه �م�ن ب�‬ ‫�م�ن ا ج�ل‬ ‫ح ا �لت����د �ي��د * �و�تر� ا �لت�����لي��د * �ورا ى �ل�د �و�ل�‬ ‫�‬ ‫��وع ي‬ ‫ب‬ ‫ح‬ ‫ح‬ ‫��� ُ ْ ن‬ ‫� ه �ة � � ��ن �ق ا � ��ف �ع�� ش ا �غ��د ا �مغ��د �ق ا �ف‬ ‫�‬ ‫��ا نّ� ا ��ل ن��ا‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫ك‬ ‫�‬ ‫له� �م�عر��س�و� *‬ ‫*‬ ‫�‬ ‫ك‬ ‫�م�‬ ‫�صر ب� ج�� ور و �� * و�ى ي ����ه� ر‬ ‫س �م ِ‬ ‫‪84‬‬

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‫‪٣٫٤٫٢‬‬

Chapter 4

A Throne to Gain Which Man Must Make Moan

As long as sea’s sea and wind’s not ceased to be, the Fāriyāq’s ascendant star

2.4.1

will never cease to slip, his tongue to trip. When he reached Alexandria, he found a new Bag-man in the place of the old, one who had been through times so rough even Shaykh Khalīl ibn Aybak al-Ṣafadī71 would have refused to put up with them. As a result, he had failed to advance, and his name was mud among his peers. He had been brought to this pass by his belief that the air in these lands was too warm for him, as a consequence of which he’d decided to make use of a pair of pyramids that he’d scale whenever the weather turned hot, just as his predecessor had made use of a pyramid of wine barrels. After he’d spent enough silver on the pair to fill a valley, the news of his extravagance got out and his friends became upset with him. The Fāriyāq left Alexandria for Cairo and gave the letter of recommenda-

2.4.2

tion to the Bag-man, who put him up in the house of a colleague of his that was next door to the house of a Levantine, at whose home a group of singers and musicians used to gather each night. From his room the Fāriyāq would hear the singing, be moved by passion and longing, and, recalling his days in the Levant, yearn and ache to be ensconced amongst friends again, imagining he’d been transported from the world of jinn to that of men, that life had unveiled for him pleasures novel and lusts long in abeyance, joys untrammeled and hopes now in abundance. Thus he forgot the miseries of dizziness and the deathly gasps he’d suffered at the ocean’s hand, the hunger and boarding up of his window he’d suffered on land, the sore throat he’d contracted on his salesman’s mission, the grief induced by blind tradition, and found in Egypt, as a state, sparkle and self-confidence, and, as a place to live, bounty and opulence, for all its

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2.4.3

‫�ف �من ّ �ة ن ا �غ ّ �ة‬ ‫�ص�‬ ‫�ص� د �و���ه� ��‬ ‫�ي� ِ ��‬

‫�� ��� �ف ا ��ي�ن ا � ا � ا‬ ‫�ا‬ ‫ا � � �ف ا �خ� � ن � �م ن ا ��ف ن � �� ن�� ا �ئ ا ك�� �ة ظ � ف‬ ‫��ا ��س� �و ���ر��ا �و�ج��م�ا �ل� * �ولط�� �ول� � �ود �ل� �ل�‬ ‫و م�� رو� و �� �� �سو� * ول ��س� ��ه� ي�‬ ‫�‬ ‫�� � � ن‬ ‫��ت ا ا �خ � ا‬ ‫��ف�� � � �ن ��م ا �� ّ‬ ‫خ‬ ‫�‬ ‫� ���ط ن� ���فى ا �ل���ط �ق� ��ا ��ل‬ ‫�ه� �‬ ‫���ا �لم�� ش���ئ��ا ت� * ي ج�ع�ل‬ ‫�‬ ‫ي‬ ‫�‬ ‫�‬ ‫م‬ ‫و ��ت�ي �ا �ل� *‬ ‫ع‬ ‫�‬ ‫ح‬ ‫ك‬ ‫ه‬ ‫ل‬ ‫ج‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ر‬ ‫�‬ ‫�وي�‬ ‫ب‬ ‫و‬ ‫�‬ ‫ب‬ ‫ر‬ ‫ر‬ ‫ع م ى‬ ‫� ق � �غ ّ‬ ‫خّ‬ ‫�ف‬ ‫�‬ ‫ف � ّ ن‬ ‫�ق‬ ‫ا � �ل���ل ب� ��ى �ش���ت�ا ت� * �و�م�ا ا �ن�ا �ب�ا �و�ل � او �ص�� �ل�ه�ن ا ���ه�ن ��ل�ا �ب�ا ت� �ل��ل�ع� ��و�ل * ��ل�ا �ب�ا ت�‬ ‫�ذ � �� ن ظ �‬ ‫�ذ‬ ‫��ل��ل�ف� �‬ ‫ف‬ ‫فق‬ ‫� ن ا �ث‬ ‫ح�ا � ��له�ن �م�ن‬ ‫�� ِ��م ا � �� �ن‬ ‫�‬ ‫�ه�ن �ب�� �ل��ك �ك��ل ��ا ��‬ ‫ح� �ل�ه�ن �ك��ل �م � و �‬ ‫حو�ل * �����د �و�ص� �‬ ‫�م � �و� ر * �و ك�ر‬ ‫�‬ ‫�‬ ‫�غ‬ ‫ا اغ‬ ‫�ت‬ ‫��ف ث � ا ئ‬ ‫�ص �م�ن �ذ �ه� * � � ��د�ه�ا‬ ‫� ا��ا‬ ‫وي‬ ‫ا �ل� ك�� �بر � او �ل� �ص� ��ر * �و�ى ا �لم���ل ا �ل��س� �ر * ار ب� �م� ر‬ ‫ب‬ ‫ُ‬ ‫� �ن � �‬ ‫�ج�ن �م�ن‬ ‫ح��ي�ن ي خ� �‬ ‫��ْ�ع ا ��ل��ل�َع� * � او �ن��ه�ا �ل�م�ن �غ���ل� * � او �ج�ع‬ ‫حوا �ل�ه�ن * �‬ ‫� ب� �م�ا �ير�ى م ا �‬ ‫ر‬ ‫ب‬ ‫ب‬ ‫�نِ م‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫ح�‬ ‫� � ف ا �ة ا �ة‬ ‫ت‬ ‫�‬ ‫ا �ذ ���ن ا �ل‬ ‫�س� �ي�ن‬ ‫�ا � ه�ن‬ ‫��ا �ل�ه�ن * � �و ت��ف���ل��ت�ن �م�ن � ك�‬ ‫ج‬ ‫ع�� �ل� * �م� ا ا ركب��� ح�م�ي�ر ا � �ل�� ر�ه� ا �ل�ع� �لي�� * � او � �و‬ ‫�ي‬ ‫ض‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫أ‬ ‫�‬ ‫�‬ ‫�‬ ‫ف‬ ‫��ف �ق ا �من ّ‬ ‫م �ة ا غ ا �ة ف ت‬ ‫�ص��ة �م�� خ‬ ‫�خ ا ش‬ ‫حَ ر ا �ع�ن��ه�ن‬ ‫�ه�ن ق��د �م�ل�� ا �ل‬ ‫�ه� �ع��ل�ى ��‬ ‫�و �‬ ‫�� �ب� �ل��� �لي�� * ���ر�ى �عر� �‬ ‫�ي�� ���ي��م * �و��و ي‬ ‫�‬ ‫�‬ ‫ّ‬ ‫�ذ ّ� �‬ ‫� �ن ن ظ‬ ‫ح ���ة �من � ن �ؤ ت‬ ‫� ن��ا ت� ا �لن��عي�� * �ف �‬ ‫حور ج�‬ ‫�ه�ا *‬ ‫�ي�� ك��ر ا �ل ن��ا ��س ب��‬ ‫�ه�ن �ي��كب��ر �ع��د ر � ��ي �‬ ‫��ك�ل �م ��ي � ���ر��وري �‬ ‫م‬ ‫ّ ن ��ت‬ ‫�� ت‬ ‫�س��ص�غ� ا �� � ��ن ا �ا �� ���ط��ل�عت ا � �من �م�ن � ه��ّ � ا ��لت�ف ا ��تت‬ ‫ا‬ ‫�‬ ‫�‬ ‫س‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫ع‬ ‫ك‬ ‫ح‬ ‫�‬ ‫�د‬ ‫�‬ ‫�‬ ‫�ه�ا *‬ ‫*‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫ل‬ ‫ي � �ل �ل‬ ‫� وي ب�‬ ‫�ه� و � �‬ ‫ر ل�د ي�� ب�ج �م� ل‬ ‫ر�‬ ‫�‬ ‫�وي‬ ‫م‬ ‫ح‬ ‫ت‬ ‫� �‬ ‫�ا‬ ‫ن‬ ‫���ا ���ه�ا * ا �و �م�ا ��س�ا ج��ل‬ ‫�ه� �م�ن �ي ��من��ى ا ن� �ي��‬ ‫�ك�و ن� �م� ك�‬ ‫���لب��ا �ب��ه�ا * ا �و �‬ ‫ح�ا �م�ل�ا �لن��ع�ا �ل�ه�ا *‬ ‫�و�م �‬ ‫م��س�� �برك� ب‬ ‫م‬ ‫ا ��ل‬ ‫�‬ ‫� �ت�ه�ا * ا � �� �س ��ل�ا ����ن�ه�ا � ���ي�ن‬ ‫� ت ا‬ ‫ا �و را �ف��ع�ا ��ل�ا �ذ ��ا ��ل�ه�ا * ا �و �ب� ���ط�ا �ن��ة ��ل‬ ‫و ر و ب ي � بو‬ ‫حب��ر���ه� * ا �و ب� �� او �ب� جحر �‬ ‫ي‬ ‫ّ‬ ‫�‬ ‫� �‬ ‫ا �ش �ق ا ا ��ت � ا �ل�ت�� ا � ا ف� �ق ا ا � ش ا �� ا � ّ� ف �ق ا ا خ‬ ‫�ي��ا ��ط�ا �ير�ق��‬ ‫�ه� * �و‬ ‫�ه� * �و م���� �ط� ي�� �سوى �ر �‬ ‫عه� �و مر � �‬ ‫�ه� * �و ب�ع� ب �‬ ‫�ع� �� �‬ ‫َع‬ ‫�غ �‬ ‫�خ ق‬ ‫ح��ّد ا د ا ���ص�ن � ��له�ا �م��س�م�ا ا * ا � �� ّل�ا ��ن �ً�ا‬ ‫�ه�ا * ا �و �ص�ا �ئ�غ���ا �ي�� �صو �ل�ه�ا �� �س او را * ا �و �‬ ‫ر‬ ‫ي ع �‬ ‫�ر� �‬ ‫وب ي‬ ‫�ه � �ن ��ف �ق ��ت � � ا �ل�من ّ‬ ‫� � � � �ن ا ا نًا �آ�خ� � ا ��ن َ نَ‬ ‫�ص��ة ��تت��ع�زّ�ز � �ت�ت ن‬ ‫ي��د �ل�ك ب��د ��ه� * �و �ه�� ر ي��د �ى �ه‬ ‫م�� *‬ ‫�ه�ا * �و �ى م �و� �لك ��‬ ‫و‬ ‫�‬ ‫ع‬ ‫ت‬ ‫�ف�ت �‬ ‫�ذ ��غ�م�ز ة �ف�ُت‬ ‫� �تش������ف�ن � ��تت� ���ط��ّل� ف ت � �ذ ن ظ � ة �ف� ت‬ ‫و‬ ‫و‬ ‫ع * ���رم�ى �ه� ا ب��� ���ر� ��د �مي��ه * �و ا ك ب � � ��صب��ي��ه �و���سب��ي��ه * ��ع ���ط�ل‬ ‫ت‬ ‫ّ‬ ‫ت‬ ‫�‬ ‫�‬ ‫ح�ه�ا‬ ‫���ا ن� ا ��حل �ن ت‬ ‫��ا ر ا �ش��غ���ا ��له� * � �و�تب���ل��� �م�ن �ذ �و�ى ا ��ل� ���ط�ا ��ل��ة ��ا ��له� * �‬ ‫�ع��ل� ا �لج�‬ ‫ح�تى ك�‬ ‫�م�ا ر �م � �‬ ‫ب‬ ‫بل‬ ‫ى‬ ‫ب �م‬ ‫�م‬ ‫ّ‬ ‫ّ‬ ‫�‬ ‫غ‬ ‫ف‬ ‫�ف � ا � ن ق � ا‬ ‫َ‬ ‫ق‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ت‬ ‫�ن‬ ‫�ن‬ ‫�‬ ‫ه� �و �ل�‬ ‫��‬ ‫��‬ ‫هو �ل� �ي �‬ ‫�ه� �و�ه��ل�ل * �‬ ‫�ي��عر�� ��د ر �م ح��م�ل * � �وي��د ر�ى �م� ��ر��ض� �م كب���ر �لر� ��يو �‬ ‫ش‬ ‫� ش ��لخ �آ‬ ‫�ا‬ ‫�خ‬ ‫����س�ا ئ� ا ��ل‬ ‫�‬ ‫ح�م��ر* ��� ي���سُ�م�د �ع��ل ا ��ل‬ ‫ي���س�م� ��ل�ه ��� خ�‬ ‫�ر�ف� ك�‬ ‫���را * �و�م����ى ا �‬ ‫�ي���ل كب��‬ ‫�ي��ل�‬ ‫��‬ ‫�‬ ‫��ي�ر *‬ ‫�‬ ‫ك‬ ‫�‬ ‫ل‬ ‫ر‬ ‫و‬ ‫ب‬ ‫ي‬ ‫�‬ ‫ل‬ ‫�ي‬ ‫ي‬ ‫ى‬ ‫ع‬ ‫ا ق ا ئ ��‬ ‫ن ق ا ئ ��‬ ‫�ز‬ ‫�فخ‬ ‫��� ش�� د � �ن�ه ���ف ا �ل�م��ن�ز ��ل��ة * � ا ن ا ��ل ن��ا �� ��ل��ف‬ ‫��ا ف��ا �ن‬ ‫ل‬ ‫ل‬ ‫ه‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�د‬ ‫�د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫م‬ ‫�‬ ‫�‬ ‫و�‬ ‫�م ر �يرى �‬ ‫جي � و ى‬ ‫�ه� او و ر‬ ‫س �ى‬ ‫�‬ ‫ف �‬ ‫�ف�ت ق ا �� ه �ف � �ذ � ا ّ �‬ ‫�ة‬ ‫�ة � ف � ا‬ ‫مو� �صو�� �ب�ا �ل��س�ي �ا ��س� *‬ ‫هوا �ل�� �ى �ل� �ب��د �ل�ه �م�ن �ع�ا �ئ��د �و�ص��ل� * ك��ي ��� �ل� �و�ه�وا �ل �‬ ‫��‬ ‫ا ���� ر ا لي�� �‬

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‫*‬

‫‪٤٫٤٫٢‬‬

A Throne to Gain Which Man Must Make Moan

people are like members of a never-ending wedding celebration, or jousters for ever engaged in competition and self-acclamation, while their women display their wit and sophistication, beauty, refinement, grace, and coquetry, pride and vanity, as they move through the streets like galleons in full sail in silk and velvet wrapper, causing the cares that cluster about the heart to scatter. I am not the first to describe them as seducers of the mind, conquerors of every virile male they find: thus has described them every master of prose and of the poetic arts, and any, old or young, who’s sought to deceive them has mentioned their smarts. As the proverb that’s going around would have it, “Cairo’s dust is gold, its maidens are the best of playthings, and its spoils go to the bold.” The most amazing thing they do on slipping their hobbles and leaving their bridal recesses is straightway to mount tall, imposing asses, sitting upright atop them on a throne with galia moschata daubed, their scent thus being by every nostril absorbed, while the blacks of their irises and the whites of their eyes make men to think of the maidens of the gardens of Paradise. All who behold a houri of this type exclaim, “How great is God!” and see the world, beside the beauty of her visage, as but a paltry sod. One calls out to catch her eye and, having done so, “Praise the Lord!” goes up his cry. Another expresses his wish to hold her stirrup or her dress to touch, to carry her slippers or her train to clutch, to be a lining to her shawl or the porter at her hall, to be a go-between between her and her lover or her companions’ follower’s follower, to be a tire-woman dressing her hair or her tailor sewing up a tear, to be a jeweler fashioning for her wrist a band or a blacksmith forging her a nail by hand, to be a bathhouse attendant massaging her to release a knot or any other inconsequential thing that might bring him closer to her youknow-what, while she, from on top of that throne, revels and repulses, glares and stares, casting at this a glance that makes him bleed, at that a wink that steals his heart, never to be freed, bringing commerce to an end and sending the unemployed right round the bend. Even the jackass beneath her seems to know the worth of what he bears and understand what drives her halleluiahshouting fans as they let fly their cheers, for he doesn’t bray, is never heard to snort, and never sniffs (unlike the others) she-donkeys’ rears. On the contrary, he lords it over every horse and struts in pride and glory as he pursues his course. As for the the donkey’s driver, he thinks he’s in a class outranking the army’s topmost brass, and that the people are in need of his ministrations,

87

87

2.4.4

‫�ف �من ّ �ة ن ا �غ ّ �ة‬ ‫�ص�‬ ‫�ص� د �و���ه� ��‬ ‫�ي� ِ ��‬

‫�ف �ذ‬ ‫�ذ‬ ‫ن‬ ‫ق‬ ‫� �ق ة � �ف �ة‬ ‫�ق‬ ‫ض�ي ��ة ���سي�� ت� ا ن� ا ك�‬ ‫��ر�ه�ا * ف��ل�ا �ب��د �م�ن ا ن� ا �ي��د�ه�ا ��ى �ه� ا‬ ‫��‬ ‫� او � �ل ي��ا د� � او � �ل ار ��س� * �و�ه ن��ا ���‬ ‫�‬ ‫ح �ه�ا * � ��ه ا ن ا �� �لق���ل� � � � ���ة ا �ل�مت��� �ق��ع�ا ت� * ا � ��ل� �من�ه�ا � � ���ة ا �ل�م�� �فس� ا ت‬ ‫� *‬ ‫مو ض�‬ ‫ا �ل �‬ ‫و ى � و ب بر وي ب ر‬ ‫��� � او �رر‬ ‫ر‬ ‫وع � بر وي‬ ‫ع‬ ‫�ك�ن �ئ ا ش ا ئ ق ا �غ ا �ة‬ ‫فا ن‬ ‫�ذ � � ا ن ا ��� �ي�ن ا �ذ ا ا ت � ا � �ا ا ن‬ ‫�‬ ‫ا‬ ‫�‬ ‫ك�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�م‬ ‫�م�‬ ‫�‬ ‫�ج‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫ع‬ ‫ه‬ ‫��‬ ‫�‬ ‫�و �ل�ك �‬ ‫ي‬ ‫� ي ل و � �ي ر‬ ‫ر � وج �‬ ‫ي‬ ‫ل�‬ ‫�‬ ‫ف ا � ا � ن ��ت ّ ا �� ه ام‬ ‫ت�‬ ‫� ّ��� �ة �ت� ت ��ق‬ ‫ق �ق‬ ‫الم‬ ‫��‬ ‫�صر �لو ج��‬ ‫�خي ل�‬ ‫�س� ر �ع��لي��ه �و���س��ك�ن * �� م� ع��د ب��‬ ‫�و ب� * �م� ا �عت����ا د ا � �ل���ل ب�‬ ‫ح�‬ ‫ج‬ ‫ع‬ ‫�‬ ‫�‬ ‫ة �‬ ‫�ذ‬ ‫ح� � * �و ��ل�ا �‬ ‫� ن���� الم‬ ‫��ا ن� �ص�ا � ب ه � �ن ��ل‬ ‫�‬ ‫�س�م�ا ا ا ق��ا � ا ��ل��د �لي���ل �ع��لي��ه ب�‬ ‫ح�ل�ا �و� ا �ل�ع�ي�ن ��ي�ن *‬ ‫�‬ ‫ي‬ ‫ب‬ ‫ب‬ ‫و‬ ‫ب‬ ‫ح�� م ا ج س‬ ‫م‬ ‫�‬ ‫ت‬ ‫َ‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�خ‬ ‫�ا‬ ‫���د ��له�ا �م�ن‬ ‫�ا �‬ ‫����ي�ن * ف��ا ن� الم‬ ‫�ز�� ا ��ل‬ ‫�يّ���ل��ة �ت� ���ط�ي�ر �ب�ا �ل�ا �ف ك�‬ ‫ا� َ �‬ ‫�� ر �ع�لي��ه * �و �ل� ج� �‬ ‫ح� ج� ب‬ ‫� �وب� ل�ه�د ب� � بو ��ج‬ ‫ج‬ ‫َ‬ ‫�ف� ق � ��خل ا � �ن ت ا ��ل���س �‬ ‫�‬ ‫�ذ �‬ ‫�أ ا ��ل�ص�ف �‬ ‫ا �َم�د �ت�ن��ت‬ ‫ح��ة) �ل��ع�ل �ه� ا ا � �لو ج��ه‬ ‫�� �ل�ا �ن�ه �م�ل� �‬ ‫�ه� ج�‬ ‫�ه� ا �لي��ه * ي �� ��و�ل ا�� ��‬ ‫ا‬ ‫�‬ ‫(‬ ‫ط‬ ‫�‬ ‫�‬ ‫ر‬ ‫ى‬ ‫ى ع‬ ‫�� فَخْ‬ ‫�‬ ‫�‬ ‫�ن‬ ‫�‬ ‫�ف‬ ‫ن‬ ‫�ث‬ ‫�ث‬ ‫ا‬ ‫ا‬ ‫ُ �ثُْ �نّ‬ ‫ل‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ا‬ ‫ا �ل� ��ع�� � � او �ل� ��ع�� ��ى ا � �ل ج��ه �� ��ى � �ن‬ ‫� *‬ ‫ا ��عب��ا ��ى ‬ ‫ح��س � بو��ي�� ��ض‬ ‫ب‬ ‫ب‬ ‫و‬ ‫م‬ ‫ق ا � ��ف � ه ن ا ت �أ � �‬ ‫�ذ ن‬ ‫��س�� � �ى ��‬ ‫طو�ل � ا‬ ‫�‬ ‫و �مت��د ا د *‬ ‫��س��ا �ت ‬ ‫��ي��� �ل �ى �و ج �‬ ‫�ه� ا � ب‬ ‫ا �و �و ا � ب‬ ‫�ُ فَ‬ ‫�‬ ‫� ف‬ ‫�وه ا ��ل��س��ه� ا ��ل‬ ‫�‬ ‫ح��س�ن *‬ ‫ح ‬ ‫ا�لم�ص�‬ ‫ا �و �ه�و م�ص�‬ ‫�‬ ‫� �م�ن ا � �لوج��‬ ‫ل‬ ‫ح‬ ‫�َ‬ ‫ُث ّ‬ ‫�ث‬ ‫�‬ ‫�س ْ �ة‬ ‫�وه ا �� �ظل����ا �ه ا ��لب��َ َش��� �ة ا ��ل‬ ‫ح��س�ن ا �ل���‬ ‫�‬ ‫ع�د‬ ‫ح ن�� *‬ ‫ا �و �م�م� ‬ ‫الم�م�ع�د �م�ن ا � �لوج��‬ ‫ر ر‬ ‫ق ا � �نَّ‬ ‫َّ‬ ‫ت �ا‬ ‫�ه�ه �ت��د �ن�ي�را ��ل�ا �ل� *‬ ‫ا �و �م�د �نر ‬ ‫��ي��� �ل د ر �و ج� �‬ ‫�‬ ‫َ‬ ‫�‬ ‫� َّ �ز‬ ‫�وه ا ��ل‬ ‫�‬ ‫� *‬ ‫ا �و �م��ل�ّو�ز ‬ ‫ح��س�ن ا�لم�ي��ل�‬ ‫ا�لم��ل�و �م�ن ا � �لوج��‬ ‫ح‬ ‫ال� خم � � �ن � � ا �ف� ه � �‬ ‫� خمْ �‬ ‫طو�ل *‬ ‫�ر�و ��ط ‬ ‫�وه �م� ي�� �� �‬ ‫�ر�و ��ط م ا � �لوج �‬ ‫ا �و‬ ‫� �ن ا ��خل ق �ة‬ ‫�� ا �� �لو ج��ه ا �ل�م�عت��د ��ل ا ��ل‬ ‫ا ��ل��س�ا ج�‬ ‫ا �و ��س�ا جِ�‬ ‫���ل��� *‬ ‫�� ‬ ‫ح��س‬ ‫ع‬ ‫َ ع‬ ‫ا � �ع�نْم ّ‬ ‫ح��س�ن ا ��ل�ا �‬ ‫ا �� �لو ج��ه ا ��ل‬ ‫�‬ ‫ح�مر *‬ ‫ى ‬ ‫و �‬ ‫غ‬ ‫غ‬ ‫�‬ ‫َْ‬ ‫�‬ ‫�‬ ‫ا � �لف��د ��� ا � �لو ج��ه ا �لم�مت���ل ا ��ل‬ ‫�‬ ‫ا �و ف��د ��‬ ‫�‬ ‫ح��س�ن *‬ ‫ ‬ ‫�‬ ‫ى‬ ‫م‬ ‫م‬ ‫��‬ ‫�‬ ‫�‬ ‫ل���لث �ة � ت ا �ل�‬ ‫�ذ‬ ‫ث‬ ‫�‬ ‫� �� ه �ا � �ة‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫هو�م� *‬ ‫ا �و �و ك�ل�م��ة ‬ ‫��‬ ‫ك �م� ا ج �م�ع ح� ا �لو ج�� �ب�ل ج �‬ ‫م‬ ‫ّ‬ ‫ق�‬ ‫ْ‬ ‫ن‬ ‫��س�و ن� ا �� �لو ج��ه �م�م��ل��س�ه �‬ ‫ح��س�ن �ه ��س�ه��ل�ه *‬ ‫ا �و �َم��سن ��و�ن ‬ ‫��ي���ا �ل ر ج���ل �م �‬ ‫تّ‬ ‫�‬ ‫� ��ل�ع��ل�ه ��ا �م� ج ��ل‬ ‫��م�� ��س�م�ا ت� ا ��ل ��س�ا �م��ة ف��ا �ش���ت�م �ع� خ���د �ي�ن ا �� ��ل��ي�ن * ا ���‬ ‫�س�‬ ‫ح��ي�ن ا �و� ك��‬ ‫م���ل��ي�ن *‬ ‫�‬ ‫�‬ ‫�ج‬ ‫�‬ ‫ل‬ ‫و‬ ‫ي‬ ‫س�ي‬ ‫و‬ ‫�‬ ‫ل‬ ‫َى‬ ‫ع‬ ‫ج ع‬ ‫َ‬ ‫ْ‬ ‫ف‬ ‫ُ‬ ‫ض‬ ‫ُ‬ ‫غ‬ ‫ش‬ ‫ْ‬ ‫َ‬ ‫ّ‬ ‫� ة غ ْ �ة �� �ة �ف‬ ‫� ت ��م�ز ة ا � �زْ� �ة ا ����ْ ة‬ ‫���ل خ���د ا �ذ ا �‬ ‫�و���فى �ك�‬ ‫���� ك‬ ‫�ه�م�ا *‬ ‫ح�ص� ا �و �ي�‬ ‫�ر� ا �و�ع���كو� ا �و ��ر�م� ا �و‬ ‫ح��� � � �و ه م� �و ج‬

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‫‪٧٫٤٫٢‬‬

A Throne to Gain Which Man Must Make Moan

for which he requires presents and oblations (and how could it not be so, when he derives his very name from his “stable management (of affairs),” his “leadership qualities,” and his “horse sense”?)72 And here’s a matter to which I forgot to draw attention and so must enter

2.4.5

here and mention: hearts are more easily set alight by women whose faces are fully veiled than those whose faces are in plain sight. This is because, if the eye beholds a beautiful face (even the most charming and intriguing that could be), the imagination rests and ceases to race. If, however, one gazes upon one that’s got a veil on top (assuming that the heart believes its owner to belong to the beloved sex and especially if evidence of this is provided by the prettiness of eye, length of lash, and penciling of eyebrow), the imagination comes flying, freighted with thoughts, and finds no barrier at which to stop. Then (and here the rhymed prose can end, because it’s filled a page) the

2.4.6

mind declares, “This face could be uthʿubānī,

uthʿubān or uthʿubānī refers to “a face that is magnificent in its comeliness and whiteness”

or ‘possessed of

“one says, ‘There is in his face insibāt,’ i.e., ‘length and

  insibāt,’ extension’” or is muṣfaḥ, “a muṣfaḥ face is smooth and handsome” or muthamʿidd, “a muthamʿidd face is full and comely” or mudannar,

“one says, ‘his face shone like a dinar’ meaning ‘it gleamed’”

or mulawwaz, “a mulawwaz face is handsome and comely” or makhrūṭ, “a makhrūṭ face is one that has length” or sājiʿ, “a sājiʿ face is regular and comely of appearance” or ʿanmī,73

“a handsome ruddy face”

or fadgham,

“a full handsome face”

or possessed of

“kalthamah is seamlessness of the flesh of the face

  kalthamah,

without bloatedness”

or masnūn;

“one says, ‘A man whose face is masnūn,’ [meaning] his face is smooth, handsome, even”

or could bring together all the components of good looks to embrace smooth, lean, and wide, or compact and rounded, cheeks, with, in each cheek, when she laughs, a crinkle or a dimple, or a speckle or a pimple, a [?]74 or chin cleft, or those cheeks might have on them

89

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2.4.7

‫�ف �من ّ �ة ن ا �غ ّ �ة‬ ‫�ص�‬ ‫�ص� د �و���ه� ��‬ ‫�ي� ِ ��‬

‫� �� ه ا � ة ��ف � ا �ز ن �ة‬ ‫� � �ة � � �ة‬ ‫ُْ �‬ ‫تخ‬ ‫�ه�ه� ��ي ��‬ ‫�ع��ل��ط��ة ‬ ‫ا �ل�ع��ل��ط� � او �ل��ل�ع ��ط� �� �س او د ��ط� �ل�م ار � �ى �و ج �‬ ‫ّ �فت�ن‬ ‫ا � � �� ن‬ ‫�ه�م�ا خ��ا ��ل �ع�ّ �‬ ‫ح��س�ن �ه * �و �ع�ز �� �ه *‬ ‫�ڡ �ك��ل �م �‬ ‫و ي‬ ‫م‬ ‫��ف ��خل ّ‬ ‫َ�ت ْ�خ� � ش � �‬ ‫�ف‬ ‫�ف‬ ‫ح��د �ه�م�ا خِ���دا د (�مي����س� �ى ا‬ ‫ي�ه�م�ا ا �و ��ى ا �‬ ‫ا �و ��‬ ‫���د) ا �و ر (ا �ل���ر ��‬ ‫ط ا �ل��ل��ي�ن ) *‬ ‫م‬ ‫ْ‬ ‫ُ‬ ‫�‬ ‫�ث ة ت خ � ��ف‬ ‫ه ��‬ ‫� ا �ة ال�م��ل�� �ة‬ ‫َ� ْ �‬ ‫ل‬ ‫�‬ ‫ا �و �َو�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ح��ص ا �و �ع�د ا �و ظ ���ب �ظ� ���ا ب� * ل�وح��ص ب� ر� ر� �ى و ج�� ج � ري� يح�‬ ‫ج‬ ‫�ُ ّ‬ ‫� ظ � �ظ � ا �ث ��ف � �‬ ‫�وه ا�لم�ل�ا � �و�مث���ل�ه ا �ل�ع�د *‬ ‫� او �ل���ب� ��� ب� �ب� ر �ى �و ج �‬ ‫ح‬ ‫�ث�غ ن َّ‬ ‫�ذ شَ نَ‬ ‫َ تَ َ‬ ‫ت‬ ‫� ا �ش���ت�م� ا �� ض� ا‬ ‫حَ�� * ��ث�غ� �من‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫��‬ ‫*‬ ‫�ص‬ ‫�‬ ‫�‬ ‫�‬ ‫�ص� �م �‬ ‫��س�و�ى‬ ‫ى‬ ‫�‬ ‫و‬ ‫ور‬ ‫و ل ي‬ ‫ر‬ ‫ب‬ ‫ل ب ب‬ ‫ب‬ ‫��� �ع��ل�ى � ر�م�� ب‬ ‫آ‬ ‫ّ‬ ‫ا ��ل���ت���ة � ا ��ل ش���ن��� �م�� � �ق��ة � � د � �ع��ذ � ���ة ���ف ا ��ل�ا ��س�ن �ا ن� ا � ��ن �ق� ���ط ����ا �� �ف��ه�ا‬ ‫و‬ ‫ور بو ر و وب ى‬ ‫ب ي �ض ي�‬ ‫نِ ب و ب‬ ‫�‬ ‫�َ‬ ‫ن‬ ‫��ا ��ل�غ�َ ْ �ت ا ا � � ن‬ ‫���ث ة‬ ‫ا� �ّ ة � ا‬ ‫���ا �لم�� ش����ا ر � او �ل َر�ت��ل ب��ي��ا ��ض� ا �ل�ا ��س�ن �ا � �وك�� ر�‬ ‫ح��د � ا �ل� ��ني��ا ب� ك�� رب� ر �ه� ك‬ ‫و‬ ‫آ‬ ‫ق‬ ‫� ا �ن � � � �‬ ‫ن‬ ‫حََ ��ت ن� ض � ا‬ ‫�م�ا �ئ��ه�ا � او ��ل‬ ‫��� ���ط� ا � �ق ا‬ ‫ي�ه� �م ا�لم� ء ��ك‬ ‫و رر*‬ ‫���د ا �ل� ��س�ن �ا � �و�م�ا �ج�ر�ى �ع�ل�‬ ‫�ب� ب� �‬ ‫ع ل �� �ي‬ ‫ْ ُُ‬ ‫َُ‬ ‫ُُ‬ ‫ت‬ ‫�ت ف‬ ‫ح�ز�ي�ز‬ ‫� ���فى ��ث ن��ا ��ا �م�ن ا ��ل��د ّر * �ذ ا ت� ا ش��� �و �َو ش��� * ا ش��� ا ��ل�ا ��س�ن �ا ن� � او ش��� �ه�ا ا ��ل�‬ ‫�‬ ‫ا �و �ع��ل�ى � ���ي��ل��‬ ‫ي‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫ج‬ ‫� ��ذ‬ ‫�ك� ن� �ف��ه�ا خ���ل�ق���ة ا � �م��س�ت �ع�م�ل�ا � �ق��ا ��ل ا ش��� ت� ا �ل��م ا �ة ا ��س�ن �ا �ن�ه�ا � ا شّ��� �ت�ه�ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫و‬ ‫� و ر�‬ ‫ا ل� ى �ي و ي�‬ ‫�ي‬ ‫ر ر‬ ‫� ا �� ش ت� �د� ا �ل� ا ة‬ ‫ن �ت �ق ق‬ ‫ر � ا ��س�ن �ا ���ه�ا �و ر�ي����ه�ا *‬ ‫و ل�و���رح� ي��د �م‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫�‬ ‫�‬ ‫�ف غ‬ ‫ا � ا ن �� ا �ْت ة ��تت ا � � ��ف � ّ‬ ‫ح�ه�ا ِ�ع��تر�ة * ا �لعِ���تر�ة ا ش���ر ا �ل�ا ��س�ن �ا ن� �ود �ق��ة ��ى ��ر� �و�ه‬ ‫�‬ ‫و � ل�ه� ِ�ع� ر� * �‬ ‫�ه� �ل�ك �ى ب‬ ‫ب‬ ‫�ن آ آ‬ ‫�‬ ‫ض ن‬ ‫� ق �ة � �ذ �ة‬ ‫���ا ����س�ل ا �لر ج���ل �ور�ه ���ط�ه‬ ‫� �و �ق��� �و�م�� ي ج�ر�ى �ع��لي��ه — � او �ل �ر�ي��� ا �ل�ع� �ب� �و��هى ا �ي��‬ ‫ض �غ‬ ‫�ا ن ن �‬ ‫��ش‬ ‫ع����ي�ر�ت�ه ا �ل� د � ��و� م�م�ن �م���ى �و�ب��ر *‬ ‫و‬ ‫آ‬ ‫ن �ذ ��ق ن ا ن ن �ة �ت �ذ‬ ‫ن ش ��ف ت ا ّا َ� ّ َ� �ة‬ ‫ة ن‬ ‫حو� ا �و �ن كِ���ع� *‬ ‫�ه� ر�ي� ا �و �‬ ‫�ه� � �� �و� ��ع�و ب���س�ور� � * ا �و ا � ��� �‬ ‫ا �و ا � �ب�� �‬ ‫ن �ف �َ َ‬ ‫�‬ ‫ت ّ‬ ‫ّ‬ ‫�ذ َ‬ ‫ي�ه�ا �ل�ع��س�ا ا �و ب��ب��ا * ا �و ��ي ت��صب�� ب� �من��ه�ا ا �ل�ع���س�ل ���صب��ب��ا *‬ ‫ا �و ا � ��‬ ‫�‬ ‫ت‬ ‫� �ة �‬ ‫� �‬ ‫� �ة‬ ‫� ث �ة � �ق ة �ف �‬ ‫ا � ا ن �ف� ُ ْ‬ ‫����فى �م�ن ا �ل�و�ل�ه * ا �ل��ر�م��ل� ا �لن�� ر� ��ى �ظ ���ا �هر ا �ل ش����ف�� ا �ل�ع��لي��ا � او �لن��ك��ع�‬ ‫ي�ه�ا �ثر�م��ل�ه * � ش ��‬ ‫و � �‬ ‫�‬ ‫� ة‬ ‫�م�ن ا ��ل ش����ف��ا ه ا ��ل ش����د ���د�ة ا �ل‬ ‫ح�مر� *‬ ‫ي‬ ‫� � ش ف �ة � � ا �� ��‬ ‫�‬ ‫ن ��ف ُ �� ْ ت �‬ ‫�ز�‬ ‫�ُ‬ ‫�‬ ‫ش�‬ ‫�ة‬ ‫ة‬ ‫�ه�ا طِ �� ْر�م�ا * ا �ل��طر�م� ا �ل ن�ب��ر� �و��س ��ط ا �ل������ ا �ل�ع�لي�� � او ل�طر� ا �ل����ه�د � او �ل ���د‬ ‫ا �و ا � �ى �طر�م �‬ ‫ب‬ ‫م‬ ‫�‬ ‫�ا‬ ‫و �ل�ع���س�ل *‬

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‫*‬

A Throne to Gain Which Man Must Make Moan

a ʿulṭah, the ʿulṭah, or luʿṭah, is ‘a black mark that a woman draws on her face for adornment’ or each might have a mole that adds beauty to the whole, and reinforces the charm of it overall; or both, or one, might have a khidād (a brand upon the cheek) or a tarkh (a light incision); or a waḥṣ or a ʿudd or a ẓibẓāb (the waḥṣ is ‘the eruption that comes out on a pretty girl’s face’ and ẓibẓāb are ‘eruptions on the faces of pretty girls; synonym ʿudd’); and this face might include also front teeth that are munaṣṣab, with shanab, ratal, and ḥabab (front teeth that are munaṣṣab are those that ‘grow straight’; shanab is ‘a fluid, or a softness, or a coolness, or a sweetness, on the teeth,’ or ‘spots of whiteness thereon,’ or ‘the canines being so sharp that they look like a saw’ (synonym gharb); ratal is ‘whiteness of the teeth and their extreme moistness’ and ḥabab is ‘even spacing of the teeth, and the fluid that passes over them making them look like pieces of glass),’ or a gap between the incisors caused by the milk, with ushur and washr (the ushur of teeth, or of a woman, are ‘the file-marks on them that are either caused by nature or deliberately—one says, “the woman filed (asharat or ashsharat) her teeth”’; washr is ‘a woman’s sharpening and pointing her teeth’), or the owner of this face might have a ʿitrah in love with which has fallen a

ʿitrah (the first ʿitrah is ‘the file-marks on the teeth and the precision with which they are sharpened,’ and ‘purity,’ and ‘a fluid that runs over [the teeth],’ and ‘sweet saliva’; the second is ‘a man’s offspring and his people and clan, consisting of his closer relations, both the living and the dead,’ or on her chin there might be a cleft that seeks protection in Sūrat Nūn,75 or her lip might be ‘moist,’ or ‘red shading into black,’ or nakiʿah, or have ‘a blackness of gum and lip’ or a ‘dryness’ or honey might ooze from it copiously, or she might have a thurmulah that heals lovesickness (a thurmulah is ‘the depression that is on the outer part of the upper lip’; lips that are nakiʿah are ‘bright red’), or her ṭurmah might contain ṭirm (a ṭurmah is ‘a swelling in the middle of the upper lip’ and ṭirm is ‘honeycomb, butter, or honey’),

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‫�ف �من ّ �ة ن ا �غ ّ �ة‬ ‫�ص�‬ ‫�ص� د �و���ه� ��‬ ‫�ي� ِ ��‬

‫��زّ � �ن � �ت ف �ة‬ ‫نّ � ُ ْ ف �ة‬ ‫ا �و ا � �ل�ه�ا �تر�� * ا �ش���ه�ى � او ع م ا �ل� ر��‬ ‫ض � �ة � �‬ ‫خ ق �ة‬ ‫���ا ا �لن��ع�م� � او �ل���ط�ع�ا �‬ ‫���ل��� �و��هى ا �ي��‬ ‫م‬ ‫ا‬ ‫ح���ك *‬ ‫�ص� � ب‬ ‫�‬ ‫ا � ا ن �� ه�ا ُ�ع ْ ُ�ع �ة * �ع� �مث��� ت‬ ‫هو ن� ا ��ل�غ� غ�� �ة * ا ��ل�ع �ع �ة �ب��ي�ن ال�من خ�‬ ‫�ر�ي�ن *‬ ‫له�ا ��� �‬ ‫�ل�ى �‬ ‫رر‬ ‫رر‬ ‫و � ل� ر ر‬ ‫�‬ ‫َ‬ ‫�‬ ‫ن‬ ‫�‬ ‫ُ‬ ‫ت �‬ ‫ا � ن ف �ع�ن ��خل �ة‬ ‫خَ� ْ َ �ة‬ ‫ا �ن ف‬ ‫خ‬ ‫� �ة ق‬ ‫� �ي�ن‬ ‫ا ي�ن ال�م خ�‬ ‫���ه� ا �ل �����س ا‬ ‫� ّر�م� * ا �ل�‬ ‫ا �و �‬ ‫ط� ب �ب‬ ‫�ور�م� * �� ��ي‬ ‫�ور�م� �م���د �م ا �ل� � �� ا �و �م� �ب�� ر‬ ‫ف‬ ‫� � �‬ ‫ش‬ ‫�خ‬ ‫� َّ�م��ة � ا � � ة ��خل َّ‬ ‫ن ت �‬ ‫�� ا ��ل��ل�و ن� ���م�ه � او �لن ظ� ���ر ا �لي��ه‬ ‫���ا ��ل��ل�و����ا ب��ن�����ج�س‬ ‫� او �لر و‬ ‫ح�د� ا �ر�م �و�ه�و ��ب��� ك ب ي‬ ‫ى‬ ‫�ك��ه �م�ع�ه ا � ّ‬ ‫����ذ �م�ن �ز �ه ه د �ه�ن‬ ‫ح��ه �ك�‬ ‫���ل �ن�ا ظ ���� ا ��لي��ه �و ت خ�‬ ‫� �فم� ر� ج���دا �و�م�ن ا �م��س��‬ ‫ب‬ ‫ر‬ ‫ر‬ ‫��ي‬ ‫ح‬ ‫ن ف � ا �ذ‬ ‫�‬ ‫�‬ ‫��ي ���� �لم� ك�ر*‬ ‫ع‬ ‫�ل ا ��ت ن �ث ا ��ل ة ا ��ل ن �ث ة ا ��خ‬ ‫نَثْ ة‬ ‫ش‬ ‫��� � � �م�ا � ا ��ل�ا ه ا � ا �� �ف�ل ���ة ���ي�ن ا ��ل ش����ا ���ي�ن‬ ‫ل‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�د‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫بر‬ ‫ر ي �وم و و‬ ‫� ر ب ر‬ ‫ا �و ���ر� * �ع�ي�‬ ‫و رج ب‬ ‫� َ �تْ ة � ا �ن ف‬ ‫حِ�ي��ا �ل �و ر� ا �ل� � �� *‬ ‫ن � ف ا غَ �فْ‬ ‫�‬ ‫� ش � �‬ ‫� ف � ا �ن ف � �‬ ‫حوا �لي��ه � او �لغ� �ف�‬ ‫�ه� � �‬ ‫��وك��‬ ‫���ة ا �ل�ا �ج� ار * ا�ل�م ار � �‬ ‫� ار * �ي ك‬ ‫ع� ا �ل� � �� �و �‬ ‫����سر � �‬ ‫ا �و ا � �ل�م ار �ع� �‬ ‫�ر‬ ‫�ز �‬ ‫�ئب��ر ا �ل�ث�و ب� *‬ ‫ن � ا خُ‬ ‫�‬ ‫�ن � �ة ���ن ن �ة ا �� ن �ة � � �ة‬ ‫ع ����ا � ا ��لَ ���ة * ا ��لخ‬ ‫� نُْ �ة ت ش ّ � �ظ‬ ‫ا �و ا � �ل�ه�‬ ‫ه�� ا �لمت��د �لي�� �و��س ��ط‬ ‫� �عب�� ا ل � �و� ا �و ل�‬ ‫���عب�� * �����د ا �ل� م �وِ بر‬ ‫� �ف‬ ‫ا ��ل ش �ف �ة ا ��ل� �ل ا ا ا ��ل ش ق � ا � �ي�ن ا �� ش ا � �ي�ن � � � ة‬ ‫���ا‬ ‫���� م� ب� ل���� رب�‬ ‫ح��ا �ل ا � �لو�تر� � �و�ي�ق��ا �ل �ي��ه ا �ي� ض�‬ ‫����� ع�ي�� �و �‬ ‫ي‬ ‫�خُنْ �ة‬ ‫ا ��ل‬ ‫� ب���ع� *‬ ‫�‬ ‫َ َْ �ة ت‬ ‫�ة ا ��ل� ��ت �ة ا � ا ��ن �ف ا � ا � ا ن �م ن ه ا ا �� � ا ئ� ة‬ ‫��ص ا � ق‬ ‫ا �و �ع �ر�تب�� * ���‬ ‫�ص�� * عرب�� �ل� � �و م� �ل� � �� �و ل�د ر�‬ ‫� �ب��ه� ا � �ل���ل�و ب� ا � �لو� ب‬ ‫ح‬ ‫ت� ت ه � ��س ��� ا ��ل ش �ف �ة ا � ��� ف �ت ة � ا �ن ف‬ ‫�‬ ‫طر�� �و ر� ا �ل� � �� *‬ ‫�‬ ‫���‬ ‫ح�� و ط‬ ‫و‬ ‫ا َ� ْتَ� �ة �ه ��ل���ل �ن ��س �ة ا ��ل� ت� �ة � �ق � ا � ا ��ن �ف ا � ا � �ي�ن �ت �ت ه ا ��ل ش �ف �ة ا ا �� � ا ئ� ة‬ ‫�وعر�م� * �ى ح��س �م� * عر�م� م��د �ل� � �و م� ب� �و ر� �و ����� �و ل�د ر�‬ ‫م‬ ‫�� �� ش ف �ة ا ��� � ا � ث � ا �� ث� �ة‬ ‫ن � ا �ن ف‬ ‫له� ا ل�هر�م� *‬ ‫�ع��د ا �ل� � �� �و��س�ط ا ل������ لع�لي�� �و م�� �‬ ‫َ‬ ‫ا � ا ن �ع�� �م� �ا � ظم ����ه�ا � �م� �ا �غ��مه�ا ��لغَ��م�ا * ��ي�ن��ف ��س�د �م�ا * � � ش‬ ‫����ف ��س�ق��م�ا * ا �ل�م�ل�ا � ظم ���� �م�ا‬ ‫�‬ ‫و � ل�ى ل � و ل �‬ ‫وي �ى‬ ‫�ى‬ ‫غ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��ا ا �م � �غ �‬ ‫� �� ا ��ل ش �ف �ة � ا �ل� �ا �� � ا � � �ف‬ ‫ق‬ ‫ط� ب� ا � �ل���لي���ل *‬ ‫حول ����� وم�ل � م� �‬ ‫�‬ ‫حو�ل ا � �ل� ك�� �لم�ل�ج�‬ ‫� � او �ل�ل��م ا �ل��ي‬ ‫م‬ ‫م‬ ‫*‬

‫� �ت ف �ة ن �ة ن ا �تئ �ة‬ ‫ا �ل� ر�� �ه�� �� � ��‬ ‫� �‬ ‫ا �� ش‬ ‫ا �ل��ي‬ ‫ط� ب� �و ل����ى‬

‫ف‬ ‫ذ ف‬ ‫ف‬ ‫��� ا �ي� ا �ل��ق���ا �مو��س و �ي� ‪ :1855‬ا �ل��طر�ي���‪.‬‬ ‫‪  1‬ك‬

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‫� ��س ���ط ا ��ل ش����ف���ة ا ��ل�ع��ل��ا‬ ‫و‬ ‫ي‬ ‫خت‬ ‫�‬ ‫�‬ ‫ا � ظل��� �ر�ف�‪� 1‬‬ ‫��� �ب�ه‬ ‫ص‬ ‫�ي‬

‫‪٨٫٤٫٢‬‬

A Throne to Gain Which Man Must Make Moan

or she might have a turfah more appetizing than any turfah (a turfah is ‘a raised thing in the middle part of the upper lip (a congenital feature),’ and it also means ‘tasty food’ and ‘something nice that you give only to your friend’), or she might have a ʿurʿurah besides which would pale the blaze on a horse’s face (the ʿurʿurah is what is between the nostrils), or a khawramah that would make the scent of the khurramah yet sweeter (the khawramah is ‘the most forward part of the nose, or what is between the nostrils,’ and khurramah is the unit noun from khurram, which is ‘a plant like the black-eyed pea, violet in color, to smell and behold which brings such great joy that any who sees a person holding it falls in love with him; an ointment is made from its flowers that is good for the ailments mentioned’), or a nathrah before which vast sums might be scattered (tunthar) (the nathrah is ‘the nostril and the parts close to it, or the parting between the two wings of the mustache, in front of the septum’), or her marāʿif have a ghafr that would repulse the most courageous (the marāʿif are ‘the nose and its surroundings’ and the ghafr is ‘the nap on a garment’), or she might have a khunʿubah that would stiffen rotten bones (the khunʿubah is the ‘philtrum, or thing that is suspended in the middle of the upper lip, or the interstice between the two wings of the mustache, in front of the septum; also occurs as khubnuʿah’), or a ʿartabah fit to cure the stricken heart (the ʿartabah is ‘the nose, or the soft parts thereof, or the circle in the middle of the lip, or the end of the septum’), or a ʿartamah that is an expression of beauty (the ʿartamah is ‘the foremost part of the nose, or what is between the latter and the septum, or the circle in the middle of the upper lip’ (synonym harthamah), or she might have on her malāmiẓ and her malāghim a lagham fit to expel grief and bring to sorrow relief (the malāmiẓ are ‘the parts around the two lips’ and the malāghim are ‘the parts around the mouth’ (synonym malāmij) and lagham is ‘a little perfume’),

93

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2.4.8

‫�ف �من ّ �ة ن ا �غ ّ �ة‬ ‫�ص�‬ ‫�ص� د �و���ه� ��‬ ‫�ي� ِ ��‬

‫ا ��� �� ا �نَْ� ة �ه ت� ا � ا ��لن ة ا ��ل ن � ة �� �� ا ��لن ���ق ة ��ف �ظ �� ا � ا ��ل ش �ف �ة ا ��لن ة‬ ‫� ر�‬ ‫� ر� * �ب� ر� �و س�ط ر� �ى �� هر ����� �و � �ض‬ ‫�و ل�ع�ل ل�ه� ب� ر� * �ى �م� � �ض‬ ‫م‬ ‫ا ��ل‬ ‫�‬ ‫ح��س�ن *‬

‫�‬ ‫�تُ�فْ ة � ��‬ ‫� �ز ف ة � �ف ة �ة � ا � � �ق ة �ف‬ ‫�� �� ش ف �ة‬ ‫�ه�ا �ر� * ا �لت�� ر� �مث���لث�� ا �ل� �و�ل ا �لن �� ر� ��ى �و��س�ط ا ل������‬ ‫�ص� �ع�لي�‬ ‫ا �و � � ر� * ي��طي���ل ا �ل� ب‬ ‫�‬ ‫ا �ل�ع��لي��ا *‬ ‫ْ‬ ‫�� �� ش ف �ة‬ ‫� �ث � �ة ا ����د ا ئ� �ة ت� � ا �ن ف‬ ‫ا �و ���ثر�م��ة * �ت���ذ ر ا �� �لق���ل�و ب� �ب��ه�ا �م�غ� �م��ة * ا ��ل‬ ‫ح ت� ا �ل� � �� �و��س�ط ا ل������‬ ‫ح� ر م� ل ر‬ ‫ر‬ ‫حِ‬ ‫�‬ ‫�‬ ‫�‬ ‫ا �ن �ة‬ ‫ف‬ ‫ا‬ ‫�ه�ا *‬ ‫ا �ل�ع��لي�� ا �و ا �ل� �ر ب�� ا �و ��طر� �‬ ‫�‬ ‫ا � �َ ��� �ة * ��ت�ف�َ�د � ��ا ��ل�ف � �ث�� �ة * ا �� �ل �ت�� �ة �‬ ‫��ا ب� �م�ا �ب��ي�ن ال�من خ�‬ ‫ح‬ ‫�ر�ي�ن *‬ ‫ى ب � و ير‬ ‫و وتِير‬ ‫و ير ج‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��� �م�ا ��� � ئ‬ ‫��� ش‬ ‫ن � ا خ ش‬ ‫� ك���م�ه�ا * � �و� ��ط �ى �َو�َم�ه�ا * ا �خل‬ ‫���و� �م�ن ا �ل�ا ��ن �ف� �م�ا ��ف�و�ق� خ� �تر�ه‬ ‫ا �و ا � �ل�ه� �ي�� �و ي بر‬ ‫ي ر‬ ‫ي �م‬ ‫ت‬ ‫�ق‬ ‫�ص���ة � �م�ا � ت‬ ‫ح�ه�ا �م�ن �خ� ش����ا ر� ا ��ل ار ��س � او �� �لو�م�ه �ش���د�ة ا ��ل‬ ‫�‬ ‫�م�ن ا � �ل�‬ ‫ح ّر*‬ ‫�‬ ‫و‬ ‫�‬ ‫ب‬ ‫م‬ ‫�قَ‬ ‫� ق ا �ة �ل�‬ ‫ا �� ا ش �ق‬ ‫ض‬ ‫� �ن � ا �� ه ا � ا � ا ��ن �ف‬ ‫��ق� ا ���س�ا �م�ه * ا � �ل���س� �م� ا ح��س و �لو ج�� — و �ل� �‬ ‫ا �و ���س�ا �م�ه * ي��م���ى �ب��ه� ا ل�ع� � �‬ ‫� � ا �ن ف ��‬ ‫�خل‬ ‫� �ون�ا �‬ ‫ح�ي�ت�ا ه ا �و �و��س ��ط ا �ل� � �� ا‬ ‫� *‬ ‫َ‬ ‫�غ ��ف‬ ‫ت آ � ا �ن �ة‬ ‫�� ّ د ��ن �ف ا ا �����ذ ��ل�ف �ص�غ� ا � ا ��ن �ف‬ ‫ا � ا ن �� �ا �ذ ��َ�لف‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ا‬ ‫ص‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫و � ل�ه‬ ‫ص‬ ‫�س�‬ ‫ي �‬ ‫� ر �ل � و �و �ل ر ب و ر �ى‬ ‫ح‬ ‫ت آ ��ف �� ف ه � � ّ �غ �‬ ‫ق �ة �غ ظ �‬ ‫ح��د ���لي ظ� ��‬ ‫� *‬ ‫د �� ا �و ���ل��� � او � �‬ ‫�س� �و �ى �طر�� �لي����س ب‬ ‫� �خ َّ‬ ‫ََ‬ ‫�‬ ‫�‬ ‫�ت ف ا ق � �ف‬ ‫� ن���� * ا ��خل‬ ‫ا �و خ� ن����س�ا ��ت غ��ي�� �ل�ه ا �ل‬ ‫� ن����س �ت�ا �خ�ر ا �ل�ا ��ن �ف� �ع�ن ا � �لو ج��ه �م�‬ ‫ع ا ر� ���ع ��لي���ل ��ى‬ ‫ب‬ ‫س‬ ‫خ ن آ �خ نَّ‬ ‫�‬ ‫�‬ ‫�‬ ‫��� ا ا ا ��ل ّ ا ة‬ ‫�‬ ‫�‬ ‫ا ��ل�ا ��نر ب���ة �و��هى �����س� � او �ل‬ ‫له� �و ��س�ي � ر� *‬ ‫�����س ا �ل��ك� او ك� ب� ك�� �‬ ‫��ا ن �ن ف ا �ُم�ص�ف�َ ا ا �ل�م�صف � �ن � ا �ن �ف ا �ل� � ت �� �� ق �ة‬ ‫�ص�� *‬ ‫�ه� ح� *‬ ‫�‬ ‫ا �و ك�� � ا � � �‬ ‫� م ا �ل� ��و� مع��د ل ا �ل�� ب‬ ‫ح‬ ‫�ش‬ ‫� ا �ن �ة‬ ‫ح ن ا � ا � ت �آ ا � �ا � ا � ا �ن‬ ‫�ّ ا ��ل ش��� ا ��ت�ف ا �ق �ة � ا �ن ف‬ ‫و � ت��ص�ا ب� ا �ل� �ر ب�� *‬ ‫�س�و ع�ل ه�‬ ‫�ص�� ا �ل� � �� �و���س��ه� و �‬ ‫ا �و ا � �م * م�م ر ��ع �� ب‬ ‫ًَ‬ ‫�� �� ه � �غ ��� ف‬ ‫ا � ا ن ��ه �ق ن� * �ق ن� ا ��ا ��ن �ف ا ��ت�ف‬ ‫ا‬ ‫�‬ ‫�ن�ت‬ ‫ه‬ ‫�‬ ‫�‬ ‫د�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫اه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح�‬ ‫�د‬ ‫�‬ ‫س‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫ط‬ ‫�‬ ‫ط‬ ‫�س�‬ ‫و � ب ى ى �ل � ر ع ل و ي ب� و‬ ‫و ب �و ر و �و‬ ‫�ق آ‬ ‫�‬ ‫� �� ��� ا �� �ق‬ ‫قن‬ ‫�ص���ة � ض‬ ‫��ي ��ق ال�من خ�‬ ‫و سط ل‬ ‫�‬ ‫�ر�ي�ن �ه�و ا ��ى �و��هى ��ن�ي �� *‬ ‫�‬ ‫�‬ ‫و‬ ‫ب‬ ‫�‬ ‫َ‬ ‫ُ‬ ‫ا ن‬ ‫�‬ ‫�‬ ‫ن ه غُ� ْ ضَ‬ ‫غ� ض ا � ا �ن ف‬ ‫ح��د �م�ن‬ ‫����ي�ن * ��ي��‬ ‫ه��ا ن� �ع�ن ا �لت��غ� ���� � او �لج��ل‬ ‫ل‬ ‫ا �و ا � �ب� �ر�‬ ‫���ي�ن * �ر�‬ ‫�‬ ‫��� ا �ل� � �� �م� ا � ر‬ ‫ي‬ ‫ر‬ ‫ي �ض‬ ‫�� ق �ة‬ ‫�� ا ��ل���ل ا ��ل�غ� � � ا �ت ف�‬ ‫� �غ‬ ‫و �ل �����ك��ه *‬ ‫�ص�� �م�ن ج��ا �ن�ب��ي��ه �ج��مي��ع�ا * � او �لت�� �ر���ض� ا �ك��ل ح� ر���ض�‬ ‫ا �ل�� ب‬ ‫ي‬ ‫م ي‬ ‫‪94‬‬

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‫‪٩٫٤٫٢‬‬

A Throne to Gain Which Man Must Make Moan

or it might be that she has a nabrah that is the acme of naḍrah (the nabrah is ‘the central part of the depression in the visible part of the lip’ and naḍrah is ‘beauty’), or a tufrah to bend his head over which is to prolong his moans (the tufrah, or tafrah, or tifrah, is ‘the depression in the middle of the upper lip’), or a ḥithrimah that leaves hearts infatuated (the ḥithrimah is ‘the circle that is beneath the nose in the center of the upper lip’ or ‘the tip of the nose or its end’), or a watīrah worthy to be ransomed for a thousand buxom and willing lasses (the watīrah is ‘the partition between the two nostrils’), or a khayshūm that would cure blindness or cool wamah (the khayshūm is ‘the part of the nose above its front end starting from the bony part and the nasal gristle that lies beneath it’ and wamah means ‘extreme heat’), or a qasāmah on which the lover swears his oaths (qasāmah is ‘beauty, and the face . . . or the nose and its two sides, or the middle of the nose’ etc.), or a dhalaf that would cure illness (dhalaf is ‘smallness of the nose and straightness of the tip of the nose, or its being small and fine, or a thickness of the nose and a straightness at its end without a thick edge’), or a khanas before which the khunnas set (khanas is ‘having a retroussé nose with a slight upward tilt to its tip, a woman with such a nose being called khansāʾ,’ and the khunnas are ‘all stars, or the planets’), or her nose might be muṣfaḥ (a muṣfaḥ nose is one that has a straight bridge); or ashamm (being ashamm means ‘having the bridge of the nose elevated and handsome with a straight upper part and erectness of the tip’), or it might be possessed of qanā (qanā of the nose is ‘elevation of its upper part, crookedness of its middle, and length and fullness of its end, or prominence of the middle of the bridge and narrowness of the nostrils; a male with these characteristics is said to be aqnā, a female qanyāʾ ’), or it might have two ghurḍs fit to distract one from taghrīḍ and silver (the ghurḍ of the nose is the part that slopes down from the bridge on either side,’ and taghrīḍ is ‘eating fresh (gharīḍ) meat, and making merry’);

95

95

2.4.9

‫�ف �من ّ �ة ن ا �غ ّ �ة‬ ‫�ص�‬ ‫�ص� د �و���ه� ��‬ ‫�ي� ِ ��‬

‫ا � ا ن �� ا �ن ا ظ ��� �ي�ن ��ن �ف �د ��ه� ا � ا ��ل ن ا ظ ��� �ي�ن ا ��ل ن ا ظ ��� ا ن � ق ا ن �� � �ف � ا �ن ف‬ ‫حر��ى ا �ل� � ��‬ ‫و � ل�ه� � �ر * � ي � م� ب� �� �ر �� �ر � عر�� � * ع�ل�ى‬ ‫�ن‬ ‫�ذ �‬ ‫�‬ ‫� ن ا ت ا ن ق ا ن ��ف ا ��ل��َ ْ‬ ‫����ل�ع�ا ن� �م�ن‬ ‫ح �ر� � �عر�� � �ى �ل‬ ‫حور � او�لم�ق���لت���ي�ن * ا �ل�� �‬ ‫ا �و �ن�ا �‬ ‫ح�ى �و ض�‬ ‫ح �تر��ي�ن * �ن�� ي���ل �ل�ه�م�ا ا �ل���‬ ‫�‬ ‫ا �ه ا ا �� ا ن�ت ا ن � �ت ��ق ن‬ ‫�ص�د ر �و �م� �لو �ه� � � � او �ل� ر � �‬ ‫وت�ا � *‬ ‫ا ض�‬ ‫���ل�ا ا �ل�‬ ‫ع‬ ‫�ت‬ ‫�ش ق‬ ‫ح�ا �ف�ز � ث ن�ث ن‬ ‫حّ�ز ا * ا ��ل‬ ‫حّ�ز ��ل�ه ا ��ل ش����ا �ع ����ل‬ ‫ح�ا ��ل�ز ا * � �وت����ل‬ ‫�‬ ‫ح�ا �ف�ز ا * ي� ش���ر� ق���لب��ا �‬ ‫ا �و �‬ ‫حي�� �ي��� �ى �م�ن ا �ل����د ��‬ ‫ر‬ ‫�ي‬ ‫ح‬ ‫ا ن �ة ا ض �ة ن‬ ‫ا ��ز ض ّق ��لت � ّ�ز ت ّ‬ ‫ح �ه�ا‬ ‫ح��ل� �ف�ي���ك �م�ن ا �ك�‬ ‫��ي �� � او ���ل‬ ‫���ل ر�م� �� �‬ ‫�وق���ل ب� �‬ ‫ح� �م�‬ ‫��� �و��و‬ ‫ح � ب‬ ‫ح� �ل � �‬ ‫ش ة � �ذ � � � ّ‬ ‫هو� �ل�� �ل��ك ك���ا �لت���ل�ز � *‬ ‫���� �‬ ‫ح‬ ‫ن خ‬ ‫� ن ا ��ت ا ن ��� ف � ا �ن ف‬ ‫� نّ��ا ��ت���ه�ا * ت� � ق‬ ‫�‬ ‫�ه�ا * ا ��ل‬ ‫طر��ا ا �ل� � �� *‬ ‫�‬ ‫�خ �� ب�� �‬ ‫حو�م ا � �ل���ل�و ب� �ع�لي�‬ ‫ا �و ا � � ب ي�‬ ‫ا �� ا � غ� ا ن ا ��ل� �غ ن‬ ‫ّ � غ ي�ن‬ ‫ا ق ة � ي�ن‬ ‫ن � ا ا غ ي�ن‬ ‫�ص�م�ا ��ا �‬ ‫ا �و ا � �ل�ه� �ص� �م���� * �ه�م� �ر� ا �ل�ع�� * �ور�ى ا �ل���� * ل�ص� م�� � �و‬ ‫�ق � ش �ف‬ ‫� ا ��ل� غ ن �ن � �ف‬ ‫� ق‬ ‫���ا‬ ‫�ص�م���ا � ج��ا � ب��ا ا � �ل� �و�ه�م�ا �م��ل�ت��ى ا �ل���� ت���ي�ن �م�م�ا ��ي��ل�ى ا �ل ش����د ���ي�ن �و�ه�م�ا ا �ي� ض�‬ ‫و‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ّ ن‬ ‫ش‬ ‫ا ��ل��س�ا �مغ���ا ن� �لغ����ة ���ف ا �ل�ص�ا د � ا �لغ����ي�ن ا �ل�ع ��� ش‬ ‫ط��� * � �وي�ا �لي� ت� ����عر�ى ��ه�ل ��ي ت���ك�و�‬ ‫و‬ ‫ى‬ ‫ت‬ ‫�ذ‬ ‫�ف‬ ‫�‬ ‫حّ�ز‬ ‫�غ� �ش��ه�د �‬ ‫ح�ا ن� �و��ه� ��ي ت����ل‬ ‫ط�ق��ا ن� ا �و�من�� �ف��‬ ‫�ه�م�ا �‬ ‫�‬ ‫ح�تى ��س�مي��ا �ب��ه� ا �و��ه�ل �ه�م�ا �من� �� ب �‬ ‫�ي�‬ ‫�ص�م �‬ ‫ل‬ ‫� ا � ش ا � �ي�ن �ت‬ ‫حّ�ز �م�ن ا ��ل‬ ‫�ك��ا ����ل‬ ‫�‬ ‫ح�ا �ف�ز�ي�ن ا لله ا �عل��� *‬ ‫�ل�ه�م� ا �ل���� �عرا�لم��س��ك�� �م‬ ‫م‬ ‫� ّ � ا َْ‬ ‫�ت‬ ‫ث� � �ق �� ا ا ن �� ا ُ� ت ة‬ ‫ح��ت �ة �ج�م‬ ‫��تم� ا ��ل ش����د ق���ي�ن � او ��ل‬ ‫ح��تره * ا ��ل‬ ‫�ص� ا �ل‬ ‫�ه�‪� 1‬‬ ‫� �ي ��ول �و � ل�ه�‬ ‫ح��ر� * �ي��دي�� ا �ل�‬ ‫ح��ر‬ ‫�ر‬ ‫ي�‬ ‫ب‬ ‫م‬ ‫م‬ ‫ع‬ ‫ت‬ ‫�‬ ‫�‬ ‫ف‬ ‫ّ‬ ‫ظ‬ ‫�ت‬ ‫ن‬ ‫�ز‬ ‫�‬ ‫�ن‬ ‫�‬ ‫��ه�ل �م ���ل � �م�ع�ه *‬ ‫ح�د�ي��د ا �ل� ���ر* � �‬ ‫ح‬ ‫�‬ ‫ن �‬ ‫�ا ض غا ن‬ ‫َ�ذ ن‬ ‫� ا ��ل��‬ ‫ا �و ا � �ل�ه�ا �م�ا ض�‬ ‫��غ����ي�ن * �ي�� �عّو ا � �م�ن ا �ل�ع��ي�ن * ا�لم� �‬ ‫ح���ي�ن �ع ن��د �م ن�ب�� ت�‬ ‫����� � ا � �صو�ل �لي‬ ‫�ا‬ ‫� ا‬ ‫ر ��س*‬ ‫ا �ل� �ض‬ ‫�غُ نْ �ة ت نّ �خ َ نْ‬ ‫� ة �غُ نَ‬ ‫�ف �‬ ‫� �ة‬ ‫�� ا �ل‬ ‫ا� �‬ ‫���ل� ّ ��س��ب��ه * ا �لغ���بن�� �ع��ل� �م�ا ��ى ا � �لق��ا � �مو��س � او �‬ ‫ح�د� ا �ل��� ب� �و��هى‬ ‫ى‬ ‫و �ب�� * �ه��د ى‬ ‫�‬ ‫�‬ ‫�‬ ‫� نّ ا ت �ّ�ة � � �ق �‬ ‫د ا را ت� ا �و��س�ا ���ط ا �ش���د ا �ق� ا �لغ����ل�م�ا ن� ا�لم�ل�ا � * � ك‬ ‫ل����ى ر ��ي� رب� ا �لب� ر��‬ ‫ع ا �و�ل�ى‬ ‫ح‬ ‫�ذ �‬ ‫�‬ ‫خ‬ ‫ا ��لت ن‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫ت‬ ‫��ا ��س * �ع��ل� �ه� ا ا �ل� �‬ ‫��ا ��س �و �ل�ا �ِم ك�‬ ‫�ب��ه�ا ف��ل�ا عِ� ك�‬ ‫ه��د‬ ‫���ل� ��س * �و ��� ي‬ ‫ى‬ ‫�‬ ‫�� ت ش � ق � ن �ة �‬ ‫���و ��� � ا‬ ‫ا �لت��‬ ‫�صب��ى � او ل��‬ ‫و �ل��س��ب�� ا �ل��د �هر*‬ ‫�‬ ‫ي‬ ‫� ا �ص�ف �ة ��خل � ا ن �‬ ‫�‬ ‫ا‬ ‫���ه� * ا �ل�ع� ر��ض� �‬ ‫ح� ا��د �و ج�� �� ب� ا � �لو ج��ه *‬ ‫���ه�ا * �ي ت�� �م�ع�ا ر ض�‬ ‫�و�ل��ع�ل �ع�ا ر ض�‬ ‫م‬ ‫‪ :1855  1‬ا �ي�ل���ه���م�ا‪.‬‬

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‫‪١٠٫٤٫٢‬‬

‫‪١١٫٤٫٢‬‬

A Throne to Gain Which Man Must Make Moan

or this girl might have nāẓirs for which we would give our eyes in ransom

2.4.10

(the nāẓirs are ‘two veins on either side of the nose’), or nāḥirahs for which we would trample upon our upper chests and eyes (the nāḥirahs are ‘two veins in the jawbone and two of the ribs of the chest, or they are the two short ribs, or the collar bones’), or a ḥāfizah fit to relieve a heart that’s oppressed and over which the poet’s mouth would yatalaḥḥaz (the ḥāfizah is ‘the fold in the corner of the mouth’ and yatalaḥḥaz means ‘to drool (of the mouth) from eating a sour pomegranate or the like because you find it so delicious (synonym yatalazzaḥ))’; or it might be that hearts would hover over her khinnābahs (the khinnābahs are ‘the sides of the nose’); or that this girl would have ṣāmighs to delight the heart and quench the ghayn (the ṣāmighs, or ṣamāghs, or ṣamghs, are ‘the sides of the mouth, meaning the place where the lips meet next to the corner of the mouth’ (variant: the sāmighs)); ghayn means ‘thirst.’” (I would love to know whether they are so called because honeycomb forms at them, and whether they are pressed close together or parted, and whether the poor poet drools over the thought of them as he drooled over the ḥāfizahs, but God alone knows.) Then the mind continues, saying,

2.4.11

“Or she might have a ḥutrah his love for which is prolonged by his ḥatr (the ḥutrah is ‘the place where the corners of the mouth meet’ and ḥatr is ‘fixing of the gaze’” (and wouldn’t he just be drooling?!), or māḍighs with which one might take refuge against ‘the eye’ (the māḍighs are ‘the points at which the jawbones start, at the place where the molars sprout’), or a ghunbah that would tuhannid the fancy-free for a sanbah (ghunbah, according to the Qāmūs, is the singular of ghunab, which are ‘circles in the center of the corners of the mouths of pretty boys,’ though I have decided that our veiled lady has the better claim to them, so let there be no protestation or negotiation over this appropriation; tuhannid means ‘entice’ or ‘cause to yearn’ and a sanbah is ‘an age’); and perhaps her ʿāriḍ will send her lover insane with desire (the ʿāriḍ is ‘the flat of the cheek’ or ‘the side of the face’),

97

97

‫�ف �من ّ �ة ن ا �غ ّ �ة‬ ‫�ص�‬ ‫�ص� د �و���ه� ��‬ ‫�ي� ِ ��‬

‫ن � ا ا � ا ش غ ف �ن ن ا ظ � ا � ا � ا � �ص�ف �ة �‬ ‫� � �‬ ‫�� �م �� ���ره ��نِي�� ��ط� * ا �ل�ع�ل� ��ط �‬ ‫ا �و ا � �ل�ه� ِ�ع�ل� ��ط� * ي����� �‬ ‫ح� ا �ل�ع�ن�ق� � او �ل�ن�ي �ا ��ط ا � ف�ل �� او د‬ ‫ح ��له�ا‬ ‫ا‬ ‫�ب���ي�ن �و��ث�غ� �ة ا ��لن��‬ ‫ا �و ب�ُ��ل��د�ة * ��ت�ف���ت�ن ا ��ه� ا ��لب���ل��د�ة * ا ��لب���ل��د�ة ��ن �ق��ا �و�ة �م�ا �ب��ي�ن ا ��ل‬ ‫ح�ا ج�‬ ‫�‬ ‫حر �و�م� ��و �‬ ‫ل‬ ‫ر‬ ‫�‬ ‫طه�ا *‬ ‫ا �و �و��س �� �‬ ‫�‬ ‫ا ل�‬ ‫�‬ ‫حَ �ن �‬ ‫� ا � اِلم‬ ‫�‬ ‫ي�ن‬ ‫ح�ا � ا ��لث��ا ��ن ���ة �م�ا‬ ‫ا‬ ‫ا � ا ن� ��له�ا �َ�م ا‬ ‫ا‬ ‫م‬ ‫�ت ا � ا الم‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫م‬ ‫ل‬ ‫�‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ع‬ ‫م‬ ‫ه‬ ‫و‬ ‫�‬ ‫ر ب�� و �ج ر ي‬ ‫ح� �ج�ر* � ب��ع �ل�ه� ح� �ج ر* ج ر‬ ‫�‬ ‫� � �ق �ة‬ ‫حو�ل ا � �ل �ر� *‬ ‫�‬ ‫ي‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫ا ا ا ��م ا �ن ا � ه ا ��خل ن‬ ‫ا‬ ‫�ن � ا �ن‬ ‫���د ا �‬ ‫ا �و ا ��س� ر�ير* �ي��ع �و �ل�ه� �م ج���ل��س �ع��ل�ى ا �ل��سر�ير * �ل� ��س� ر�ير ح� ��س �لو ج�� �و‬ ‫ا � ن�ت ن‬ ‫�‬ ‫و � �لو�ج�� �ا � *‬ ‫� � آ ق �ة� �قُ َ آ‬ ‫ْآ‬ ‫ْ‬ ‫�‬ ‫ا �و ا ن� ُ ���ط��ل�ت��ه�ا �تب��ر�ى ا �� َل���ط��لي��� * ا ��ل���ط��لي���ة ا �ل�ع�ن�ق ا �و ا �ص��‬ ‫ح� ك���ا � �ل �� �‬ ‫له�ا � او �ل��ط��لي��� �ر�‬ ‫و�� *‬ ‫�‬ ‫ي‬ ‫�‬ ‫ب‬ ‫�َ َْ ْ � َ ُ‬ ‫ا �� � � � ا ن �ص�ف� ت ا ا ��ل�ع�ن ق � ن ا � ا �ذ �ن�ي�ن � ا �� � � � � � � � ا خ ��ذ ��ف ا �� �ل�ف‬ ‫�و�ل��ِد �ي��د �ي��ه�ا ا �ل��ل��د �ود * ل�ل�دي��د � ح�� �� د و� �ل� � و ل�ل�د ود و ج� ي� �� �ى �‬ ‫ع‬ ‫م‬ ‫�ق‬ ‫� او ��ل‬ ‫ح�� �ل� *‬ ‫َ‬ ‫�‬ ‫�ت ا ��ل��ل ق �‬ ‫�‬ ‫� � �‬ ‫�و�ل�ز�ي�ز ���ه�ا ا ��ل��ل�زّ* ا ��ل��ل�ز�ي�ز ج�م�م� �‬ ‫ح� ��ف�و�� ا �ل�ز �ور � او �ل��ل�ز ا �ل��‬ ‫�ط��ع�ن *‬ ‫ي‬ ‫ع م‬ ‫غ �ة �ن � ف ة � ف ا ��ل �‬ ‫�ذ‬ ‫�‬ ‫�ص�د � ا �� ف�ل�ه�� �ة �م�‬ ‫ح�� ���ل��ق‬ ‫ا‬ ‫فا‬ ‫�ز‬ ‫��س���� �م ا � �ل � �‬ ‫� � ا�‬ ‫�و�م��� �هر�ه� ا �ع ا �ل�ى �ى �م ب‬ ‫�ه�ي ر� * ا�لم�� �هرح�م ل� ر و �ي ر �ض �ي �ى‬ ‫�‬ ‫�ذ �غ �ذ ّ‬ ‫�‬ ‫�‬ ‫�ف�ي��ه ا �لر ض� �‬ ‫��ف� ف��ا ا ��ل�ا ر �ع��لي��ه ا �ل��د ��ق�ي �ق� �و سِ�� ي� ��‬ ‫ط *‬ ‫� �ن ق �ن � � ن � ق‬ ‫� ا ن ��س�ا �� �فل�ت��ه�ا ��ت غ��� �ا ن �ع�ن ا ��ل��س� �ا �ف * ا ��ل��س�ا �� �لف���ة �ن�ا � �ة ق‬ ‫ل�‬ ‫ي � ن�ي �‬ ‫و�‬ ‫ي‬ ‫ح�� �م���د �م ا �ل�ع �� �م �ل�د � �م�ع� �ل�‬ ‫ْ‬ ‫َ‬ ‫�‬ ‫ا � �ل�ق �� ا ��ل ق � ت � ت �ق ة‬ ‫ر�ط �ى ��ل‬ ‫� ا �ل��ر��و� *‬ ‫ن ا ع�ن ن‬ ‫�‬ ‫�‬ ‫ح ا ��لن�ه�ا * ن� � ن‬ ‫�و�‬ ‫�ه�ا ر � ا‬ ‫و �ل ش����هر ا �و�ل�ه *‬ ‫حر�ه� � �ر � ر‬ ‫حرا �ل �‬ ‫�َ‬ ‫�ظ � �‬ ‫�‬ ‫� � ت �ق‬ ‫�ا‬ ‫�ت ئ‬ ‫�ه�ا �ع�ن ا �ل�ا �ت ار ب� * ا �ل��ترا ��ئ ب� �‬ ‫ع ���ا �م ا �ل�‬ ‫�ص�د ر ا �و �م�ا �و�ل�ى ا �ل��ر�� �وت��ي�ن �م ن��ه � او �ل� �ت ار ب�‬ ‫�و ار ��ب �‬ ‫���� ن � ن‬ ‫� � ة‬ ‫� َة‬ ‫� او �‬ ‫���ا ب� ك‬ ‫ح��د�ه�ا �تِر ب� �و�ه�و ا �لِ��ل��د � * �وي� ص‬ ‫����سرا �ل�ه�م�ز � �م�‬ ‫� ا � �ت��ك�و� ا �ي� ض�‬ ‫�ص�د ر‬ ‫ح‬ ‫�‬ ‫��ث � ف � � ق ئ‬ ‫�ت‬ ‫ا ر ب� ا �لر ج���ل ا �ى ك���ر �م�ا �ل�ه ���لي����س�ا �ل ا � �ل��ا ���ل �ع�ن ا �ي��ه�م�ا ا را د *‬

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‫‪١٢٫٤٫٢‬‬

A Throne to Gain Which Man Must Make Moan

or it may be that she has a ʿilāṭ to bewitch the niyāṭ of any who see her (the ʿilāṭ is ‘the flat of the neck’ and the niyāṭ is ‘the heart’), or a buldah that would enchant the people of a baldah (a buldah is a ‘freedom from hair of the space between the eyebrows’ or ‘the pit between the two collar-bones, with the part around it, or the middle thereof ’ [and a baldah is ‘a town’]), or maḥājir for which maḥājir might be sold (the miḥjar of the eye is ‘that part of the face, below the eye, that may be seen through the type of veil called the niqāb’ and the other maḥājir are ‘the tracts surrounding a town or village’), or asārīr to which one seated upon the bed (sarīr) is subservient (the asārīr are ‘the beautiful features of the face’ or ‘the cheeks’); or it may be that her ṭulyah would cure a ṭalyāʾ (the ṭulyah is ‘the neck, or the place from which it arises’ and the ṭalyāʾ is ‘an ulceration like a bubo’), her ladīds 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’), and her lazīzs a lazz (the lazīz is ‘the point where the flesh comes together above the throat’ and lazz is ‘a piercing’); or that her mafāhir are dearer to the mail-clad knight than fahīrah (the mafāhir are ‘the flesh of the breast’ and fahīrah is ‘pure milk into which heated stones are put; when it boils, flour is sprinkled over it and it is mixed’ [and eaten]), her sālifahs remove the need for even the best of sulāf (the sālifah is ‘the side of the forepart of the neck, from the place of the suspension of the earring to the hollow of the collarbone’ [and sulāf means ‘wine’]), her naḥr (‘throat’) puts that of the day to shame (the naḥr of the day, or the month, is its beginning); and her tarāʾibs are more to be valued than one’s atrāb (the tarāʾib are ‘the bones of the chest’ or ‘the part immediately following the two collarbones’ and the atrāb (singular tirb) are one’s ‘coetaneans’; or the latter might also correctly be read as itrāb, a verbal noun, in the sense ‘the man experienced itrāb,’ meaning ‘his wealth increased,’ in which case the speaker would have to be asked which meaning he intended),”

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2.4.12

‫�ف �من ّ �ة ن ا �غ ّ �ة‬ ‫�ص�‬ ‫�ص� د �و���ه� ��‬ ‫�ي� ِ ��‬

‫� � ت‬ ‫ا ��ل� �غ��� �ذ ��ل��ك �م�ن ا ��ل�ا �‬ ‫� ا ��ل ا �ى * � ا ن��م�ا‬ ‫ح�تم�ا ��ل�ا ت� ا ��ل ��ت ��ل�ا �� ّ�د �من�ه�ا ��ل‬ ‫�‬ ‫ح� ي �‬ ‫�ص�ف� ا �ل�ع�ق���لالم���س�� ك��‬ ‫و‬ ‫ى ير‬ ‫�‬ ‫ح� ر‬ ‫ب‬ ‫ى‬ ‫م‬ ‫ل�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�ن‬ ‫�‬ ‫ش �ع�ن ا ا �ة‬ ‫� � ن ا ق �ا � ه �ع �ن ��ت ّ ا � ه م‬ ‫�‬ ‫��‬ ‫ا ���ط��ل ت� ا �� ك�‬ ‫�و ب� * �ود�ه��� ا �ل� �ص� �ب�‬ ‫ل��ل�ا �م �ه ن��ا �ل��ك�و�ى �� ��ل �ل� �م ب��‬ ‫ح�‬ ‫�صر �لو ج�� ج‬ ‫�ف � �ف‬ ‫���س�ا �ل ��م�ه ��س�ع�ا ب��ي�� ب� *‬ ‫ة � ا �‬ ‫�‬ ‫�غ �ة‬ ‫�ق � ن ن‬ ‫ق‬ ‫ش‬ ‫�ك��ا �ج�ر�ى �ل��س�ي �د �ن�ا �ي��ع� ��و ب�‬ ‫�و��ا �ي� �م�ا ا ��و�ل�ه ا ��ا ا � �م�ن ����ا �عر ا �م ار � �لي��ل� �و�ل�م �ير�ه�ا �م‬ ‫ٓ‬ ‫�‬ ‫�ذ �� ث‬ ‫�ق ئ ن‬ ‫� ّا ت � ا نّ ت � اَ ّ ت‬ ‫�ع� �و�ق�� ��ل�ه �م�ا �و�ق�� �ل�ص�ا �‬ ‫حب��ن �ا �ه� ا ا �لم��ك��ر �م�ن ا �ل��ل�ع�ل� � � او �لِ� ��ا � � او �ل� � او � * �و� �ل��ا ���ل ا �‬ ‫ع‬ ‫م ع‬ ‫�‬ ‫ق �‬ ‫�ة‬ ‫ن‬ ‫ق‬ ‫�ك� ��س��ة ���ف �ش���ا ن� ا �ل��م ا �ة ا ��ل�ل�ا ���س��ة * ف��ا ن� ا ��لن ظ� ���� ا �ذ ا � �ق�� �ع��ل�ه�ا‬ ‫��‬ ‫��ي� ��و�ل ا � �ه��ذه ا � �ل��‬ ‫ض�ي � �م�ع��و ى‬ ‫ر وع ي�‬ ‫ب‬ ‫ر‬ ‫�‬ ‫�‬ ‫�خ �ة‬ ‫�خ �ة � ق‬ ‫��ل�ا �ف� ا ��ل�ع ��ا �ن��ة ف��ا ن� الم‬ ‫�و��هى �م��ت��س��تر�ة �و�ق��ف� ت� �م�ع�ه الم‬ ‫ح��ّد �م�ا * ب خ�‬ ‫�ي���ل� �ع ن��د �‬ ‫�ي���ل� � او � �ل���ل ب�‬ ‫ير‬ ‫�‬ ‫�خ �ة ت‬ ‫� ن ا ��لن ظ ��� ا �� ا � �� � ا ن � ا � ا � �ق � ن‬ ‫آ �ق‬ ‫ح��ّد ف��ا لم‬ ‫�ف��ا � �ع��ل� �‬ ‫�ي���ل� ��ت�� �صور ا �ش���ي �� � او � �ل���ل ب�‬ ‫�ه� ي��ط�ي ر � �ع�لي�‬ ‫ع��د ��ر لي�‬ ‫�ه� �و �ل� �ي‬ ‫ى‬ ‫�‬ ‫�‬ ‫ش �آ �خ‬ ‫ح�ا ��ص ���ي�ن‬ ‫شت‬ ‫�ل��ل�م‬ ‫��� ا ن� ��ي�ق ��و��ل ا ن� �ذ ��ل��ك ا ن��م�ا �ن ش����ا �ع�ن ا � �ف�ل �ق� ا ��ل‬ ‫� �ل ب‬ ‫ر‬ ‫ي������ه�ى ا ����ي � ا �ر�ى * �و �ج ي ب‬ ‫�‬ ‫�خ ّ � �ة‬ ‫� ��س� * ف��ا ن� ا �ج��ل‬ ‫ا �� �ل ج��ه � او �ج��ل‬ ‫���ر �م�ن ا �� �ل ج��ه ا �ق� ض��� ���ط��را ن� الم‬ ‫� ��س� �م�ن �‬ ‫حي� ث� �ك�‬ ‫�� �ون�ه ا كب��‬ ‫�ي��ل�‬ ‫ى ي‬ ‫و‬ ‫و‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ت‬ ‫�ذ‬ ‫ح �م�ا ن� ا � �لق���ل� �ع��ل��ه * � دّ �ه� ا ا � �لق �� ��ل �ج��م�ا �ع��ة �من‬ ‫�ص��ا ��ا ��ى � او �لم��ا �ع��ل ّ‬ ‫ا ��لي��ه * �و�‬ ‫�ه� ا �‬ ‫ل‬ ‫�‬ ‫�‬ ‫ور‬ ‫�‬ ‫ي‬ ‫ب‬ ‫و‬ ‫و‬ ‫�‬ ‫ب‬ ‫ب‬ ‫ب‬ ‫ى‬ ‫م‬ ‫ا � � � ن �ل�‬ ‫�ذ �‬ ‫� � �غ�ز ّ‬ ‫�‬ ‫ن‬ ‫ا‬ ‫���ر ا �ج��ل‬ ‫� او �ل�ا �ل� �ى � او ب� ��و ا ّر * �ب�ا ن� كب��‬ ‫� ��س� �ه ن��ا �لي����س ��سب��ب�� �ل�ل��ط�ي�را � � او ��‬ ‫حو�م� � * ا � �لو‬ ‫م‬ ‫ان‬ ‫�ا �� �غ � � ��ف‬ ‫�ك��ف * ��ف���ق ا ��ا �ش‬ ‫�ل�� � �ُ�د �م ن��ه ا ���ا �م ض‬ ‫�‬ ‫ح��د ��ل��‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫م�د‬ ‫�‬ ‫��‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫ب �ى �ل‬ ‫ل ير �‬ ‫ل �‬ ‫و �ج ي ب� ب �‬ ‫و‬ ‫�‬ ‫م �ي ب‬ ‫و‬ ‫ى‬ ‫ع‬ ‫وع‬ ‫�‬ ‫�‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�ك� ن� ا �ج�ل‬ ‫ا �ل�ع��ل��ة ���فى �ذ ��ل��ك ا ن��م�ا ��هى �ل��‬ ‫� ��س� �ج���س�م�ا � او � �لو ج��ه �و ج�‬ ‫��ه�ا * �و�ُ�س�ف��ه �ه� ا ا � �لق ��و��ل ف��ا �ن�ه‬ ‫و‬ ‫م‬ ‫ت‬ ‫�‬ ‫�م ّا � ا��ث ��‬ ‫ف� �ف �مخ�ز ن �‬ ‫�‬ ‫�ن �‬ ‫�ق ن‬ ‫ش‬ ‫ل‬ ‫�‬ ‫ح� يص���ل �ل���ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫ه‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫ا‬ ‫�‬ ‫��‬ ‫�‬ ‫ح‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫ح‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫ل‬ ‫�‬ ‫ح�ا ��ص�ل * �و�ي���ل ا ��م�ا �ه�و �ل��ك�و� �و ج ل �ل ر �‬ ‫� �‬ ‫ي‬ ‫س‬ ‫و‬ ‫آ م‬ ‫ن � ن �‬ ‫� �ذ ق �‬ ‫�‬ ‫�َ‬ ‫ت‬ ‫���ا ه �ج��م�ا �ع��ة �من‬ ‫�ص �و�ق ��� �م��ه م‬ ‫� او �ل�� �و�� � او �لب��‬ ‫�خ�ز � ا �ل��س�م� * � او �ر� ض�‬ ‫�ه�م ا �ل�ع ��هى � او �لت�ي��ت��� �ى‬ ‫�‬ ‫ر‬ ‫ر‬ ‫ب‬ ‫ي‬ ‫�زِ‬ ‫ع‬ ‫�‬ ‫خ � ا ن ا فا ن �‬ ‫�ل�‬ ‫ّ‬ ‫� �ذَ ْ �ذ �خ‬ ‫ن‬ ‫�� ��ن ّ �ة ا �ل� ا �ة � ا‬ ‫ا‬ ‫�ن‬ ‫حوا ��س �ل� �م�د ���ل �ل�ه� �ه�� * �� � ا�ل�م ار د �م �ك�و ي�� �مر �ل�‬ ‫� او �ل�� �و ��ى * �ورد �ب�ا � �ه��ذه ا ��‬ ‫�ا � ا‬ ‫��ي�ت� �ق��ف� �ع��ل�ه�ا ا �ص�ا ��ل��ة �ف�ه �م��س�ت �غ� ن��ً �عن‬ ‫�ك� ن� ا �ج��ل‬ ‫�ه�ا * �و��قي���ل ا ن��م�ا �ه�و��ل��‬ ‫حو�ى ا �ش�� ك�‬ ‫�� �ل�‬ ‫� ��س� ي��‬ ‫�‬ ‫ي�‬ ‫و‬ ‫و‬ ‫ى‬ ‫� �ى‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ث‬ ‫�‬ ‫�ن‬ ‫��خل ا ت ا � �ق ّ‬ ‫�ق �‬ ‫� ق ق‬ ‫ا �ا‬ ‫ّا�‬ ‫�� ة ف� �ف ا � ش �‬ ‫ك���ي�ر� * �� ي��ه ل�����ك�ل ا � �ل��م����مى � او �لر�م� �ى � او � �ل ر� �مو ��ط�ى � او �ل� ��ط� ر�ى � او�� ���مى �و لب��ى‬ ‫�‬ ‫�‬ ‫� َ َ �ف �‬ ‫� ّ � ال� خم � �� �ا ��ل ّ � ن �ف� � ���ز �ة‬ ‫� او �ل�ع� �مود �ى � او �ل�ه�د ��ى � او �ل�ص�ا د �ى � اوليم��مى � او�لم�د ر � �و�ر�و ��ط � او ل�ه�ل �ى �و م� ر� ا ل ا � �‬ ‫و� *‬ ‫ج ي‬ ‫ج‬

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‫‪١٣٫٤٫٢‬‬

‫‪١٤٫٤٫٢‬‬

‫‪١٥٫٤٫٢‬‬

A Throne to Gain Which Man Must Make Moan

and so on, to include other possibilities that the man of insight and sound judgment will agree are necessary; I have prolonged my words here simply because I am copying them from one who looked deep into every veiled face(t)76 and found himself, to his surprise, so stricken, that his mouth flowed with ropy saliva. In the end, the point I’m trying to make is that a man who has slept with a woman wrapped up with her in a single undergarment but hasn’t seen her as did Our Master Yaʿqūb,77 peace be upon him, has suffered the same fate as our friend with all his maybes and ifs and buts. Someone ought now to say, “The matter is the opposite of what’s been

2.4.13

proposed when we speak of a woman fully clothed, for if a man’s glance falls upon her when she’s decently covered, his imagination will take him no further than a certain point. It’s different, however, if she is naked. Then the imagination and the heart, on beholding her, will fly toward her, stopping at nothing, for the imagination will picture certain things, while the heart will desire yet others.” Then the defender of the original proposition should respond by saying, “This is simply a result of the face-body differential, for the body, being larger, brings the imagination flying to it and holds the heart hovering over it by a process consequential.” One party, among them Professors Amorato, Gropius, Randinski, and

2.4.14

Copulatius,78 have asserted that it is not the body’s size per se that is responsible in such cases for any flying or hovering, for even if only one part of it were visible it would be enough and the issue therefore remains unresolved. To this the response should be that their argument consists simply of stating that a body is a body and a face a face, which shows that the assertion is ridiculous because it is a tautology. Others have claimed that the reason that the face is more arousing than the body is that the face is a locus for most of the senses, for it contains the repositories of smell, taste, and sight, with that of hearing close by. A second party, among them Professors Killjoy, EjaculatioPrematore, and Impotenza, has accepted this, but rejoinder has been made that these senses have no bearing here, for what is meant by “essence of woman” doesn’t depend upon them anyway, so she is in no need of them. It has also been claimed that the body is more arousing than the face because the body contains many different shapes. Thus, there is what is pear-shaped-with-a-long-neck, what is pomegranate-shaped, what is euphorbia-fruit-shaped, what is hoop-shaped, what is ring-shaped, what

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2.4.15

‫�ف �من ّ �ة ن ا �غ ّ �ة‬ ‫�ص�‬ ‫�ص� د �و���ه� ��‬ ‫�ي� ِ ��‬

‫�‬ ‫�‬ ‫ق�‬ ‫ّ ��ق �‬ ‫��� � �ن � ه � ه ك�‬ ‫�ق ن‬ ‫� ن ا ��� ا ة‬ ‫�وا �ب�ه * �و�ي���ل ا ��م�ا �ه�و �ل��ك�و� لع� د�‬ ‫���‬ ‫�ورد �ب�ا �ن�ه ��ك ��و�ل �م�ن ��ا �ل ا �ن�ه ا كب�� ر م ا � �لو ج�� �و ج �‬ ‫�وا �ب� ج‬ ‫ن �ن �‬ ‫� �غ �ة‬ ‫ت‬ ‫��س� ا * ف��ا �ذ ا ا �ى ا ��ل�ا �ن��س�ا ن� �م�ا‬ ‫ح�ا ��س ا � او �ج��ل‬ ‫ا �ل�ا ���لب��ي � ��هى ا � �ي��ك�و� ا � �لو ج��ه �‬ ‫ر‬ ‫� ��س� �م �ور‬ ‫ر‬ ‫م‬ ‫خا� ف � ا ة ا ت خ �‬ ‫�ذ‬ ‫�ق‬ ‫�‬ ‫�وا ��طره �و ���ط�ا ر ت� ا �ف ك�‬ ‫��ا ره * �و�ي���ل �غ��ي�ر ��ل��ك � ا‬ ‫و لله ا �عل��� *‬ ‫�� �ل�� ا �ل�ع� د� �ه� �ج�� ��‬ ‫م‬ ‫�ح�� �ة �ف� ا ��ل�ت�� ن �ن ت ف ن‬ ‫�ت ن‬ ‫� ق ا ة � ت س�ت �� ت �ذ�� ا �غ �‬ ‫��ص‬ ‫�ه�ا ��ا �‬ ‫ي�وح��م�ل ا � �ه��ذه ا � �ل�� �ع�د� ا �ل ��ى ا �� �د رك�� ك�ر�ه� ��ي�ر يح� ي�� ي ��ى ��سي�� �‬ ‫� آ‬ ‫� ن ا ��ق ش �ة ي�ن � �‬ ‫�ذ�� ا‬ ‫ح�ا ��ص� ا ن� ا ��ل�غ� ا � ا ��ل��ر�ق���ع �ل�م�ا ��ا �� �و�ف�خ�‬ ‫��ل‬ ‫ر م ب ى ب �ض‬ ‫ك�ر�ه� ا �و�ج� ب� ا �لم�� ���� �ب�� ا �ل�ع�ل�م� * � او � ل‬ ‫ر‬ ‫� � ا ن ت خ� �ذ � آ � �ة �َ ْ‬ ‫�ف‬ ‫� ق غ‬ ‫�‬ ‫�ف ّ ن ّ �‬ ‫��ى را ��س ا � �لف��ا ر�ي�ا �� �� ّرد ت� ا ��‬ ‫هو * ��م�ا �عت�� ا � �ت�ا �ب� ��ط‬ ‫��� �ل�ه � �ل� �ل� �‬ ‫ط��ا ره �ع�لي��ه �ل� � ��ي‬ ‫ي‬ ‫م‬ ‫�ف ش ا � � ّ‬ ‫�‬ ‫�ز ف‬ ‫� �ن‬ ‫ط� ��ورا �صغ���ي�را �م�ن ا �ل�� �سو�ق� * �و ج�‬ ‫ا‬ ‫�‬ ‫د‬ ‫�‬ ‫ع‬ ‫���ع�ل �ي��ع �� �ب�ه ��ى ���ب�� ك �ل�ه �م ���ط�ل �ل�ى ر‬ ‫�ل�ه �� ب‬ ‫�‬ ‫� �ج�� خ��ا د � �م��سل��� ق��د �ع ش �ق ن �ة � �ق � ف غ ا‬ ‫���ا ن� �ع ن��د ا ��خل‬ ‫ر ج���ل �م�ن ا � �ل�قب� ���ط * �وك�‬ ‫���� ا ب���� ا � �ل ب� ��ط�ى ����� ر‬ ‫ى‬ ‫ر‬ ‫م‬ ‫م‬ ‫ط� �� * ��ف��س�ع ��ا �� �لف��ا ��ا �ق� ا ��ل� �� �ده ق��ا �ئ�ل�ا ا �ذ ا ��س�م� ا �ل�م�ا ّ � ن� ���ف ا ��ل���ط ��ق‬ ‫�ع��ل�ه�ا �م�ن ا ��ل��� ن‬ ‫�‬ ‫و‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫ى‬ ‫ى‬ ‫ي�‬ ‫�‬ ‫و‬ ‫س�ي‬ ‫ب‬ ‫ب‬ ‫ر‬ ‫ي�‬ ‫ى‬ ‫ي‬ ‫ع‬ ‫ْ‬ ‫ُ‬ ‫�‬ ‫�‬ ‫�‬ ‫�ة‬ ‫ت‬ ‫�ن‬ ‫��‬ ‫��ك�ز ا �ل�ا ج�‬ ‫�ن���ة (�مر�‬ ‫�س��‬ ‫ح�ا �ن� ا �و �ث ك‬ ‫�ر�ة ا �و �‬ ‫ط� ��ور �م�ن د ا رك ���‬ ‫� ن��ا د‬ ‫ظ�ن� او ا �ن��ه�ا د� ك‬ ‫� �صو� ا �ل�� ب‬ ‫�آ‬ ‫�‬ ‫��‬ ‫��م ت‬ ‫� ّ���ي�ن * ��ل�ا ن� �ه��ذه ا ��ل��آ ��ل��ة ��ل�ا ي���س�ت �ع�م��له�ا‬ ‫�خل‬ ‫�) ��ل�ا د ا ر �ل��خل‬ ‫عه� �ع��ل� � �ل �و �ص�ا �‬ ‫ح�ه� ا‬ ‫��م�‬ ‫�و ج‬ ‫�‬ ‫�‬ ‫�‬ ‫ب‬ ‫�ر ج�ي‬ ‫م ى‬ ‫م‬ ‫ق�‬ ‫�ف‬ ‫�غ � ت‬ ‫�ذ �‬ ‫� �ف ق‬ ‫ت‬ ‫� ه ا ��خل‬ ‫��ي�ر ا �ل��رك * � ش��� ك‬ ‫�ر�ج��ى �ع��ل�ى �ل��ك � او ��س�� �صو ب� �م�ا ��ا �ل�ه � او �و�ع�ز ا �ل�ى ا � �ل��ا ر�ي�ا ��‬ ‫��ر‬ ‫� آ �آ‬ ‫ف ّ �ف � ت ّ‬ ‫� �‬ ‫�‬ ‫�‬ ‫�ب�ا �لغ���� ء ا �ل�� ��ل��ة * ف��ا �لغ���ا �ه�ا �و ج�‬ ‫��‬ ‫�ر ��ى ا �ل�م��ل��ص �م�ن ا �ي��د �ى �ه��ذه ا �ل�ز �مر�ة ا �ل ��تى �ل�‬ ‫���ع�ل ��ي�� ك‬ ‫م‬ ‫آ‬ ‫�‬ ‫ث‬ ‫���ل �ش��ّ��ا ك �� �س �و ���فى ا ��ل‬ ‫���ر� ا �ذ ا �ه�ا � او �ص�ل�ا ا ��لي��ه �م�ن �ك�‬ ‫� ر�ة � او �ل�ا ر��ض� * �� ب���ع�د ا �ي�ا �‬ ‫ب‬ ‫م‬ ‫ي بح‬ ‫ج�ز�ي‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ق � � �ة‬ ‫��ا د � ��ا �لب� ن�� ت� �و�ت�ز �ّو�� ���ه�ا ب���ع�د ا ن� ا ��س��ل�م ت� � او ���حل‬ ‫��خل‬ ‫�م��د ا لله ر ب� ا �ل�ع�ا �لم��ي�ن *‬ ‫جب‬ ‫��لي��ل� �هرب� ا م ب‬

‫‪102‬‬

‫‪102‬‬

‫‪١٦٫٤٫٢‬‬

A Throne to Gain Which Man Must Make Moan

is dome-shaped, what is pillar-shaped, what is in the shape of a prominent rock, what in is the shape of the letter ṣād and what is in the shape of the letter mīm,79 what is in the shape of a set of steps, what is in the shape of a cone, what is in the shape of a crescent, and what is obtusely angled. To this, rejoinder has been made that it is the same argument as that made by those who claim that the body is more attractive because it is larger and may be refuted on the same grounds. It has also been claimed that the body is more exciting precisely because the face, under normal conditions, is revealed, while the body is concealed, and, should a person see anything that violates this norm, his thoughts will be plunged into commotion and his ideas fly in all directions. Other arguments have been made too and God alone knows the truth. It is also quite possible that this rule that I have advanced and retracted so often is incorrect, in which case, I wish I’d ignored it, for by mentioning it I have obliged us to engage in an academic discussion. In sum, when this veil-passion was laid and hatched in the Fāriyāq’s head, the little birdies therein twittered to him that he should get himself a musical instrument, and, in no time at all, he had returned from the market with, under his arm, a small tambour, which he began playing at a window of his room that overlooked the house of a Copt. Now, the Bag-man had a Muslim servant, who had fallen in love with the Copt’s daughter, and the tambour made him jealous, so he denounced the Fāriyāq to his master and said, “If the passers by in the street hear the sound of the tambour coming from your house, they will think it’s a tavern or an inn or a thuknah (‘headquarters and gathering place of soldiers under the banner of their commander,’ etc.), not a Bag-men’s abode, because this instrument is used only by the Turks.” The Bag-man thanked him for this, accepted that what he said was true, and instructed the Fāriyāq to get rid of the instrument, which he did, while at the same time starting to think of how he could escape the hands of this band whose bane never ceased to get at him through every window, on island and on mainland. A few days later the servant fled with the girl and he married her, after she had converted to Islam, praise be to God, Lord of the Worlds.

103

103

2.4.16

‫��‬ ‫ا �� �‬ ‫ا‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫ف‬ ‫ص‬ ‫�‬ ‫م‬ ‫�‬ ‫�ل ��خ ��س‬ ‫ف‬ ‫ي �ڡ‬ ‫� �و�‬ ‫���ص�� ��م�صر‬ ‫�ش آ‬ ‫�‬ ‫�ث‬ ‫�‬ ‫ق‬ ‫ف‬ ‫حه�ا �ج��ّ غ� �ف �ن‬ ‫�صر ك�‬ ‫م�ق��د �م��ي�ن * �و�م�د �‬ ‫���ي�ر �م�ن ا�لم�ور خ���ي�ن ا �ل ت�‬ ‫��د �و�ص�� �م�‬ ‫�‬ ‫���ي�ر �م ا �ل����ع �ر‬ ‫م‬ ‫ا � ا � �� ق �‬ ‫� �ن � ا �‬ ‫ي�ن‬ ‫ا ��لغ���ا � �ي�ن * � �ه�ا ا �ن�ا ا ��ل � � � ا � فص� ا ا‬ ‫�س���ن�ى ا �لي��ه ا �‬ ‫ح�د �م ا �ل�ع� �لم�� *‬ ‫حه� ب�م� �ل�م ي ب‬ ‫بر‬ ‫و‬ ‫�ه� �و�م� د � �‬ ‫�ي وم و �‬ ‫َ‬ ‫�َ‬ ‫�‬ ‫�ة‬ ‫� ن‬ ‫� ة‬ ‫ََ ة‬ ‫ف �ق � ن‬ ‫�صر�م�ن ا �ل�ا �م�ص�ا ر* ا �و �م�د ��ي ن�� �م�ن ا�لم�د � * ا �و �م�د ر� �م�ن ا�لم�د ر* ا �و ك���ور�‬ ‫��ا ��و�ل ا ���ه�ا �م�‬ ‫�ُ‬ ‫َ ْ ة �ن � ُ‬ ‫�َ‬ ‫�ق �ة �ن � قَ َ‬ ‫حَ * ا � �م�ا �ه��ة �م�ن ا �ل�م�ا �ه�ا ت‬ ‫�ن‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ل�‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫� *‬ ‫ح‬ ‫*‬ ‫*‬ ‫�ص�‬ ‫�ص‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ب‬ ‫ب‬ ‫ر و‬ ‫�م ا � ور و ب‬ ‫و ر‬ ‫ب‬ ‫�‬ ‫ا � �ة‬ ‫ق �ة‬ ‫ق �ة‬ ‫� �ق‬ ‫�ق‬ ‫�ص�م� �م�ن ا �ل�ع� او �ص� * ا �و �ص�ق��‬ ‫ا �و � �ر� �م�ن ا � �ل ر�ى * ا �و ��ا ر�ي� �م�ن ا � �ل �� او ر�ى * ا �و �ع�‬ ‫ي‬ ‫م‬ ‫ع‬ ‫� � �ن �‬ ‫�‬ ‫� � ة �ن �‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ق‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫�‬ ‫�م�ن ا �ل� �ص��� * ا �و د ا ر �م ا �ل�د �ي� ر* ا �و ب��ل�د� �م ا �لب��ل� د * ا �و ب��ل�د �م ا �ل� �ب�ل� د *‬ ‫ع‬ ‫�ق � �ن �‬ ‫�ش� �ن � ا ش �آ �غ ن � ا ق �‬ ‫ق‬ ‫�‬ ‫ن‬ ‫ا‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫له� ��ي� ��و�ل�و� ا ���ه� �م�‬ ‫ا �و � ��طر �م ا �ل� � ��ط� ر* ا �و ��ى �م ا �ل� ����ي � * ��ي ر ا � ا �ه� �‬ ‫�صر‬ ‫ا �ة �‬ ‫�‬ ‫ش � ا آ � آ�خ‬ ‫ا �ل�ا �م�ص�ا ر * �و�م�د ��ي ن���ة ا �ل�م�د ن� * �و�ع� �‬ ‫�ص�م� ا �ل�ع� ا‬ ‫و �ص� * �و����ى ا �ل� �ش���ي �� ء ا �ل�ى � �ره *‬ ‫م‬ ‫��ا ن �ف ا ن ا ن �ة �غ ا �ة ا � � ��ذ ت � ا �ئ غ �ة � ت ف� ق �ة‬ ‫ف ق �ذ �‬ ‫�ف‬ ‫�و�م�ا ا د ر�ى �ر�� �ل��ك * �وك��ي ��� ك�� � � ���ه� �م�د ��ي �� �� �ص� �ب� �ل�ل� ا � ا �ل��س� ���� * م��د ����‬ ‫ت � ا غ �ة ت �ف ق ل�‬ ‫� � �ي�ن �م�ن ا ��ل ا �� خ �ا �ف ا �ل� ا �ق ا �� ه �ع �د ا ��ل��ل��� �ف‬ ‫ا�ش‬ ‫ا‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫�‬ ‫ل‬ ‫م‬ ‫ط��‬ ‫ل‬ ‫ل‬ ‫�ب� �ل����ه� او � ا �ل��س� ب����� * � �� او ��� رور‬ ‫رج‬ ‫ي‬ ‫ب‬ ‫ن‬ ‫�‬ ‫ا ��ل�غ���د ا د � * � � ا � �غ‬ ‫ن ا ا‬ ‫�ا‬ ‫ط��ا * � �م�ن‬ ‫هى �و� �ك�ن‬ ‫�س�� * � �وي�����س�ى �ع��د�ه� ا �ه�ل� �و �و �� ن و‬ ‫ب‬ ‫ل�‬ ‫ى يج‬ ‫��د �ب��ه� ا �ل� ر��ي ب� �م�� �‬ ‫�ذ‬ ‫�ف‬ ‫�‬ ‫ن‬ ‫ت‬ ‫ن‬ ‫ف‬ ‫خ‬ ‫خ‬ ‫ئ‬ ‫��‬ ‫�وا �‬ ‫�ص�ه�ا ا � �م�ا �ي�� �ه ب� �م�ن ا �ج���س�ا �م ر ج��ا �ل�ه�ا �ي��د ���ل ��ى ا �ج���س�ا �م ���س�ا ���ه�ا * ���ر�ى‬ ‫�‬ ‫�‬ ‫�ف‬ ‫��ا ��ل‬ ‫ح ش �ف � ا ��ل ش � �‬ ‫���ا ��ل�ا �ق� ���ط ��ا �ل��س�م�ن �ع��ل ا ج��ل‬ ‫�‬ ‫� ا � ا �� �‬ ‫�ه�ا ا ��ل ن����س�ا ��س�م�ا �ن�ا ك�‬ ‫��‬ ‫�ي�‬ ‫ب‬ ‫�وع * و لر ج�� ل ك� ���� ب� ����ي ر�ج �ع��ل�ى‬ ‫�ى‬ ‫�ق ا � ا تش ه ا � ا � �ت �ة �ف ا ن � ا � ا � � ا �ف �ة ظ �� �ف �ة‬ ‫�ن ا ن‬ ‫�ش‬ ‫�����‬ ‫له� �ل��ط� � �و�� ار �‬ ‫�ه� �ل� ����ب�� ر ج�� �ل�ه� ا �لب� � * � � �ل� �ه� �‬ ‫�ه� ا � ا ��س� او �‬ ‫ع * �و م �‬ ‫ا �ل ب‬ ‫�ة‬ ‫� �ة‬ ‫ق‬ ‫�ذ �‬ ‫� �ة ش ئ‬ ‫�� �ة خ ا ق ا �ز �‬ ‫�ه�ا �ع�ا ر�� �ع�ن �ل��ك را ��س�ا *‬ ‫� او د �ب�ا �وكي����ا ��س� �و���م�ا ���ل �مر�‬ ‫ض�ي � � او ��ل� �� ك�ي�� * � او ��س� او � �‬ ‫ي‬ ‫‪104‬‬

‫‪104‬‬

‫‪١٫٥٫٢‬‬

‫‪٢٫٥٫٢‬‬

Chapter 5

A Description of Cairo80

Many an ancient historian toward Cairo has bent his gaze and on it hosts

2.5.1

of poets past have lavished praise, and here now stand I, to describe it and to praise it as did no scholar in former days. Thus I declare: Cairo is one metropolis among metropoli, one city among cities, one settlement among settlements, one borough among boroughs, one seat among seats, one town among towns, one citadel among citadels, one village among villages, one urban center among urban centers, one capital among capitals, one locality among localities, one territory among territories, one land among lands, one township among townships, one region among regions, one thing among many things. Its people, though, would say, “It is the metropolis among metropoli, the city among cities, the capital among capitals, the thing among all other things” and so on, and I do not know how to account for the difference. However that may be, it is indeed a city replete with permissible pleasures, bursting with boundless appetites, answering to the needs of hot-humored men (contrary to what ʿAbd al-Laṭīf al-Baghdādī has said).81 There the stranger finds amusement and accommodation, in it he forgets family and nation. Among its curiosities82 is that what leaves the bodies of its men enters the bodies of its women, and the women are therefore as fat as cottage cheese and clarified butter eaten on an empty stomach, while its men are like dry bread with sesame oil eaten on a full. Another is that its markets in no way resemble its men, for its inhabitants are full of refinement, sophistication, literary culture, and wit, qualities pleasing and morals pure, while its markets

105

105

2.5.2

‫ف‬ ‫ف‬ ‫��ي� �و�ص�� �م�‬ ‫�صر‬

‫آ‬ ‫� �من�ه�ا ا ن� �م�� �ه�ا ��ل�ا � ش�����ه �ع�� ش���ه�ا ا �ى خ����ز �ه�ا * ف��ا ن� ا ��ل�ا � ��ل �ع��ذ � � ا ��لث��ا ���ن �ت�ا ف��ه * � �من�ه�ا‬ ‫و‬ ‫ب و ى‬ ‫و �‬ ‫ي ب ي �‬ ‫و �‬ ‫ب‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا � ف�ل ��ق ف� �ق‬ ‫ا‬ ‫� ف ا ق فا ق‬ ‫�ش ا ش ا‬ ‫ا ن� ا �ل�ع�ا �لِ� �ف� ا‬ ‫�ه� �ع�ا �ل�م � او �ل� د��ي ب� ا د��ي ب� �و‬ ‫م ي�‬ ‫� ي��ه �� ي��ه � او �ل���� �عر ���� �عر � او � �ل�� �� �س� �� �� �س�‬ ‫آ‬ ‫آ‬ ‫�‬ ‫�� ا ئ� ا �� ن � �ت ا ة‬ ‫�من ا ا ن �ن � ا �� ش �ي�ن �ت ا ة‬ ‫� ف ا فا‬ ‫ا ا �� ك�‬ ‫�� � �‬ ‫�‬ ‫� او � �ل�� �ج�ر �� �ج�ر * �و �‬ ‫�ه� � ��س� �ه� يم���� � ر �ع��ل�ى �ل� ر �ض ��س� ر ل ��س� و� ر �ع��ل�ى‬ ‫ن �‬ ‫�‬ ‫� �ذ‬ ‫ن �ذ ّ� �‬ ‫� � ن‬ ‫�ف� �و�ع��ل� ا ��ل‬ ‫��ر �م� ا ن� ا �ه��‬ ‫م�ؤ ن�� ث� � �وت�ا ن�� ث� ا�لم� ك�‬ ‫ا �ل��س�ق �‬ ‫ح� ��ط�ا � * �و�م‬ ‫له�ا �مت���ق�ن�و� �ل��ل�عل���‬ ‫�ه�ا �ت�� ك��ر ا �ل �‬ ‫�‬ ‫�‬ ‫ي‬ ‫ى‬ ‫م‬ ‫ع‬ ‫آ‬ ‫ن‬ ‫�ت ق ا ن‬ ‫ح ّ�م�ا �م�ا �ت�ه�ا ��ل�ا �ت�ز ا ��ل ��ت��ق ا �ف��ه�ا �� �س �ة ا � �� �س �ت�ا ن� �م�ن ا �� �ل�ق � ن� �ف��ه�ا‬ ‫ا‬ ‫ن‬ ‫ر ي� ور و ور‬ ‫ر ي�‬ ‫�ه� ا � � �‬ ‫� او �ى ا � ��� � * �و�م �‬ ‫�ذ �‬ ‫�ذ �‬ ‫��ا �� �من‬ ‫�ه�ا ي خ� �� ���ط�ا �ه ا �و�ج��ن��ا * � او �ج�ع‬ ‫�� او ب� � او ��ل���ط�ا �ئ��ف���ي�ن �ب��ه�ا * ف��ا ��خل‬ ‫��ر ا �ل�ا �ك�‬ ‫ك�‬ ‫� ب� �م�ن �ل��ك‬ ‫ر‬ ‫�‬ ‫ر ب‬ ‫ر‬ ‫ج‬ ‫ج‬ ‫ن �ث‬ ‫�‬ ‫ق‬ ‫� � � ق‬ ‫�ت��ف���ي�ن‬ ‫ح��د �من‬ ‫��‬ ‫�ه� �ع�ن ق���لب��ه ب� ك‬ ‫عّو��ض� ا � �ل او �‬ ‫ا � ك����ي�را �م�ن ر ج��ا �ل�ه�ا �لي����س �ل�ه� ���ل�و ب� * �و��د � �‬ ‫�‬ ‫م‬ ‫م‬ ‫ث‬ ‫�ذ‬ ‫ظ�‬ ‫�‬ ‫ن‬ ‫�‬ ‫�‬ ‫غ‬ ‫�‬ ‫�‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫�ن‬ ‫�ن‬ ‫�ه �ي�ن � �و�ا ر���ع��ة ا ���د �ى � او ر���ع��ة ا ر ج��� * �و�م �ل��ك ا � ك����را �م ا �ل� � � ا �ل�ل� �ى �����س��ل�ن‬ ‫�ي‬ ‫ي‬ ‫�و �� � ر ب ب ي‬ ‫ل‬ ‫ب‬ ‫ب‬ ‫��ق ت ه�ن ��ف‬ ‫�‬ ‫م�����ي�ن �ع ��ا �ن�ا ت‬ ‫��ا �ى ا ��ل�ن�� ��ي ت��ع� ّ�م�م�ن � ��ق��م�ص�ا �ن�ه�ن ���ع�د �غ� ��س��له�ن � �� ش‬ ‫� *‬ ‫ا �م�‬ ‫� يو‬ ‫ب‬ ‫� ب‬ ‫�ص�� �ى ب���ع��ض� جم ر ي �ل‬ ‫ير‬ ‫َ‬ ‫آ‬ ‫ُّ‬ ‫غ‬ ‫� �من ا ن �ق ا ن‬ ‫����ذ ��له�ن ��ق� ا ��ل� �م�ن‬ ‫����ذ ن� ا �و ��ا ��ل‬ ‫ت خ�‬ ‫�ه� ا ن� �ن��س�� ا ��ل�ص��ي�ن ��ي ت خ�‬ ‫�‬ ‫�ه�م ب���ل� �‬ ‫�ه� ا � ��و�م� �م �‬ ‫و �‬ ‫ب‬ ‫حر�ى ��ي � و ب‬ ‫م‬ ‫ّ‬ ‫ف‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫ش ن‬ ‫تق‬ ‫ح��د���د �لت��صغ���� ا ��� ع�ن ق‬ ‫ا‬ ‫هود * ج��‬ ‫ع�‬ ‫عه�م � او �ع ����د � او‬ ‫له�ن � ا�لم���د ا ر ا�لم� �‬ ‫��ع��ل� او ي����� ب� ��و� ا �ص� ب��� �‬ ‫ير ر ج �‬ ‫� ي‬ ‫�‬ ‫�‬ ‫� �ذ‬ ‫�ف� �ل��ل�ع��م�ل � او ��ن ف��� �ل�ص�ا �‬ ‫���ا ن� �ب��ه�ا ا ر��� ا �ص�ا ب��� ف���ق� ���ط ك�‬ ‫ا ن� ا �لي��د ا ا ك�‬ ‫���ا ن�� ت� ا خ� �‬ ‫ح�ه�ا * �م�‬ ‫�‬ ‫ب‬ ‫ع‬ ‫ع‬ ‫بع ع‬ ‫ق‬ ‫َ‬ ‫�‬ ‫� ف‬ ‫�‬ ‫��ز ا ة �� ن ف ق �ة‬ ‫�ت‬ ‫ض‬ ‫ت‬ ‫�‬ ‫ت‬ ‫ا‬ ‫�����س �‬ ‫ح� � ����� �ع��‬ ‫��ك ��و�ف� �ع ن��د �ه� ��لي����س� م�م� �ي ك‬ ‫ا ن� ا �ل�ا �ص�ا ب��� � او �ل��‬ ‫�ه� ب �� د� ا ل �� �‬ ‫ل‬ ‫��� *‬ ‫ي�‬ ‫ى‬ ‫ى‬ ‫ى‬ ‫م ي‬ ‫م‬ ‫ع‬ ‫ئ �ّ‬ ‫ن‬ ‫� �ن ه ا � ت�ف ا �ًا‬ ‫ا‬ ‫��ا � �ش ا ن ا � ا ف ن� ا �� ��ذ�ي�ن � ا‬ ‫غ‬ ‫ض‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫م‬ ‫ع‬ ‫ع‬ ‫�‬ ‫�‬ ‫د‬ ‫�‬ ‫�‬ ‫��� ���ه� ا �ل� �و�ي��ك�� �سو� ح��� �ل�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫��ض‬ ‫�‬ ‫�مك� ه�و ��� � �ل ر�‬ ‫�ل �ي ر و� � �و‬ ‫م‬ ‫ج‬ ‫تف‬ ‫�خ‬ ‫��ذ‬ ‫� �ن �‬ ‫��ًا �‬ ‫� �م�ن �ذ �� � ا � �م�ن ا ��خ‬ ‫��ه � ���‬ ‫� ا �� ��ل�ا �م�ن‬ ‫ل‬ ‫�‬ ‫�‬ ‫ه‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫ع‬ ‫ع�د‬ ‫ح�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫ل‬ ‫�م‬ ‫ل�ك ى‬ ‫ب وي‬ ‫وى و‬ ‫و ر ي‬ ‫�و ص‬ ‫ُ‬ ‫آ‬ ‫َ‬ ‫آ‬ ‫�‬ ‫�‬ ‫ت‬ ‫�ت‬ ‫�ا‬ ‫���د �م�ن ���ف ا �ل�م��ر�ى ��حل‬ ‫���� ء ا ن� ا ��ل��ن �ا ت� ا ��ل�ل�ا �ى ي����س خ�‬ ‫��م�ل ا �ل�� �ج�ر � او ج��ل‬ ‫�ب����س � او �ل��را ب�‬ ‫ا �ل� �ع ض�‬ ‫ى ي‬ ‫ب‬ ‫ف‬ ‫�غ �ذ �‬ ‫� ا �� ����ي�ن � ا ��ل‬ ‫�خ‬ ‫�‬ ‫� � او ��ل‬ ‫ح‬ ‫ح�ا ت� ج��ا ��م‬ ‫� ش��� ب� �و��ي�ر �ل��ك * ي �ح�م��ل ن��ه �ع��ل� ر �و��س�ه�ن �و�ه�ن �ر�‬ ‫ح�ا ت�‬ ‫و لط� و ج‬ ‫ر‬ ‫ى‬ ‫ا � ا ت � ا � ا ت � ا �ز � ا ت �غ � �آ ّ� ا ت � ا �ت � ا ت � ا‬ ‫را ��م‬ ‫ح�ا ت� ��س�ا ب�‬ ‫ح�ا ت� �ص� د ح� � م� د ح� � م� ح� � * ��ي ر ح� � �و �ل� رح� � �و �ل�‬ ‫�‬ ‫� �ز‬ ‫���ا ن �ن��ص�� ا �ن � �آ ّ‬ ‫ح�ا ت� � ��ل�ا �ن�ا ئ� ا ت‬ ‫�ن‬ ‫���ا ��ل‬ ‫د ا ��ل‬ ‫ح�ا ت� �و �ل�ا ك�‬ ‫�‬ ‫ح�ا ت� �و �ل�ا را �‬ ‫� و‬ ‫ح� � * �و�م ك� � ي ب �‬ ‫�ه� �م ا �ل� �ج�ر‬ ‫ّ‬ ‫�ن ظ‬ ‫���ا ن��م�ا �ه�ن‬ ‫� ������م ت� �ع��لي��ه � �م او ��ل�ا ا �ج� ّ�ر�ا * ا �و �م�ن ا ج��ل‬ ‫�ب���� �غ� ن� ت� ��ل�ه ا �غ� �ن�ي ��ة ج�ب����س�ي ��ة * ك�‬ ‫س‬ ‫ي‬ ‫ا ئ ت �ف �ز ف ا ف‬ ‫� �م�ن �ذ �� � ا ن �ف� ا ني�ن � ظ �� ي�ن ق ا � ��‬ ‫ل��ك� �من�ه�م�ا‬ ‫�ه� د �ي �� او ��� عي��م�� ��ي��� �ل � �ل �‬ ‫��س� � ار � ��ى �� �� �عر�و��س * و‬ ‫ل�ك � ي�‬

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‫‪106‬‬

‫‪٣٫٥٫٢‬‬

‫‪٤٫٥٫٢‬‬

A Description of Cairo (1)

are utterly without such things. Another is that its water in no way resembles its bread, which they call ʿaysh, for the first is sweet while the second is worthless. Another is that its scholars are scholars, its jurisprudents jurisprudents, its poets poets, its profligates profligates, its lechers lechers. Another is that its women walk sometimes on the ground like other women and sometimes on the ceiling or the walls.83 Another is the treatment of the feminine as masculine and of the mas-

2.5.3

culine as feminine,84 even though its people are masters of scholarship (and what masters too!). Another is that, in their bathhouses, they constantly recite a sura or two of the Qurʾan that mention “glasses” and “those who pass around with them,” so that one emerges in a state of simultaneous ritual purity and impurity.85 More amazing still, many of the city’s men have no hearts, such men substituting for them two pairs of shoulders, two backs, four hands, and four legs.86 And further, many of the girls who launder their shifts in the channels of the Nile, make them, once washed, into turbans, which they place on top of their heads; then they walk about stark naked. Another is that a tribe of them once heard that women in China use—or, more accurately, have used upon them—iron forms to reduce the size of their feet to below that of the norm, so they took to lopping off their fingers in the belief that if the hand has only four fingers, it will work more dexterously and be more useful to its owner.87 This was despite the fact that they have no custom of covering their fingers and palms that would impose additional expense on them, unlike Franks, who leave no limb uncovered, either out of a desire to magnify the glory of those and show them off, or to guard against infection. In addition to these (to these curiosities, that is, not these limbs), girls employed in public works to carry bricks, plaster, dirt, mud, stones, lumber, and so on, do so on their heads, and do so joyfully, energetically, gallopingly, canteringly, cantabulatingly, celebratorily, and merrily, not sighingly, dejectedly, stumblingly, sinkingly, frowningly, or weepily. She to whose lot fall bricks will compose for them a brickish mawwāl or, if plaster, will sing to it a plastery song, as though walking in a bridal procession. And further, there are there two great offices, each called the Domestic Services Office. The first is presided over by a man and provides men with whatever they

107

107

2.5.4

‫ف‬ ‫ف‬ ‫��ي� �و�ص�� �م�‬ ‫�صر‬

‫م �ّ‬ ‫ف ا � ن � ا � �ق ّ‬ ‫�‬ ‫� �ز � �‬ ‫ف‬ ‫ا ����د � ا ن ال� خ‬ ‫�ه �ل��لر ج��ا �ل �م�ا ��ي��ل�ز �م�ه�م �لت�ب��ر�ي��د �ر�ش���هم�‬ ‫ل ي ��و �‬ ‫��د �م�ى * �� �ل��د �ي �� او � ا �ل� �و�ل ي�م�ه ر ج���ل ي ج �‬ ‫ق‬ ‫ت‬ ‫�‬ ‫�ه�ز ��له� �م�ا‬ ‫�م�ن �ه�و * � او ��ل��د �ي �� او ن� ا ��لث��ا ���نى �و�ه�و د � �ون�ه ���فى ا � �لق��د ر � او ��ل ش����ا ن� �ي��مت��ه ا �م ار �ة ج�‬ ‫�‬ ‫�‬ ‫م‬ ‫ا ا� ا ن‬ ‫ق‬ ‫���ل�ز � ��ل��ت���خ‬ ‫�س ن‬ ‫ن ش � � ن � ا � �ع‬ ‫��م ّ‬ ‫�ن‬ ‫مه‬ ‫ى * �و��د �ص� ر �ل� �‬ ‫�ي���ه�م �م ��هى * � او ��ص�ل �م������ى ا �ل�د �ي �� او � ا �ل� �و�ل ج �‬ ‫�ي � �م‬ ‫�ن � ش ة � ا �ة ن �‬ ‫ح� ث� ا �ن�� ��ل�ا �ت�ز ا �� �ت��س�م� �ذ�� � ث�ن�آ � �ف ��‬ ‫ك‬ ‫ل‬ ‫ع �ب�� ك�ره � او �ل� � ء �ع�لي��ه ��ى �ك��ل‬ ‫�م ا �ل����هر� � او �ل�بن�� �ه� �ع��د ا �ل�عرب� ب�ي‬ ‫آ‬ ‫�‬ ‫�ا خ‬ ‫���ل� �م ن��ه ��م��ل�� ا �ن�� ا � �غ� ن��� ا � ا د � * � �م�ن �ذ ��ل��ك ا ن� ا ��ل�� ��ن � ���ط��ة �ف��ه�ا‬ ‫�م�ق��ا � �و �ل�ا �ي ك�‬ ‫و‬ ‫ب ري ي�‬ ‫�� د ي� و‬ ‫ج س س و و ب‬ ‫م‬ ‫�ت غ ظ � �ت���ض‬ ‫��ت‬ ‫�ت ن ��ت� ظ ��‬ ‫ف ا �ذ‬ ‫�‬ ‫�‬ ‫ت‬ ‫�ت‬ ‫ت‬ ‫ت‬ ‫خ‬ ‫ق‬ ‫ا‬ ‫�‬ ‫ت‬ ‫� * �و�����ل��� �و ���� * � �و�����س� � �و� �� �‬ ‫��مى �و ع��‬ ‫طو�ل �و��عر��ض� �وع� �م� * �� ا را ��ي �‬ ‫�ه� �ع��ل�ى را ��س‬ ‫ع‬ ‫م‬ ‫م‬ ‫ا ش ن �ة ق ا � � ف ا ا ق ��ث ا ن �ت‬ ‫�ذ �‬ ‫�ق � �� ف‬ ‫ح��س��ت‬ ‫��� ت� ا ��ج�ع‬ ‫��ل�ا ���س�ه�ا �‬ ‫�� �و� * �� �ل ا � �ل�� ر�� �� �وك���ي�را �م� ك�‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫� ب� �م�ن �ل��ك � او ��و�ل * ك�ي ���‬ ‫�‬ ‫ب‬ ‫ب‬ ‫ي‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ئ‬ ‫��ص �ف‬ ‫� �� � � �م� �ة ا �لض �ة � �ذ �ة‬ ‫ن ن‬ ‫�ن‬ ‫�‬ ‫� ��ى ا �ل�ا � ك�‬ ‫م��ا � � �وب��د ا �ل��ل�عي��ا � ا � �مث���ل �ه��ذه ا لر�و س ا �ل�د يم� * �‬ ‫����ي���ل� ا �ل�� �يم�م� *‬ ‫ح‬ ‫�َ ي�ن �ة ال�مُ��ل� �ة ا �ل� ت ن� ة ا � ش ئ �ة ا �ل� ت �ق �ذ ة � ّ �ة‬ ‫�ة � ئ �ة‬ ‫�خ‬ ‫ا ��ل‬ ‫هو�ع� *‬ ‫� ��سي����س� ا �ل�� يل��م� * ا�لم�ه� � يم� * م��س��� ك‬ ‫��ر� �لم��� ��و�م� * م��س��� ر� ا�لم� �‬ ‫�‬ ‫ل� ت‬ ‫� ت �ذ � �ة ا � س�ت ش �ة �ت ق ّ‬ ‫�س����ق�� �ة ا �ل� ت ف� ��ظ �� �ة الم��س��ت���سم �ة ا �ل�م��س��ت ش �ة‬ ‫�ل‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫م��‬ ‫�ل‬ ‫��‬ ‫�‬ ‫���‬ ‫�ن‬ ‫�‬ ‫�‬ ‫���‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫*‬ ‫ام� بح� م��س��� �ع� *‬ ‫ع‬ ‫ع‬ ‫�‬ ‫�‬ ‫م��‬ ‫ل‬ ‫س‬ ‫ر‬ ‫ب‬ ‫ج‬ ‫�ل‬ ‫آ‬ ‫ّ‬ ‫�ذ �‬ ‫� � �ن � �� �ة � ف ن‬ ‫ق‬ ‫�صر �وكب��‬ ‫���ر�ه�ا ا ��ل�ى �ه� ا ا �ل �‬ ‫مق��د ا ر* �و��د‬ ‫�ه��ذه ا �لب� را �ي� ��ط ا �ل ك‬ ‫م��ر�م� * �وك��ي ��� ا ��م�ا �ه�ا �ه� �و �م�‬ ‫�ف‬ ‫�ا ت‬ ‫� � ا �ت ا �ز ن �ن ا ��ف �ة ا �� �ف�لَ ا ش‬ ‫ة � �ف ش‬ ‫ق‬ ‫���ط�ا �ل�م�ا ك�‬ ‫ر ��� *‬ ‫���ا ن�� ت� ��ى �ب�ل�ا د�ه�ا �ل� ���س�ا �و�ى ��ا ر �ور� ا � �ل ار ��� * و �ل� ��و � � �ور ‪1‬‬ ‫آ‬ ‫آ‬ ‫�ص ��ا �ن�ا �ه�ا ��ا �م�� �ه�ا ��ا �ت ا ��ه�ا‬ ‫ا‬ ‫�� ف ��ا ن ت ن ا‬ ‫���ا ��ل��تر� ف��ا � ب�ص�� ت ن ا��ا � ت‬ ‫ي رب �‬ ‫�وك�ي ��� ك�� ��� �ه�� ك ك� ب‬ ‫ح� �ه�� ك�� �ل�ب��ر* �ي� �ه� �و �م� ر ي ر ي‬ ‫ّ‬ ‫�ص�ّ� � ���ط �� �ش��� �ه��ذ ا � ��ن‬ ‫�ف ض‬ ‫�نا‬ ‫ح��س�ن �من ا ن‬ ‫�ك�ن ا �‬ ‫بر� ���ط��ة � او ن� �ي��‬ ‫ي رى بر�و ى‬ ‫�‬ ‫�ه� �ع��د ا لله � او �ل�� ��س � او �����ل * � او ج���ل‬ ‫ي‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�غ �ذ‬ ‫� ا �مث�� * � ��ل��ل�ع��ي�ن‬ ‫ط�ق * � �و�ا �ج�ل‬ ‫�ك�م��ل * �و�ع��ل� ا �ل ار ��س ا �‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� ��س� ا �ل�ي �ق� * �و��ي�ر �ى‬ ‫ه‬ ‫�‬ ‫و‬ ‫و �ل و‬ ‫ب‬ ‫�‬ ‫�‬ ‫ب‬ ‫�‬ ‫ب‬ ‫ى‬ ‫ى‬ ‫م‬ ‫آ‬ ‫ّ‬ ‫َ‬ ‫ف‬ ‫تّ �‬ ‫�‬ ‫ن ن ش ا �ق‬ ‫�مق * � ُر �ز �ق� �ع��ل ا � ت �ز ق ق ا � � �‬ ‫�قر�و ن� �ت�م�� �لق� �ل�ت�ت��ل‬ ‫�‬ ‫و‬ ‫�ه� �ل��ر �� * �� �ل ل��م �ي����غ�ن �ع��ى ا �ل��د � ء ����ي � �و ب����ى را ��س�ى‬ ‫ي�‬ ‫�‬ ‫�ي‬ ‫��آ‬ ‫�ُ َ‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�ف‬ ‫� ف‬ ‫ن‬ ‫�‬ ‫�ق‬ ‫ش‬ ‫���ك �ف��ه�ا‬ ‫ا‬ ‫ا‬ ‫��� ء ا �ل�مه�ا ك���‬ ‫�ن‬ ‫�ن‬ ‫�م ��طر� ش����ا * �و ��طر�� د �هر�ى �م ��طر����� * �و�م �ل��ك ا � ��و�م� �م ا �ل�ه ك‬ ‫�� ك� � ي ي�‬ ‫ب‬ ‫�أ‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫� ا � ا ن ا ��ث �ة ف �ت ا �ه ت�� ف�ّ ف� ن‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫ق‬ ‫�ي�ز‬ ‫ق‬ ‫ت‬ ‫ا‬ ‫ح� �ه� �و ا �‬ ‫ي���م �و� � �و��ر��� �عو� �ل‬ ‫�‬ ‫ح� �مو� � او � ا �لب��را ��� �ع��ل�ى �مورد �لِ� �� ي�� * �� ر �م ��يح� ��و�‬ ‫ب‬ ‫ر ي‬ ‫م‬ ‫ع‬ ‫غ‬ ‫�ق‬ ‫�ذ �‬ ‫�� ن � �� �ز � �ز � ن � � ��ا ���م ن � �ه� ا �� خ ق‬ ‫� � ه ن ت ا �ز ن ��‬ ‫� ��� �ل� ا لله * �و�م�ن �ل��ك‬ ‫���ل�و� � �وي���ب�� �و� �و�ي��و �ك�و �ك�و� وي�و و و� �يو ب �و� و م ب‬ ‫يو� ج‬ ‫ح‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا ن �لض���ا �� ��� ا �ل��� �د �ش ف‬ ‫�ذ � � ن ا‬ ‫�ق���ة �ز ا �ئ��د�ة �ع��ل ا �ه��له�ا ��ت��ق � �م�ن � � � �ظ �� �‬ ‫��� �‬ ‫� � ب ط ب ل�‬ ‫�ى � رب‬ ‫ح�د ا ل ل��م * �و �ل�ك ا ��ه �ي� �مر‬ ‫� � ا�‬ ‫ن‬ ‫��ي�ن ��ف ��� �ق ا ��ل ً�ا ا ن ت خ� �ذ � �ف‬ ‫��ا ن ت � �ة ق ة‬ ‫�ج �مي��‬ ‫��� � او �ل�ه� �� او �ن�ي����س � او � ك�� ��‬ ‫� ا �ل��لي���ل� �م���مر� *‬ ‫�ه� ي��ل � ��ي‬ ‫ع ا �ل��س� �ل��ك� �ى طر �‬ ‫م‬ ‫ق ة‬ ‫‪ :1855  1‬ن�ا �ور�‪.‬‬

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‫‪٥٫٥٫٢‬‬

‫‪٦٫٥٫٢‬‬

A Description of Cairo (1)

need to cool their beds by way of hes, the second, of lower standing and status, is presided over by a woman and provides them with whatever they need to warm them up by way of shes. The founder of the first is of Persian origin and has now became so well-known and respected among the Arabs that you hear him mentioned with praise everywhere, and hardly a social, musical, or literary gathering is without his presence. And further, the Frankish bonnet grows there and expands, gets thicker

2.5.5

and huger, widens and lengthens and broadens and deepens to the point that, when you see one on its wearer’s head, you think it must be a grain silo. Said the Fāriyāq, “I often used to wonder at this and say, ‘How came it to be considered right and proper, or seem acceptable to the eye, that heads so misshapen, meager, and miserable, so vile and contemptible, so ignominious and meet to be condemned, so strange and so ill-omened, so evocative of filth and so emetic, so ugly to look at and so pathetic, so disgusting and repulsive, despicable and convulsive, should bear these most noble bonnets? And how could the air of Cairo have made them develop so and grow, when as long as they were in their own countries they weren’t worth a bottle of bubbles or a fountain of frittilaries? And how can it be that there they were like dust, and here they’ve been metathesized into diamonds? O air, fire, water, dust of Cairo, turn this tarbush of mine into a Frankish bonnet (even if the former be better and of greater élan in the sight of God and man, more imposing and correct, to the eye more brilliant and perfect, to the head better fitted, to the body better suited, not equipped with horns that truckle for tucker and that the birds have to shit on if you’re to find succor)!’ But my cry helped not at all—the tarbush was on my head to stay, fate had turned to look the other way.” And further, a tribe of craving catamites there dress and talk like women and “veil their beards”88 to keep them out of sight, jostling at the watering hole of femininity those who wear such veils by right, plucking out their facial hair, making eyes at men, dressing to the nines, mincing, tittupping, and speaking in sugary whines, though they are the ugliest of God’s creatures. And further, the city’s police chief is so solicitous of its people’s welfare that it amounts almost to tyranny, for he commands everyone who walks its highways by night to have with him a lantern, even if the night is moonlit, out of

109

109

2.5.6

‫ف‬ ‫ف‬ ‫��ي� �و�ص�� �م�‬ ‫�صر‬

‫�ق � ن �ة ف ق � �ف‬ ‫خ� ��ف �ةَ ن ث ش �ف‬ ‫ّ �ف‬ ‫�‬ ‫ط او ��ى �ه�و�ة ا �و�ج� ب� ��ت�ن ك‬ ‫� ي�� ا � �ي��ع��ر � او ب�����ى ��ى ا �� �س او � ا�لم�د ��ي �� �ي����س�� �� �‬ ‫له�م ا �و‬ ‫����سرا ر ج��� �‬ ‫� �ن ُ � � ًا � ف �ن �غ �ذ‬ ‫�ت ن �قّ � ن ا �ق‬ ‫� �ن � �‬ ‫فا ن‬ ‫� ��د � ا ع��‬ ‫�ه� * �و م �و ج��د �لي��ل� �ي� �� �‬ ‫�‬ ‫طو�� �م ��ي�ر �و�ى ا �لب��را �ي� ��ط �و�لي����س ب��ي��ده �� � ��و��س‬ ‫م‬ ‫ن ق ��‬ ‫� ��‬ ‫�� ن ق‬ ‫�غُ �ّ ت‬ ‫ح��� * � او ��ل‬ ‫�‬ ‫حب���ل ا ��ل�ى � �‬ ‫وت��د *‬ ‫��ل� ر ج��ل�ه ا ل�ى �ي��ده * � �وي��ده ا ل�ى �ع ����ه * �و�ع ����ه ا ل�ى � ب ل‬ ‫�‬ ‫ت �ة‬ ‫ن‬ ‫�‬ ‫�ذ �‬ ‫� ئ � � ن�� �‬ ‫ح�ا �ئ� ���ط * � او ��ل‬ ‫� او � �ل �وت��د ا �ل�ى �‬ ‫ح�ا �� ��ط ا �ل�ى ��ا ك�ر �و�ن��ك�ي�ر * � �و��ص��لي�� ��س�ع�ي�ر* �و�م�ن �ل��ك ا �‬ ‫ا �ف � ت‬ ‫�‬ ‫� �ة �‬ ‫�‬ ‫��‬ ‫� �ف‬ ‫��ل� ن� َ‬ ‫ح نّ��ا‪� 1‬ف�‬ ‫حر�و�ف� ك‬ ‫�‬ ‫ح��د ا �ل�ا �ه� * �و�ل�ه� �‬ ‫ل��ا �ب� �ل�ا �ي��عرف��ه ا �‬ ‫ح�ر�و� ن��ا �ه��ذه‬ ‫�ه�ا ا ��س��ل� �وب� ��ى ا � ك��‬ ‫ي�‬ ‫بى‬ ‫م‬ ‫م‬ ‫ّ‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�‬ ‫�� � � ا � ت ف ن‬ ‫ا ��ل�ا ا �ن�ه�ا �ل�ا ��ت��ق ا ا �ل�ا ا �ذ ا ا د خ��� ا ا ن ا ن �ف ي�ن‬ ‫ن‬ ‫�ه�ا ا �ن�ه‬ ‫له� ا �ل� ���س� � ��ى �ع� �ه ك�� �ل�ك ر �ي �‬ ‫�ه�م ��ي���ع��ل�و� * �و�م �‬ ‫�‬ ‫�‬ ‫ر‬ ‫�‬ ‫�‬ ‫ف �ي�ز �‬ ‫ا �ذ ا �م�ا ت� �من‬ ‫ح ن �ع��ل��ه �‬ ‫�ه� ا �‬ ‫ح�ت � ���ؤ � � ا �ل�ه‬ ‫ح��د �� �ا ا � ا ��ه ا�لم� ت� � ن��د � �� �ن�ه � ��ي�ن� ��‬ ‫ل ل �ل ي �ي ب و و و و� ي ى ي و ب ي� �م‬ ‫�م‬ ‫�‬ ‫�‬ ‫ن‬ ‫��ص�ا �ئ�� ا ض‬ ‫���ا ا ن ا ��ل�غ���ا ث‬ ‫ط��ه �م�ل��آ ن� �م�ن ا �ل���ط ّ�خ� * �و�م�ن خ�‬ ‫� �ب��ه�ا ي���س�ت����سر*‬ ‫�ص�ه� ا �ي�� � ب‬ ‫�و �و �� ب‬ ‫ير‬ ‫� ّ تن‬ ‫ت‬ ‫�‬ ‫�س�� �ص�ق � ا ��ل ن ا ق �ة �ت��ست���� � ا ��ل‬ ‫� ا �� ��ذ � ا �� ت‬ ‫�� ش‬ ‫ر* و �� ��‬ ‫ح��� ي���س��م�هر* � او �ل�هر ي���س����مر* ب� ش���ر ��ط‬ ‫و ل� ب� ب� ي‬ ‫ب عر* و�ج‬ ‫ن‬ ‫�ن �ذ �‬ ‫ة‬ ‫� نا ت �‬ ‫���ل� ���ة ا ��ل ا �ن ا‬ ‫���ث�� ا �م�ن‬ ‫�ك�و ن� �ه��ذه ا ��ل‬ ‫ا ن� �ت��‬ ‫�ه� �م �ب�ل� د ب���عي��د� * �و�م �ل��ك ا � ك� ي ر‬ ‫ح�ي � او �� � جم وب ي�‬ ‫� ا ن ن ث �‬ ‫�‬ ‫��‬ ‫�ك��ث �عن�ه�ا ا ��له�م � � ا � ا��‬ ‫�‬ ‫��ا ر ���فى ا �ل ار ��س �ي��‬ ‫له� �ير �و� ا � ك��‬ ‫���ر�ة ا �ل�ا �ف ك�‬ ‫و �ل� ك��د ا ر ا �و �ب�ا �ل�ع��ك��س *‬ ‫�‬ ‫�‬ ‫ر‬ ‫�‬ ‫ا �ه� �‬ ‫و‬ ‫م‬ ‫ت � �‬ ‫ت � �‬ ‫ن �‬ ‫� �‬ ‫ن � ق � �‬ ‫�ا‬ ‫�ك��ا ا � ا �لر ج���ل ا �ل��‬ ‫� او � ا �ل�ع����ل ا �ل��‬ ‫طو���ل �ي��� ن��ا �و�ل ا �لب��عي��د‬ ‫طو���ل �ي��� ن��ا �و�ل ا �لب��عي��د �م�ن ا �ل� � �مور*‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫ي‬ ‫ي‬ ‫ن �ت � � ���ث‬ ‫��ف � ا ق ا �‬ ‫� ث �غ‬ ‫ة‬ ‫�ذ ا ا �� ��� �� � � �� �ق‬ ‫طول �مو�ج ب� ل��‬ ‫�م�ن ا �ل��مر �و��ي�ره * � او � ��لك ا �ل��ك� ر� ��سب�� ب� �ى ا �ل� ��ل� �ل * �و�ه� ل �‬ ‫�صر‬ ‫ا ��ل�ا ��ا ��ل * � ا � د � ا �ع�� �ذ ��ل��ك � ا ي�ن‬ ‫ة ق ا � ن � ق �ف � ��ا ��ن‬ ‫بر �ه�� ��س�د �ي��د� * �� � �ل او ا � ا �ل�ع����ل ��ى ا �ل ار ��س ك�� �ل �ور‬ ‫ج‬ ‫و ور و ل�ى‬ ‫� ا � فآ‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫���فى ا � �فل��ت�ي ��ل��ة * ��م�ا د ا � ا �ل�ن�ور � �موق��د ا ف��ل�ا �ب��د � او ن� ��ت ن ��ف��د ا � �فل��ت�ي ��ل��ة �و �ل�ا ي��م��‬ ‫�ك�ن ا �ب ��ق��ا �و�ه�ا ا �ل� �ب�ا ��ط���� ء‬ ‫م‬ ‫�آ‬ ‫��ا ��آ ��ف �‬ ‫�‬ ‫ف ا �ذ‬ ‫ن‬ ‫ف‬ ‫ض‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ن‬ ‫ن‬ ‫�ص�‬ ‫ا �ل�ن�ور* ا �و ك�� �لم� �ى ا � �ل او د �ى * �� ا د ا �م ا�لم� ج�� ر�ي� ��ل� �ب��د � او � ��ي ��‬ ‫�� ب� ا �و ��ي �� ب‬ ‫�ف‬ ‫�‬ ‫�ف‬ ‫��ف ا ��ل� �ف ُ‬ ‫�كي���� * ��م�ا د ا � ا �ل�م�ف���ل�� ا �ى �ص�ا �‬ ‫���ا � �لف���ل�و��س ��ى ا ��ل��‬ ‫ح��ق�ن ب�����ق * ا �و ك�‬ ‫�ى ب�‬ ‫حر ��م��تى �‬ ‫�‬ ‫ح ب�‬ ‫س‬ ‫س‬ ‫ى‬ ‫م‬ ‫ّ‬ ‫� ا ن �ت �‬ ‫ع�ن ��‬ ‫�ف‬ ‫� ��‬ ‫ن ف ق ن فن ا ن‬ ‫ا � �ل���ل�و��س ي��م�د �ي��ده ا �ل�ى ك�ي����س�ه � ��يو �� ��� �م��ه ��ى �م� �ع��ده * ا �ل� ا � �بر� ��ط �ي��ده � ا �ل��كي����س ا �و‬ ‫ف ا ن �ذ‬ ‫� ن ا �ز‬ ‫�ن�ز �ن�ز �ف ت ا ة‬ ‫� � �� ع�ن‬ ‫��ا � ت‬ ‫ح��ا �ت�ه‬ ‫�ير� ��ط ا �ل��كي����س � �ي��ده * ا �و ك�� �ل�ي����س ا �ل�� �ى * �� ��ه ا ا د ا �م �وه �� �م� د� �ي‬ ‫ب‬ ‫��‬ ‫ف ا �ن ن‬ ‫�ف‬ ‫�ف‬ ‫ث‬ ‫��� � �ق �ة ���ت ��ق �ف � ا ن ا ��� �ق ��ف � ا ن‬ ‫ف‬ ‫�‬ ‫�‬ ‫���ه * ��م�ن �� ا �‬ ‫�ه��ل�ك ��ل� �ب��د �م ج� �‬ ‫�صط��ل�‬ ‫حوا �ع��ل�ى طر�ي�� ل �وي�� �ج �ري� � لع���ل �ى مي��د �‬ ‫�‬ ‫م‬ ‫�‬ ‫�ش� �ن �ل�‬ ‫�ذ‬ ‫�ف‬ ‫�‬ ‫ف‬ ‫�‬ ‫�غ‬ ‫ح ش�������ش‬ ‫ش‬ ‫ح��ا ن� ��لي�ت ��و�ر �ل�ه� ��ى ��ي�ره * �و �ل��ك ب����رب� ��ى �م ا �‬ ‫ا ��ل��د �م�ا�غ �‬ ‫ح�ي�ن �ا �م�ن ا �ل�ا �‬ ‫ي‬ ‫ي‬ ‫�‬ ‫م‬ ‫�ّ‬ ‫ح ن���ا‪.‬‬ ‫‪ِ :1855  1‬‬

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‫‪٧٫٥٫٢‬‬

‫‪٨٫٥٫٢‬‬

A Description of Cairo (1)

fear lest they trip over something in one of the city’s marketplaces and fall into a hole or a pit and their legs be broken or their necks crushed. If anyone, other than someone wearing a Frankish hat, be found roaming around at night without a lantern in his hand, his foot is shackled to his hand, his hand to his neck, his neck to a rope, the rope to a peg, the peg to a wall, and the wall to Nākir and Nakīr, to the roasting of hellfire. And further, the Sons of Ḥannā89 there have a way of writing that is known to none but themselves90 and have letters like our own but which can be read only if one holds them within an inch of one’s face, as I have seen them do. Another is that, when one of them dies, his family wails and keens over him in the hope that he will return to them, his milkskin filled with cured fish fry.91 A further curiosity of the place is that ignoble birds there may pretend to be mighty eagles,92 flies hawks, cow-camels bull-camels, donkey foals oryxes, and cats tigers—provided only that these animals have been imported from distant lands. Further, many of its inhabitants believe that many thoughts in the head

2.5.7

lead to many worries and vexations and vice versa, that the mind that ponders at length grasps the distant matter in the same manner that the tall man grasps the distant fruit, etc., that such abundance is a cause of destitution and such prolonged cogitation results in a shorter life. They adduce many pertinent proofs for this, saying that the mind is to the head as the light to the wick: if the light is left burning, the wick will be used up, and the latter can be preserved only if the former is extinguished; or that it’s like the water in a water course: if the water keeps flowing, it must inevitably either soak into the ground or empty into the sea, but when it’s contained it remains; or like money in a purse: so long as the exiguously monied one (meaning the owner of the money)93 keeps putting his hand into the purse and spending, what he has will disappear (unless he tie down his hand so it can’t reach the purse, or the purse so it can’t reach his hand); or like a leaping billy goat: if he keeps on leaping, his vital juices will leak out and he will perish, so that a thong must be tied from his willy to his belly to prevent him from mounting the female. Consequently, they have agreed among themselves on a method of halting the flow of the mind through the open arena of the brain at certain times so that it will be available to them at others, the method in question being to

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2.5.8

‫ف‬ ‫ف‬ ‫��ي� �و�ص�� �م�‬ ‫�صر‬

‫ن �‬ ‫�ذ‬ ‫� � �‬ ‫�� ��س ه �ف�ي�ن � ت ا ��‬ ‫�ه� ا �ل�ه� �مو� �و�‬ ‫ط �ون�ه ��ت غ��ي� ب� �‬ ‫��غ���ه ا �و �ب�ا �لن ظ� ���را �لي��ه ا �و �ب�� ك�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح �ض‬ ‫�‬ ‫*‬ ‫ح‬ ‫ا �و ب��مض�‬ ‫ع‬ ‫م‬ ‫�‬ ‫�ي‬ ‫�‬ ‫ر‬ ‫�ر‬ ‫مي‬ ‫م‬ ‫َ‬ ‫�ف‬ ‫�‬ ‫��ل ا � �ة ّ �‬ ‫�‬ ‫�ت ��ل ا � ا‬ ‫�‬ ‫م��ا ن� * ��م�ن �ير��ه �ع��ل� �ه��ذه ا �‬ ‫ح�زا ن� * �و ر�ق��� ا �ل ك�‬ ‫�‬ ‫ا �ل��سر�ور* �و ��و�ى �ل�‬ ‫ح� �ل� �ود � �لو‬ ‫�ي ص‬ ‫م ى‬ ‫خ �ف‬ ‫ن‬ ‫ن‬ ‫�ذ �‬ ‫�ك�ن ق ا ض� ا �� �ق ض ة‬ ‫ت‬ ‫�ت �ف �ز ت‬ ‫ُ�ي ك‬ ‫��� ب� ��ى �م �ر��ه� � �وي��د ���ل ��ى د ا ئ�ر���ه� � او � �ي�� �� ��ى ل��‬ ‫���ا � * �و�م�ن �ل��ك ا �‬ ‫م‬ ‫م‬ ‫� ق � ا � �غ �ة � ا ل�‬ ‫�ّ����ة * �ف��ن�����غ ���� �ا ئ� �ف� �ا ا �ذ ا ا � �ا �م��ق �����ة ا ن خ‬ ‫��ط � �ا � �ت�ز ا � ��ا �ص� ��ا � �� ا‬ ‫م‬ ‫��� ��له�ا‬ ‫�‬ ‫ح‬ ‫�‬ ‫م‬ ‫ه‬ ‫ه‬ ‫ل��‬ ‫�‬ ‫ل‬ ‫ل‬ ‫ل‬ ‫س‬ ‫�ه �ل ل‬ ‫ر‬ ‫ب � ي ل�ى �‬ ‫ر ي�‬ ‫ر�‬ ‫ب �ل ب �ل‬ ‫ي ب �ى‬ ‫َ‬ ‫�‬ ‫� �‬ ‫�‬ ‫�ذ‬ ‫ن‬ ‫ق � ن ش ا �ع�ن ا ا ��ز �ف‬ ‫ا �ل��طر� ��ق� * ا �ْو �ل�ا ف��ل�ا �ي�ا �م�ن ا ن� ��ي ف� �‬ ‫�ق��د ا �‬ ‫�ه� ل �‬ ‫ح�ا � �� او �ئ��د‬ ‫ح��د �ى �عي���ي��ه * �و��د ي�������‬ ‫م‬ ‫ي‬ ‫ا ��لت‬ ‫�‬ ‫�‬ ‫�‬ ‫�ف‬ ‫ف‬ ‫�ة‬ ‫�‬ ‫خ‬ ‫ة‬ ‫ت‬ ‫�‬ ‫�‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ت‬ ‫�ن‬ ‫ح�� �� ا�ل�م ا � ا �ل �� ��س� ر� �م� ا �م�ه� ��‬ ‫عه� �م �م‬ ‫� ر �عر��س ا �‬ ‫�ك��ا ��ى � ك�‬ ‫له� *‬ ‫ح �ض‬ ‫�م‬ ‫ح�� �‬ ‫�ه� �� ��ط� �ل� �‬ ‫��‬ ‫ي‬ ‫ى‬ ‫ر‬ ‫ع‬

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A Description of Cairo (1)

smoke, chew, contemplate, or talk about, hashish, for when they consume it, care takes off and pleasure advances, grief turns its back and the whole place dances. Any who sees them in this state longs to be registered among their company and entered among their constituency, be he even the chief judge. And further, its roads are ever packed with loaded camels, and, if anyone walking them sees one coming, he has to make way; if he doesn’t, there’s no guarantee he won’t lose an eye. This crowding may bring with it good things, as in the case of the woman who went with her mother to attend her sister’s wedding: the rise in her fortunes came from her setting herself down.94

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‫ا �� ��ل�ف��ص� ا ��ل���س�ا‬ ‫�‬ ‫�‬ ‫د‬ ‫س‬ ‫ل‬ ‫�‬ ‫� ��ل�ا �ش�‬ ‫�‬ ‫�‬ ‫يڡ ى‬ ‫�ت ف ا �ذ‬ ‫خ �ذ �ف‬ ‫��ن ت ا �� �ن �� � ف ق‬ ‫ق‬ ‫ف‬ ‫�صر ا ��س�‬ ‫��د ك��� ��‬ ‫ظ�ن ا ��ى �ترك� ت� ا � �ل��ا ر�ي�ا �� � او ��� ت� ��ى �و�ص�� �م�‬ ‫� �� ا �ه�و ��هى ا �و‬ ‫ر‬ ‫ي‬ ‫ح‬ ‫�ف ن‬ ‫� � ن ن‬ ‫� ث ��ف ظ ��� �ه��ذ ا ا �� ف�ل���ص ا �� ���ي�ز �ق��ل�� �ا ��ا ��ن ف� � �ع�ن‬ ‫ا �ي�ا �ه�ا * �ي���ب���غ�ى �ل�ى ا �ل�ا � ا � ا � ك‬ ‫�ل ل�و ج‬ ‫م��� �ى ���ل‬ ‫ي ل �ل � �ض� �ى‬ ‫�‬ ‫�غ‬ ‫ث �ق ن‬ ‫�ت �‬ ‫� ب��ا ر ا �لت��ع ب� �� ا ��و� ا � �ش���ا ا لله ��ع�ا �ل�ى *‬ ‫م م‬

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‫‪١٫٦٫٢‬‬

Chapter 6

Nothing

I had thought that, if I abandoned the Fāriyāq and set about describing Cairo, I’d find rest, but the second turned out to be just like the first, or, to put it differently, the vice was the same as the versa. I must now therefore sit myself down a while in the shade of this short chapter to brush off the dust of my labors. Then I shall arise once more, should the Almighty so allow.

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115

2.6.1

‫�‬ ‫��‬ ‫ا � �ل�ف��ص�ل ا �ل���س�ا ب���‬ ‫ع‬ ‫ف‬ ‫ي �ڡ‬ ‫� �و�‬ ‫���ص�� ��م�صر‬ ‫�ق‬ ‫ا �ل� � ن �ة ا ��ل��س�ع ة‬ ‫ف‬ ‫ح�ا �م�د ا لله �ش���ا ك��‬ ‫� ا * �ف�ا �ي�ن ا �� �لق�ل��� � او ��ل��د � او �ة �‬ ‫�ق�د ��م ت� �‬ ‫ي��د�‬ ‫ح�تى ا �ص�� �ه��ذه م�د �ي ��‬ ‫ر‬ ‫م‬ ‫ن �‬ ‫��ل � ة ا �‬ ‫�‬ ‫�‬ ‫ف‬ ‫خ‬ ‫�� �م�ن �آ�ه�ا * ��ا �ن‬ ‫ض‬ ‫� � * ا �ه��له�ا‬ ‫ا‬ ‫�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ع�د‬ ‫�‬ ‫ا‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫ل�‬ ‫ل�‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫ير و‬ ‫��د �ير� �ب� �لم�دح� �م �ك��ل ر‬ ‫�‬ ‫اج‬ ‫�ل � ب‬ ‫ل و رم‬ ‫�‬ ‫�ذ � �‬ ‫ح�ز�ي�ن �ع�ن‬ ‫��ل�ا �م�ه� �م�ن ا ��لر�ق��ة �م�ا �ي� �غ� ن�� ا ��ل‬ ‫طف� � او د ب� � او �‬ ‫ح��س�ا ن� ا ��ل�ى ا �ل�غ� ر�� ب� * �و���فى ك��‬ ‫�‬ ‫�و �و �ل�� �‬ ‫ى‬ ‫ي‬ ‫م‬ ‫ّ‬ ‫�ذ ّ‬ ‫� �‬ ‫ن �ز‬ ‫ن‬ ‫ف‬ ‫ق‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح�ي �وك ف���ق��د ا �‬ ‫ا �لت� ��طر�� ب� * ا ا �‬ ‫ل‬ ‫ل‬ ‫ح�ي �وك * � او � ��س� �م� او �ع�لي��ك ����د ��س� �م�وك * � او � ا ر �وك‬ ‫ي‬ ‫ن �ز ت ��ف‬ ‫� �ف ض ا �ع�ن �م ا �‬ ‫�ز‬ ‫�‬ ‫�‬ ‫ق‬ ‫ش‬ ‫ا‬ ‫��‬ ‫ت‬ ‫�‬ ‫�س‬ ‫�‬ ‫�‬ ‫�‬ ‫���ل�‬ ‫��و � ا ل�ى ر � �‬ ‫ج�� �ل��س�ه� *‬ ‫�ص�د �وره� ��‬ ‫حوا �ل�ك �‬ ‫�ه� * � او � ر���ه� �‬ ‫ا د �وك � �‬ ‫و‬ ‫�‬ ‫�ي‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫فا ت ف‬ ‫ق ن ت ش ��ف �‬ ‫خ‬ ‫ق‬ ‫ق‬ ‫ا‬ ‫ف‬ ‫ف‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا �م�ا �ع��ل�م�ا �و�ه�ا �ف�ا ن� �م�د �‬ ‫حه�م �د ا �������ر �ى ا �ل� � � * �و � � �ر�م ��س� او ه� �و � � * �ب��هم�‬ ‫�‬ ‫م‬ ‫ش ا ش �ة �‬ ‫�ك�ن � ا � غ �ة ��ف‬ ‫�ن �ي�ن �‬ ‫ا�ا‬ ‫��ا ن�� � �ق��ة ا ��ل���ط�� خ ف‬ ‫� نا‬ ‫���� ا ج��ل‬ ‫�‬ ‫�م �ل�� ا ج�ل ب� ور‬ ‫���ح� �وب����� ���� ا �ل�و ج��ه �م� �ل� ي��م� ا �لمب�� �ل��� �ى‬ ‫ب‬ ‫ع �و� � �ض‬ ‫�‬ ‫�‬ ‫� ا � � �ل ق � ه �آ � ن‬ ‫� ن‬ ‫ا ���ط ا �ئ�ه * �و�� �‬ ‫���ا � �م�ن ا �لن��ص�ا ر�ى ا و�‬ ‫ل��ك�ل � ��و �م�ن ا �ل ن��ا ��س �ع ن��د �ه� ا ك��ر �ي� �ي �� ب� ��س�و ك‬ ‫ر‬ ‫م م‬ ‫ع‬ ‫�‬ ‫ف‬ ‫�‬ ‫� خم ا �� � ت�‬ ‫�‬ ‫ت‬ ‫�ز‬ ‫ن‬ ‫�غ‬ ‫ا‬ ‫�‬ ‫ق‬ ‫ت‬ ‫خ‬ ‫�ن ا‬ ‫ا‬ ‫ن‬ ‫��ي�ر�ه� * �ورب��م�ا ��ا �� ب �‬ ‫ط�هم�‬ ‫ط�و�ه�م �ب �� ��و�ل�ه�م �ي� ��س�ي �د �ى �و �ل� ي���س������ك ��و� �م �ي� ر���ه�م �و�� ل� �‬ ‫م‬ ‫خ �ا �ف ا �� ا ة ا �ل� �ل ي�ن ��ف � � ا � ش ا � �ة‬ ‫� �ذ � � �� ا �� ف‬ ‫ت‬ ‫ض‬ ‫ش‬ ‫�‬ ‫�و�م�ع�ا ��� �ر��ه� ��ل � ل�ع� د� م��س� �م�� �ى ا �ل�د �ي� ر ا �ل���� مي�� * �وب�� �ل�ك ل�ه� ل����‬ ‫�ل �ع��ل�ى‬ ‫م‬ ‫م‬ ‫��ا نّ‬ ‫�‬ ‫�ن ��‬ ‫�ق �ة �� ��‬ ‫� �ز ��ف‬ ‫�ة‬ ‫خ‬ ‫ق‬ ‫�‬ ‫�‬ ‫م�ز‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ط�� ا �مر �مرك��و �ى �ج �مي��‬ ‫�غ��ي�ر�ه� * �وك�� � �ه��ذه ا�ل� �� �و �هى ح��س ا �ل�� �ور � ا ل�‬ ‫ب‬ ‫ع ا ��ه�ل‬ ‫ي‬ ‫م‬ ‫ع‬ ‫ض ا � خ ا � ق �ة � ا � �ة �� �ف‬ ‫ا ��ل��ل ه �ة ّ‬ ‫فا ن �‬ ‫�‬ ‫�‬ ‫ا‬ ‫�ن‬ ‫ا‬ ‫ت‬ ‫�‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� � ج�� �ب�� ا ك�‬ ‫ل��ل� � ��س ��‬ ‫�صر* � � �ل�ع� �م‬ ‫��� �� � �ل�� �و ج�� �م�ل� * � ك�‬ ‫له� ي�ص�‬ ‫�م�‬ ‫�ه� ا �ي��‬ ‫ي‬ ‫و �م‬ ‫�م‬ ‫م �يرع‬ ‫ح‬ ‫�ث‬ ‫�ذ �‬ ‫� � �ف ا �� �ة � �‬ ‫ا ج��ل‬ ‫��ر�ه� ي��مي���ل ا ��ل�ى �ه� ا ا �ل�ن�و ا ��ل���ذ �ى ي���س�م� �ون�ه‬ ‫ح��ة * � او ك��‬ ‫�ك�ه� � او�لم��ط�ا ر�‬ ‫�وا ب� * �‬ ‫ح�ل�و ا�لم��‬ ‫��‬ ‫م‬ ‫ع‬ ‫ا�‬ ‫�‬ ‫� ا �ن ق ا �‬ ‫ا‬ ‫��ا ن ال�م ا �ز ة � ف ا �‬ ‫ا‬ ‫ش‬ ‫ا‬ ‫� �ة تش‬ ‫�‬ ‫��س�� ب� �و�ه�و ا ���ب��ه �ب� �ل� �‬ ‫ح� �ج �ى *‬ ‫ا �ل� � ��� ��ط * �وك�� ��ه ج�� ر� �و �هى �م��� �ك�ه� ����ب��ه ا �ل ب‬ ‫�‬ ‫ّ �ف �‬ ‫�م��‬ ‫�ه� �م ن��ه �ش���ي �ا � او ن� �ي��‬ ‫�ف�ا ن� �م�ن �ل� �ي��‬ ‫�ن��ه ا ن� ��ي ف�‬ ‫�ك�ن �ش���ا �ع ا‬ ‫�ك�ن �ق�د �ت��د ر ب� �ي��ه �ل�ا ي� ك‬ ‫ر*‬ ‫�‬ ‫م‬ ‫م‬ ‫‪116‬‬

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‫‪١٫٧٫٢‬‬

‫‪٢٫٧٫٢‬‬

Chapter 7

A Description of Cairo

I am risen to my feet once more, praising and thanking God. Now, where are

2.7.1

my pen and inkwell, that I may describe this happy city, which deserves the eulogies of all who behold it, for it is the home of good things, the motherlode of bounty and magnanimity? Its people are refined, cultured, and kind to the stranger, and there’s such amiability in their speech that the grief-struck of getting any sadder need never be in danger. When they hail you, they regale you. When they salute you, they save you. After they’ve visited you, you can’t wait to see them once more, and when you visit them, they open to you their hearts, to say nothing of their door. As for their scholars, praise of them has spread to every quarter, leaving the rest dead in the water. In fact, their geniality, natural delicacy, modesty, and welcoming mien cannot be over-extolled, while, for every condition of men among them, there is an appropriate respectful salute, be they Christians or others. The latter address the former as “My Master,” and have no aversion to visiting them, mixing with them, or keeping company with them, in contrast with the custom of the Muslims of the Levant, and this a virtue to be credited to their account as against others. It seems that these traits, of high moral character and natural delicacy, are things ingrained in all the people of Cairo, for their common folk too are good-natured and courteous. All of them are eloquent and articulate, quickthinking and good at pleasant joking and joshing. Most have a liking for the kind of jokes they call anqāṭ, which are something like mujārazah, which is “a kind of joking back and forth that resembles mutual abuse,”95 and are almost a kind of puzzle, for anyone not trained in them will find it impossible to understand the slightest thing about them, even if he’s a poet.

117

117

2.7.2

‫ف‬ ‫ف‬ ‫��ي� �و�ص�� �م�‬ ‫�صر‬

‫�‬ ‫�َ َ � َ‬ ‫هو � او ��خل‬ ‫ح� ا �ل��س�م�ا � او ��ل��‬ ‫��ل�ا �ع��ة �و�غ� ن��ا �و�ه� ا ��ش�ج��� �م�ا �ي��‬ ‫�وك�‬ ‫���� � �‬ ‫�ك�و ن� * ف��ل�ا ي��م��‬ ‫�ك�ن �لِم�ن اِ� �لف��ه‬ ‫ل‬ ‫�‬ ‫�‬ ‫له�م ي ب‬ ‫م ى‬ ‫ع‬ ‫�ذ آ �‬ ‫�‬ ‫�ا ��ت ن �� ق ع�ن � ا �ز ف‬ ‫ظ‬ ‫ع ������مه�ا‬ ‫ا‬ ‫ا ن� �ي� ��طرب� ب��غ���ي�ره * �وك��‬ ‫�� ��ل��ك � �ل�ا �ت��ه� ف��ا �ن��ه�ا �ت ك�‬ ‫�� د �� �‬ ‫ط� � ا �ل�ع� �� �ب��ه� * � او � �‬ ‫م‬ ‫آ‬ ‫�‬ ‫�‬ ‫قّ‬ ‫�‬ ‫�ف‬ ‫�‬ ‫�‬ ‫ن‬ ‫ق‬ ‫�‬ ‫�� دا‬ ‫ا‬ ‫�ت‬ ‫�ف�ن‬ ‫� رب� ا �ل� �عود ��طر�� �و� �و� ك�‬ ‫�ع ن��د �ه� �ه�و ا �ل� �عود �و���ل ا �ع�ت�ن �� �و�ه� �ب�ا �ل ن�� �ى * �و�ل�ه� ��ى �ض‬ ‫م‬ ‫م‬ ‫م‬ ‫�غ �ن ُ‬ ‫ّ‬ ‫�غ‬ ‫�‬ ‫�ذ‬ ‫�ت� �� ف �ظ �� �ة‬ ‫ّ‬ ‫�ت � ن‬ ‫ئ‬ ‫غ‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ش‬ ‫�‬ ‫�ن‬ ‫�ن‬ ‫�‬ ‫�ك�و� �م ا�لم��ي�ب�� � * ��ي�ر ا ��ى ا � �م � ن�� ���ه� ����ي � � او �‬ ‫��رر �ل���‬ ‫ح�دا * � �ه� ك‬ ‫م‬ ‫و و �ي‬ ‫م‬ ‫�‬ ‫ح��د�ة �م�ن ���� ت� ا �و � �مّ ا ��ل �م ا را �مت��ع�دد�ة �‬ ‫�ق��د ا ��ل��س�ا �م� ��ل���ذ �ة �م�عن��ى ا �� ك�‬ ‫ح�تى ��ي ف� �‬ ‫� او �‬ ‫ل��ل�ا � *‬ ‫و ر‬ ‫بي‬ ‫م‬ ‫ع‬ ‫��ك�ن ��ث ا � ن �ذ � � �ن � ت � ّ‬ ‫�‬ ‫� �ذ � � �� ق �ة‬ ‫�ت ن‬ ‫�و�ل�� ا ك���ر �م� �ي��ك�و� �ل�ك �م ا �لم� �� �‬ ‫طف���ل��ي�ن �ع��ل� ا � �ل��ف�ن * �و�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ع�‬ ‫ط‬ ‫�‬ ‫�‬ ‫��‬ ‫ك��‬ ‫ل‬ ‫�‬ ‫ك‬ ‫�‬ ‫و‬ ‫ل‬ ‫ر‬ ‫س‬ ‫ب س‬ ‫ى‬ ‫�ي‬ ‫�غ آ‬ ‫� �ي�ز � ن ن ا��ا ن ت � ق �ة �‬ ‫�ف � ا �‬ ‫ف��ا ن� � ن��� �ه� ا �ش��ب��ه �ب�ا ��ل��ت �ر�تي���ل * �و ه� ع� �مو� ا ���ه� ك�� ��� ��‬ ‫ط �ر��� ا �ل�عرب� ��ى ا �ل� �ن��د �ل��س *‬ ‫�ي‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�ف‬ ‫�‬ ‫�‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫ا‬ ‫�‬ ‫ن‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ي�ن‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫�‬ ‫�ي�ن‬ ‫مو� �لود ��ى �ب�ل� د ا �ل� ��س�ل� � ا �ل ن�� جه‬ ‫��� �م�� �ه‬ ‫�‬ ‫�و�م�م�ا �ي���ب���غ�ى ا � �ي�� ك�ر �ه ن�� ا � ا �ل��ص� ر�ى ا �ل �‬ ‫م‬ ‫�ج‬ ‫�‬ ‫�ف �‬ ‫�ل �‬ ‫�ا ق‬ ‫��ف ا �� ف� ا � �ة � ا‬ ‫ا�لم��س��ل�م��ي�ن ��ى ا �ل�ع�ا د ا ت� � او �ل� خ��ل�ا �� �ه� ا �ب��د ا د �و�ن��ه� �ى ل��ص�‬ ‫ح� � او �ل� د ب� � او �ج �‬ ‫�م�ا �ل‬ ‫م‬ ‫م‬ ‫� �ف ��لت‬ ‫��� �ة � � �ة � � �ة �‬ ‫ن‬ ‫�‬ ‫��ا �ة � ا ��ل ص�ن �ا ���ئ‬ ‫ش‬ ‫ن‬ ‫ل��ا ��س� � او � ظل��� ار ف�� � او �لن �ظ� ���ا ف�� * ا �ل�ا ا �ن��ه� ا ���� ��ط �م‬ ‫� او كي��‬ ‫�ه� �ع��ل�ى ا �ل��س� ر � او ج� ر و �‬ ‫�‬ ‫م‬ ‫م‬ ‫ع‬ ‫ََ‬ ‫�ذ � ن �‬ ‫��ق ن ا �ة‬ ‫�ت � � ا � � ق �ة‬ ‫�ث ق‬ ‫� او ك����ر ا ��د ا �م�ا �و ج���ل��د ا �ع��ل�ى ��ع�ا ��ط�ى ا �ل� �ع�م�ا �ل ا �ل ش����ا �� * �و �ل��ك ا � ا�لم��س��ل�م��ي�ن ا ��ه�ل �� �ع�‬ ‫�ف �‬ ‫ظ � �� ت خ� ا �ذ � � ا �‬ ‫�خ � ن �ة‬ ‫�ز‬ ‫ح�ي���ة * �و��ق� ��ة ا ��ل‬ ‫�و �ه�د �و��ى ا �لن��ص�ا ر�ى ش���ره �ع ���ي�� ا ل�ى ا‬ ‫�ي���ل ا �ل�ج�� �بي�� *‬ ‫ن�ي‬ ‫�� ا �ل�د �ي� ر ا �لر� ب‬ ‫م‬ ‫�‬ ‫�ن ��ن � �ن ال�مت‬ ‫� ا � ا ��لن �ف� �ة ا �ل� ت ا ا �� �ف ا �خ� � ا‬ ‫ح��ّد �� ه�ا * ف��ا �ذ ا د خ‬ ‫ت‬ ‫م ��ل��ي�ن‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫م‬ ‫�‬ ‫ل‬ ‫د‬ ‫�‬ ‫�‬ ‫�ص‬ ‫�‬ ‫�و هر � ��س�ي � �وم�� ل�� ر �ل‬ ‫� او ج�ل�‬ ‫� ر � ر �ى‬ ‫ل�‬ ‫�و‬ ‫ع‬ ‫خ ا ي�ن ن� ش �ي�ن �ق �ة ��‬ ‫ة‬ ‫خ‬ ‫�غ� �م�ن ا �غ��� �م�ا‬ ‫�ص�� �ل�ل ب�ت�‬ ‫ب��م�‬ ‫�وا د �م �و�� د �م�� �و �‬ ‫�صر را ��ي ت� �ع ن��ده �ع�د� ��‬ ‫حو �ع���ر �� ب‬ ‫ل�ى‬ ‫ق ن ف ا �ن � ا �� � ث‬ ‫�ن‬ ‫ح��س�ن‬ ‫���ل ا �ل�م�ي�ن ��ة * � �و�ث��ل ث�‪ 1‬غ��رف��ا ت� � �فم� ر�و�ش���ا ت� �ب�ا �‬ ‫�ه� �م ا �ل� را كي�‬ ‫�ي��ك�و� * �و��د ر ���ص� �‬ ‫آ‬ ‫ة ا �� �ة‬ ‫�� ئ� �ة‬ ‫�ش‬ ‫�ك� ن� �م�ن ا �� �لق��م�ا ��ش * � � ��ن ���ة �ف� ض� �ة � � � ا‬ ‫ا‬ ‫ح� * � او ��سر� �ع� لي��‬ ‫�م� �ي��و‬ ‫� وي‬ ‫��� �ل�ل���ط�ع� �م � او �ل��� ار ب� � او ل ار‬ ‫ت‬ ‫���د �ع ن��ده ك��ت�‬ ‫��ا ��ا * � �� �ل ا ن� �م ش�����ت ��ا‬ ‫� ���ط�ئ‬ ‫ي���ة � �و�ث��ا ��ا ف��ا �خ�ر�ة �و�غ��ي�ر �ذ ��ل��ك * �و�م� �ه��ذ ا ف��ل�ا ج�‬ ‫ر‬ ‫و‬ ‫و‬ ‫و‬ ‫ب‬ ‫ب‬ ‫ي‬ ‫ي‬ ‫ع‬ ‫�ن ض ا �ة � ن ��ن‬ ‫�‬ ‫�ش���ا ء ا ن� ي� ش�����تر�ى �ش���ي �ا �م�ن �ت�ا �ج�ر�م��سل��� � �لو ج���د ��س�عره ا ر خ�‬ ‫�ص ار �ى � ب�‬ ‫بر��‬ ‫��� �ع� ا �ل��‬ ‫���ص �م �ب��‬ ‫م‬ ‫آع‬ ‫�‬ ‫�‬ ‫ن �‬ ‫�‬ ‫�ف‬ ‫�‬ ‫ن‬ ‫�ة‬ ‫�‬ ‫�غ‬ ‫غ‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫�ك�ن �و ج�‬ ‫ا �ل�ث�م�ن * �و��ل��‬ ‫�ود �ه��ذه ا �ل ش��� ا‬ ‫ر �ه� ا ��م� �ه�و ��ى ا �ل��� �ل ب� �ع��د ا �ل��ص� ر�ى ا �ل� �ر� *‬ ‫�‬ ‫ب‬ ‫�‬ ‫�‬ ‫� �ة‬ ‫� �من‬ ‫ف��ا �م�ا ا �� �ل�قب� ���ط ف��ا �ن��ه� ا �ش����ه ��ا �لم��س��ل�م��ي�ن * �وق���ّ �م�ن ��ت�ع�ا ���ط� ال�مجت�‬ ‫�ه� * ا �م�ا د �و�ل� �م�‬ ‫�‬ ‫ل‬ ‫م ب ب‬ ‫�صر‬ ‫ر‬ ‫ى‬ ‫م‬ ‫�‬ ‫�‬ ‫ف‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ �ذ‬ ‫��ا ن ت ��ف � ��ذ ة ا �� � ا � �ن ا � �ة ا �� �زّ ا �ل� خ‬ ‫� � � اولجم‬ ‫� � ا ��ل��‬ ‫ا ا ك ف��ا �ن��ه�ا ك�� ��� �ى ا �ل� ر �و� لع�لي�� م ا � �ه� � لع �‬ ‫���د *‬ ‫�ل ب � و و ر و كرم‬ ‫‪ :1855  1‬ث��ل ت‬ ‫��‪.‬‬

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‫‪٣٫٧٫٢‬‬

‫‪٤٫٧٫٢‬‬

‫‪٥٫٧٫٢‬‬

A Description of Cairo (2)

All of them love music, amusements, and license, and their singing is the

2.7.3

most tuneful possible; anyone who gets used to it finds that no other can move him. Similarly, their instruments seem almost to give tongue to the one who plays them, the most important being the lute, while they pay scant attention to the reed flute. They have methods and styles of playing the lute that seem almost to belong to the world of the divine mysteries. I would criticize their singing for one thing only, which is that they repeat a single word of a line of verse or a mawwāl so many times that the listener loses the pleasure of the meaning. However, this is mostly to be found among those who merely sponge off the art. At the opposite pole you have the method of the people of Tunis, whose singing is closer to chant; they claim that this was the way of the Arabs of al-Andalus. It has to be stated here that the Christians native to the Islamic lands, who

2.7.4

follow the Muslims in their customs and morality, are always inferior to them in the chasteness of their language, in literature, in aesthetics, in intelligence, in sophistication, and in cleanliness. They are, however, more active than them in travel, trading, and manufacturing, and bolder and more steadfast in taking on difficult tasks. This is because Muslims are a nation of self-denial and abnegation while Christians have an insatiable appetite for territorial expansion, not to mention the acquisition of pure-bred horses, precious gems, and luxury goods. If you enter the house of a wealthy Christian in Cairo, you’ll find he has both serving women and serving men, around twenty tobacco pipes of the most expensive kind (half of them valuable waterpipes), three rooms upholstered in the best materials, silver vessels for eating and drinking, along with smooth, high beds, luxurious clothes, and so forth, and yet, for all that, not a single book. Also, if someone wants to buy something from a Muslim trader, he’ll find it costs him twenty-five percent less than the Christian’s goods. This avarice is, however, found, for the most part, only among foreign Christians. The Copts are more like the Muslims, and few of them practice trade. As far as the Egyptian state is concerned, it had reached in those days a peak of splendor, strength, magnificence, munificence, and glory. Those inducted into its service enjoyed a huge salary in the form of money, clothing, and provisions, more than was customary in any other state. Its viceroy96 awarded high rank and tokens of imperial favor to Muslim and Christian alike,

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2.7.5

‫ف‬ ‫ف‬ ‫��ي� �و�ص�� �م�‬ ‫�صر‬

‫ف� � ت‬ ‫�‬ ‫�‬ ‫�‬ ‫ا ��ل��ش���َ‬ ‫���د �مت�ه�ا �م ��تّ � ظ‬ ‫��ا ن� �ل��ل�م����س�م��ي�ن ب خ�‬ ‫ع ����ي�� �م�ن ا �ل�م�ا ��ل � او � ك‬ ‫� ك�‬ ‫ح�ن �م�م�ا �ل�‬ ‫ل�����سى �و ِ‬ ‫�‬ ‫�‬ ‫ر‬ ‫ب‬ ‫م‬ ‫م‬ ‫�غ ا ��ا ن �‬ ‫�‬ ‫�ه�ا �ي ��و��ل�ى ا �ل��م ا ��ت� ا ��ل�ع��لي���ة �و��س�م�ا ت� ا ��ل ش��� �ف� ا ��ل��سن��ي���ة �� �‬ ‫ل��ك�ل‬ ‫��ي�ر�ه� * �وك�� � � او �لي�‬ ‫ر‬ ‫ر ب‬ ‫ظ�‬ ‫� ا ��لن��ص�ا � �م�ا �ع�د ا ا ��ل�ه د * خ�� �ا ف��ا ��ل��د � ��ل��ة �ت� �ن ف��ا ن ش��� �ف ّ ��ل‬ ‫�‬ ‫�‬ ‫رى‬ ‫�ه�ا �ع�م ا ج �مي�� * �و�م� �ع ���‬ ‫و‬ ‫ل و �و ��س � ر �‬ ‫ي� �و‬ ‫ع‬ ‫ع � م‬ ‫ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� ف‬ ‫�ا � ن‬ ‫�ز ق‬ ‫�‬ ‫� ئف‬ ‫ح�ا ب� ا ��ل‬ ‫��ا ر � او �‬ ‫��ص‬ ‫��س��ه ا �لج�‬ ‫��‬ ‫�‬ ‫���ا � �ي ك‬ ‫م� ك‬ ‫حر�� �و�م�ا ��ي ن��ا �ل�ه ا ��ه�ل ا � �لو�ظ ���ا � ��� �م�ن ا �لر �� ا �ل�ع�مي��‬ ‫ب‬ ‫م‬ ‫خ �ة � ف �ذ ��ن‬ ‫�ّ‬ ‫� ن ا �ُق ّ‬ ‫�ا ن ت � ا ا �‬ ‫�ص ر�‬ ‫�ف ك�‬ ‫له� ا ك�� ت� �تر�ى ا �ل�� ��س ��‬ ‫�هم�‬ ‫�ي��ص� ج��دا ��� �‬ ‫�ص �ري��ه�م �وع�مي�‬ ‫�� ��� ا �ل� ��س�ع� ر ب�م� ر‬ ‫�‬ ‫�‬ ‫�غ �ة‬ ‫ا ��خل �ا �ة ا � ق ف‬ ‫�ش غ‬ ‫�ق ي�ن‬ ‫هو �م�ع�ا * ف��ا �لب����س�ا �ت��ي�ن ��ا �ص� �ب�ا ��ه�ل ��ل �ع� �‬ ‫و � �ل�� �صو�� *‬ ‫ل�‬ ‫�م� ب���ل�� �ع��ل�ى ا �ل�������ل � او �ل�� �‬ ‫آ‬ ‫�ا‬ ‫� ��م ا �� ا �� �ق‬ ‫ه �ة ج��م�م� ��ل�ل�ا � ا‬ ‫م �ف��ه�ا ا ��ل�غ� ن��� � ا ��ل�ا ت� ا ��ل���ط � �م�ن‬ ‫�م‬ ‫وح� ل ل‬ ‫��‬ ‫و‬ ‫�‬ ‫ح�� ب� * � او �ل� �ع ار ��س ��س� �وع ي�‬ ‫ب‬ ‫رب‬ ‫و‬ ‫ع‬ ‫� �� ن ا ��ل �‬ ‫�� ��� ف‬ ‫� آ ن‬ ‫� ا �� ا �� خ‬ ‫ح��ل ّ‬ ‫�ه�ن �م�ن ا ��ل‬ ‫�‬ ‫��طر�و� �‬ ‫�خ�ز � او �ل��د ��ي ب��ا �� * � او �ل ن����س�� ��ي�ن��ؤ � ب��م�ا �ع��ل‬ ‫ي‬ ‫ل‬ ‫�‬ ‫�‬ ‫طر�� *‬ ‫�‬ ‫ل‬ ‫و‬ ‫ج‬ ‫�ك��ل‬ ‫ي�‬ ‫ر‬ ‫�‬ ‫ب‬ ‫ى‬ ‫ج‬ ‫�ا ن‬ ‫* � ا ��لخ‬ ‫� �م�ز ��ش‬ ‫��� � ا ��ل�غ���ا ��ل � ا ��ل‬ ‫ح��ن �ا‬ ‫ا‬ ‫�‬ ‫�ك�� �سو�ة ��ا ��ل‬ ‫ح�م�ي�ر �م��سر ج���ة �و�م��‬ ‫و‬ ‫و‬ ‫�ي �ل و ب‬ ‫ب‬ ‫حر�ير ا�ل� رك���� * ا �ل� ا � �ص� �ب‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫خ‬ ‫���ا ��س�ع��د�ة ا �ل�ا � خ� �� �من‬ ‫ا � �لف��ا ر��ا �ق� �ل� �ي �‬ ‫ح�ا �ل�ه�ا * ف��ا ر ج�‬ ‫��‬ ‫�ه�ا �وق��د ��ت غ���ي�ر �‬ ‫�ك�د �ي��د ���ل ا ر ض�‬ ‫يو‬ ‫�‬ ‫ي‬ ‫ر‬ ‫ي‬ ‫م‬ ‫ج‬ ‫ع‬ ‫�ذ‬ ‫��ته � � �ذ �‬ ‫�خ‬ ‫ف �ن �ت‬ ‫� � ي�ن‬ ‫�م��ع ا ��ل�ا ن� ��لن خ�‬ ‫ح�ا �و�ل �ل��ك �م� �‬ ‫ح��ي�ن *‬ ‫�ي��� * ��ا ��ى رك��� ي‬ ‫���ل�ص�ه �م�ن ا �ي��د �ى ا �لر ج‬ ‫ى‬

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‫�� ��ف � �ة‬ ‫عه�د �ى د �و�ل�‬ ‫�ي �‬ ‫�‬ ‫�م�ن ا�لم��س��ل�م��ي�ن‬

A Description of Cairo (2)

though not to Jews, in which Egypt differed from the Tunisian state, whose honors fell on all men equally.97 Despite the large amounts earned by both merchants and craftsmen and the generous livings obtained by the servants of the state, prices in Cairo were exceedingly low, and, as a result, one might observe everyone, members of the elite and commoners, engaging together in work and play. The gardens overflowed with pleasure-seekers and revelers. The cafés were meeting places for friends. At the weddings, singing and musical instruments of every kind might be heard. The men swaggered in silk-wool and brocade, the women staggered under the weight of their jewelry. The horses, mules, and donkeys wore saddles and saddlecoths of embroidered silk. Any land blessed by fortune, however—if our friend the Fāriyāq ever entered it—inevitably changed for the worse before he exited it. Return, then, with me now so that we can release him from the hands of the Bag-men, for I left him a while ago engaged in trying to do just that.

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‫ا �� ��ل�ف��ص� ا ��ل��ث�ا �م�ن‬ ‫ل‬ ‫ف‬ ‫�ڡ ش ا ن �ن ت‬ ‫ي‬ ‫��‬ ‫� ا �����ع� ر ا ��ه ا � �‬ ‫هى �و�ص�� ��م�صر‬ ‫��خل ع�ن ظ �‬ ‫�ق�د �غ��ا د �ن�ا ا � ا �ن�ا � ��م�ا �ع��ة ا �ل�م �� �لف���ي�ن ا �� �لف��ا ��ا �ق � � ن ف‬ ‫�هره‬ ‫ر ى و�ج‬ ‫ح�ا �و�ل ا � ��ي ن �����ض� ا �رج�‬ ‫ري � ي‬ ‫� � �� �‬ ‫�و‬ ‫�� �ش�� ث ت�ت ه ا �� ص�ن �ة‬ ‫� �ة‬ ‫� ف� ّ� �ف ن‬ ‫�ن � ا ن‬ ‫ن‬ ‫�ر ��ى ا � �ك��ل �ى ا ��ب��� � ل� �ع�‬ ‫�‬ ‫� او ��ى ا �ل� � �م�ن د �و���ه� �ع��ل�م ت� ا �ن�ه �ب�ا ت� �لي���ل� �و�ه�و �ي� ك‬ ‫م‬ ‫ا �� �ق � ق � �ة ف�خ � ��ف �‬ ‫��ف �ن ث‬ ‫�ف ا � �ن ن ��ت�ق � �ق � ه � ا � �‬ ‫�ز‬ ‫�ص��ا � �م�ن‬ ‫�‬ ‫حوا �ل * �م �� �ع � �ع��ل�ى ل��ل��ل� * � � ا �ل‬ ‫�ل� �ب��د م ا � ��ل��ل� ا �ل� �‬ ‫م م‬ ‫ر�ج ى � ب ح‬ ‫� َ‬ ‫�ت‬ ‫خ ��ذ � �ف ��ف � ا ق‬ ‫�ز ف‬ ‫� ���ف ي��ه �ع ن��د �ك�‬ ‫�‬ ‫ح ك ك�‬ ‫���ل خ�‬ ‫� ���ط�و�ة � �و �ق��و��ل * �ل�ا �ق��لب��نّ�ه‬ ‫�م�ع ��ه � او �� �ي� ��ط�و� �ى ا �ل� ��س� او �� * �يو ر‬ ‫�ي‬ ‫����س�نّ�ه ��ا ���د � نّ‬ ‫��ا ��� � نّ‬ ‫ع�ق * ��ه� ا �ن�ا‬ ‫ح��ه * ا �ن�ه ا ��ن �ق��� ظ ��� � � � ق � �‬ ‫ح�َ�ه * ��ل�ا رك�‬ ‫�ل ب‬ ‫�هرى ا ى �رح ا ى � � ر ل‬ ‫�ل طر‬ ‫�ض‬ ‫آ‬ ‫�‬ ‫ح ا ��ل �‬ ‫ف‬ ‫�‬ ‫ن‬ ‫�� ظ � ف �‬ ‫�� �ه ف���ق��ا ��ل ��ل�ا ���د ��له��ذ ا �م�ن‬ ‫�‬ ‫ا �ل�ي �و� ��م� ر �ح‬ ‫�م�ا ر �ي�ا �لن� ك‬ ‫ب �‬ ‫�� �ي‬ ‫��ر * � ار ه ب���ع��ض� ا ل���ر�� ء �و�ه�و يحرك �م� كب‬ ‫م‬ ‫ّ‬ ‫�ق � � �‬ ‫�ع�� �‬ ‫طف� ��ل�ه ا �ل�م�ق��ا ��ل �‬ ‫ح�ت ا ���ستخ�‬ ‫�ش���ا ن� �ف�ا �ب���ل ا �لي��ه �و� ّل�� �‬ ‫�ر�� ��س ّره �م�ن ��س �تر�ه * �و ل� �‬ ‫ح�ا �ل�ه �و��سب�� ب�‬ ‫ى‬ ‫ج‬ ‫م‬ ‫��ة ��‬ ‫�‬ ‫�‬ ‫ن‬ ‫ف ن‬ ‫�ك�ن � ا‬ ‫ف � � �ا‬ ‫�ف‬ ‫خ‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�صر�‬ ‫حر��س�ه�ا ا لله �م�ع�د � ا��ي ر � او �لب� رك�� * �ول� �ل�‬ ‫��س� �تر�ه * ���ق��ا �ل �ل�ه �ل� �ع��لي���ك ��ا � �م�‬ ‫��ة ظ �‬ ‫ّ � �ز �ذ‬ ‫ق�‬ ‫ن‬ ‫�ا‬ ‫��ة * �ق�ا �� � ا � � �‬ ‫ح ك����‬ ‫� � �ت‬ ‫�ب��د �ل�� فل� ��و �ب�� ��ل��ك �م�ن �‬ ‫ل وى‬ ‫� �مم�ا ر�ى * ��ا �ل ب���ل ا �ل� �مر د �و�‬ ‫حرك��� ا �ع ��‬ ‫ر‬ ‫م‬ ‫�ق ا �‬ ‫ا � �ة �ق ا �‬ ‫ف‬ ‫� �ة �م�د ك����‬ ‫�ذ ��ل�� * اَ ��لَ�� ا �ذ ن � ا �ع���ة * � �ف‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��ة �و�ق�د � ��س� عي�� * � �ل ا ج���ل * � �ل � س�م�‬ ‫�‬ ‫ك‬ ‫ك‬ ‫و ر ر‬ ‫ك �و ي‬ ‫م‬ ‫ع‬ ‫�‬ ‫ن �ذ �‬ ‫�ذ‬ ‫�‬ ‫�ة‬ ‫�ة‬ ‫�ق � �‬ ‫ف‬ ‫�صر�ش���ا �ع ار �م����ل�ق��ا �م�ن ا �لن��ص�ا ر�ى �ل�ه �و ج��ا �ه� � ��نو ب��ا �ه� �ع ن��د‬ ‫ا ا �م�ا ا ��و�ل �ل��ك * ا � �ب��ه� ا ا�لم�‬ ‫�ا ن ق�‬ ‫ف �ة‬ ‫�� �ا � � ا �ّ ا � ت�ن ا �ق ا ��ل��� ف‬ ‫طر���ي�ن *‬ ‫�ج��مي�� ا �ل� �عي��ا � * ��ا �ل �م�ا �ه��ذه �ص��� �ش���ا �عر �و�م�ا ا ر�ى ك��ل م�ك �ل� م� � ���ض�‬ ‫ع‬ ‫�ذ �‬ ‫ح ّ �ة ق ا � �‬ ‫�‬ ‫ا �� ��‬ ‫ق‬ ‫ا‬ ‫ا‬ ‫ف‬ ‫ف‬ ‫�‬ ‫ش‬ ‫ن‬ ‫ت‬ ‫�ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫�‬ ‫�‬ ‫ا‬ ‫�ل‬ ‫م‬ ‫�‬ ‫ع‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫�ف ك‬ ‫ط��‬ ‫�ي ��ف� ��ك �ه� ا ��مى � �و� �و�ي��ل �ه��ذه ا �ل� ج�ي�� * � �ل �ل� � �� ���ض� � ��ه ���� �عر �ب� ل�‬ ‫ب‬ ‫ع‬ ‫*‬

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‫‪١٫٨٫٢‬‬

‫‪٢٫٨٫٢‬‬

‫‪٣٫٨٫٢‬‬

Chapter 8

Notice that the Description of Cairo is Ended

We—that is, all my good friends and I—had left the Fāriyāq trying to shake

2.8.1

the Bag-men’s bag off his back. Now I, to the exclusion of the others, have come to know that he spent a night pondering the fact that everything that skill may set firmly in place external factors will shake to the core, and, this being the case, he decided to take the shaking business into his own hands. When morning came, he left the place where he’d been playing and started to wander through the markets, shaking his shoulders with every step and saying, “I shall turn him upside down! I shall give him the push! I shall send him back to where he came from! I shall beat him to mush! He has broken, meaning galled, meaning chafed, my back. Am I become today no better than one ass owned by another? A pretty pass!” A man of some sophistication observed him shaking his shoulders and

2.8.2

said to himself, “There is something afoot with this man” and approached him and spoke politely to him, finally extracting his secret from his navel, and learning his condition and the reason for his travel. “Never mind,” he told him. “Cairo—God protect it!—is the mother-lode of good things and benefaction, though to win them you will have to take action.” “What greater action can I undertake than what you observe?” he asked. “There’s no call for such things,” the other replied. “Have you a ready ear, a clever mind, a foot to effort inclined?” “I have,” he said. “Then listen while I tell you,” said the other. “In this metropolis is a poet of great skill,98 a Christian, who has influence and standing with the whole elite.” Said the other, “These aren’t the characteristics of a poet, and to me your words appear an oxymoron. How can this riddle be solved, this puzzle explained?” The other replied,

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2.8.3

‫ف‬ ‫ف ش ا ن نت‬ ‫�ه�ى �و�ص�� �م�‬ ‫���ي ا ����ع� را ��ه ا �� �‬ ‫�صر‬

‫ف‬ ‫�ذ � ن �‬ ‫� �ة‬ ‫� � �ة‬ ‫�ّ‬ ‫� ق‬ ‫��س� ب� ش����ع ه �ي��م�د �‬ ‫��‬ ‫�ل�ا �ب�ا �ل�ص�ن �ع� * � او � �ف�ل ر�� �ب��ي�ن �ل��ك ا � ا �ل ش����ا �عر �ب�ا �ل�ص�ن �ع� �ه�و �م�ن ��ي ت� ك‬ ‫ر‬ ‫ب‬ ‫ح‬ ‫�ذ‬ ‫� �ذ‬ ‫�‬ ‫ا �� �� ف ن‬ ‫�ك��ذ � �ع�� �ه��ذ ا � ت ا � ن‬ ‫�ه� ا �و �‬ ‫�‬ ‫�ه�م�ا �ش���ي �ا * ف��ا �م�ا ا �ل ش����ا �عر �ب� ل�‬ ‫ط�� ��ا ��م�ا �ه�و ا �ل�� �ى‬ ‫ل‬ ‫ح�ى ��ي ن�� �ل �م �‬ ‫ب‬ ‫ب‬ ‫�‬ ‫�ي‬ ‫ى‬ ‫ع‬ ‫ن �ت� ّ‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�ن ت�ظ � ا ��ل��ل ا ئ��ز ة ق ا �� �‬ ‫ف‬ ‫ش‬ ‫ث‬ ‫ث‬ ‫ا‬ ‫�ن‬ ‫��ي�ق ��و��ل ا �ل����ع �لب�� �ع� �م ا �لب �� او �ع� د �و� ك�‬ ‫��� �ل� � او � � ��� ر ج�� � * �� ل �لي����س �ه� ا‬ ‫ر‬ ‫آ‬ ‫آ‬ ‫َ‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫��ره ا �ل�� �م�د �ى * ق��ا ��ل ا ب���ع ث� ا �ل�ا �م�د �ى ا ��ل�ى � �م�د � او ��س�م� �من��ى * ق��ا ��ل ق��د ا �ّم�د �ت�ه‬ ‫ا � �ف�ل ر�ق� �م�م�ا ك�‬ ‫ع‬ ‫� ن �ت ت ت‬ ‫ن‬ ‫ن �ف ا �ت ��‬ ‫�ف �‬ ‫�ا ا �� �ذ �� ا �ة ��ت��لت‬ ‫ح �ل��‬ ‫��‬ ‫��م�ا ا �لر�ش���د * ق��ا ��ل ���‬ ‫ه‬ ‫�‬ ‫��ص‬ ‫�‬ ‫�‬ ‫�‬ ‫�� ب� ك���� �ب� ا ل�ى �ه� ا ا ل�ع�ل�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫م‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫ط‬ ‫م‬ ‫م��‬ ‫ك‬ ‫رى‬ ‫�‬ ‫ي‬ ‫و‬ ‫�‬ ‫س‬ ‫ى‬ ‫�س��ن‬ ‫�ذ‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫ف‬ ‫ف‬ ‫�‬ ‫�ت‬ ‫�ن‬ ‫�‬ ‫�‬ ‫ن‬ ‫ا‬ ‫ت‬ ‫�‬ ‫�ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�ت‬ ‫ه��ه * ف��ا �ذ ا �ت‬ ‫��ر� �ب�� �ل��ك �� ك�ر �ل�ه ٍ� �م� ا ��� ��ع� �ي��ه � او ج��د �ب�ه * ��ل� �ب��د‬ ‫�ب�ه � �م او ج� �‬ ‫كم‬ ‫ح‬ ‫�ف‬ ‫� ت ف � �ا �‬ ‫ح� د �غ��د �غ���ة ا ��ل�ا �ت خ�‬ ‫ا خ ا �ق �‬ ‫�م�ن ا ن� ي�ج��بي���ك * ف��ا �ن�ه ر ج���ل م��ص�� ب ك�‬ ‫��ا ر *‬ ‫�م�� ر�م ا �ل� ��ل� � �يو ب‬ ‫�‬ ‫� ا ��س ا ن �غ ��ف �م � �ة �ذ‬ ‫�ف� ت���ل��� �ف‬ ‫��ا �ل��س� �و�ى ا �ل�ا د ب� � �وت�ي����س�ي�ر ا �‬ ‫�س��ا ب� �م�عي�� ش���ت��ه� *‬ ‫ط�‬ ‫�و �ل� ي�م� ا ��ه �ير� ب� �ى ج‬ ‫ب‬ ‫م‬ ‫� ا �� �ف ا � ا �ق‬ ‫ا ��ل��ه ���ف ا �ل�م�ق��ا �� * � ا �ن�ا ض‬ ‫���ا �م�ن ��ل��ك ا ن� ��ت ف� �� �ز �م ن��ه ��ا ��ل�ا �م�ا ��ل * ��ف ش‬ ‫��‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ع‬ ‫ل‬ ‫�‬ ‫���‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ر‬ ‫ل و‬ ‫ي ى‬ ‫و‬ ‫�‬ ‫ب‬ ‫ر‬ ‫ي‬ ‫ى‬ ‫ن‬ ‫َ‬ ‫ق‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�‬ ‫�� ا س�ت ش‬ ‫خ � � � � �ق � ا‬ ‫����يص�� ت‬ ‫ف � ا �ج�نّ �‬ ‫�� ا ��ل�ى ��م‬ ‫ح��ه �ور ج�‬ ‫ح��ل�ه را �‬ ‫ض�ي � �م�� ب����� ار * ��ل�م� � ا �ل�لي���ل ا �� ا ل�ل��م � او � �ل ر ��ط� ��س‬ ‫ع‬ ‫ت‬ ‫�‬ ‫�‬ ‫�ا � ا �� تح�� ه ا �� ن ��ل�ع ��� ا � ا ف ا �ق‬ ‫�‬ ‫�وك�‬ ‫��� ب� �م�ا �ن��ص�ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ل‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�د‬ ‫�ه�د‬ ‫ل‬ ‫��‬ ‫��س‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫*‬ ‫س‬ ‫�‬ ‫ط‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫ع‬ ‫ل‬ ‫ل‬ ‫ل‬ ‫�‬ ‫ى ل �‬ ‫ي�� ر �ل � و �و ج �ل ب ر‬ ‫و‬ ‫آم‬ ‫�‬ ‫�‬ ‫�‬ ‫�ا ق‬ ‫� م�ز ت‬ ‫�ص�ه��� �ل�م�ا ا �ع�ق�� ش��� ���ه�ا � ا‬ ‫�ه�ا ��ل��ة �ل�م�ا ا �ع��ترا ه الم‬ ‫ح� �� * �و� �لو � �ج�� �ب�ه ا �ل� ب‬ ‫�ص�د ا �ع� * �و� �لو‬ ‫بر‬ ‫ب‬ ‫آ‬ ‫� ُّ‬ ‫� � �‬ ‫تّ‬ ‫��ش�� ة ��ز ت ��ف ��ل �‬ ‫ح�� � او �و ج��ا �ع�ا * �و� �لو �ع�� �لق� �ع��ل� ج�ر� �ل �ه� �ى ا �‬ ‫ا� �‬ ‫�س�ف��ه �م �ر���ض� ا �و �ل�ع�ق��ه �لم�ا ��ل��قى �بر�‬ ‫ح�ا �ل‬ ‫ى‬ ‫ي‬ ‫� �ق �‬ ‫�ا‬ ‫�� �ز � ���ه ��� ف‬ ‫ا � ا �ق ا � �� ��ف ا ��خل ف‬ ‫ط �ر �� *‬ ‫� �ر�� * �و� �لو ��س� ي��ه ا �لر�و��ض� �ل� �ن�ب�� ت� �م�ن �ك��ل هر ب � ي ��‬ ‫�ه� ل �‬ ‫�‬ ‫ج �ي‬ ‫ور � و �و ى �ي‬ ‫ُ‬ ‫�‬ ‫تا‬ ‫ع د ��ل�ا ���ط �� ت� د � ن� �ع�ا�ز �ف� * � �� �ل ��ت�غ�ُ ن��ّ ��ه ���ف ��م��ل�� ��ل�ا �غ�ن�� �ع�ن‬ ‫�و� �لو ج�‬ ‫و‬ ‫���ع�ل �ع��ل�ى ا � �و� ر � �و‬ ‫وو ى ب ى ج س ى‬ ‫بر‬ ‫� ّ �ف � آ �ذ‬ ‫�ش‬ ‫�‬ ‫�‬ ‫���‬ ‫ل��ا ن� �ش��ن ��وف��ا * �و�� �لو �ص�ق��� ��ه � ي �ف �‬ ‫الم���‬ ‫مو� � او�لم�ع�ا �ز �ف� * �و� �لو�ع�� �لق� ��ى ا �ل�� ا ن� �� ك�‬ ‫�‬ ‫لب‬ ‫�س�� ك�لي���ل‬ ‫م‬ ‫�آ‬ ‫ّ‬ ‫�‬ ‫ُ‬ ‫�� �ن ��‬ ‫�‬ ‫ن‬ ‫ئ‬ ‫ف‬ ‫�‬ ‫ض‬ ‫ض‬ ‫�‬ ‫ا‬ ‫ق‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ث‬ ‫�‬ ‫ج�ل‬ ‫��� * �و��س��ل��س��ي��ل� �و�م‬ ‫��� ء ر�هي ���� * �و� �لو �م���ل � ك�‬ ‫ل�� � �‬ ‫��� * �و �لو �ي��ط‬ ‫ح� �‬ ‫ح�دا � ��� �ور�ي� �‬ ‫ب‬ ‫� ت‬ ‫� ُ��ت‬ ‫� غ‬ ‫�ت ئ‬ ‫� ئ‬ ‫� ت � ه �� ا ن � ا � �ُمج�ز�أ � ُ ن‬ ‫�ب�ا �ل�ع�م�ا �� * �ل�ا ��ن��ى �ع�ن ا �ل�م�ا �� * �و� �لو �خ �� ب� �ول�ه� � �ل� �ج�ز�أه‬ ‫� ا �ل��س��ل� او � * �و� �لو ك�� ب�‬ ‫م‬ ‫م‬ ‫م‬ ‫ا � اَ �ْ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫َ‬ ‫�‬ ‫ف‬ ‫خ‬ ‫ق‬ ‫ق‬ ‫�‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫ع�ن‬ ‫ه ا �لث�� �ك��ل � ا �ل � او � * ا �و �ع��ل� �‬ ‫�‬ ‫�صر�هي ���� � �ل�� � �ل�ه� �م��� � ا � �لو���� � *‬ ‫��‬ ‫�ع��ل�ى ر ج�� م �ل� �ل� �ى‬ ‫ى‬ ‫م‬ ‫م‬ ‫ح‬ ‫ح‬

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‫‪٤٫٨٫٢‬‬

Notice that the Description of Cairo is Ended

“There is no contradiction: he’s a poet by nature, not by trade, the difference being that the poet by trade is one who depends on his verse to make his living; thus he eulogizes this one and flatters that in order to get something from them. The poet by nature, on the other hand, speaks poetry because he cannot help himself—without having to force himself or in expectation of reward.” “That’s not the difference mentioned by al-Āmidī,”99 said the Fāriyāq. “Then scoot al-Āmidī back to Āmid100 and listen to me,” said the other. “Voilà! I’ve a-i-m-(e)-d him and scooted him,” he said, “so what’s the scoop?” “I advise you to write a letter to this scholarly man and beg him, through the deployment of your praise, for an audience. If he is kind enough to grant this, use the occasion to tell him of your sufferings and seek his help. He is certain to say yes, for he is known for his noble morals and loves the titillation of high self-esteem. Your chances are especially good, because he loves to keep company with literary types and make their lives more comfortable. Speak to him courteously, and I guarantee you’ll realize your hopes through him.” The Fāriyāq thanked the man for his advice and returned to his lodging comforted and expecting the best. When night came, he took his pen and paper and wrote the following: A greeting I send that, if ’twere carried on the breeze, the horizon with perfume would freight and if ’twere made a halo for the moon, would save the latter from its monthly fate; if ’twere added to the tawny wine, would cause no headache to follow its potation and if ’twere swallowed or licked by a sick man, would cause him no fever or excruciation; if ’twere hung upon a tree, though the season were autumn, would make its leaves straightway burst out and if ’twere used to water gardens, would make each charming and delightful flower sprout; if ’twere laid o’er the strings of a lute, would have them induce ecstasy without need of any agent instrumental and if at a gathering ’twere sung, would render all sweet-smelling plants and instruments purely incidental; if ’twere hung in the ear as a pendant, it would be one of those that, being from its upper rim dependent, are the more clearly seen and, if ’twere used to whet the dulled sword’s edge, would make it keen; if ’twere portrayed, would be as blooming gardens and meadows of that ilk and soothing liquids and purest milk and if ’twere suspended from one’s headdress, would render amulets superfl’ous; if ’twere worn as a ring by one by passion misled, would serve him in oblivion’s stead and if ’twere written on a tombstone, would distract the grieving mother from making moan, or

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125

2.8.4

‫ف‬ ‫ف ش ا ن نت‬ ‫�ه�ى �و�ص�� �م�‬ ‫���ي ا ����ع� را ��ه ا �� �‬ ‫�صر‬

‫�‬ ‫�ن ف �� �‬ ‫�ن �‬ ‫ق‬ ‫حو ج��ه ا ��ل�ى ا �ل��س� �عو ���ط * ا �و �ع��ل� ��س�ا �ق� ا �عر�� �� ك�‬ ‫ل��ا � �ل�ه �م�ن ����ف�زه‬ ‫ا �و �ع��ل�ى ا � �� �م�ز �ك�و�م �لم�ا ا ��‬ ‫ى‬ ‫ج‬ ‫� ن‬ ‫�� ف �خ �‬ ‫�‬ ‫�ي���ل �ل�ه�ا ن� �ع��لي��ه‬ ‫� �ل�ا �‬ ‫�س�ق� �و�فر�و ���ط * ا �و �ع��ل� �ل��س�ا ن� ا ب� ك��‬ ‫�‬ ‫ح��ل ت� �ع�ق��د �ت�ه * ا �و �ع��ل�ى �ك�� ب‬ ‫� ب�‬ ‫ى‬ ‫م‬ ‫� � ا �ن ت ا �� � ن‬ ‫ا � � ا ف تا‬ ‫���ف ا ��ل���ذ ��ل �ذ �ه��ه � �ف��ض�ت‬ ‫ح�ا �‬ ‫ب و‬ ‫ى ب‬ ‫�� �ه * ا �و �ع��ل�ى ا ج���ج �ل�ع� د � ار �� * ا �و �ع��ل�ى ر �م�ل �ل� �ب��� لير‬ ‫ت‬ ‫�‬ ‫�‬ ‫� ا ت ف ا �خ ة �ذ � �ة‬ ‫ن‬ ‫�ت ن‬ ‫�ن ا ت ا‬ ‫ح�� � �� �ر� * ك‬ ‫��ي�� �ع�ا ��طر�ة * ا ر�ق� �م�ن ا �ل����سي�� * � او �‬ ‫� *‬ ‫ح��ل�ى �م�ن ا �ل����س��ي�‬ ‫� ب�� �� * �و‬ ‫ي‬ ‫م‬ ‫م‬ ‫� ا �ش��ه �م�ن ا ��ل�ع�ا �ف����ة �ع��ل ���د ن� ا ��ل��س�ق� �� * � ا ���ل ��ل��ل�ع��ي�ن �م�ن ا ��ل�ا ث��م�د * � ا �غ���ل ��ل��ل ن��ا ق��د �م�ن‬ ‫ي �ى ب‬ ‫و � �ى‬ ‫و �ى‬ ‫يم و ج �ى‬ ‫آ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا�‬ ‫�ف �ن � � �ز ا �‬ ‫شغ‬ ‫ا ��ل�ع���س �‬ ‫�ن‬ ‫�ق ا ق�‬ ‫ج��د * � او � �ص�ى �م ا�لم� ا �ل �ل� �ل * � او �ع� �ل� �ب� � �ل��ل ب� �م ا ��م�ل ا � �لو�ص� �ل * � او �������ل‬ ‫ن �‬ ‫�ذ � ا �‬ ‫� �‬ ‫�ز‬ ‫�ز‬ ‫نَ � ا ق‬ ‫�ص��ا � * � ا‬ ‫و ��هى �م�ن � ��ور ا �ل� ��ا � *‬ ‫�ل��لب��ا �ل * �م�ن �ه�و�ى �ى د �ل� �ل * � او �هر�م�ن � ��ور ا �ل‬ ‫�‬ ‫ب‬ ‫ح‬ ‫ح‬ ‫� �ه ا ��لن ��ف����� * � ا �ع�ز �ع ن��د ا ��لب����س��ت ّ �م�ن‬ ‫� او �عب ��ق �م�ن �ش����ذ ا ا ��ل ا � * � او ث��م�ن �م�ن ا ج��ل‬ ‫��و ر ي س و‬ ‫ى‬ ‫�‬ ‫رح‬ ‫�‬ ‫ت‬ ‫�‬ ‫خ‬ ‫�‬ ‫�ة‬ ‫ن‬ ‫�‬ ‫ت‬ ‫ت‬ ‫ل‬ ‫�ز‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ن‬ ‫ن‬ ‫�ن‬ ‫�ن‬ ‫ا ��لج��‬ ‫� ن�ي����س * �و�ع��د اب �ى ا �ل�عت�� �هي�� �م ا �ل �ه�د �ي� � * �و�ع��د اب �ى � �� ا‬ ‫و ��س �م ا �م �ر� � *‬ ‫ي‬ ‫� ن ا �� �ف� �ز �ق � �ن ا ��ل�فخ‬ ‫� ��ا ت� * � �ع ن��د �ج� ر �م�ن ا ��ل��غ�ز ��ل��ا ت� * � �ع ن��د ا � ت��م�ا � �م�ن‬ ‫�وع��د ل ر د � م‬ ‫و‬ ‫و‬ ‫ى‬ ‫ب‬ ‫ر‬ ‫ر‬ ‫ي‬ ‫م‬ ‫�ي‬ ‫ي‬ ‫�‬ ‫� ن‬ ‫� نا �‬ ‫�ت‬ ‫�‬ ‫�ج�ز ��ل ا �� ك�‬ ‫ل�ل��� * �ت��ه�د �ى ا ��ل�ى ا ج��ل‬ ‫ا ��ل‬ ‫� � * ا �ل�م�ق��ا � الم‬ ‫� * �و�ع ن��د ا �لمت���ب��ى �م�ن �‬ ‫� ك��‬ ‫م��‬ ‫��� ب� ا �ل‬ ‫ح��ر� *‬ ‫ح�‬ ‫ك‬ ‫ر‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫س�ت غ ا ث ل�‬ ‫�م��ل ا �‬ ‫ث� ا �� � �ظ ��‬ ‫� �ا�ذ ا �ل� � ف‬ ‫ي�ن‬ ‫ي�ن‬ ‫ي�ن‬ ‫ا‬ ‫م‬ ‫�‬ ‫�ض‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫م��‬ ‫�ل‬ ‫ا‬ ‫�ل‬ ‫�‬ ‫�‬ ‫ل‬ ‫ه‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫م‬ ‫��ض �و�م��ي�ن *‬ ‫�‬ ‫*‬ ‫�‬ ‫*‬ ‫�‬ ‫*‬ ‫ل‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫ه‬ ‫م‬ ‫م‬ ‫�‬ ‫ج ��‬ ‫�‬ ‫م�ل‬ ‫ل‬ ‫ي‬ ‫و‬ ‫� �و‬ ‫�‬ ‫ن‬ ‫�ص�د �ي�ن * � �مورد ا ��ل���ط�ا ��لب���ي�ن * ا د ا � ا لله ��س�ع�ده * �و خ���ل��د �جم‬ ‫���ده * � بو���ع�د‬ ‫��ه�ل ا � �لق��ا �‬ ‫�م �‬ ‫م‬ ‫�ن‬ ‫��خل ق �ن ق ظ �‬ ‫�‬ ‫�هر�ى * �و�عي���ل �ب�ه‬ ‫�ي�ا ��س�ي �د �ى ف��ا ��ى ق��د �م ت� �ه��ذه ا �ل��د �ي�ا ر � او �ن�ا �‬ ‫ح�ا ��م�ل �رج�‬ ‫� ��د ا � ����ض� �� �‬ ‫ت‬ ‫�ص�� � * � �ل�� ا ���د �م�ن �ي�ز‬ ‫ح�ه �عن�� � �� �ل ق���ل��ل�ا * � ��ل�� ت‬ ‫ح�ز‬ ‫س� ا ج���د ب��ن ��ف����سى ا ��ل�ى ا ��ل خ�‬ ‫���‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫و‬ ‫و‬ ‫ب رى و م ج‬ ‫ي‬ ‫و‬ ‫ى‬ ‫ص‬ ‫ُ‬ ‫�‬ ‫ُ‬ ‫�ذ‬ ‫ق‬ ‫� ن‬ ‫ف �ف ن‬ ‫�م ن��ه ��سب��ي��ل�ا * �و��د �ه�د��ي ت� ا �ل�ى � ��ور �م�عر�و���ك ��ى �ج��‬ ‫� �ه� ا ا �ِل�ع�م�ا ��س * � او �ن�ب��ئ� ت� ا �ن��ك ا ن�� ت�‬ ‫ن ا ئح �‬ ‫�ف �ت��س� ��ل ا ن �ز‬ ‫ا‬ ‫�ت�ق �ن �ذ � ا �ت ا‬ ‫� ��‬ ‫ن‬ ‫��‬ ‫ا‬ ‫�‬ ‫ل‬ ‫م‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫� �ل � �ى ب � ور‬ ‫و‬ ‫ح�د ك �م�ع ��ى �م �ه� ا ا �ل� �ر ب�� ��س * د �و� ��س� �ر ا � س‬ ‫ح� ّ �ا�‬ ‫�ن � ث ق�‬ ‫�‬ ‫ش ا �ف �ة‬ ‫�‬ ‫ل��‬ ‫� *‬ ‫�ه� �م�ا ب �ى �م ا �لب�� ا�لم��ي�� * � او �ل �ض‬ ‫�ر�� * � او ب�� ث� ا �لي���ك �م����‬ ‫�ن�ا د �ي��ك ا � ك‬ ‫� ر ا �ل� �لي�‬ ‫�‬ ‫ي‬ ‫م‬ ‫م‬ ‫ن ت � ن � م ا �ت ف ا ت �ة ت قّ‬ ‫� ا ن ت ا خ ��ذ � �ن � ا ن ا �‬ ‫ف‬ ‫�ص��ط��ع�ه �ل��ك �ب� �ل ���� �� �‬ ‫�صر �ل�ه * � او � ���‬ ‫�ق� ا �م��ل�ه *‬ ‫��ا �ن��ك ا ��ه�ل �ل� � �� �� ب��ي��د م �ل� �� �‬ ‫ح� �‬

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‫‪٥٫٨٫٢‬‬

Notice that the Description of Cairo is Ended on the waist of a slender lass, would take the place of a sash, or on the nose of one with a rheum, for nose drops would leave no room, or on a cripple’s feet, would make him hop ahead and all others in the race to the wellhead beat, or on a dumb man’s tongue, would cause the knot therein to come undone, or on a miser’s hand, would make it easier for him his gold and silver to spend, or on brackish water, would make it sweet at just one go, or on sand, would cause it to make even basil grow; plus salutations ornamented, sweetsmelling and scented, softer than the breeze, sweeter than heaven’s mead, than good health for the sick a more sought-after goal, more brightening for the eye than kohl, dearer to the assayer than purest gold, clearer than sweetest water fresh and cold, dearer to the heart than hope of the beloved’s arms, more distracting than a coquette’s charms, brighter than the light of morn, more brilliant than the anemone’s bloom, more fragrant than wine’s aromas, more closely guarded than tiaras, dearer to al-Bustī than paronomasias,101 to Abū l-ʿAtāhiyah102 than ascetic verse, to Abū Nuwās103 than poems about wine (and worse), to al-Farazdaq104 than panegyrics, to Jarīr105 than lyrics, to Abū Tammām106 than sagacity, to al-Mutanabbī107 than poems demonstrating rhetorical capacity—to be presented to that honored person of respected station who is the resort of the depressed, object of the entreaties of the oppressed, protector of those who’ve suffered wrong, refuge of the victims of the strong, watering hole of those who aspire to his attention, wellspring of those who seek his intervention, may God preserve his good fortune for ever and a day, and never let his glory fade away! To proceed: Master, I am come to these territories bearing a bag that has broken my back and in my patience made a crack, and I have found none to relieve me of even a little of the encumbrance and can see no way to rid myself of it without assistance. In the midst of this inky darkness I have been guided to your kindly light, informed that you alone, to the exclusion of any other wight, can free me from my plight. Will you then permit me to visit your noble circle and to you myself unburden of that from which I endlessly suffer, and of my dolorous hurt, in person? On you alone can I rely to take the hand of one without ally, knowing that, should you but look on him with favor, you’ll make his wishes come true and help him obtain all he has in view, and should you take him to yourself, he will thenceforth owe you a debt of gratitude and of thankfulness for your pious attitude. Such a one thus asks this of you as a petitioner in the forecourt

127

127

2.8.5

‫ف‬ ‫ف ش ا ن نت‬ ‫�ه�ى �و�ص�� �م�‬ ‫���ي ا ����ع� را ��ه ا �� �‬ ‫�صر‬

‫تن‬ ‫ف‬ ‫ا ن ��ت ت خ� �‬ ‫� �ن ن ّ‬ ‫ش‬ ‫�‬ ‫����ذه �ل��ك �م�ا �ع�ا ��� ر�ه��ي�ن �ش�� ك‬ ‫هو �يرج��‬ ‫��‬ ‫� �و���ي���ل�ه �م�ا ا �م��ل�ه * �و �‬ ‫��رك * م�م �و� �برك * � �‬ ‫�و‬ ‫آ‬ ‫ف‬ ‫�ذ ��ل��ك �م ن���ك ر ج��� �َم�ن ��ل�ا �ذ ب���ع�ق ��و�ة ��خ ك * ف��ا ن� را ��ي ت� ا ن� ��ت ف����ع�ل ف���ذ ��ل��ك �م�ن ا �‬ ‫ح��س�ا �ن��ك *‬ ‫ر‬ ‫� ا ��ت �ن ن ش �ف ا ن ا‬ ‫�و ��� � � ت�ن ا ن �‬ ‫� ا�� � ا �‬ ‫س�‬ ‫طو�ل ا �م� � ��ك * � او �ل��س�ل� �م* �وك�� ب� �ع � او ��ه ي����ر� �ب� �� ��م�ل ��س�ي �د �ى ا �ل� ك�ر�م ا �ل� ح�� ب‬ ‫� فخ �‬ ‫�اف‬ ‫�ا‬ ‫�ا‬ ‫�ا‬ ‫�ا‬ ‫� ا ��ا‬ ‫���د ا ��ل�ا ج��� ا ��خل‬ ‫�ك�م��ل ا ��ل�ا �جم‬ ‫ا �ل�ا ��� ا �ل�ا �و�‬ ‫ح��د ا �ل� �� ض����ل ا �ل� ��س�ع�د ا �ل� �مث���ل ا �ل� ر�ش���د ا �ل� �‬ ‫��و ج‬ ‫ل‬ ‫م‬ ‫�‬ ‫� �ذ‬ ‫� �‬ ‫ف��ل�ا ن� ا د ا � ا لله � ��ق��ا ه ��ا ��ل�ع�ز � او �لن��ع� * ف���ل�م�ا ب���لغ�� ت� �ه��ذه ا ��ل ��س�ا ��ل��ة ا ��ل�ى ا ��خ�ل‬ ‫�‬ ‫�وا ج��ا ا�لم� �ك�‬ ‫��ور �و ��ط�ا �ل�‬ ‫ر‬ ‫ب ب‬ ‫م‬ ‫ع‬ ‫م‬ ‫�‬ ‫ض‬ ‫�‬ ‫قا �‬ ‫�‬ ‫ت‬ ‫�‬ ‫ق‬ ‫�ة‬ ‫ن‬ ‫�‬ ‫ت‬ ‫ف‬ ‫�‬ ‫ق‬ ‫ت‬ ‫ا‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫�ن‬ ‫�م�ا ���فى ش���ر� ا �ل��س�ل� � �م ا �ل������ ب��ي��ه ا �لم� ك�‬ ‫���ل��� �ل� �ي �م� �ل��ك ا � �‬ ‫����‬ ‫�ه���ه * �و�� �ل‬ ‫�ه� �و� �‬ ‫ح��ك �م �‬ ‫م‬ ‫م‬ ‫ح‬ ‫�ث � تّ‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫ن ��ف‬ ‫ن‬ ‫ا‬ ‫ق‬ ‫�‬ ‫�‬ ‫�‬ ‫ئ‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ت‬ ‫�س��‬ ‫ح� � ا لله ��د را ��ي� ا ك���ر ا � ك��‬ ‫��‬ ‫�لب��ع��ض� ج���ل��س� ��ه م�م�ن ا�ل�م �ب� �ل� د ب� * �� ب‬ ‫هو�� �سو� �ى‬ ‫ل�� ب� ��ي �‬ ‫آ � ا ا ��لت�� ا ت ��ل��ل� خم ا �‬ ‫���ا ن��م�ا �ه� �مه�د � ن� ��ل�ه �ع ��ش ���ل�ق����� ا � خ��ا ت�� �� �د �ن�ا‬ ‫ح�� �‬ ‫�� ��ط ب� ك� م � و‬ ‫ا �ه�د � ا �ل��س�ل� �م �و ي‬ ‫ر � ب ي س و م س�ي‬ ‫��س��ل� �ن ف �ت � ش ن � ا �‬ ‫�غ �ق ن �ف � ا غ ق غ ن �ف � غ ّ‬ ‫ش‬ ‫����� �‬ ‫�����ه�ه * �و��ي� ر�� �و�ه ��ى ا �ل� �� ار �� �و��ي����ل� �و�ه ��ى ا �ل����ل�و‬ ‫ي�م * �� را ه�م ي� ب‬ ‫ه �و�ه ب�م� �لي����س ي� ب‬ ‫ا �آ ف �ق تي�ن � ت ا �ث تي�ن �ف � ن ق‬ ‫�‬ ‫ح�ت ��ا ���تى �مب���ل�و ��ل�ا ��م‬ ‫�� ��و��ل �ص�ا �‬ ‫حر�وق��ا * �ور��م� ج�� � او �ب �� �‬ ‫� �ر�� م�م� ���ل��� ��ى ا�لم�ع��ى ��ك‬ ‫ح ب�‬ ‫ىي‬ ‫ب‬ ‫� ا � �ة � ا ن ث� ا � � �ظ � � ي�ن �م��ل �‬ ‫ي�ن ث �ذ �ن ت ق �ن � ا �‬ ‫��ا ا�لم�ه�‬ ‫��ض �و�م�� * ��م ا ا ا � �����ل� او �م ا �ل��س�ل� �م ا �ل�ى‬ ‫�ه��ذه ا �لر��س� �ل� ا �ل� � �م� �ل ا�لم���ل�و�م�� ج‬ ‫�ان آ‬ ‫�‬ ‫�‬ ‫�‬ ‫ح ّ��س�ن ��ل�ا ��ا � ��ف�ن ا �ل� � ش�����‬ ‫ل��ل�ا � ا ��ل�ى ا �لغ���ا �ي��ة * �و�م�ا ا د ر�ى �م�ا ا ��ل���ذ �ى �‬ ‫ا �ل�غ� ر��ض� ا ج��ا د � او ا �� ك�‬ ‫رب ب‬ ‫م‬ ‫� ا س�ت ا ت � ت ش ا ت � �ت �ذ‬ ‫��ن�ظ �� �� ف� ��ق ال�مت ا �ث � �ة ��ف‬ ‫�‬ ‫�ة‬ ‫ن‬ ‫�� � �ع ا � ��قت‬ ‫�ه� �ب��ه��ذه ا �ل� �� �ع� را � � او �ل�����ب��‬ ‫�ه� � ا �ل بم� � �ل� * � بو ��‬ ‫ا � �ي��ض�ي و و‬ ‫� ا ل� ر �م� ��ل� �ى‬ ‫�‬ ‫ي�‬ ‫م‬ ‫م‬ ‫�ل � ا ة � ة �ذ‬ ‫��ا ن ت ش ق �ة �� � ف� ظ ��‬ ‫� ا ن ا ��� ا �ل� � ت ا ��تَّ � ه ا ن‬ ‫� ن‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ع‬ ‫ع‬ ‫��‬ ‫د�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�د‬ ‫ل‬ ‫�‬ ‫�‬ ‫ح�‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫ا�لم�ع��ى * م� � لع� �م �ي �� �ى �ل� � �ي ب ى‬ ‫ب بر و‬ ‫�ر ي‬ ‫ع‬ ‫�� ت� � �م�ا �ز ��ل ن��ا �ن � �ز ���د ا ���ل� ك �م�ا �� ف�ل �ظ‬ ‫���ل�غ����ة ا �ل�م�ع ن� * � �ه��ذه ا ��ل�ف� � �م�ا ئ��ت��ا ��س�ن ��ة ق��د �م�ض‬ ‫� ����ه‬ ‫و‬ ‫و‬ ‫�ى و‬ ‫بي‬ ‫رى ي �ي و‬ ‫� تّ‬ ‫آ‬ ‫ا �ت���خف‬ ‫�ذ‬ ‫� �ف‬ ‫ق � �ز‬ ‫ف‬ ‫�‬ ‫��� �م�ا ��ا �ل�ه �ي��د * ���ق��د ��سر�ى �ه� ا ا �ل��د � ء ��ى �ج��مي�� ا � ك��‬ ‫�ع�مر�و * �و�ع�م ار ي��مض�‬ ‫ل��ا ب� * ا �م� �ي��‬ ‫ع‬ ‫ع‬ ‫م‬ ‫�‬ ‫� ا �م �‬ ‫�ذ � ف‬ ‫م ا ��� ��ف ا ��ل�ع�ن ا ن � ا � ا‬ ‫ال� خ‬ ‫ا‬ ‫���د � او �ل�ا ��س�ع�د � او �ل�ا �و�‬ ‫�‬ ‫ح��د �و�م�ا ا �ش��ب��ه �ل��ك ���ل�ه �و ج��ه *‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�� ط ب� �ى �و � ب� �ل ج �ل و �ل ج‬ ‫� ت �‬ ‫� ن �ت ��غ ���ت‬ ‫�ف‬ ‫ن‬ ‫�‬ ‫ن‬ ‫�ذ �‬ ‫�و �ل��ك ا �ن�ه �ل� ج�را �ل�ع�ا د�ة ��ى �ب�ل�ا د �ن�ا �ب�ا � �ي��ك�و� � ب��لي�� ا ك‬ ‫ل��� ب� �ع��ل�ى �ي��د ا �لب��ر�ي��د * � او ��م�ا ��تب��ع ث�‬ ‫م ِ‬ ‫��ش� خ� ا � � ت �‬ ‫خ � ة ا �� �� �ق � ا ا � � ا ف ا ن ا��ا � ا خ��ف ا �� � �ة �ع�ن ا ��ل��ت��س �ة‬ ‫�مي��‬ ‫�ى �ع� �ط�ل�‬ ‫�م� ا �� �ص �لي����‬ ‫س� �ل�ه� �ب� ر� �ب� ل�طر� �و �ل� �ب� �ل�د �ي� ر �� ���ه� �مك� �ل� ي ��‬ ‫م‬ ‫ع‬ ‫خ� ّ � ا ف ا �ذ‬ ‫ا�‬ ‫� ا �� �ف ا �� �ل�ق ا ء �ة ��� ف‬ ‫ق‬ ‫ا‬ ‫��� �م�ن �� �ل�ق ��ه ���ف ا ��ل���ط � ��ق �ع�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�ك‬ ‫�‬ ‫ط‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫��‬ ‫ه‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫س‬ ‫ط‬ ‫�� ي ل ل‬ ‫� ر ج �ل �ل �ي ر� ر‬ ‫ي ى ري�‬

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‫‪٦٫٨٫٢‬‬

‫‪٧٫٨٫٢‬‬

Notice that the Description of Cairo is Ended of your dignity, and your willingness to oblige will be but further token of your kindness and far-reaching benignity. Farewell.

For the address he wrote: To be honored by the fingertips of my most generous, most nobly descended, most imposing, most unique, most bountiful, most fortunate, most exemplary, most well-guided, most complete, most glorious, most sublime master, Khawājā So-and-so, may God preserve him for ever in splendor and ease!

When this message reached the khawājā in question and the latter perused

2.8.6

the affected similes employed in the elaboration of the greeting, he couldn’t contain his laughter and guffaws and said to one of those seated with him in his salon, a man of culture, “Glory be! I find that most of our writers abandon themselves in their presentation of greetings and salutations to the addressee as unrestrainedly as if they were presenting him with the throne of Bilqīs or Our Master Sulaymān’s ring,108 comparing him to things he doesn’t resemble, drowning him in immoderate praise, and boiling him over the fires of excess, with the result that he ends up soaked and singed. Sometimes they come up with two phrases that are identical in meaning, such as when the writer of this epistle here says ‘object of the entreaties of the oppressed, protector of those who’ve suffered wrong.’ Then, as soon as they move from salutation to content, they write excellently. I don’t know why the writers of compositions have thought good to waste their time on such hackneyed metaphors and similes and on composing phrases of identical sense, when the scholar can, with ease, demonstrate his erudition in a single phrase if it’s well worded and effective at conveying the meaning. Twelve hundred years have passed, and we still find Zayd chewing over what ʿAmr109 uttered and ʿAmr masticating what Zayd said. This vice has entered the veins of every writer. “When it comes to eulogizing the addressee in the address with ‘the most sublime,’ ‘the most glorious,’ ‘the most fortunate,’ ‘the most exemplary,’ and the like, there is a particular issue. The custom of delivering the mail via the postal service is not observed in our country; it is sent with persons who have no knowledge of the roads or the neighborhoods, which, as you will be aware, are innocent of any written signs. If the letter is borne by a man who doesn’t know how to read, he will ask everyone he meets on the road about the addressee by name. If the address doesn’t give a clue as to who he

129

129

2.8.7

‫ف‬ ‫ف ش ا ن نت‬ ‫�ه�ى �و�ص�� �م�‬ ‫���ي ا ����ع� را ��ه ا �� �‬ ‫�صر‬

‫ف ا ن � � � ن � اّ‬ ‫�‬ ‫ما �‬ ‫فا ن‬ ‫ا ��س� ال� خ‬ ‫�قا‬ ‫�ن‬ ‫���ث�� ا �م�ن‬ ‫�� ��ط ب� * �� � �ل�م �ي��ك�ن ا �ل�ع � او � د ا �ل� �ع��لي��ه ا �لت�ب����س �ع��ل�ى ا � �ل�� ر�ى * �� � ك� ي ر‬ ‫م‬ ‫ش ت�� ن ��ف � ا �� �آ ن ��ا ن ��مخ ت � ف ي�ن ��ف �‬ ‫م��ا � � ا ��ل�ا خ�� �ا �ق * � �ف��ض‬ ‫�‬ ‫�ا‬ ‫���ل�ا �ع�ن‬ ‫ا �ل ن�� ��س �م�����ر �ك�و� �ى ا �ل� س�م� ء � او � ك�� � �� او ���ل���� �ى ا �ل ك� رم و ل � و‬ ‫�ذ � ف ق ت ف ق ن ّ�غ � ت‬ ‫�‬ ‫م �‬ ‫ل�ا �� ا ن � ن‬ ‫ح��د �ع�ن ا ��س� ال� خ‬ ‫�� ب� ب�ع�د � �ي�‬ ‫�ك�و� ق��د ��س�ا �ل �غ��ي�ر � او �‬ ‫�ل��ك �����د ��ي �� ��� ا � �مب���ل� ا � ك��‬ ‫��ا ��ط ب�‬ ‫م‬ ‫ن �ن ق‬ ‫ح ث� �ع�ن‬ ‫���ا �ن��ص�ف� �ن��ه�ا ره ���فى ا ��بل��‬ ‫����‬ ‫� � ���د �ه� ك�‬ ‫له� ا �مي���ي�ن * � بو���ع�د ا � �ي��ك�و� ��د ا ض�‬ ‫وو ج م � م‬ ‫ع‬ ‫�‬ ‫� �‬ ‫�ا � ت � ا �� ه �ّ ا � � َ� ْ ن ا �ت‬ ‫�ص�ده * �‬ ‫ح�ت ا �ذ ا لم‬ ‫�ف��ه �و���عث��ه‬ ‫�‬ ‫ا �ل��طر� ��ق� * ف��ل�ا �ي ك�‬ ‫ح�ه ��ت�� �لق �‬ ‫�‬ ‫ا‬ ‫�‬ ‫ل‬ ‫�‬ ‫د‬ ‫�‬ ‫�‬ ‫�د‬ ‫�‬ ‫د‬ ‫ه�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫ى‬ ‫�‬ ‫ر‬ ‫و‬ ‫ي‬ ‫ج‬ ‫ي‬ ‫و‬ ‫ي‬ ‫ى‬ ‫ب‬ ‫ي‬ ‫ي‬ ‫�ف �ق � ت‬ ‫� �� ا ت �‬ ‫�‬ ‫ت‬ ‫�‬ ‫ل��ا � �ع ن��ده ث�� ��ن��ت��ق�� �م ن��ه ا ��ل� �غ��� ه * � ��م�ا ��ل��ق‬ ‫�‬ ‫ح�د ا جل‬ ‫�‬ ‫ا �ل�ى ا �‬ ‫��ه� � ا �ل ��ى ا را د * يب� ���ى ا � ك�� ب‬ ‫م ي �ل‬ ‫ى ي ر ورب �ى‬ ‫�ا ت آ‬ ‫آ‬ ‫�ف ن ت ق � ت‬ ‫� ّ ف� � ّ‬ ‫� �ق‬ ‫�غ‬ ‫�‬ ‫ل��ا ب� ا ��ل�ى � �خ�ر �و�هل�� �ج� ار * � ك�‬ ‫��ا ن� �ل�ا �ب��د �م�ن ا �ل� � �‬ ‫�س�ق��ص�� ء‬ ‫��ي�ره �م�ا � �ل ي��ه �ه�و �ي��� �����ل ا � ك��‬ ‫م‬ ‫ما �‬ ‫�ذ ن‬ ‫��ف ا ��ل�ع�ن ا ن �ع�ن � �ف �ا ت ال� خ‬ ‫ن �ذ��‬ ‫ا‬ ‫فقا � � �‬ ‫ص� �‬ ‫�ى �و �‬ ‫�� ��ط ب� * ����� �ل �ل�ه ج��لي����س�ه ا � ي�ج� ب� �ي� ��س�ي �د �ى ا � �ي�� ك�ر‬ ‫�‬ ‫ّ‬ ‫�‬ ‫ث ا �ذ‬ ‫��ف ا ��� �ن ن � � ف ا ت �ف� ق ا � �ل��ل� خم ا ��‬ ‫������س�ا �غ� �ّ�ا �ش���ق‬ ‫���ا ن� �ج��مي��ل�ا ك�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�ى لع � او � �ج �مي�� ا ل�ص��� � * ي ���� �ل ��‬ ‫ط‬ ‫ك‬ ‫�‬ ‫ل‬ ‫�‬ ‫ر‬ ‫ي‬ ‫ي‬ ‫ن�ي‬ ‫ب‬ ‫�‬ ‫� ع‬ ‫�‬ ‫��‬ ‫��‬ ‫�� � ا �ل�ع ا �ة‬ ‫� ّ ا ��ل�غ� ن� ا ��ل �آ�خ� ه ف���ق ا �� ا � ا � �ص�ف‬ ‫ح�ز ا � * ا ج ��ل‬ ‫�‬ ‫ل‬ ‫ا � �لق��د كب�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�م‬ ‫�‬ ‫ا‬ ‫�‬ ‫ل�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫ع‬ ‫�‬ ‫��‬ ‫م‬ ‫م‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل و �‬ ‫ر‬ ‫ي‬ ‫ي �ل ي ��س �ى �ى ر‬ ‫ر‬ ‫ي �ض‬ ‫م‬ ‫غ �ذ � ��� �‬ ‫�‬ ‫�‬ ‫ف‬ ‫�‬ ‫�ة‬ ‫ق‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�ن‬ ‫ا �ن��س�ا ن� ��ا �ج ���ل‬ ‫�م�ا ��ل � او �ل�غ� ن�� �‬ ‫م �و ���� � �ل�ه * � او �م� ب�����ي�ر �ل��ك �ك��كب��ر ا ل�ع�م� �م� �و�عر��ض�‬ ‫هو �م ا �ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ب‬ ‫ى‬ ‫ب‬ ‫�‬ ‫آ‬ ‫�ف‬ ‫�‬ ‫�‬ ‫ح�ز ا � ف��� �م�ن ا � �ف ا ت ال خ‬ ‫�ص�ص��ة ا �ذ ا ��ل ن��ا �� ���ف �ذ ��ل��ك �� �س � * � �م�ا خ��ا �ل�ف� �ذ ��ل��ك ��م�ا‬ ‫م‬ ‫�‬ ‫��ل‬ ‫�‬ ‫��‬ ‫ل�ص�� �‬ ‫و و‬ ‫سى‬ ‫ا م لي����س‬ ‫س�ت ا ن ش آ‬ ‫ح��ا �ن�ا‬ ‫�‬ ‫ا � ��ل�ا ه ��ا ��ل�ا ��س�ت �ع�م�ا ��ل � ��س��ت ا ه �ع�ن �ق ��� �م�� �‬ ‫ن �ك�ن‬ ‫و ر‬ ‫ع�م�ل� ا � ���� ء ا لله * �و�ه�و � او � �ي�� ا �ي‬ ‫و ب‬ ‫ري ب‬ ‫ّ‬ ‫�‬ ‫ض‬ ‫ْ‬ ‫َ‬ ‫ث‬ ‫�‬ ‫ْ‬ ‫ََ �ة �‬ ‫� ن � ا �ة � ش َن ّ �ة‬ ‫�ا ت �ذ � � � ن ت‬ ‫�م�ن الم�‬ ‫����‬ ‫�� ��ة � او ��ل‬ ‫ح ك�‬ ‫���ا �‪��� 1‬ص�ف� ر ج��ل�ا �مث��ل�ا �ب�ا �ل�ز ��ب��يّ�� � او � ك‬ ‫�� � �و �‬ ‫ح� ��ط� � �وي� � او �ل��� �ر�ب���ث�ي �‬ ‫ك‬ ‫�‬ ‫ل‬ ‫ك‬ ‫ل�� �ي‬ ‫ب‬ ‫� ْ�ن �ف �ة � َ�ْ َ �ة � ُ�خْ ّ �ة � َ ْ � ّ �ة � َ �زَ ّ �ة �� َ شْ ّ �ة � ظْ � َ ّ �ة ��‬ ‫��ُ ظ �� ّ �ة‬ ‫ل‬ ‫ن‬ ‫�‬ ‫�‬ ‫ا‬ ‫ل‬ ‫�ز �ز‬ ‫�ز‬ ‫ع‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫حو��ي��‬ ‫ط��ي � � او �ل�ع ْر ب��ي�� �و �ج��ب��ي � ‪ � 2‬او �لعِ� ���ي�ب��ي�� �و�ج �‬ ‫ه��ي � � او �ل � ُب��ي�� � او �ل��س� ��ب‬ ‫� او � كِل�� �ر ي�� ي�� � او �ل �ل� ب‬ ‫�ف ْ‬ ‫�َ ْ ض ّ �ة � � ّ �ة �َ ْ‬ ‫�‬ ‫ح�م ّ �ة � ا ج��ل‬ ‫�س‬ ‫� ا ��ل�اَ �زَ ّ ���ط���ة � ا ��ل��س�ن �ا ���ط���ة � ا � �ل����‬ ‫ح��س�ن‬ ‫��ه���مي�� � او �لب�� ْر ��ط�ا �مي�� � او �ل‬ ‫ح��ثر�ميّ���ة ا �ل�ا ا �ن�ه ا �‬ ‫�‬ ‫�‬ ‫�‬ ‫ي و‬ ‫ي و‬ ‫ي و‬ ‫و‬ ‫�‬ ‫ت�‬ ‫ث‬ ‫ت‬ ‫�‬ ‫�‬ ‫�م�ن ا � �ق�ا ا �ل���� ��ف � �ف �ا ت ال خ‬ ‫� ا�‬ ‫م‬ ‫��ا ���ط ب� * ف���ق��د ب���ل�غ� ن��ى ا ن� ك�‬ ‫����ي�را �م�ن ا � ك‬ ‫�‬ ‫لب ��س �ى ص� �‬ ‫ل��� ب� ل ��ى‬ ‫�ي ع‬ ‫�ذ ت �‬ ‫��ت ��ق ف‬ ‫�ت� ض�� ن‬ ‫�ة � ا � � �ن ن ا ا � ن‬ ‫م� ت� �م�ق��ا �‬ ‫�ص�د �م�ه�م� �لم� �ل�م �ي��د �ل �ع � او ���ه� �ب� �ل���ص � او �ل �وي ��� �ع��ل�ى ا � ا�ل�مر���س�ل‬ ‫� �فُ�ت‬ ‫ا ��ف‬ ‫ح ت ��ل��عل�� ا � ا �ف‬ ‫� ا �ل��م ���س � ا �ل��م ���س ا ��ل��ه * ا ��ن‬ ‫�‬ ‫ن‬ ‫ت‬ ‫ت‬ ‫ا‬ ‫ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫��‬ ‫��‬ ‫ه‬ ‫س‬ ‫�‬ ‫�‬ ‫�ض‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫ح�‬ ‫ص‬ ‫ك‬ ‫ا �لي��ه � ي �‬ ‫��‬ ‫ب�‬ ‫� ب ب �ى رر ر �ل و ر �ل ي‬ ‫م‬ ‫� �ذ� � �غ �‬ ‫ض ا ف � �ذ‬ ‫���ة ا �� �ف ا ا �ق � ن‬ ‫ح�ا �ور�ت��ه�م�ا * � او �عل��� �ه ن��ا ا ن� ا ��خل‬ ‫��م‬ ‫له� ا‬ ‫�وا ج��ا ا�لم� �ك��ور �لم�ا ب���ل� ت��ه ا � �لوك��� ل�� ر�ي� � ك‬ ‫���ا � �م �ر��‬ ‫��‬ ‫��� �� �‬ ‫ي‬ ‫م‬ ‫َْ‬ ‫نّ‬ ‫كا �‪ :1855  2   .‬ا �ل�عث�����ج���بيّ����ة‪.‬‬ ‫‪� :1855  1‬‬

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Notice that the Description of Cairo is Ended

is, any who read it will be confused, for many share the same name, though they may differ in fine qualities and morals. In addition, it may happen that the one who is to deliver the letter, after asking more one than one person the name of the addressee and finding all of them to be illiterate and having wasted half his day searching for the way and and after failing in the end to be guided to it, finds a servant in the street watching him. As soon as he sees him, then, he seizes hold of him and sends him off in some direction he thinks correct. The letter stays with the new messenger for a while, and then he passes it on to someone else, and that someone else may face the same problems he did and so pass it on to another, etc., etc. One should therefore go into great detail when describing the addressee in the address.” His companion then said, “In that case, dear sir, all the addressee’s charac-

2.8.8

teristics should be mentioned in the address. If the addressee is, for instance, beautiful, intelligent, rich, shapely, of large turban, and broadly cummerbunded, he must be referred to as ‘the beautiful, the intelligent, the rich,’ etc.” Responded the other, “As far as describing someone as beautiful, rich, and so on is concerned, to do so is a grave offense against him,110 and as far as the rest, such as the size of his turban and the breadth of his cummerbund, is concerned, these are non-specific characteristics, for everyone’s on the same footing in such matters. How much more appropriate it is to employ other forms of address, as you will soon see, God willing. Such other forms may on occasion make one laugh—as when one describes a man as being characterized, for example, by hypertrichotism, or hirsutism, or triticoidism, or hypermetacarpalism, or superrhysism, or partial hirsutism, or pyknism, or ectomorphism, or mesomorphism, or endomorphism, or somatomegalism, or exophthalmism, or planirostrism, or glabrotism, or acromegalism, or macrocephalism, or macrolabialism—but are better than others that create confusion over the addressee’s distinguishing features. I’m told that many letters containing important messages that don’t spell out the address explicitly and don’t have directions have been opened so as to discover for whom they’re intended, and this has been a cause of injury to both sender and recipient.” Here ends their dialogue. Be informed here that, when the the khawājā in question received the Fāriyāq’s epistle, he was sick and so did not answer immediately. As a result, the Fāriyāq was left waiting days for his reply and finally came to

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2.8.9

‫ف‬ ‫ف ش ا ن نت‬ ‫�ه�ى �و�ص�� �م�‬ ‫���ي ا ����ع� را ��ه ا �� �‬ ‫�صر‬

‫�‬ ‫� � �ذ‬ ‫�ف��ق ا �� �لف��ا ر��ا �ق� �ي�ن��ت ظ� ���� ج�� ا ا ا �‬ ‫���ه �ع��ل ا �� ف�ل �� ر* �‬ ‫ح�ت ا �عت��ق��د ا ن� �� ج�س‬ ‫�ل� ي ج�‬ ‫�‬ ‫��ع�ه ك����ل�ه �ه ب�‬ ‫ب‬ ‫�‬ ‫ب‬ ‫و‬ ‫�‬ ‫�وا �ب� ا �ي� �م� ى‬ ‫ر‬ ‫ى‬ ‫ي‬ ‫ى‬ ‫م‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�ف‬ ‫�ذ‬ ‫�‬ ‫ئ �‬ ‫�‬ ‫ن‬ ‫�‬ ‫�‬ ‫خ‬ ‫ف‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ا‬ ‫ا‬ ‫� � ا �� �لق��� �لق * ف��ا �ن�ا‬ ‫�‬ ‫�ب� ��ط�ل� * ا �ل� �ي��ك�ن �ي��عل�� ا �ل��سب�� ب� �وك�� � ��ى ��ل� �ل �ل��ك د ا �� ا � �ل� ك‬ ‫��ر و �‬ ‫م‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫حت � ��‬ ‫�‬ ‫�‬ ‫�ة‬ ‫ت‬ ‫ظ‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫ت‬ ‫�‬ ‫ح� �ل� �م�� ��� ا ج�ل‬ ‫ا ��ل�ا ن� ا د �ع�ه ���فى �ه��ذه ا �ل‬ ‫�‬ ‫ط� ب� *‬ ‫��‬ ‫�وا ب� * � او دع �ص� � ب‬ ‫ح��ه ��ي ��د ا �و�ى �ى ي��ي‬ ‫ر‬ ‫�ز � � ا �‬ ‫� ق ا � �ن�ز � �ة ا �ل� ت ا ف �ة‬ ‫ق‬ ‫� او �ع ّر�� ���لي��ل�ا �ع��ل�ى �م ن��ا �ل ا �ل� � �لق��ا ب� � او � �ل�� ب� ا�لم� �ل� م��ع� ر��‬ ‫ج‬ ‫ت‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�ق‬ ‫ن‬ ‫� ا �ل�‬ ‫��‬ ‫ئ‬ ‫س‬ ‫ش‬ ‫�‬ ‫�و��ت�� ب����ر ��ط ا � م�‬ ‫حو �ى‬ ‫ا ن �ن ت ق �� �ف‬ ‫�ب� � ا � �����ل ا ل�ى ���ص�ل‬ ‫�خ‬ ‫ا �ر‬ ‫�و�ه�و‬ ‫*‬

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Notice that the Description of Cairo is Ended

believe, being unaware, as he was, of the reason, that all his rhyming had gone for nought, and during this time he was prey to constant worry and anxiety. I shall leave him now in that state, waiting for an answer, and leave too the one who is to send it to take his medicine and get better, and turn aside for a little to the ranks of titles and titles of rank then recognized, on condition that you allow me to move on to a new chapter, namely . . .

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‫��‬ ‫�‬ ‫ا � �ل�ف��ص�ل ا �ل��ت�ا ��س�‬ ‫ع‬ ‫�‬ ‫�ف�م�ا ا �ش��ر ت� ا �� �ل�ي�ه‬ ‫ي‬ ‫� �ن ّ �ة‬ ‫�ة �ة �ز ن �ة‬ ‫ة �ز ة � � �ة �‬ ‫� �� � �ق � ن ا �ل� ش �ق‬ ‫�‬ ‫ح�د ا ل�ل� ب� ع��د‬ ‫م���ر�ي���ي�ن ا �ن�ه �ه ن�� �ن�ا ��ت ئ�� ا �و ��م� ا �و �ع�ل�ا �و� ا �ئ��د� �مت��د �ل��د �ل� ��ت ن��ا ��ط ب���ك� �و ي��‬ ‫َ‬ ‫�‬ ‫� َ �ق � ا � ق � ا ن �ت ّق‬ ‫ا ���ا �ن��س�ا ن * � �ع��ل��ه ��ق �� �ص�ا � � ق‬ ‫ح ب� ا � �ل��ا �م�و��س ا �ل�ع�ل�ا ��ى ا �ل� � �ل��ا ب� �ل� ���ه�ا ��ع�� �ل� �ع��ل� ا �ل ن��ا ��س *‬ ‫ل � و ي �ول‬ ‫ى‬ ‫َ‬ ‫َ‬ ‫� ن‬ ‫ُ‬ ‫�‬ ‫� ��س� * � ش��� � �ذ ��ل��ك ا ن� ا ��ل� ن‬ ‫�ك�ّ ر ���فى ا �ج��ل‬ ‫�ك�ن‬ ‫�و�ع ن��د ا�لم�غ� ر�����ي�ن ا �ى ا �ل�ا �فر�� ا �ن�ه ج���لي��د�ة �تُ��‬ ‫ه���ة ي��م��‬ ‫و‬ ‫و‬ ‫ر‬ ‫ي‬ ‫ب‬ ‫ح‬ ‫ج‬ ‫م‬ ‫��ذ �‬ ‫��ذ �‬ ‫تئ ا �‬ ‫ق�‬ ‫�‬ ‫ن‬ ‫�‬ ‫�ة‬ ‫�ة‬ ‫ة‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�ز‬ ‫����سه�ا � �ق��ل�ه�ا * �ف�ا �م�ا‬ ‫ا‬ ‫�‬ ‫ك�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫عه�ا � او ��س����ص� �ل�ه� �م�‬ ‫ع ا �ل��س�ه�و�ل� �وك� ا ا �ل �م� �وك� ا ا �ل�ع�ل� �و� ي�م� رك � و ب �‬ ‫�� ���ط� �‬ ‫� �‬ ‫ا ش �ة‬ ‫�‬ ‫�ا‬ ‫ا‬ ‫�ك�ن �ف��ص��له�ا �ع�ن ا �ج��ل‬ ‫ا ج��ل‬ ‫���لي��د�ة �ف�ل�ا ي��م��‬ ‫ح��ه * �و�‬ ‫ح� ����ي �‬ ‫� ��س� ا �ل� �ب�ا �ي��ص�ا �ل ا �ل �ض‬ ‫�‬ ‫� رر ا �ل�ى �ص� � ب‬ ‫م‬ ‫�ذ � � �ذ � ش � � ا � �ن ا ش �ة � � ا ا �‬ ‫ن �‬ ‫�‬ ‫�ة‬ ‫ف‬ ‫ن‬ ‫�ز‬ ‫ن‬ ‫ن‬ ‫�‬ ‫�‬ ‫ح� ����ي � �و�ل�و �ل� �ه� �ل� � �‬ ‫�ل�ك ا ا �ل���ر �ل� �ب��د �ل�ه �م �‬ ‫�ه� �ل�ه مع��ى * ا � ا �ل �م�� �ع��د‬ ‫ح‬ ‫م �ي � م‬ ‫ف ا ن ��‬ ‫ث �ة �‬ ‫��‬ ‫� �ق ا ة ش �ذ �ذ‬ ‫� ق �غ‬ ‫ة‬ ‫ا‬ ‫ن‬ ‫ا‬ ‫ن‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا ��ه�ل ا �ل ش���ر�� ��ي ر �م�ور � �و� ا �ل� �م� ���د ر* � � ل��ك�ل � �ع�د� ���� �و ا * � او ج �لي��د� �ع��د‬ ‫� ن‬ ‫بر �ع�ن �ص�ا غ�� * �مث��ا ��ل �ذ ��ل��ك �� �لق�� ا ��ل��ا �ش���ا � او ��ل� ��ك � او ��ل�ا �ف� ن��د �ى � او ��ل�ا �غ��ا‬ ‫ا �ل�ا �فر�� �م�ت� او ر�ث��ة ك�‬ ‫���ا � ا‬ ‫ب ب‬ ‫ر‬ ‫ب �ي‬ ‫ج‬ ‫�‬ ‫��� ا �ل�م��ل�ك ا ن��م�ا �ه� ��م‬ ‫�ك�ن‬ ‫ح�ص�ور ���فى �ذ ا ت� ا�لم��ل�ق� ب� �ب�ه �ف�ل�ا ��ي ن� ���ط��ل�ق� �م ن��ه ا ��ل�ى �و��ل��ده * ف���ق��د ي��م��‬ ‫و‬ ‫بل‬ ‫�‬ ‫�‬ ‫��ا �ت ا ن �ت ا �ف ا ا � ن � ا �ف ن� �ف ا � �� ن ق ا �‬ ‫ن‬ ‫ن‬ ‫�‬ ‫ا � �ي��ك�و� اب��ن ا �ل�و�ز�ير ا �و ا�لم��ل�ك ك�� � ب�� ا �و � �� �و ي�� * � �م� ع��د ا �ل� ر� �ل� ي�� ص‬ ‫� ا � ��ي��� �ل‬ ‫ج‬ ‫ح‬ ‫ق � ت � ق ��ز ن �ة �‬ ‫�ي�ز ّ‬ ‫� � ة ��ف � �ة � �ق ��‬ ‫�ي�ز �ي�ز‬ ‫�‬ ‫�ا � �‬ ‫�ه� ب����ط�‬ ‫�ل� ب��ن ا�ل�مرك��� �مر�ي��ك�� ا �و �مرك��� �ى * �و��د ي ج��م� �م ��ط��ل�� ا �ل ��م� � او ج�ل�لي��د� �ى ج‬ ‫�‬ ‫ّ ع‬ ‫ع‬ ‫�ن ظ �‬ ‫�ذ‬ ‫� ن � ا ��ل ت�ن ا �ة � ث ا �ن �ة �غ � ت�ن ا �ة‬ ‫ن‬ ‫�‬ ‫�‬ ‫��� �من�ه�م�ا‬ ‫�‬ ‫�‬ ‫ا �ل� ���ر�ع�ن ك��و� ا �ل� �و�ى �م� � �هي�� � او �ل�� �ي�� ��ي ر �م� � �هي�� * �و �ل�ك ا � ا ��ص�ل �كل �‬ ‫�ف � غ � ُ‬ ‫� ن ��‬ ‫��ا �� � �د ث ��ف ا � ا ن �ذ � ا � ا‬ ‫��ا ن ا ��ل��د � �ع��ل�ه� * �ف�ل�ا‬ ‫�ه‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫��ى ا �ل���ا �ل ب� ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ح�‬ ‫�د‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ى‬ ‫ل‬ ‫ه‬ ‫�‬ ‫�‬ ‫ي‬ ‫ي‬ ‫و‬ ‫ر و � �ى ج‬ ‫ى ب‬ ‫م ي� م‬ ‫ّ �ذ � اُ‬ ‫� �ك�ن ت‬ ‫��ي�ن �ذ ا ا ��ل�ه� ن‬ ‫��ا �� ا � ا � ا � �دا ث ا �� ن �ة ا ا ��ل ة‬ ‫�‬ ‫ل‬ ‫�‬ ‫��ا � �و�‬ ‫ح�‬ ‫�‬ ‫ه�‬ ‫���لي��د� *‬ ‫�‬ ‫�‬ ‫�‬ ‫ح��ك �ه� ا ا �ل�‬ ‫ك‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫و ج‬ ‫ي�م�� ���س��ك� �ه� � ي ج‬ ‫ب‬

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Chapter 9

That to Which I Have Alluded

The definition of a title in the minds of Orientals is that it is an insignificant fleshy protuberance or a flap of skin,111 or an extra bag hung onto an already loaded camel, that dangles from a man’s essential being. The author of the Qāmūs has said, “ʿalāqā means ‘titles,’ because they are hung onto people (li-annahā tuʿallaqu ʿalā l-nās).” To Occidentals, which is to say Franks, it is a second skin that wraps itself around the body. Our commentary on this is that an insignificant protuberance may be cut off and totally excised with ease, and the same goes for the skin tag and the extra bag, which may be overturned or inverted; the second skin, however, cannot be removed from the body without harm to its owner. Our super-commentary—for every commentary must have a super-commentary, however incomprehensible— is that the skin flap is not hereditary among the people of the East, or only rarely so (and every rule must have its exceptions). Among Franks, on the other hand, the second skin is passed from older to younger by inheritance. Examples of the former are the titles Bāshā (“Pasha”), Bēh (“Bey”), Afandī (“Effendi”), and Aghā (“Agha”). Even Malik (“King”) is limited in its application to the person so titled and is not extrapolated from him to his son, for the son of a minister or a king may be a clerk or a sailor. Among Franks, however, it is incorrect to refer to the son of a marquis as a “marquisito” or as being “marquisate.”112 Regardless of the fact that the former is finite and the latter infinite, the essential meanings of “skin flap” and “second skin” may converge at a certain point, in that both generally have their origin in an itch that affects the bodies of those in positions of power because of the aggravation caused them by their blood. Such aggravation cannot be quieted, and such itches cannot be scratched, without creating either a flap or a second skin.

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2.9.1

‫�‬ ‫�‬ ‫�������� ����� ���� ����‬

‫�‬ ‫�‬ ‫ث‬ ‫� ����ا �ن�ه ا ن ا �ل�م��ل�ك ا �ذ ا �غ� ض‬ ‫�� ب� �مث��ل�ا �ع��ل� �ز ���د �م�ن ا �ل�ز ���د �ي�ن ��ل���ذ ن�� ب� ا ق���ترف��ه * �� ب���ع ث� ا �لي��ه‬ ‫�‬ ‫بوي �‬ ‫ى ي‬ ‫ي‬ ‫م‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫ن ت‬ ‫ا ت ف ث ة �ذ �‬ ‫�ذ � � ش �ف‬ ‫�‬ ‫غ‬ ‫���ا ه � ك‬ ‫�� ب� *‬ ‫�ل��ك ا �ل�ز �ي��د ب����� ي�� �ع �ر�ا � �لي���ر ض�‬ ‫�س���ن �ه� ا ا �ل� ��س�� ش������ا � ��ور� �ل��ك ا �ل�� ض�‬ ‫ع ي‬ ‫ع‬ ‫�‬ ‫ت‬ ‫�‬ ‫�‬ ‫��ن‬ ‫�‬ ‫�‬ ‫� �‬ ‫�ة‬ ‫�ة‬ ‫�ة‬ ‫خ‬ ‫ف‬ ‫ن‬ ‫ة‬ ‫ف‬ ‫خ‬ ‫�ن‬ ‫ّ‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ي ���ف ���ة ا ل‬ ‫�� �ي�� �� �لم� �هي�� ا �ل�ع � �� �� ج��‬ ‫�ت�� ج���لي��د� �لم�ن ك�� � ي�‬ ‫�هج�‬ ‫ل��‬ ‫�� �� ��س�‬ ‫�ت���ل��ط ت� ا � ك‬ ‫�‬ ‫�خل‬ ‫ي‬ ‫� او‬ ‫ي‬ ‫ب‬ ‫ر‬ ‫�ي ي‬ ‫�ف‬ ‫� � �ق ن‬ ‫ح��ل �ة � ��د�ة � �ل�� خ� �ف‬ ‫ق ن‬ ‫ج���ل��ده * �ت��‬ ‫�� �م�ن �ت��د ا �و�ل ا � �ل ر�و� �ع��لي��ه *‬ ‫ح��ل�ى �ب��ه�ا �ب��ي�ن ا � ار ��ه � ي�� �موب� و م ي‬ ‫ت‬ ‫غ‬ ‫� �‬ ‫���ل��د�ة ا ن� � ت‬ ‫� او ��لغ���ا ��ل� ���فى ا ج��ل‬ ‫��ض �و ب� �ع��لي��ه �و�ج���س� �ش���ا �ف��‬ ‫ح��ا �� ا �ل�ى �ج ��س�م��ي�ن * �ج���س� �م���‬ ‫ي‬ ‫ب‬ ‫ج‬ ‫م ع‬ ‫م‬ ‫ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�ف‬ ‫ا � غ� ا � ��ف ا � ن �ة ا ن � ت �‬ ‫ح��د ف���ق� ���ط * �و�م�ن ا �ل� ن‬ ‫ح��ا �� ا �ل�ى �ج���س� � او �‬ ‫ه��ا ت� �ه ن��ا ت�‬ ‫�ي��ه * �و ل�� �ل ب� �ى ل�ه�� �‬ ‫ج‬ ‫م‬ ‫�ك�ن�‬ ‫���ا ن� ��ل�ه�ا �م� ت �‬ ‫��ا �ئ��س�ي ��ة �و��هى �ع��ل� �ن��و�ع��ي�ن * �ت ارب��يّ���ة �و�ه� او ئ��ي���ة * ف��ا ��ل��ترا ب��ي���ة �م�ا ك�‬ ‫�س��قر ا و�‬ ‫ى‬ ‫�ف‬ ‫� ث ا � ق �ة � ت ��ق ّ‬ ‫ا ��ص� ���فى ا ��ل��ترا � � ت��نم �ف���ه � �تو�ث�م * �و�ذ ��ل��‬ ‫�ك�و ن� ج��ا ��ث��ل�ي �ق �م�ن ا ج��ل‬ ‫���ا ن� �ي��‬ ‫�‬ ‫��� � �ل�� م�‬ ‫ك‬ ‫ك‬ ‫�‬ ‫ي‬ ‫ل‬ ‫�س� ار‬ ‫ر‬ ‫�‬ ‫ب ى‬ ‫ن‬ ‫�‬ ‫�ف‬ ‫�‬ ‫ف‬ ‫�‬ ‫�ف‬ ‫ن‬ ‫ة‬ ‫ه ��ا �م ��ه‬ ‫حوه * �� �‬ ‫���ورا �و��‬ ‫��ى د ا ر ا �و د �ير* �و�ل�ه ِا �مر� �ع��ل�ى ا �ل ن��ا ��س �ي ��ود �و� ا �لي��ه �ع ش �‬ ‫� و ي ر ي� �م‬ ‫� ا �قت ض آ‬ ‫ّ �‬ ‫�ا ّ ن � ن‬ ‫ح��س� ا �ل� ��� �‬ ‫� �و ن‬ ‫�‬ ‫� � �و �ق� ض���ى ب�‬ ‫�ه� �و� ك��‬ ‫س� �م�ا �ي���ع�ن �ل�ه * �و �ل� �ب��د � او � �ي��ك�و�‬ ‫��� ء ا �و بح�� ب‬ ‫ب‬ ‫ح� �ي‬ ‫�ي � ى ي م‬ ‫ن‬ ‫�ج�ن‬ ‫���ا ��ت� ���ع ا ��س ا ره * �و ���ط��ا�خ� � ش����د ف���ق��ا ره * �و خ��ا �ز ن� ي�خ�ز ن� د ��ي ن��ا ره * �و���س‬ ‫�‬ ‫ب ي‬ ‫�ع��ده ك� ب �ي ى ر‬ ‫� ف �ف‬ ‫�‬ ‫�� ئ �ة‬ ‫� �ف‬ ‫�ذ �‬ ‫�‬ ‫ه او ��ي��‬ ‫حب����س �ي��ه �م�ن خ��ا � �ل��ه ��ى را �ي�ه ا �و ا �ن ك‬ ‫ط او ره * �و�م�ا ا �ش��ب��ه �ل��ك * � او ل� �‬ ‫��ر�ع��لي��ه ا �� �‬ ‫ي‬ ‫ت‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫��ا�� �ف‬ ‫�‬ ‫�س� �� ا ��لت�ت�� � �ص�ا � �‬ ‫�� ن �ة ا �ل �� ن ��ت ن ا‬ ‫��ا � ا �ل‬ ‫ا ��ت�ق � �ذ � � �‬ ‫ح ك�‬ ‫�‬ ‫�� ك���ه ��ى‬ ‫ح ب� ك�� ب‬ ‫�ع�ك��س �م� ��د م �و �ل�ك ك�ه�� مط ار � ا �� � ي �و س و ج �ى‬ ‫ّ‬ ‫ن �ة �‬ ‫�‬ ‫�� ن �ة ��ل�� ا �ف‬ ‫ّ‬ ‫�غ‬ ‫�ش ا‬ ‫���ا ك���‬ ‫ا �لرك�‬ ‫��ه * ف��ا ن� ��س�ي �ده ق���ل��ده �ه��ذه ا ل�ه�� ي� ك��‬ ‫ح� �ب��ه� ��ى �م�د ��ي �� ��ط ارب���ل�و��س ا �ل���� �م * ��ي�ر‬ ‫م‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫ح�ت‬ ‫ش‬ ‫ا �ن�ه ��ل���� ���ف �ه��ذه ا �ل�م�د � ن���ة ا � � �ن‬ ‫�‬ ‫���ورا ا �و �ي� ��ب�ط‬ ‫� ��ل�ه‬ ‫ه‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ل‬ ‫�ه‬ ‫ع‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�خ�‬ ‫�‬ ‫�ي‬ ‫ي سى‬ ‫ح�د �م ا ��ه�ل �م� ب ى ي �و ى ي‬ ‫�‬ ‫�‬ ‫ت‬ ‫ا � �ة ف‬ ‫�� ا ا � �‬ ‫�ة ف ق �‬ ‫ة‬ ‫هو �مت��ق���ل��د �ب��ه�ا لجم‬ ‫��ط�ع� �م� ا �و �ي ك‬ ‫�رد ا �ل�ز��ي ن�� ���� ��ط �ج� �ري�ا �ع��ل�ى �ع�ا د� ب���ع��ض�‬ ‫��‬ ‫��� ب� �ل�ه ر��س� �ل� * � �‬ ‫�ز ن �ة �‬ ‫�‬ ‫���ا �ن�� ا �� ���ط��ل�ق �� ن� �ه ن���ة ا ��ل�ا �م�� * �ع�� ا �ع� ا ��ل‬ ‫�‬ ‫م�ق��د �م��ي�ن ا ��ل���ذ�ي�ن ك�‬ ‫ا �ل ت�‬ ‫�‬ ‫�‬ ‫ح�م�ي�ر* �و ��م� ا�لم��ل�ك *‬ ‫ع‬ ‫�‬ ‫ل‬ ‫ل‬ ‫ر‬ ‫ر‬ ‫ى‬ ‫ي‬ ‫ي‬ ‫و‬ ‫و‬ ‫�‬ ‫�‬ ‫ى‬ ‫ى‬ ‫�ن �ذ � � ��� �ن �ف ���ش‬ ‫�‬ ‫�ذ‬ ‫�� �ع�ن �غ � � ف �ة‬ ‫ش‬ ‫�خ� �ق ���ة َ� فِ‬ ‫خ‬ ‫ا‬ ‫ع����ك * � او �ل�غ� ر��ض� �م �ل�ك ك��ل�ه ا � �‬ ‫ا‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫�����‬ ‫��ي ره ب��ص��� �م� * � او‬ ‫ر‬ ‫ص‬ ‫ي ري‬ ‫�خ ���� ت ا �� �ق ا � ا �م� د�ة ��ف ا �� ن ا ت � ا‬ ‫� ا ��� � ش‬ ‫ق �ف �ذ � ف‬ ‫ن �خ‬ ‫� لي ��س� ل�� ب� ع�د �و �ى ل�ه�� � �و �ل�‬ ‫ل�����‬ ‫��د �عر� ت� �ل��ك ��ا �عل��� ا � ا �ل�‬ ‫�وا ج�� � اولمعل��م � او � ي‬ ‫م‬ ‫خ � ُ‬ ‫ت‬ ‫��ا ��ل ّ � ا �ة‬ ‫ح� ��له�ا �م�ا ي� ت‬ ‫���فى ا ج��ل‬ ‫���لي��د ا ت� ا �ذ ��ل���� ���فى �‬ ‫ح��ا �� ا ��ل�ى �ش����ف ي�� ا �و ا �‬ ‫�ت��ل�ا ��ط ا ك�� �ى ب�م� �هي��‬ ‫�‬ ‫ص�ي‬ ‫ي‬ ‫س‬ ‫ج‬ ‫ع‬

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‫‪٢٫٩٫٢‬‬

‫‪٣٫٩٫٢‬‬

‫‪٤٫٩٫٢‬‬

That to Which I Have Allude

The archetype of this would be a king getting angry, for example, with

2.9.2

some man or other for an offense he had committed, that man sending him a naked intercessor to placate him, this intercession soothing the eruption of the king’s anger, the aggravational modality then combining with the gymnological quiddity, these two forming a second skin around the one who’d been in fear of losing his first skin through flaying, and he thenceforth flaunting this among his peers as a permanent adornment, never again to fear that fate might one day turn on him and gore him. In general, such second skins require two bodies—a body with which someone is angry and a body interceding on the former’s behalf—while, in general, the insignificant protuberance requires just one. One kind of insignificant protuberance is the ecclesiastical, which is of

2.9.3

two sorts, the earth-bound and the air-borne. The earth-bound is that which has an abode or place of origin in the earth where it grows and bears fruit; such would be the case, for example, of some “catholicos” abiding in a house or a monastery who has authority over the people, who send him tithes and the like and whom he therefore commands, forbids, rules, and judges according to the requirements of the law, or whim. He is bound to have a secretary to keep his secrets off the books, to stiffen his backbone one or more cooks, a treasurer to hoard his golden dinars, a jail to hold anyone who differs from him in opinion or his ambitions bars, and so forth. The air-borne is the opposite of the preceding, an example being the protuberance borne by Metropolitan Atanāsiyūs al-Tutūnjī, author of The Leavings Pile Concerning Lame Style,113 whose master has invested him with it so that he can use it to rule over Levantine Tripoli, even though there are none of his sect in that city to send him his tithes, make him his food, or write a letter for him; he has been invested with it, it follows, simply for decorative purposes, in keeping with the custom of certain ancients, who would give the protuberance of “emir” to one who raised donkeys and “king” to the shaykh of some benighted village. The object of all this is to set one individual apart from the rest by the use of some distinguishing mark. Now that you have become aware of this, know too that the titles Khawājā, Muʿallim, and Shaykh are not to be considered either protuberances or second skins, because obtaining them calls neither for intercession nor for any pruritic combining with gymnological quiddities.114 They are merely rags to cover the shame of the naked name that has been given its

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2.9.4

‫�‬ ‫�‬ ‫�������� ����� ���� ����‬

‫� �ذ‬ ‫�‬ ‫ال�م�� َّ � �غ � ��مخ �� �ة‬ ‫�ة‬ ‫ا ن� ا �ه �خ� ق �ة �ت �ت � ة � ا‬ ‫عور� ا �ل� ��س� ا �ل�� �ى ا ��ط�� �لق� �ع��ل�ى س��مى �و �هى ��ي ر �ي��ط�‬ ‫�ع �ر ي�� * �و �م� �ى ر�� ��س� ر �‬ ‫�ي‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ف‬ ‫�ة‬ ‫�ة‬ ‫�ة‬ ‫�ف‬ ‫ف‬ ‫ف‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ف‬ ‫ّ‬ ‫ش‬ ‫���ا ��ل� ���ط�ا ق���ة �ش���د ت� ا ��ل� ��ل�ا ���سه�ا‬ ‫�‬ ‫ى ب �‬ ‫�ي��ه �و �ل� �م���ك ��و�� �و �ل� �م���ر ج�� �و �ل� �م��ل� ��و�� * ب���ل �هى ك� ب‬ ‫� ف‬ ‫�ا ن‬ ‫ا‬ ‫���ث�� ا �م�ا � �ق�� ا ��لغ����ل���ط ���ف ا ��ل�ص�ا �ق�ه�ا ��م�ن ��ل���� ���� ن��ه � ����ن�ه�ا �م�ن‬ ‫�لي��عر�� �ب��ه� ��س�عره * ا �ل� ا ��ه ك� ي ر‬ ‫ى‬ ‫� ب ي س ب ي بوي �‬ ‫�ي‬ ‫ع‬ ‫�ن ا � ا �� ��ق ��‬ ‫�ا ق �ة ف ا � � ث �ا � �� � �ق ن �� ف �ظ �� �ة‬ ‫��� �غ‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫�صر م��ل ي��ط�ل ��و� �ل‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫ع‬ ‫�‬ ‫ل‬ ‫ص‬ ‫�‬ ‫ه‬ ‫�ع�ل �� * �� ��ه�ل م�‬ ‫رى ب ط و � �م ي ر‬ ‫�م �ل�ى‬ ‫�م�ع��ّ � ا �م�ع��َّ �ذ ق � ن ا ن ش ت ق �ن ��‬ ‫ف ا ا �ذ‬ ‫��ا ن ش ت ق ا �ق ا � �ن ا ��� �ا �ة‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ل‬ ‫�ه� م لع�ل �م�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫��‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫ِل� �و �ل� ل� ا ا ��ل�� ا ��ه �م��� ��� �م ا �‬ ‫�‬ ‫�‬ ‫م‬ ‫م‬ ‫م‬ ‫ّ‬ ‫�‬ ‫� ن ا ا��ا ل�م�ع��ّ � �ق � ا �ت � ��ف‬ ‫�ة‬ ‫�ة‬ ‫�‬ ‫�غ‬ ‫خ‬ ‫ف‬ ‫�ظ‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ف��ل�ا �م���� �‬ ‫�وا ج�� �ع��ل�ى ��ي�ر�ه� � او ��ص�ل م�ع�� �ه� ك�� ِل� ب ��‬ ‫ح� * �و� �ل� ��� ��‬ ‫�ف�ى ا �ل� �ع� را �ض� �ى‬ ‫م‬ ‫م‬ ‫�ف �‬ ‫ث �‬ ‫�ة‬ ‫ح�� ه ف ا � ا �� ف� ظ �� ا �� ش‬ ‫�خ‬ ‫ل����‬ ‫� ف��ا �ن�ه ��ى ا �ل�ا ��ص�ل �ص�ف�� �م�ن ا ��س�نّ * �� ا ��ط�� �لق� �ع��ل� �م�ن ��ت�ق��د �‬ ‫�‬ ‫��م ل� * �� م� ل���‬ ‫ي‬ ‫ى‬ ‫م‬ ‫م‬ ‫��ا �ز ا �ع�م�ن ��ت�ق��د � ���فى ا ��ل��س�ن * ف��ا ن� ا ��ل���ط�ا �ع�ن ���فى ا ��ل��س�ن ي����ست��‬ ‫���فى ا ��ل�عل��� �و�غ��ي�ره �جم‬ ‫ح�ص�ف� �ع�ق���ل�ه‬ ‫م‬ ‫م‬ ‫ن � �ن آ‬ ‫ُ‬ ‫�‬ ‫ت‬ ‫�ة‬ ‫�ف‬ ‫� ��ذ � � ظ �� �ل�‬ ‫�‬ ‫ّ‬ ‫ق‬ ‫�‬ ‫ش‬ ‫ت‬ ‫ا‬ ‫�‬ ‫ن‬ ‫م�ز‬ ‫ت‬ ‫�‬ ‫�ن‬ ‫�و����س�� ك��‬ ‫ح� را �ي�ه � او � ا �ن ك‬ ‫�هر �ى‬ ‫��ره ا �ل����س� * � �����ل� � ��ي �� ا �ل�ى �م �ب� ���را �ل�عل��م * � او �ل� ى ي�� �‬ ‫ي‬ ‫م‬ ‫ظ ��‬ ‫ت ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�‬ ‫ن‬ ‫خ‬ ‫ت‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ن‬ ‫�ن‬ ‫���ع�د ا �لت�� ��م� ا � �� ا �ل� ن‬ ‫ه�� � � او ج�ل‬ ‫� ررا عي��م� �ع��ل� �م �‬ ‫�ه� *‬ ‫���لي��د ا � �ل �ض‬ ‫ل ى‬ ‫ح��ل�ى �ب��ه� �و��ل� �ع �‬ ‫ب‬ ‫ى‬ ‫�‬ ‫ُ‬ ‫َ‬ ‫�‬ ‫�‬ ‫ف‬ ‫�� � �ل ا ا �� ا ن ا �لمت �ف � ا ��عت�ق ��م ق‬ ‫ض‬ ‫�غ خ ق خ ق‬ ‫��ا �م� ���لب��ه ا �ن�ه ا ������ل �م�ن ��ي�ره ���ل���ا �و���ل���ا *‬ ‫ا ل�د ي���ل �ل� �ول � ��ص� ب��ه� �ي ���د ب ج‬ ‫ع‬ ‫��ف‬ ‫� �ة � � ة‬ ‫�ف ن ظ � � ن ظ � �ذ � �ق ن � � اَ ّ‬ ‫�ي�� ���ر ا �لي��ه �� ���ر �ى ا � �ل ر� ا �ل�ى ا �ل� �ج�� * �و�ي��س�ت���ك�ى �ب��ه��ذه ا �ل��س�م� ا � �ظل���ا �هر� �ع�ن ا د را ك‬ ‫م‬ ‫� �ق ل�‬ ‫ح ة �م�ز ا � ا �� ن �ة خ� � � ا �� � ا ة � � ��ذ ت �‬ ‫نا ا‬ ‫م � ��ق���ة * ا ��لث��ا ���ن ا ��هن‬ ‫م‬ ‫�‬ ‫�‬ ‫ا‬ ‫ل‬ ‫�‬ ‫ا‬ ‫�‬ ‫�ل‬ ‫�‬ ‫ل‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫�ل‬ ‫د�‬ ‫د�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫ط�‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫ه‬ ‫�‬ ‫ل�‬ ‫ل�‬ ‫ى‬ ‫ا �لم�� � ب� �و و ي ب‬ ‫يو ب�� �ى ب ل و � �وب‬ ‫� ن‬ ‫�ة �ز‬ ‫�ف‬ ‫� � ا �م�ن ا � ا � ا � ا ت � ه ا ئ� ف ا ن �ل�� � �د �ذ ا ت �ل ة‬ ‫�ل� ي� �ود ر� ب� د �و ره �� � ي ج�� � ج��ي��د�‬ ‫� �لو � ش���ب�� ت� �ي��ه �رب ��ق�� �ح�ل ي ��و م�‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�ة‬ ‫�ة‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫�مث���ل�ه �ل�� ي�‬ ‫�ن��ه ا ج��ل‬ ‫�م��‬ ‫هو�ى ج�� ر�� �ع��ده �ج �مي���ل� ��ى ا�لم��ب�ط‬ ‫���ل��د �م� �غ��ي�ر�ه�ا * �ورب��م�ا ك�� � �‬ ‫ك‬ ‫�‬ ‫�خ�‬ ‫�‬ ‫� ا �و‬ ‫�‬ ‫ي‬ ‫ي‬ ‫م‬ ‫�ف ع‬ ‫�ف� ق ��ت� ��‬ ‫�‬ ‫�‬ ‫ا‬ ‫ن‬ ‫ن‬ ‫���فى ا ��ل�ا ��س ��طب��� ي��‬ ‫�ص��ه ا �و ا �ه��ل�ه ا �و ا �م�ي�ره ي ����‬ ‫حر�م�ه �م �‬ ‫�ه� ا ب� ��وه ا �و �م�� ب‬ ‫ع ع�طي���ل �ع��ل�ى ا ��ه�ل‬ ‫ل‬ ‫آ‬ ‫�‬ ‫ت‬ ‫��ل �‬ ‫� � ن ق تف ن‬ ‫�ج�ز � ب����‬ ‫�ر�وه ب���ل ق��د �‬ ‫م��‬ ‫�م�ا �ل * �و�ه�و ا �مر �‬ ‫ك‬ ‫ا �ج �‬ ‫ح ير��م�ه �ج��مي�� ا �ل�ع��ل�م�� * ا �لث��ا �ل ث� ا ��ه ��د ��ي �� ��ق� ا �‬ ‫م‬ ‫ع‬ ‫�‬ ‫� �‬ ‫�ذ‬ ‫�ذ �‬ ‫�م��‬ ‫�ن��ه‬ ‫�ي��ت�ز �و�� �ب�� ا ت� ج���لي��د�ة �م�ع��سر�ة �مث���ل�ه �غ��ي�ر � �مو��سر�ة * ف��ا ا �و�ل��د ت� �ل�ه ا �و �ل�ا د ا �ل� ي� ك‬ ‫م‬ ‫ج‬ ‫����ست‬ ‫�‬ ‫�‬ ‫ت‬ ‫�ف‬ ‫�‬ ‫ش‬ ‫ن‬ ‫�‬ ‫ي�ت‬ ‫�‬ ‫خ‬ ‫ا‬ ‫�‬ ‫ث‬ ‫�‬ ‫�� ��ع��ل�مه �� د ا ه * � �‬ ‫ا ن� ي�‬ ‫� �له �����‬ ‫ح� ا � ��ع‬ ‫�ه� ا �ل�ى ا �ل ك‬ ‫ح �ض‬ ‫م��� ب� �ل� �ع�ل� �م او‬ ‫ر � �م ي �ي � �م ى ر وي يى � �ي ب � م‬ ‫�ة � ا �‬ ‫� ا � �ن ا ��ل�ع ت ت‬ ‫�ف ت غ‬ ‫�ذ � �ف �ذ ت‬ ‫�هم�‬ ‫�م� �ج��م��ل� ا �و �ل� د ا �ل ن��ا ��س * �����د �و ا �و �ل� ده م �ج �‬ ‫�م�ا � او � � �وي�����س��ل���س�ل �ل��ك ��ى �ر�ي �‬ ‫ع‬

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‫‪٥٫٩٫٢‬‬

‫‪٦٫٩٫٢‬‬

That to Which I Have Allude

bearer and are neither stitched, tacked, buttoned onto, or wrapped around it. In fact, they are more like a ticket tied onto the one wearing it to show his value. Frequently, however, the mistake is made of attaching them to persons to whom they have no connection. Thus in Egypt, for example, they apply the word Muʿallim to Coptic Christians, who are neither muʿallim nor muʿallam, if we are to derive the word from ʿilm (“knowledge”),115 though if we are to derive it from ʿalāmah (“mark”), there can be no objection. They apply the term Khawājā to others too,116 and as its original meaning is the same as that of Muʿallim, the same objection holds true. The word shaykh appertained originally to one who had reached old age; then it was applied to someone who had advanced in learning and other things, as a figurative extension of advancement in years, for the minds of the elderly are discriminating and their judgment is sound, even if women will have no more to do with them. This distinguishing characteristic was then transferred to those who engage in scholarly pursuits. After pondering the matter, it seems to me that these protuberances and

2.9.5

skin flaps do great injury both to those whom they adorn and those who are devoid of them. The first argument in support of this is that a person who bears one believes, in the depths of his heart, that he is better than others, physically and morally. Thus, he looks at the other as a ram with horns does at one without and contents himself with this external feature instead of seeking to attain praiseworthy qualities and meritorious inner traits, and this allows it to lead him in the direction of moral torpor and vicious pleasure. The second is that, should Saturn’s noose get caught round his neck one day and drag him into the orbit of its adversities, if he fails to find a woman with a second skin like his, he’ll be unable to withstand those adversities with any other; and it may happen that he fall in love with a beautiful serving girl who works in his house, in the kitchen or the stable, and his father, or his father-in-law, or his other relatives, or his emir, may tell him to have nothing to do with her, in which case beautiful girls will be left high and dry, which is regarded by Islamic law as reprehensible—nay, the scholars have all asserted authoritatively that it is absolutely forbidden. The third is that it might happen that he marry a woman with a second skin who is as badly off as he and not well-heeled. Then, if she bears him children, he will lack the means to bring them a shaykh to teach them at home and he’ll be too embarrassed to send them to the local school to learn

139

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2.9.6

‫�‬ ‫�‬ ‫�������� ����� ���� ����‬

‫�‬ ‫�� � ن ا �� ن �ة ا ��ل � ة �ت ق‬ ‫ا ��ل�ى �م�ا �ش���ا ا لله * ا ل ار �� ا � ل�ه�� �و ج��لي��د� � �‬ ‫ض�ي �ا ن� �ع��ل� ا �لمت��ص�ف� �ب��ه�م�ا ب��ن ف�� �‬ ‫�‬ ‫��‬ ‫�ق��ا ت�‬ ‫�‬ ‫ى‬ ‫بع‬ ‫� ّ‬ ‫��ت ا � � � ا ش �ف‬ ‫�ا �� �ف ش ا ق �ة ��ت�ق� ض� ه ا ��لت��ف � �� � ا �ف‬ ‫�ل�ا ق���ة * �و�ت ك�‬ ‫�ه� �ل�ك � او �ل� ��� ا‬ ‫ر� *‬ ‫�� لي�� ���� �� * ��ى �ب� � ري��ط � او �ل� ��س ار � * � او ل �‬ ‫� ت خ � نش‬ ‫��خل ا‬ ‫�ا‬ ‫ن � ا ن ا ن �ن‬ ‫��� ���ط��ة � �ن‬ ‫�ورب�م� ا �و�ص�ل��ه ا ��ي�را ا �ل�ى ا � �و‬ ‫حب���ل �م �م��س�د * ا�� �م��س ا � ا �ل� ���س� � �م ا ��ص�ل‬ ‫� غ ا ��ل�� ��� �ة‬ ‫� ه ن �ة � ا � ة ف ا � ث ا �ف‬ ‫�ف � �‬ ‫�ذ � �‬ ‫ا � �ل� ��طر�ة �لي����س �ل� �ه�� �و �ل� ج��لي��د� �� �‬ ‫ط��ي �ع� *‬ ‫ح�دا ���ه�م� �ي��ه ب���ع�د �ل�ك ا �مر م��� �ير ل ب‬ ‫�ن � ��‬ ‫��ف � ا ق � �ن � ف �‬ ‫� �ة �خ‬ ‫� �� ن��ا �ع�ن ا ا د�ه�ا‬ ‫نا‬ ‫ا �و �ى ا �ل� ���ل م ا � �ل��‬ ‫�ير‬ ‫��ض �و�ل ا �و �م ا �لب��طر* �و�ه�� ك ا د �ل� ا �ر�ى ا �ض بر‬ ‫� ا � ش ا � ��ا ن �غ‬ ‫� ن �خ‬ ‫خ� ف � ا � � �ة ف ق‬ ‫�و�� ا �ل� ��ط�ا �ل� * �����د ��تب���ي�ن �ل��ك ا � ا �ل�‬ ‫�‬ ‫�وا ج�� ا�لم���� ر ا �لي��ه ك�� � ��ي�ر‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫��ا ن �‬ ‫� �ه ن �ة � ا ���ل �د�ة � �ل�ع�� ه �‬ ‫ح��ص‬ ‫ى �� و �ل� ج ي� * و ل� ك� � ي �ل �ع��ل�ى‬ ‫ا �دا �ه ا �� � ا �م � ه ا �� �� �‬ ‫ط��‬ ‫�‬ ‫ع ا �ل�ى‬ ‫ح� �م� �لو �ل� ي��ل� �ب� ل� ب‬ ‫�‬ ‫�ك�ن‬ ‫ا �ل�ا د ب� * �و��ل��‬ ‫� ش‬ ‫�� �‬ ‫ل��ك�ل ����ى‬ ‫آ ف �ة‬ ‫� �� *‬

‫‪140‬‬

‫‪140‬‬

That to Which I Have Allude

along with everyone else’s. Should this be the case, his children will grow up unlettered, and the process will repeat itself with their offspring for as long as God wills. The fourth is that both protuberance and second skin impose upon those who bear them devastating expenses and catastrophic costs, driving their owner to excessive outlay and profligacy, to collapse and imminent bankruptcy, which may even lead him, in the end, to the noose of a palm-fiber rope. The fifth is that humans in their native state have neither protuberance nor second skin and to add them at a later stage is contrary to nature, or at least a form of meddling or recklessness. Other arguments exist, but I have decided not to mention them here for fear of going on too long. At least it must be clear to you by now that the Khawājā in question was possessed of neither protuberance nor second skin, though perhaps, had it not been for his natural inclination toward poetry, he might have acquired one or the other. But everything has its drawbacks.

141

141

‫ا �� ��ل�ف��ص ا ��ل�ع�ا �ش‬ ‫�‬ ‫�ل �ر‬ ‫� ��‬ ‫يڡ‬ ‫�‬ ‫��‬ ‫ط�‬ ‫�‬ ‫� � بي ب‬ ‫�‬ ‫�ّ َ �ن ق‬ ‫� ا لله �م�ا �ب��ك �م�ن ا �ل��س��ق� �ي�ا خ�‬ ‫� ا �و �م�ز � * �ع��ل� �‬ ‫�م�‬ ‫�صر ا �و �م���س‬ ‫��ص‬ ‫�وا ج��ا ��ي ن��‬ ‫�‬ ‫ح�د �م � ار‬ ‫ى‬ ‫ح‬ ‫م‬ ‫ح‬ ‫�ح‬ ‫�‬ ‫ف‬ ‫�ص ار ���ط � او ��ل��س ار ���ط � او �ل�ز را ���ط * �و�م�ن �ق�ا ��ل ا ج�‬ ‫��ع��ل� ��د ��ي ت���ك �ب��ص�ا �ق�ا ا �و ب���س�ا �ق�ا ا و�‬ ‫ا �ل�‬ ‫ى‬ ‫�ف‬ ‫ن � �غ ا ت � ف ا ا ق ��ف‬ ‫� ا�‬ ‫ف‬ ‫�ز ق ا‬ ‫�ه� �ي�ن��ت ظ� ���� ا ج��ل‬ ‫��‬ ‫�وا ب� �م ن���ك ��ى‬ ‫ب� ا �� * ا ��ك �� د ر� ا � �ل�� ر�ي� �� �ى �و��س� او ��س � ب�و�لب�� �ل * � � و‬ ‫ر‬ ‫�غ ّ � ا ا �‬ ‫ق ا � �ن �ح�ز�ن ن �‬ ‫ح���ك � ا �ن�ا ��م‬ ‫�ث ن ق � �غ ن ت�‬ ‫ا‬ ‫�ا‬ ‫ح�م �‬ ‫ا �ل���د �و � او �ل� �ص� �ل * �� �ل ا ��ى �يل�� ��ى ك���ي�را ا � ��د ب��ل� ��ى ك��� ب� �ص� � ب و‬ ‫�وم‬ ‫�‬ ‫���ا ن� � �� د �ى ��ل� ا �ف���ع� �ذ ��ل��ك �م�ع�م�ا‬ ‫ف � � �ك�ن �� ن �‬ ‫��� ا ��لي��ه ��ا ج��ل‬ ‫�م�و ج�‬ ‫��‬ ‫��‬ ‫�وا ب� * �وك� ب و و ل‬ ‫ع ا �ل ار ��س �ل��م ي�م�� ل�ى ا � ا جع ل‬ ‫ب‬ ‫��ن ت ا �ن �غ ن �� ��‬ ‫�‬ ‫��ة‬ ‫� �‬ ‫�ك�ن ��ل�ا �� ّ�د �م�ن‬ ‫ط���� ر��س�و��ل �ع�ز را ئ��ي��� �من��عن�� �م�ن ا ��ل‬ ‫حرك��� * �و�ل�� ب‬ ‫ل ى‬ ‫ك��� ا �ع� �ي��ه ��ي�ر ا � ا ل� ب ي ب‬ ‫ت‬ ‫ن �ت �ق‬ ‫�ص�ت �م� �ه��ذ ا ا �� �ل�ق �ن�ا ن * � ��ه ا ���ن ا خ�‬ ‫����ل��ة � غ��� ا خ����ذ �ت�ه�ا‬ ‫��م ت� � �� �م�ا �م�ن‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ا � ��س�م�‬ ‫ك‬ ‫�‬ ‫�‬ ‫بر‬ ‫وى ى‬ ‫�‬ ‫يو‬ ‫ل‬ ‫ر‬ ‫ى ع‬ ‫ع‬ ‫�ذ � �‬ ‫�ت ف ق ن �ز ��ن ��ف‬ ‫�غ ن‬ ‫ح���ذ ا �ف�ي�ر�ه�ا �ف�ا � ب�ص�‬ ‫ب�‬ ‫�‬ ‫�ص��ا � �ل��ك ا �ل�ي �و�م ب���ع��ض�‬ ‫ح ت� �وب ��ى � �ث�ي �ا � * � او � � ��� ا � ا ر �ى �‬ ‫�‬ ‫ى‬ ‫ب‬ ‫ح‬ ‫ا � ا �آء �� ��ذ�ي�ن � ن ��غ ا ن � �ق ا �� � ا ا �ث �ت ��ن� ��ف � ض � � ا � ا ��ن ف� � ا ��ف � ض �ن‬ ‫��� ��ع� *‬ ‫�� �ل� �و�لم� ��وه �ل� �ى م� �‬ ‫�ل� �مر ا ل� ي���ب��ى � �ي�� ل �لم� ��� � ه ع� � م� �‬ ‫ب و م ى وع‬ ‫وع م‬ ‫�ف ا خ � ت ه ��خل � ف� ق ا �� � � �� ��� �� � ا �ة‬ ‫� ا � �ة ف ق ا � ا‬ ‫�ف ا ���نى �ع��ل� ��ت��ل�ك ا ��ل‬ ‫ط�يب ��ى ا �ل��س� �ع�‬ ‫ح� �ل� ����� �ل �م� �ب��ك * � �ب� ر�� ا�ب� ر* ���� ل �ع�لي��ك ب ب‬ ‫ر ى‬ ‫آ‬ ‫ت‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫ف‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ق‬ ‫خ‬ ‫��� �ت�ه ��ط�����ا‬ ‫ط��� ء �ل� �ن�ه ��د � �م�ن ��ا ر��� �م ن�� ا ��ا � * �و�ل�و �ل� �ل��ك �لم�ا ا �‬ ‫��‬ ‫بي ب‬ ‫�ه�و ا �م�هر ا �ل� �� ب‬ ‫ب يس‬ ‫يم‬ ‫م‬ ‫� �ف‬ ‫��ل�ى �و ��ل�ا �ه��ل * �ق��ل ت� �م�ن �ع�ا د ���تى ا ن� ا �ص��ر �ع��ل ا �ل��م �� ا ��خل‬ ‫�� �ف ا � ا � ا � ا ��س�ت � �ي�ن �‬ ‫ب �ى ر �ض‬ ‫ي�� ي� م� و ع� ع��ل�ى‬ ‫�ى‬ ‫آ‬ ‫�‬ ‫�‬ ‫�ن‬ ‫�‬ ‫�ذ‬ ‫�ف‬ ‫�ق‬ ‫ت‬ ‫ن‬ ‫�‬ ‫�غ‬ ‫�‬ ‫ف‬ ‫ا‬ ‫ف‬ ‫ن‬ ‫ق‬ ‫�‬ ‫ا‬ ‫�م�ع�ا ج��ل‬ ‫�‬ ‫� * ��ا ��ى ا ر�ى‬ ‫�ت��ه �ب�ا �ل� ح�م�� ء � او �ل�ت�و��ى �����د �ي��ك�و� ��ى �ل��ك �م�ا �ي�� ��ى �ع�ن ا �ل�ع�ل�ج�‬ ‫ت‬ ‫� �آ � ا � �آ ا ��‬ ‫��ف ا � ت ن ��ل ا ��� � �ة‬ ‫� ن ا ��ا �م ا �� ��ا ��خ‬ ‫� �� � ا ��ل خ�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫��م��ي�ن * �م� ي��ه��د �و� ا �ى لع�ل�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ر �ض ب ر ص و‬ ‫�ه�و �ل� ء ا �ل� �� ب‬ ‫ط�� ء �ي��ع� ج و‬ ‫آ‬ ‫�ف‬ ‫ن‬ ‫�غ‬ ‫� � �ا‬ ‫ة �خ‬ ‫�غ� ا ��ل �و� ا ��ل‬ ‫ح��ل�ق ��و� * ي�ج�‬ ‫�‬ ‫� �ر��و ن� �مر�ة د � �‬ ‫� او�لم�ع��ل�و�ل ا �ل� ب���ع�د ا � ��تب���ل‬ ‫و ء �و�مر� ا �ر�ى ��ي�ره *‬ ‫ر‬ ‫م‬ ‫ب‬ ‫ح‬ ‫‪142‬‬

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Chapter 10

A Doctor

May God relieve you—or shrive you or deceive you,117 following those who

2.10.1

read ṣirāṭ or sirāṭ or zirāṭ or those who say “Demand the choicest of camels as your ransom!” and read the last word as either buṣāq or busāq or buzāq—of your sickness, Khawājā Yanṣur! You left the Fāriyāq in a state of unease and apprehension, waiting for an answer from you, morning and evening, in a state of tension. Replied the poet, “It grieves me greatly that your friend’s letter should have reached me while I was feverish and had a headache, thus preventing me from responding quickly. I would have liked to do so, despite my sufferings, had not the doctor, envoy of ʿAzrāʾ īl,118 forbidden me to move. But you must hear the story of what happened to me with that cuckold. “One day, I got indigestion from eating bulgur that I’d bolted down, lock, stock, and barrel, so that the next day I was ill and nauseous. It so happened that I was visited that morning by one of those emirs to whom, when they insist that something is thus and so, you have to say ‘Yes’ instead of ‘No’ and when they insist that it isn’t, you have to say ‘No’ instead of ‘Yes.’ Seeing me in that state, he asked, ‘What ails you?’ so I told him what had happened. ‘You must let my doctor see you right away,’ said he. ‘He is the most skillful of all doctors because he just arrived from Paris a few days ago. Were it not so, I wouldn’t have taken him on as a physician for me and my family.’ ‘It is my custom,’ I said, ‘to endure minor illnesses for a few days, and seek to cure them through dieting and precaution, for this may render medicines unnecessary. I find that doctors treat illnesses by conjecture and guesswork, and, by the time they arrive at cause and effect, one’s soul is almost coming out of one’s gullet, for they try one medication this time and another the next.’

143

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2.10.2

‫�‬ ‫����� �‬ ‫����� �� �‬

‫�ذ‬ ‫�ان‬ ‫ق� � �ا ن � ق‬ ‫�‬ ‫ل��ل�ا � ف��ل�ا �ب��د �م�ن ا �‬ ‫�غ� �م ن���ك �م�ا ق���ل ت� �ه� ا ا �� ك�‬ ‫��ا �ل � �لو �ل� ا � ا�ل�مر��ض� ��د ب���ل‬ ‫ح ض�‬ ‫���ا ره ا �ل� �‬ ‫م‬ ‫ا �ز �‬ ‫حت ��� ث ت ا ��ل ه خ ا �م � �آ � �خ� �ا ث� �خ‬ ‫� ���ط ����ا ��ل� ا ن� ا ��ل��آ د � �ع ن��د �ن�ا‬ ‫�‬ ‫ح�� و ج��ل * �م ر ب ب ى‬ ‫�و�م� ا �ل ب �ى �ى ب ع�� ي�� �� د �ى ي‬ ‫ِب‬ ‫� �ن ف � �� ق � �‬ ‫�ق‬ ‫�ت ف �ن ف‬ ‫� ا��‬ ‫�ب��ر ا�لم�ا د �و ب� �ع��ل� ا �ل� �ك��ل * �ورب��م�ا ا � �ل��م�ه ب��ي��ده �م�ا ��ع�ا ��ه � ����س�ه *‬ ‫م �ر ��ط ك�ر�م�ه ��د ي ج‬ ‫ى‬ ‫ض‬ ‫� �‬ ‫ن‬ ‫�ت‬ ‫ح��دًا �ت‬ ‫���ر �غ���ره �ع��ل �ع�ل�ا �� * �فل��� ا ت��م�ا ��ل��ك ا ن� �‬ ‫� � �ب�ا ن� ي ج�‬ ‫ح��‬ ‫�و�ل��‬ ‫��‬ ‫�ك�ن �ل� ا ��س�م� ا � ا �‬ ‫���� ك‬ ‫� *‬ ‫ك‬ ‫ي‬ ‫ب‬ ‫�‬ ‫ر‬ ‫م‬ ‫ى ج‬ ‫م‬ ‫م ضع‬ ‫ض‬ ‫� ش‬ ‫�‬ ‫ن �ن‬ ‫�‬ ‫�ا ش ف ا‬ ‫ق��ا ��ل �م�ا ا �‬ ‫���‬ ‫�‬ ‫ح��د �ي��‬ ‫����‬ ‫ح ك�‬ ‫���ك * ق���ل ت� �ل�ا ����ى * ق��ا �ل �م�ا ا �‬ ‫ح��ك �م�ن �ل� ����ى ��ل� �ب��د � او � �ي��ك�و�‬ ‫آ‬ ‫ش‬ ‫� �‬ ‫ق � ت ف ّ �ف �ذ‬ ‫� �ذ‬ ‫��‬ ‫���ا ف���ق��ا ��ل ��ل�ا �ه��ل�ه � �ج� ك��‬ ‫�ر ت� ��ى ��ل��ك ا �ل��‬ ‫��‬ ‫�ه ن��ا ك ����ى * ��ل� � ك‬ ‫ط�ي�� ب� ا �ل�� �ى �ع�ا د �م �ر� ض�‬ ‫ب‬ ‫ر‬ ‫ي‬ ‫م‬ ‫�ف� ض‬ ‫�‬ ‫ض � فق �‬ ‫�ف‬ ‫ق�‬ ‫ن‬ ‫�‬ ‫ت‬ ‫ا‬ ‫��‬ ‫�� ك��‬ ‫مو ت� ا � �ش��� ء ا لله * ��� ك‬ ‫ح��� *‬ ‫ا لله ��ى �م �ر��‬ ‫� * �����ا � �ل او ا �ن�ه �ل�م ي��م ت� ب���ع�د * ��ا �ل ي�� �‬ ‫ي‬ ‫م‬ ‫ق ا � � ا � � ف ا ن �ذ �� ��‬ ‫� � ث �ذ‬ ‫�� ف ا ن � ��ز �‬ ‫�‬ ‫�‬ ‫ا‬ ‫م‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫ع�د‬ ‫ط�‬ ‫�ه�‬ ‫�‬ ‫*‬ ‫�‬ ‫ع‬ ‫��‬ ‫��‬ ‫�‬ ‫�‬ ‫ب ي ب� لي ��س �ل ك‬ ‫�� �ل �ل� �ع�لي��ك �‬ ‫بو‬ ‫�ك ب� لي ��س ل�ك �ل‬ ‫� ت ق � � �ذ �‬ ‫ث� � ا � ّت ا ��خل ا � ا ن �آ � ه � ا �ش �م ن � ض ا ن� � ا‬ ‫حو �ل� *‬ ‫ح�ى ��ي� ��و�ل �ل�ه� �ل��ك * � م� ع �� �� د م � ج�� ب� �و ه�و ���د ��ى مر�‬ ‫��� �و �‬ ‫م‬ ‫م‬ ‫م‬ ‫��ن ض �ن ظ ��‬ ‫�‬ ‫ف‬ ‫ن‬ ‫�‬ ‫خ‬ ‫ت‬ ‫ش‬ ‫خ‬ ‫غ‬ ‫ا‬ ‫�ن‬ ‫�‬ ‫�‬ ‫ف ا � �ظ � ا ن � ك�ن‬ ‫�� �ل��� �هرا ��ه �ل�م �ي�� �ل�ه �������ل ح�ى ي�ر ج��ه �م د ا ره * ��ل�م� ا � د ���ل �ج���س ب����ى �و���ر‬ ‫�‬ ‫�‬ ‫ا ��ل� ��ل��س�ا ���ن ث�� �ز � �ى �م�ا ���ي�ن‬ ‫ح�ا �ج�ب��ي �ه � او ��طر�ق� ا ��ل�ى ا �ل�ا ر��ض� �و�ه�و �ي��ه��ّ ا �ى ي�‬ ‫�‬ ‫ح��د ث�‬ ‫ى ى م و‬ ‫ب‬ ‫س‬ ‫�‬ ‫��ا د �م� �ه�ا ت� ا �ل���ط�� ت‬ ‫س� * ق���ل ت� �م�ا �ت ���د ا ن� ��ت ف����ع� � ا �ن�ا‬ ‫��ن �ف���س�ه * ث�� ر�ف�� را ��س�ه �وق��ا ��ل ��خل‬ ‫ر‬ ‫لو‬ ‫ى‬ ‫ي‬ ‫م ع‬ ‫�‬ ‫�‬ ‫�ن‬ ‫�‬ ‫ت‬ ‫ف‬ ‫ف‬ ‫ق‬ ‫ا � �ج�ث ت‬ ‫ق‬ ‫ن‬ ‫ا‬ ‫ت‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫�ص�د ا �و ا �لر�م��س * ���ل� �ه�د ا ك ا لله‬ ‫�ص�‬ ‫ح ب� � �ى ا ��ل� ����� �ور ��ى * �� �ل ا ��ه ا � �ل��‬ ‫ت‬ ‫�‬ ‫� �� �ة ق �‬ ‫ف‬ ‫ف �ذ �‬ ‫�ا ش‬ ‫����ل��ة �بر غ��� �م� ا �ل���ل‬ ‫� ا �ن��ه�ا ا ك�‬ ‫����‬ ‫ح� �م�م�ا ���س�مي��ه ا �ل ن��ا ��س كب��ي��ب�� * ��ا �ل ا �ن�ا ا �عر�� �ل��ك ا �ن�ا ا �عر�� *‬ ‫ي�‬ ‫�خ�‬ ‫ي‬ ‫ل‬ ‫ع م‬ ‫��َّ�ة ف ق ش ت ا ي�ن ن‬ ‫� ت� ن‬ ‫��‬ ‫��� ت� ���فى ��ل�ا د ك��‬ ‫ح�� ك�‬ ‫� �ي�ا ا ��ه�ل ا ��ل ش����ا � ك�‬ ‫���� ك��‬ ‫ا �ن ك��‬ ‫م �وت��و� �ب��ه��ذه ا � ك‬ ‫�� �ع� �ب��ه� �‬ ‫�‬ ‫ل� � �‬ ‫ل��ب�� * �����د � �ي‬ ‫ب‬ ‫م‬ ‫م م‬ ‫م‬ ‫���ث � �ن ئ �ة � ن ا �ز ة ��ن� � ��‬ ‫�َّ�ة ق��ل ت ��ف �ع ا �ن � ا ن �ش ا ا ه ق ا �� � ا �ت�د خ‬ ‫�‬ ‫�‬ ‫ه‬ ‫ا‬ ‫ك‬ ‫م‬ ‫م‬ ‫ل�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫لل‬ ‫�‬ ‫�‬ ‫*‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫ل �ل‬ ‫� �ى ج �ك �‬ ‫ج‬ ‫ا ك�� ر‬ ‫ع�م �ى ب‬ ‫�ل‬ ‫ض‬ ‫ض �‬ ‫� ّ � �‬ ‫�‬ ‫�‬ ‫���� � ف �‬ ‫�‬ ‫����ة ���ف �ع‬ ‫�‬ ‫ا� ك‬ ‫ح�‬ ‫�ج�ي ن�ى �م ��ط��ل�ق��ا * ف��ا �لت��ف� ت� ا �ل�ى ا �ل�ا �م�ي�ر �و� ك‬ ‫���ا �ل�‬ ‫� ت� � ظ� ��‬ ‫�هر �ل�ى ا �ن�ه �ه�و ا �ي�‬ ‫�‬ ‫�‬ ‫ل��ب ى‬ ‫م‬ ‫� ت ا ف ا ن ا �ز �‬ ‫ت‬ ‫خّ‬ ‫��ف � ا خ‬ ‫�ا‬ ‫� ���طئ��ا ن ا �ي� � ت‬ ‫� ف�‬ ‫�ه� * �و�ى ا �ل�‬ ‫ح�ى ا ��س����س��ل�م ت�‬ ‫���ص� ر �� ��ه �م� ا �ل �ه�و � او �ل� �م�ي�ر ي� � ر �ى‬ ‫�ي � م‬ ‫� �‬ ‫�ي�ن ��ف �� ����ط خ� �ة فخ �‬ ‫��ل��‬ ‫�ك���ة �و�م�دد ت� �ي��د �ى * ف��ا �ع��م� �ف�‬ ‫له��ل��‬ ‫�� * ��ر�� ا �ل��د �‬ ‫���ع�ه ا �ع�م�ا �ل ا �ل��س��ك�� �ى ب‬ ‫�ه�ا �مب�ض�‬ ‫ي‬ ‫�‬ ‫ي�‬ ‫ل‬ ‫ج م‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�ف ن‬ ‫� ه ث� �آ �� ن �ة‬ ‫�م�ت��ع�ق��ا �‬ ‫ح�تى د خ���ل ��ى �عي���ي��ه ف��ا ��ط�� �لق� �ي��د �ى �و �ه ب� �لي�غ�����س�ل �‬ ‫�ه� * � ج�� ب�ع�د �ه�ي��ه�‬ ‫ج‬ ‫و‬ ‫�‬ ‫ب‬ ‫م‬ ‫آ‬ ‫�غ‬ ‫�‬ ‫�‬ ‫�‬ ‫�وق��د � ش���� �ع��ل ّ * �ف� ت��د ا رك�‬ ‫����نى خ��ا د �م�ى ب��م�� ا �ل�ز �هر �و�غ��ي�ره � او �ل�ا �م�ي�ر �ن�ا ظ ���ر ا ��ل�ى د خ��ا ن� ��تب�غ���ه‬ ‫ى �ى‬ ‫‪144‬‬

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‫‪٥٫١٠٫٢‬‬

A Doctor

“‘If the disease hadn’t already got to you,’ he replied, ‘you wouldn’t be

2.10.3

talking this way. We must bring him now,’ and he kept on at me until, shamefaced and embarrassed, I sent my servant to him. Then it occurred to me that, among us, a host, from an excessive sense of hospitality, may force a guest to eat and even sometimes feed him with his own hand something the other cannot stomach but that I’d never heard of anyone doing the honors by forcing another to take medical treatment, so I couldn’t stop myself from laughing. ‘What’s making you laugh?’ he asked. ‘Nothing,’ I responded. ‘No one laughs at nothing,’ he said. ‘There must be something going on.’ I said, ‘I thought of the doctor who visited a sick man and said to his family, “God recompense you for your loss!” “He isn’t dead yet,” they replied. “He will be soon, God willing,” said the doctor, so I laughed.’ ‘Don’t worry about it,’ said the emir. ‘This doctor isn’t like that one, and anyway you’re a bachelor and don’t have any family he could say that to.’ “Presently, the servant came back with the doctor, who was sicker and

2.10.4

thinner than me, for it seems he had no work that would take him out of the house. When he entered, he felt my pulse and looked at my tongue. Then he furrowed his brows and looked down at the ground, soliloquizing (which means ‘talking to himself ’). Next he raised his head and told my servant, ‘Bring the basin.’ ‘What do you want to do?’ I asked. ‘It’s my body. Shouldn’t you consult me?’ ‘Either I bleed you or it’s the tomb,’ he said. ‘God guide you aright, old man!’ I said. ‘All I did was eat bulgur with meat— what people call kubaybah.’ ‘I know that,’ he said, ‘I know. You Levantines— you all die of eating that kubbah stuff.119 I must have buried a hundred cases when I was in your country. It’s definitely the kubbah.’ ‘A kubbah up your patootie, God willing!’ I said. ‘There’s no kubbah whatsoever in my patties!’ he replied.120 I turned to the emir and laughed, but, as far as I could tell, he didn’t get it either. “To keep it brief, he and the emir kept on finding fault with my opinion until I surrendered myself to destruction and put out my hand, and he worked away at it with his scalpel like someone cutting a watermelon with a knife and out came the blood, spurting everywhere, some of it even getting into his eyes, which made him let go of my hand and go off to wash his face. When he returned after a short while, I had fainted, so my servant ministered to me with orange-blossom water and other things, while the emir gazed at the smoke made by his tobacco and the doctor whispered in his ear. When I

145

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2.10.5

‫�‬ ‫����� �‬ ‫����� �� �‬

‫� ا ��ل���ط��� ���س�ا ّ ه * ف���ل�م�ا ا ف���ق� ت �� ��� ���د � � �خ� � �م� ا ��ا �م�� � ق��ا ��ا ا � ت �ز � ف‬ ‫�ل ي ر و �ل‬ ‫ح��ر �لن �����س��ك‬ ‫� رب ط ي ى و �‬ ‫و ب ي ب� ي ر‬ ‫رج ع‬ ‫�‬ ‫ف � ا��ا ن � غ �آ �� ��‬ ‫�ن‬ ‫ف ق ت �ف ف‬ ‫ع�ن ق‬ ‫ف ا ن ا �ن‬ ‫ا ��‬ ‫ط�ي�� ب�‬ ‫�� �� �� �عود ك � �ر��ي ب� * ������ل� ��ى � �����سى �ل� ا �ع�ا د �مك�ا ا لله * ��ل�م� ك�� � ا �ل���د ج�� ا ل� ب‬ ‫��ك� ن ا � ة‬ ‫ع����ا � * ق��ا �� � �ق ن �ة ق ت �ت‬ ‫�ا ش‬ ‫تا ّ � ا ش ا ا ف ق � ت ا‬ ‫ح��د� *‬ ‫ل‬ ‫ح� �� ���ل� ��ف�ي�ى �و‬ ‫�م�� �ب� ��ط� ا �ع���� �ب� * �����ل� �م� �ه��ذه ا �ل� � ب‬ ‫ف ق ت �ف‬ ‫ق��ا �� ا ن ا ��ا �م�� � �ق� �� �� � ��ن�����غ ا ن ت� ت� ن � � � ن ف‬ ‫ف ا��‬ ‫ل � �ل ي ر �ي �ول ل�ك ي ب �ى �‬ ‫ح���ق�ن ا � �ل�م �ي��ك�ن �ل ����ع��ك ��ل� ك�را �م�ه * ������ل� ��ى‬ ‫�‬ ‫�‬ ‫�‬ ‫��ن �ف‬ ‫� ��ق ن �ة ا ا ا �ن ه ق خ ا � �ف ا �� ا ة � ة ا �خ� � ف ا ن ا ة‬ ‫ا‬ ‫�ا ا‬ ‫�� ا �م�ه ���فى ا ��ل‬ ‫ح �� * �ل� � ��د �� ل� لع� د� مر� رى �� � �ع� د�‬ ‫����سى �ل� �ب� ��س �ب� ك�ر‬ ‫�‬ ‫�‬ ‫ن �ّ �‬ ‫�� �آ � � ئ�ت‬ ‫� � �آ �خ‬ ‫��‬ ‫ح�� �لف� ا �ل�زا ئ�ر �ب�ا ��س� ا لله � او س�م� م�ل� ك‬ ‫����ه �ور��س��ل�ه �وك�ب�ت��ه � او �ل�ي �و�م ا �ل� �ر � �وب�ا �لب��ع ث�‬ ‫ا�ل�م�ز �ور ا � ي‬ ‫م‬ ‫س�ت‬ ‫�‬ ‫�ذ‬ ‫ث‬ ‫�ز‬ ‫ن‬ ‫ا‬ ‫ق‬ ‫ئ‬ ‫ت‬ ‫ّ‬ ‫ت‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا ن � ا �ك�‬ ‫�� ا � � ش �ش ا ا �س� ه � ا ا � ��‬ ‫� �ع��ل� ّ �ب� �ل� � �‬ ‫ح��� � * �� ا �� ع�م��ل�‬ ‫� ي� �ل و ي���رب� ���ي � �ع��ل�ى م� * و�ه� ر �يحل ى‬ ‫م‬ ‫فقا �‬ ‫ح�ق ن���ة * ث�� � ا ف��ا ���ن ا ��ل � � ا �� �لق��ا �� � �م�ع�ه � �ق �ة ف ق � ت‬ ‫ا‬ ‫ا ��ل‬ ‫��‬ ‫م و ى �ي وم ب �ل و‬ ‫ح�� * �����ل� �و�م� ب��ي��د ك * ����� �ل �م��س��ه�ل‬ ‫ش‬ ‫ث‬ ‫�ن �ف � غ �‬ ‫�م ا ا �ص�ن � ه � �ا � � ف ا � ت ف� ��ف‬ ‫ف‬ ‫ع� �ل�ل م�ي ر* �� �س�‬ ‫�م�‬ ‫� ت��ه * �� ج��ا ��ى ��ى ا �ل���د �و�لي����س ب��ي��ده ����ى * ��ا ��س�ت ب�� ش���ر ت�‬ ‫م‬ ‫ُ‬ ‫َ‬ ‫�‬ ‫ت‬ ‫ح ّ�م�ا �م�ا‬ ‫����ذ ا ��ل � � �‬ ‫�وق���ل ت� ��ل�ه ق��د �َو�هن� ت� �م ن��ّ ا �� �لق ��َو�ى �ب ��ق ��و�ة ا�لم��س��ه� * ق��ا ��ل �ي�ن��ب���غ� ا ن� ��ت خ�‬ ‫و‬ ‫�ي‬ ‫ل‬ ‫ى‬ ‫ى‬ ‫م‬ ‫� �ة‬ ‫�ف �غ �ة � خ‬ ‫� ��ت�ع �ق� � ق��د � ّ��ت��ه ���ف �ذ � �ى ا ��ل�ا �م�� ��ف� ���د�ت�ه ���ع�د ا �ل�م��س�ه� ا ��ن ف��� �م�ا‬ ‫� �ون� �� ك��‬ ‫��ى ��ا �ي� ا �ل���س�‬ ‫�‬ ‫ل�ى ر و �ج بر ى و‬ ‫ير و ج‬ ‫ب‬ ‫ل‬ ‫ع‬ ‫ّ‬ ‫ن ت‬ ‫ن ف �ت�� خ آ �‬ ‫����ذ �ت�ه ��لن ��ف����س * ف���ل�م�ا‬ ‫��� ت� ا خ�‬ ‫�ك�و ن� * ث�� �ت��و��ل�ى �ه�و ب�� �����س�ه �س‬ ‫�ي��‬ ‫���ي�ن ا �ل�م�� � او �ن�ز �ل ن��ى ���فى �مغ�� ���ط�� ك�‬ ‫ى‬ ‫س‬ ‫م‬ ‫�‬ ‫ف‬ ‫ُ‬ ‫حن‬ ‫ح�ت �غ� ش���� �ع�� ّ ���ع�د ا ن� ��س�م���ط ���ل��د �ى * ف��ا �خْ� � ت� �م ن��ه �ع�� َ �َمق‬ ‫د خ���لت��ه �ل�‬ ‫�‬ ‫ح ّه �‬ ‫�‬ ‫�‬ ‫�ج‬ ‫�‬ ‫ل‬ ‫ل‬ ‫ج‬ ‫ر‬ ‫ب‬ ‫ر‬ ‫ر‬ ‫�‬ ‫�‬ ‫ى‬ ‫ى‬ ‫ى‬ ‫ى �‬ ‫ى‬ ‫ا ل�‬ ‫ش‬ ‫ث� ا ��ن ��ف ا �� غ� �‬ ‫ف‬ ‫ق‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫ا‬ ‫م �م� � �‬ ‫�م�ن ا ��ل‬ ‫ح��ا �ة * �ف� ت��د ا رك�‬ ‫ح�ى ا �‬ ‫�‬ ‫����نى خ��ا د �م�ى �ب� م���‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫��‬ ‫�‬ ‫ل‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫و‬ ‫ى‬ ‫ى‬ ‫ج‬ ‫ي‬ ‫و‬ ‫يس‬ ‫م‬ ‫ا �ن � آ‬ ‫�ش ف �ف‬ ‫�‬ ‫�مّ�ا � � �خ� �م�ا‬ ‫ا‬ ‫ح ت� ا �� ض� ا ق � ت � � ق �ن ف ا ��ف � ا‬ ‫�‬ ‫ب��ي��ده ���ى ��� ر� ي‬ ‫��� �و��ل� �ل�ع�ل�ه ��د � ���د �م� �ى �و ��ط� ب� �ع�ل� ج��ه �وك�� � ا �حل م ر‬ ‫�‬ ‫ّ‬ ‫��ف ا ��ل ن �ع�ن �‬ ‫فق ت‬ ‫�ك��ا �تر�ى * ق��ا �ل �ع��لي���ل * ق���ل ت� � ا‬ ‫�ع ن��ده * ��س� ��ى �‬ ‫و �ى �ع��لي���ل *‬ ‫ح�ا �ل�ى * ������ل� �ه�و �م‬ ‫��ص � ّ � �‬ ‫ق� ن‬ ‫ن �ت ف‬ ‫����� � خ‬ ‫��ف ق � ّ �� ا‬ ‫ك‬ ‫س���ل �م�ن ��ع�ل *‬ ‫��ا �ل �ي���ب���غ�ى ا � � ���‬ ‫ح ��ط�ه ا �ل�� ي‬ ‫�ص�د * ��س�� ��ط �ع��ل�ى ك��ل� �م�ه ج��ل� �مود �ر‬ ‫ً �ف‬ ‫�ذ �‬ ‫� � ّ ن‬ ‫ق ت ��ا ن � ت ّ ا ا ة ا ص�ن ت ّ � ا � ت ن ت‬ ‫�ه�ى �ه� ا ا �ل��د �ور* ق��ا �ل �ل�ا �ب��د ا � ا �‬ ‫ح��د‬ ‫�و���ل� ك�� ��ك ���ه�م �ب� �ع� د� �م� � �ع��ه ا �و �ل� �م��ى �ي��� �‬ ‫ا � ث ا �ن‬ ‫�ه��ذه ا ��ل�ُع��ُ�ل � (�ج��م� �ع�ل�ا �) �ي�ز �� �م�ا ���ك * ق���ل ت� ا �� ا �م�ا ا ��ل�ا � ��ل �ف� � ن ت‬ ‫هو ا ��� � او �م� ا �ل�� ��ى‬ ‫و �‬ ‫ج �ل‬ ‫و�ج ع �ج ي �ل ب‬ ‫ت‬ ‫ت‬ ‫�ن‬ ‫ف‬ ‫���ّل��د ت� � �� ن‬ ‫ح�ى * ث�� ج�‬ ‫م��ع ت� �وق���ل ت� ��ل�ه ق��� ��ل�ل�ا �م�ي�ر ا ��ى � او ���حل‬ ‫هو د �م�ى ا �و ر �و�‬ ‫�م��د لله �ع�ز ب�‬ ‫��‬ ‫و‬ ‫��‬ ‫ل‬ ‫م‬ ‫ف‬ ‫ق � �ن‬ ‫ن ف‬ ‫� ت‬ ‫� ا ن �ن ق‬ ‫ف��ل�ا �ى ��سب�� ب� ي�‬ ‫ح�ا �و�ل ���س�ف��ي�ر�ى ��س �ر�ع�ا �ل��� ��ي ف�‬ ‫�ه� * �و��ا �ل ا ��ى ا ر�ي��د ا � ا ���‬ ‫�‬ ‫�ص�د ك �ل� ا � ا � ����ل‬ ‫�ي م م‬ ‫‪146‬‬

‫‪146‬‬

‫‪٦٫١٠٫٢‬‬

‫‪٧٫١٠٫٢‬‬

‫‪٨٫١٠٫٢‬‬

A Doctor

revived, he bandaged my hand and left with the emir, the two of them telling me to look after myself and that they’d come and visit me soon, while I said, under my breath, ‘May God never bring you back!’ “Next day, the doctor returned with an armful of medicinal plants. ‘What

2.10.6

are those plants for?’ I asked. ‘An enema,’ he replied. ‘One will be enough for me,’ I said. He replied, ‘The emir says you have to take enemas, if not for your sake, then to do him honor.’ ‘There’s no harm in honoring him with an enema,’ I thought to myself, ‘but once again he’s going against custom, which is that the person visited should adjure the visitor by the name of God and the names of His angels, His apostles, His books, and the Last Day and the Resurrection, to take something to eat or drink for his sake, but here it’s the visitor, and he’s insisting on flushing me out!’ Then I took the enema. The next day, he showed up again, carrying a small pot. ‘What’s that in your hand?’ I asked. ‘A laxative,’ he replied, ‘of the kind I make specially for the emir.’ So I swallowed it down. “Then the following day he came to me carrying nothing, so I rejoiced

2.10.7

and told him, ‘The laxative was so powerful it’s drained me of all my strength.’ ‘Today,’ he replied, ‘you have to take the hottest bath possible, so that you sweat. I have tried it before on the emir’s family and found it to be most beneficial.’ He undertook to heat the water himself and made me get into a bathing tub that I’d bought. When I got in, the heat struck me with such force that I fainted, though it had time to scald my skin first. I was pulled out at my last gasp, and my servant ministered to me with pungent herbs until I recovered. “The day after that he came to me carrying nothing, and I was again delighted and thought, ‘Maybe he’s exhausted his box of tricks and the bath was the last thing he had up his sleeve.’ He asked me how I was. ‘As you see,’ I responded. ‘Sick?’ he said. ‘Sick indeed,’ I answered. ‘You have to be bled,’ he said, his words falling on my ears like ‘a rugged boulder hurled from on high by the torrent’121 and I said, ‘It seems you’re going back to what you began with. When will this cycle end?’ He replied, ‘One of these giaours (plural of cure)122 is bound to get rid of what you have.’ ‘That’s true,’ I said. ‘As for the first named, that’s you, and as for the second, that’s my blood or living spirit,’ and I stood firm and refused, saying, ‘Tell the emir that I am, thank God, a bachelor, so why is he trying to send me away from here so quickly?’ but he didn’t get it.123 ‘I want to bleed you,’ he said to me, ‘not be

147

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2.10.8

‫�‬ ‫����� �‬ ‫����� �� �‬

‫�ّ‬ ‫ث �‬ ‫ف � ا �ن �تف‬ ‫�ع ن���ك * ق���ل ت� ف��ا �ن�ا ��ل�ا ا ر���د ف��ا ر�‬ ‫ح ن�ى ا را �‬ ‫ح��ك ا لله * ��ا �و �ل� ��ى ك�� ����ه �و �و �ل�ى * �� �ل�م ��ي��لب� ث�‬ ‫ي‬ ‫م‬ ‫�خ‬ ‫ا ن ���ع ث ا ��ل ّ‬ ‫ح��س�ا � � ��ت�ق��ا �ض‬ ‫���ا ���ن �ف���ه ��م��س�م�ا �ئ��ة �ق ��ش * ف��ا �ن�ه �ز �ع� ا ن� �ع ن��ده �ن�ا ��س�ا‬ ‫ى �بر�ق��ع��ة ا ��ل‬ ‫�‬ ‫�ب � �‬ ‫و‬ ‫ى‬ ‫ي‬ ‫�‬ ‫ب‬ ‫ر‬ ‫م‬ ‫�‬ ‫�‬ ‫� � ن‬ ‫ع����ا � �م� ن ا � ا ن ت‬ ‫���ف ا ��ل � �ف� �م�ن ا � �لف��ل�ا �ي�ن � ن � �ت � � ا ش‬ ‫ح� ��ط�ا �‬ ‫ع ا ���ه� م�م� �ي���ب�� �ع��ل�ى ي‬ ‫ح�� ي ج �م� �عو� �ل�ه ��لك ا �ل� � ب‬ ‫ى ر�ي‬ ‫ّ‬ ‫ف‬ ‫ّ‬ ‫�ن‬ ‫�ن‬ ‫ا �قا ة‬ ‫�خ‬ ‫ح�ت �ت�� �ع�د �� ��ا �� ا �ذ ا �ت�ا �خ� ت� �ع�ن �ق� ض� ئ‬ ‫ا�� ا �ذ � �‬ ‫�ك��ا �ت�ا �ر ت�‬ ‫���ا ��ه �م‬ ‫د �ي� ر ا � �ل�� �هر� * �و�م� ��ك�� ه �ل��ك ى و ى ب ى‬ ‫ر‬ ‫ن �ق‬ ‫�ف� ن ق ت ا � � � �ذ‬ ‫ا �� ث ا ��ن �ف ا �� �ق �ة �‬ ‫�ف‬ ‫�غ� ا�لم� �ك�‬ ‫��ور ب��تم�ا �م�ه‬ ‫ض�ي � ا �ل�ى د �ي �� او � � ن��ص��ل�ه * ����د ��ه �لمب��ل‬ ‫��‬ ‫�ع�ن ا � �ل��‬ ‫�ص�د ل�� �ى �ير�� ل��‬ ‫ع‬ ‫�‬ ‫� ق���ل ت ��ا ��ا ا لله ��ف ا ��ل �ا �ع��ة ا ��ل�ت‬ ‫�ت‬ ‫ا‬ ‫ن‬ ‫�وه ا �جل�ع‬ ‫�� � او د ��ا ر�ه� * �و�ه�ا ا �ن�ا ا ��ل�ي �و� � او ���حل‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�م��د‬ ‫�‬ ‫��‬ ‫�‬ ‫س‬ ‫و � �ل ب رك‬ ‫�ى ر و ج �‬ ‫�ى‬ ‫م‬ ‫م ب م‬ ‫�‬ ‫�‬ ‫��ق‬ ‫��ك�ن ا‬ ‫�ن ��‬ ‫ح�ا �ل�ا * �و�م ا د �ى ا ن� ا ج��تم� ���ص�ا � �‬ ‫لله ا �‬ ‫ح��س�ن �‬ ‫عب‬ ‫ب‬ ‫ح��ك * �و�ل�� �ل� �ب��د �م ا ك�را �م�ه ب���ل‬ ‫ر‬ ‫ا �‬ ‫ا ��ل�ز ��ا �ة * ث�� ا �ن�ه ا �م �غ��ل�ا �م�ه ��ا ن� ����ن�ت��ق ت�خ ت ا �ن � ا‬ ‫� ف ا �خ ة ن �ي�ت‬ ‫ير‬ ‫��� �م ا �ل�ث�ي � ب� ا � �ل�� �ر� � او � � �و ج��ه �ب��ه� ا �ل�ى‬ ‫ر‬ ‫ب ي �ى‬ ‫م‬ ‫ا ت ق � �ة ��تت‬ ‫ت‬ ‫ض‬ ‫�ذ‬ ‫ث‬ ‫� ف ا ا �ق ف ا ن ��ا ن ��ق ئ‬ ‫ن �ا‬ ‫���� ��ل�ه ر��س�ا ��ل��ة �و ج���ي�ز �ة �م� ا ب���� � ��لي���ل� ����م�ن‬ ‫ع ي‬ ‫ا � �ل�� ر�ي� � * �� ��ه ك�� � �و �ت�� �مب�� �ر� ��ط� * ��م ك� ب‬ ‫آ‬ ‫�ف �‬ ‫�‬ ‫� �‬ ‫�ذ �‬ ‫�ت �ف � ف‬ ‫��ت ف‬ ‫ا ��س�ت�د �ع�� ء ه ا ��ل�ى �جم‬ ‫���ل��س�ه ��ى ا �ل�ي �و� ا � �لق��ا ب���ل * �‬ ‫و ��� يص���ل �ل��ك �ي�ا ��ى ��ى ا � �ل���ص�ل ا �لت��ا �ل�ى *‬ ‫م‬

‫‪148‬‬

‫‪148‬‬

‫‪٩٫١٠٫٢‬‬

‫‪١٠٫١٠٫٢‬‬

A Doctor

your messenger.’ ‘But I don’t want you to,’ I said, ‘so grant me rest, may God grant you the same.’ “At this he showed me his back and departed, sending me soon after his

2.10.9

bill, in which he demanded of me five hundred piasters, for he claimed to have people in the countryside among the peasants who collected those medicinal plants for him, even though they were the same that sprout from the walls of Cairo’s houses. Not content with this, he threatened that, if I was as reluctant to pay as I had been to get bled the second time, he’d bring a case against me in his consul’s office.124 I paid him, therefore, the aforementioned sum in full, saying to myself, ‘God damn the hour that showed us foreigners’ faces, and their backsides!’ “Now here I am today, feeling much better, and I’d like to meet with your 2.10.10 friend. Before the visit, though, I must do him some honor”—and he ordered his servant to select a trunkful of fine clothes and take it to the Fāriyāq, who at the time was dressing as a Frank. Then he wrote him a short message with a few lines of verse inviting him to his salon the following day, details to come in the following chapter.

149

149

‫�‬ ‫ا �� ف‬ ‫ح�ا د � �ع ش‬ ‫ل‬ ‫�‬ ‫�‬ ‫��‬ ‫ل‬ ‫�ص‬ ‫�‬ ‫��‬ ‫ا‬ ‫�‬ ‫�‬ ‫ى‬ ‫�‬ ‫ل‬ ‫ر‬ ‫� ن‬ ‫� ا ج��ا ��ز �م�ا �و��ع�د �ن�ا ���ب�ه‬ ‫يڡ‬ ‫�‬ ‫�‬ ‫� ه �ف �ل ا �ف ��خل ا ا �� ا � �ة‬ ‫�ة ت‬ ‫���ا ن� ��ل��ل�ف��ا ر��ا �ق� �ص�ا �‬ ‫ك�‬ ‫ح ب� �م�ن ا �ل��د �ي�ا ر ا �ل ش����ا �مي�� �ي��ردد �ع�لي�� * � �م� �و �د ا�� د � �ب� لر��س� �ل�‬ ‫ي‬ ‫م‬ ‫��ا ن‬ ‫� ا * ف���ق�ا �� ��ل�� �ف �ا ��ا �ق ا �ن�ا ا �ذ �ه �م� � ا ��ل ا ��خ‬ ‫� ت�خ‬ ‫ح�ا‬ ‫� ت� ا ��ل� �ا‬ ‫� ا ��ا � ن‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ص‬ ‫�ض‬ ‫�‬ ‫ه‬ ‫ل‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫ل‬ ‫�‬ ‫�‬ ‫�ي‬ ‫و‬ ‫ى وج‬ ‫ث�ي ب‬ ‫و‬ ‫ر‬ ‫ر‬ ‫ب‬ ‫ري‬ ‫ف ق � � � ف ق �� � ّ �ف � اِ�زْ آ‬ ‫�ذ‬ ‫ن‬ ‫ّ‬ ‫�غ‬ ‫ة‬ ‫�‬ ‫ا ا‬ ‫ا‬ ‫ف���ق��د ���سم�ع ت� �ب�� ك��ره ��ي�ر �مر� � او �‬ ‫ح ب� ا � ا را ه * ����� �ل �ل�ه ا � �ل�� ر�ي� �� �و�ل��ك�ن �ل��ع�ل ��ى ا �ل� � �و‬ ‫ت‬ ‫��ف‬ ‫ا �آ ة‬ ‫حق ا �ل��مَ�زُ�ور(‪� * )1‬ف�ا ن� ا �ل�م�د �ع�ّ ��ل�ا ���ل �ق ��ه ا ن� ي���س��‬ ‫��ص‬ ‫�‬ ‫�‬ ‫ح��دا‬ ‫ا‬ ‫ح ب� ا �‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫�ز‬ ‫و �ي �ي � ب‬ ‫��س� � ب ى �‬ ‫(‪ )1‬ا وآ�ى ا �لر ج��ل‬ ‫آ‬ ‫ف‬ ‫خ‬ ‫� �‬ ‫ة � ا ف ن ف �ف‬ ‫ن‬ ‫ف ن‬ ‫ق� �ا‬ ‫ج�� و �م�ع�ه � �ر *‬ ‫�م�ع�ه * ��ا �ل �ل� �ب�ا ��س ��ا � �ه��ذه �ع�ا د� ا �ل� �ر�� ��ا �م�ا ��ى �م�‬ ‫�صر ي���م��ك�ن �ل��ل�م�د �ع�و ا �‬ ‫ج‬ ‫آ‬ ‫� ت‬ ‫ت‬ ‫�َ ا � ض ا ا �ذ ا �� �ق ا �دا ��ف ا �� ��� � ق � �ن � � ا �ف ه ا ن‬ ‫ح� ا �ّ�ا �ش���� ء * � �ول��ل�م��س��‬ ‫���س��‬ ‫��ص‬ ‫��ص‬ ‫��� �ل�ى �و �‬ ‫ح ب� ي��‬ ‫ح� �ى لطري��� م مع� ر � �‬ ‫ي �ب ي‬ ‫آ‬ ‫آ‬ ‫ت‬ ‫ت‬ ‫� �ذ‬ ‫� � �ة‬ ‫ح� � �خ� �و��ل�ل�ا �خ� � �خ� �‬ ‫���ا ا ن� ي���س��‬ ‫ي���س��‬ ‫��ص‬ ‫��ص‬ ‫�‬ ‫ح�تى �ي��ص�ي�ر � او ��س�ل��س�ل�‬ ‫ح��ه * �و�ل�ه� ا ا �ي� ض�‬ ‫�ب‬ ‫ر ر‬ ‫ر‬ ‫ب‬ ‫ث � ا � ن ��ف � � � �ة ق �ة �ن�ث �ة �� � ن �َ‬ ‫ن‬ ‫ح��ل��� ا � � �� * � ك���‬ ‫��ص‬ ‫ح�ا ب� * ب�‬ ‫له� �ي ك�‬ ‫ا ��‬ ‫حي�� �ل� �ي��ك�و� �ى ا �ل��س�ل��س�ل� �‬ ‫���ل�م�و� ا�ل�م�ز �ور �م�ن د �و�‬ ‫وي و � م‬ ‫ت َّ‬ ‫�ك�ن ن ا � � ن �ف ق �‬ ‫�ا‬ ‫�‬ ‫��م ا ش ا ة ا � ن ن � ا �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫دا‬ ‫ا‬ ‫ا‬ ‫م‬ ‫�‬ ‫�‬ ‫�م�‬ ‫�‬ ‫ح‬ ‫ح�‬ ‫�‬ ‫*‬ ‫�‬ ‫��‬ ‫ه‬ ‫س‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�ه�م �ي ����و�ل‬ ‫ل‬ ‫�‬ ‫ي‬ ‫ح� ���� � � ��يو ن�� �ل�و� �م��ه ا �ل� ك�را �م � �وي��ر ب ب � م و‬ ‫�‬ ‫ي‬ ‫�‬ ‫�ا � ا �ة �ع ن�د ا ��ل ّ � � ا ا ��س �ز � � ت � ا � ا خ‬ ‫ّ ت�‬ ‫�‬ ‫ح�ا ج�‬ ‫�ل�ه � او ن�� ت� �م�ا �‬ ‫�ت���ك‬ ‫�ت���ك � او �ى ك��� ب� و�ص� � ك �ى * و م� �م و ج���ك و‬ ‫ت‬ ‫�اف ن‬ ‫ا نّ‬ ‫�خ ش �ن �‬ ‫�ف‬ ‫ة �ّ‬ ‫��ص ا‬ ‫ف ا�‬ ‫�ك��ا ��ت ف����ع�ل ا ��‬ ‫�س��ه�ن * �و��ى ا �ى �‬ ‫�و�م� �‬ ‫ح�ا ر� ي���س��ك�ن �م‬ ‫ح� �ب��ك ا �ل� �رج�‬ ‫� * ��ل� ��� �م ا �لر ج���ل‬ ‫ّ‬ ‫ّ‬ ‫�ف ��ت�غ� ن ن ا ع�ن � �ة � ن‬ ‫� �ة � ا‬ ‫َ‬ ‫�ْ ا‬ ‫ُ فا ن � ن ا �‬ ‫س� * �ف�ا ج��ا �ب�ه‬ ‫‪٢٫١١٫٢‬‬ ‫ج� ب �‬ ‫��‬ ‫�ه� * � بو���ع�د �� � �ل�� �ع�لي��ه دا �ل� ا �ل� د ب� * �‬ ‫هى �ي���� � دا �ل� ا �ل���� ب‬ ‫�‬ ‫� ة �ف ت �ذ �‬ ‫ا ��ل� �ذ ��ل��ك � ��س�ا ا ا ��ل��ه �م�ع�ا * � ا �� �لف��ا ��ا �ق �ف� ��ث����ا ��ه � �ق�د ا ت خ� ��ذ � � ا �ة �‬ ‫و ري � �ير �ل ب ي ب و‬ ‫ى‬ ‫و ر ي‬ ‫�� �ل�ه ع�م� �م� كب���ي�ر� * ��� ك�ر‬ ‫�‬ ‫�شا �‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�ة‬ ‫ف‬ ‫ق‬ ‫�ت‬ ‫�ق‬ ‫ت‬ ‫� �� �مئ�� �ع�م�ا �مت��ه ��ا �ل ش����ا � � ��س�� �� ت‬ ‫�س� ار ب�� جم‬ ‫ط��ه ���ل�ك ا�لم ش���ئ ��و�م� * ���ل�م�ا ا � �‬ ‫���ل��س ا�لم���� ر ا �لي��ه ب���ع�د‬ ‫ب مو‬ ‫يو‬ ‫‪١٫١١٫٢‬‬

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Chapter 11

The Fulfillment of What He Promised Us

The Fāriyāq had a friend from the Damascene lands who used to visit him,

2.11.1

and he was with him when the servant arrived with the letter and the set of clothes. He told the Fāriyāq, “I shall go with you to see Khawājā Yanṣur, for I have often heard him mentioned and would love to meet him.” “But,” the Fāryaq said, “turning up with another (al-izwāʾ )(1) may be considered a discourtesy to the person visited, for it is inappropriate for an invitee to bring a companion with him.” “Forget

(1) al-izwā’ is “a man’s coming accompanied by another.”

about that,” said his friend, “for it’s the Frankish way. In Egypt, on the other hand, a guest may bring anyone he wishes, and his companion too, should he come across any acquaintance on the way, has the right to bring him along with him, and the latter too has the right to bring along another, and that other another, till they turn into a chain of friends, the only condition being that none of the links be female; all of them, without exception, talk to the person being visited, are treated to his hospitality, and are welcomed by him. He can’t question one of them and say, ‘You! What do you want, what letter of introduction do you have, and what are the names of your wife and your sister, and how old are they, and on what street do they live?’ like your Frankish friends. Have no fear that the man will receive us harshly. And anyway, we have literature to commend us to him, and that will relieve us of the need to invoke pedigree.” So the Fāriyāq agreed to his request, and they set off to see the man together, the Fāriyāq strutting along in his new clothes; he had also got himself a large turban that made him think of his turban in Lebanon and his ill-fated fall.125 When they’d settled down in the aforementioned salon and been greeted and received with warmth and welcoming faces, and once

151

151

2.11.2

‫ف ن‬ ‫��� ا ج��ا ز��م�ا �و�ع�د�ن�ا �ب�ه‬ ‫ي‬

‫��ة‬ ‫ح ش���ت�� ن��ا ����آ �ن��ست�� ن��ا * � �م�د ا ك����‬ ‫ح�� � او ��لت����ل�ّ�ق ��ا ��لب�� ش��� � او ��لب�� ش����ا �ش����ة * �و���ع�د �م�ع�ا ��قب���ة ا �و�‬ ‫�ت �‬ ‫ل‬ ‫و ر‬ ‫ىب ر‬ ‫ا �ل��ر ي ب‬ ‫ب‬ ‫آ‬ ‫ا ت‬ ‫� ا ة � ي�ن‬ ‫ح ش���ت�� ن��ا * � � �م ا �ت �ة ��س�ل�ا �م�ا ت� ��� ّ ي�ن‬ ‫� �ن��ست�� ن��ا ��ل�ا �و�‬ ‫�ك��ا‬ ‫ط�ب��� * �و� �م او �ل� � ��ط�بي��� ��س�ل� �م�ا � * �م‬ ‫وور‬ ‫ي‬ ‫�‬ ‫� ا � ف ا ا ق ق َّ �ن ق‬ ‫� ت ا ��ل��ا د�ة �ع ن��د ا ��خل �ة � �ة ق � �خ‬ ‫�ج ر� ع‬ ‫��ا �ص� � او �ل�ع�ا �م� * ��ا �ل ا �ل�‬ ‫�وا ج�� �ل��ل��� ر�ي� �� ��د ��سر��ى ��د �و�م��ك ا �ل�ى‬ ‫�ه��ذه ا �� � � ا ا ه ���س�� ا ن �ت ا � ق‬ ‫�غ� �ع�� ّ ��ن�ع ت � ا ش‬ ‫����ك �ف� ا ف ق ق ا � � ش ا‬ ‫ل�دي� ر �و لل ب‬ ‫ى �م��ه �ل� ���رك� ي�‬ ‫ح� ��ه �و��ع� �ل�ى ��د ا � ب‬ ‫�س� ل�‬ ‫�ه� * �����د �� �ل ا �ل���� �عر‬ ‫ّ‬ ‫�ذ‬ ‫�ج�ت‬ ‫�ض�ل�ا ��ل �َ��ّ�ن‬ ‫��ق�ا ��ل� ا ا ��ل���ب�ع�ا ��ل ا ��ل���ذ �ش��� ي�����ش�ت�هَ �ف�ا �‬ ‫�‬ ‫ا‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫ه�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ى‬ ‫و‬ ‫�ى‬ ‫بي‬ ‫ب� م‬ ‫آ‬ ‫�نّ‬ ‫�ذ‬ ‫ف‬ ‫�‬ ‫�ق‬ ‫ا ��س�د � �م�ع � �� ا �ل� �ى � ا‬ ‫�‬ ‫ه � او �ب ��� �و�ه�و ا ���مر �ه�ي�‬ ‫رو ى‬ ‫ح� ج���ة ا ���ش� �ى ى‬ ‫ن � ��م ت ا � �ذ‬ ‫ش�‬ ‫� ا ��ن � ا ا ��ق �� ا ن � � � ا �ة ا ��ل ّ‬ ‫� ت‬ ‫�ن�� ��ل‬ ‫ى �� ك�‬ ‫ع��ل�ى �ى �ل� �ول � ب�ك ح� ج�� �‬ ‫� ا �ل�ى �ى‬ ‫حن�� �م�ن �����ك� او ك ا ��ك ح��ج�‬ ‫ل�ى‬ ‫ّ � �ق‬ ‫ق‬ ‫�مر�و�ة �ي �� او ��س�ي ��ك ا �و ي���س��لي���ك ا �و ��ي�ت�و ج�‬ ‫��‬ ‫ى ا � �ل ي��ا �م ب��م�ا ي���س��لي���ك �م�ا ا ن�� ت�‬ ‫ع * �و��د �و�ج� ب� �ع��ل�‬ ‫آ‬ ‫� ا � ا ن ق ظ�‬ ‫��ا ن �ذ � � ا � ا ة ا ��لن���ص�� �ة‬ ‫�‬ ‫�ن‬ ‫�هر �ل�ى ا �ن��ك‬ ‫�م�ع�ا �ي��ه * ��س� �و ء ك�� � �ل�ك �ب� �لم� او ��س� � ا �و �ب� ي‬ ‫ح� * �و �ل� ي‬ ‫�س�م� ا ��ه ��د �� �‬ ‫ق ا ن ت ا �� ��ق‬ ‫�ن ق‬ ‫�� �ف �‬ ‫�م ن�� ش��ّ � ��ف �� � ا ��ل�ع��‬ ‫� * �و�ل��ك�ن ��ى ك���ل�ا �م��ك �م�ا ا � ت����د �ت�ه �ع��لي���ك *‬ ‫�م �ى �ط�ل ب� ل�م * �و��د �ع� ��ي��� ل �ري���ض‬ ‫�‬ ‫ن ا ا�‬ ‫�ن � ا‬ ‫�ذ �ق ت �ن ق �تق‬ ‫ق ت‬ ‫ّ ت�‬ ‫�ا‬ ‫فا ت‬ ‫�و�لي����س �ه� ا �و�� � ���د � �و ���ي�ي �د * � او ��م� ا ��س� �ل��ك ا �ى ك��� ب� �م ا �ل� د ب� � ار � * �� ب����د ر‬ ‫�ذ‬ ‫ح��ه � ق��ا ��ل �ق ا ك��ت�‬ ‫ا‬ ‫���ل ت� ���فى ا ج��ل‬ ‫ح ث� ا �ل�م���ط�ا ��ل� * ف���ق��ا ��ل ��ل�ه �� �لق��د ج�ع‬ ‫��ا ب� ب�‬ ‫�وا ب� * ف��ا ن� �ه� ا‬ ‫��‬ ‫�ص� � ب و ر‬ ‫ب‬ ‫� ا � ا ت ا �ذ � ت‬ ‫�ت‬ ‫�ا ��ف ا ��لن� � �ف �‬ ‫ق �ذ‬ ‫�ل‬ ‫���� �‬ ‫حو �ل�ا ��ى ا �ل�ا د ب� * ا �ل� ا �ن ك��‬ ‫��س�و ن� ا ن� �م�ن � ار �ه� ا‬ ‫ا � ك��‬ ‫ح ب�‬ ‫ل�� ب� �ى ��‬ ‫� �ي� ��ل� �مي�� ا ج� ب ل‬ ‫م‬ ‫�ت‬ ‫� ش‬ ‫��ت ا �� � غ �ة‬ ‫ن �ف‬ ‫�ن ق‬ ‫�‬ ‫ت‬ ‫� �ة��‬ ‫ل��ا ب� �ف ك�‬ ‫له�ا د �و� ا �ت��ق��ا ر �م�ع�ه ا �ل�ى ����ى �م�ن ك�� ب� ل�ل���‬ ‫ا � ك��‬ ‫��ا ��م�ا ��د ا � �‬ ‫�س�و�ع ب� ا �ل�ع بر��ي�� ك��� �‬ ‫س�ت‬ ‫�‬ ‫�‬ ‫� �‬ ‫� ا �ذ ا ا ا د ا ن� �ي �ن ق ت�‬ ‫� ��� ب �ة ف ا ن� ا ��� �ع‬ ‫��ا ��ا ا �و خ�‬ ‫� او �ل�ا د ب� � او �ل ش���ر�و� * � او ن� ا �ل���ط�ا �ل ب� �من� ك��‬ ‫�‬ ‫� ر‬ ‫ط�� �� �م� ي ��م�ل‬ ‫م� ك�� ب‬ ‫ح‬ ‫م‬ ‫� � �ف ا �‬ ‫�‬ ‫�ذ‬ ‫ن‬ ‫ّ‬ ‫�‬ ‫�ة‬ ‫�ة‬ ‫�ة‬ ‫ن‬ ‫خ‬ ‫�‬ ‫ف‬ ‫�‬ ‫ن‬ ‫ا‬ ‫ت‬ ‫�‬ ‫ب���ع�� ا ���س‬ ‫��ا �مب��ت� �ل� ��س� ك��� ا �لر�و�ى * �‬ ‫�ي ���� ا � ��ي�ل�ب����س �ع�لي��ه ا�ل�مر��و �ب� �لم��ص�و ب� *‬ ‫�ض‬ ‫ع‬ ‫جع‬ ‫ت ش ا ت ا � ة � ش ا � ا �� ف ا ظ ��‬ ‫ت �ا� �‬ ‫س�ت ا ت ا ة‬ ‫���و�ه� ا �ل� �ل�� ��‬ ‫�ه� � ج�� م�د� * ح �‬ ‫� ��يو� ��ط� ��ل�ل ا �ل�ى ب���ع��ض� ا �� �ع� را � �ب� رد� * �و����ب��ي�‬ ‫س�ت‬ ‫ف �ة‬ ‫���ة � ا ��ن ا �ل� ت�ق ق �ة‬ ‫ن‬ ‫���‬ ‫�ف ث‬ ‫م���� �ل���ل� �م�ن د �و� �م�عر�� �م�ا ي��� �ع��م�ل �م�ن ا � �ل���ع�ل ��ل�ا ��ثي��ا ا �و ر�ب�ا �عي��ا *‬ ‫ا �لركي����ك� � او�لم�ع� �ى‬ ‫ف �ق � �ذ ت �ذ ّ�� � ف ق �ق � � � ن‬ ‫حر�و�ف� ا ج��ل‬ ‫�و�م�ا ��ي ت��ع�د �ى �ب�ه �م�ن �‬ ‫� ّر * ���ع ن��د ��و�ل�ه �ه� ا ��� ك�ر ا � �ل��ا ر�ي�ا �� ��و�ل ا�لم��ط ار �‬

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‫‪٣٫١١٫٢‬‬

The Fulfillment of What He Promised Us

“We’ve been looking forward to meeting you” had been followed up with “You bring us good cheer,” and “You bring us good cheer” had fallen fast on the heels of “We’ve been looking forward to meeting you,” and after the salutations of kindly men had followed hard on the kindliest of salutations, as is the custom among both elite and commoners, the Khawājā said to the Fāriyāq, “I am delighted with your arrival in these lands and that God, Glorious and Almighty, has granted me His blessing in allowing me to make you my partner here, for as the poet has said, Sexual congress, they claimed, is the most desirable thing But that, I replied, is clearly misguided. A favor done to one in need Is more gratifying, of more lasting effect, and easily provided “—which doesn’t mean I’m saying that you’re in need of me, though I did infer from your complaint that you require a doughty friend to keep you in good cheer, or shore up your spirits, or share your sorrows; and the duty of keeping your spirits up so long as you are preoccupied, whether by providing consolation or offering advice, has fallen to me, especially as it’s clear to me that you are new to the pursuit of knowledge and interested in rhyming. Notwithstanding this, there are things in your writing that I might criticize you for, though this is not the time for criticism or the listing of faults. I would like to ask you, however, what books of literature you have read.” Here his friend took the lead in anwering in his stead and said, “He’s read the Baḥth al-maṭālib (The Discussion of Issues).”126 “You were too quick with your answer!” the Khawājā replied. “That’s a book on grammar, not literature, though you students from the Mountain reckon that any who’s read it has effectively imbibed all that the Arabic language has to offer and feel no need to complement it with any of the books on the lexicon or literature, or the commentaries. When one of you students wants to pen a book or a speech in high-flown style, he uses a few hackneyed rhyme words with no vowel on the rhyme consonant, for fear of getting confused between -u and -a.127 They strain to produce a few mediocre metaphors and rigid similes that they’ve stuffed with feeble phrases and faltering figures without any knowledge of which verbs, triliteral or qadriliteral, should be used, or which should be used with a preposition to make them transitive.” When the man said this, the Fāriyāq remembered how the metropolitan had written to Qayʿar Qayʿār

153

153

2.11.3

‫ف ن‬ ‫��� ا ج��ا ز��م�ا �و�ع�د�ن�ا �ب�ه‬ ‫ي‬

‫� ف‬ ‫�‬ ‫�ض‬ ‫� �ذ‬ ‫�ذ‬ ‫�� �ه�ا ��ل��خ‬ ‫ح��‬ ‫� �ل�قي��ع ��قي��ع�ا ر � او �و�ج��ل‬ ‫�ل‬ ‫� ت� �ف�‬ ‫��ور �ف�غ����ل� �ع��لي��ه ا �ل�‬ ‫����‬ ‫ح�تى ��‬ ‫�وا ج��ا ا�لم� �ك�‬ ‫�ه�ا * ف�� ك�‬ ‫�‬ ‫ح‬ ‫�‬ ‫�‬ ‫ك‬ ‫ي�‬ ‫ر‬ ‫ر‬ ‫ب‬ ‫ص‬ ‫ض‬ ‫�‬ ‫ن � �ف ت �‬ ‫�ذ‬ ‫���� �ة‬ ‫�ن �ة��‬ ‫له�ا ا �غ��ل�ا ���ط�ا ف��ا �‬ ‫ا �ل�ا ر��ض� �بر ج���ل�ه * ث�� ق��ا ��ل ��ن�ع� � او � ��ل� ك�‬ ‫��� ب� ا � ك‬ ‫ح� �م�ن �ه� ا‬ ‫ل���ي����س� ك��� �‬ ‫ى‬ ‫م ت م‬ ‫� ا ن ن ��ا ن �ن �‬ ‫ض‬ ‫ن‬ ‫ا ��ل�ن� * ف���ق��د �ق ا ت� ���ف ك���‬ ‫ا‬ ‫ا‬ ‫�ت‬ ‫ن‬ ‫ع�ن‬ ‫��ا ب� �م‬ ‫�ه� � ب���ع��ض� ا �لر�هب�� � ا ��ه ك�� � �م ا �ل � او �‬ ‫��� �ع��ل�ى ج�� �� ب�‬ ‫ر ى‬ ‫�‬ ‫وع‬ ‫ع‬ ‫آ‬ ‫�‬ ‫ع�ن �خ‬ ‫ق‬ ‫��� ا ّ � ئ‬ ‫نت‬ ‫�‬ ‫ظ � � ت ن ��ا ن �‬ ‫�ص� �ع�لي��ه * ا �ى �ل�ه * �و� � �ر‬ ‫�ع ���ي��م ح�ى ا ��ه ك�� � ك�ل�م� �مر �ع�لي��ه ر��ي����س�ه ��ي� ��و�م � �وي����� ب‬ ‫�ذ‬ ‫�‬ ‫��ا ن� ي���س�ت�من�� د ا ئ��م�ا‬ ‫ا �ن�ه ب���لغ���ه �ع�ن را �هب���ة �م�ا ا �ن��ه�ا ك�‬ ‫���ا ن�� ت� ا ت� ك�‬ ‫��را �م�ا ت� �و�م ش����ا �ه�د ا ت� * �ف ك�‬ ‫ى‬ ‫آ‬ ‫تّ‬ ‫ة � �ة ث‬ ‫�غ‬ ‫�ير �ه�ا * ا �ى �ي ��م ن��ى * �و�ع�ن � �خ�ر ا �ن�ه ك�‬ ‫���ا ن� �خ�‬ ‫ا ن� ا‬ ‫ط �و��ل� ��‬ ‫� �م�ن د �يره �و��ا ب� �ع ن��ه �م�د� �� �ي�‬ ‫�‬ ‫ر‬ ‫ج‬ ‫م‬ ‫� �‬ ‫�‬ ‫ن �ت ف‬ ‫���ا‬ ‫ح��د ا �‬ ‫��ص‬ ‫�‬ ‫ر ج�‬ ‫�� ��ف�و ج���د ر�ئ�ي����س�ه ا �ل�ا �و�ل ق��د �م�ا ت� �و �و�ل�ى ر�ئ�ا ��س�ت�ه ا �‬ ‫ح�ا �ب�ه * � او �ن�ه ب���ع�د ا � � ���ا �و ض�‬ ‫ع‬ ‫ق ا ظ � � �ن ّ �ذ‬ ‫خ � �ة ت‬ ‫�ت ا ش ق � � ئ‬ ‫� ا ن � ًا‬ ‫� ا ا‬ ‫ه�ي�� ب� ا �لر�هب�� � �لي��ل� * ا �ى ا ��ي��� �� �‬ ‫� �و ب�� ��� ار ���ل�ده ا �ل �ر���ي��س ��د �م� ��� ب‬ ‫�ه�م م �ه ب‬ ‫� � ا ن �ة ن ��ا ن �ذ ظ � �ف �‬ ‫�ن��� ��ة ��ن��ت�� ظ‬ ‫ع ��� � ��‬ ‫ع ��� ��ى ا � ك‬ ‫ق��ا � * �و�ع�ن ب���ع�� ا�لم��ط� ر�� ا ��ه ك�� � ا ا �و�‬ ‫� �ل�ه �ك��ل �م�ن ي���س�م�ع�ه *‬ ‫ل�� ي ��س ي‬ ‫�ض‬ ‫م‬ ‫تّ‬ ‫�غ �ذ � � �م ا �‬ ‫��ف � ا ن� �� ا �‬ ‫�‬ ‫ا‬ ‫ق‬ ‫ظ‬ ‫��ل� �ا‬ ‫�‬ ‫ا �ى ��ي ��ع ��� * �و��ي�ر �ل�ك �م� �ل� يح�ص �� ��د � د ا � ��� � ك�� � � ا �ل ���س ك��‬ ‫�ى ب �ل ور �ى �ل ج ي �ل و ل م ر �ل م‬ ‫ن‬ ‫�ف‬ ‫ف �‬ ‫ن‬ ‫ف‬ ‫� ن‬ ‫ت خ‬ ‫� ���ط�ا ��ا‬ ‫��ه�ل ا �ل�م�ع ّ���ي�ن * ��م�ن �ذ ��ل��ك �م�ا �ورد ���فى ا ج�‬ ‫��ا ��س�د ا�لم�ع��ى �و�م�� ش����ا ه �ي�م�ا ا ���‬ ‫ظ�ن ج� �‬ ‫�ي���ل �م��ى � ب‬ ‫بر‬ ‫�‬ ‫�ت‬ ‫�ع�ن ا �ل�م���س �عٓ ا � �ذ � ا‬ ‫� ا� ف‬ ‫�ث ن ق ئ‬ ‫���� ك��‬ ‫ل�‬ ‫� � *‬ ‫ح��د ��ا �ن�ه ��س�ي �ا ��ى �ب�ا ��س��مى ك����ي�ر �و� ��ا ���ل��ي�ن ا �ن�ا �ه�وا�لم��ي�س�‬ ‫�‬ ‫ح�� ر � او �ل� �ي� ض�‬ ‫�‬ ‫يح م‬ ‫م‬ ‫ح‬ ‫�‬ ‫��ث� ا �� �ن�ت�� ن‬ ‫ن � ن‬ ‫ف ت‬ ‫��� �من ا ن‬ ‫�ف ّ �‬ ‫�ص�د ��ق�و�ه� * � او�ل�م ار د ا � ��ي�ق��ا �ل ا � ك���ي ر ي‬ ‫��ل�ا ���‬ ‫ح��ل�و� ا ��س��مى �ي��دع�ى �ك�ل �‬ ‫�ه�م �ب� ��ه �ه�و‬ ‫م‬ ‫� � �‬ ‫�‬ ‫�‬ ‫�ف‬ ‫� �ة‬ ‫�‬ ‫�ك�ن‬ ‫م �وت�ا �و��س * �و�لت���‬ ‫� * �و�ش���ت�ا ن� �م�ا �ب��ي�ن ا �� ك�‬ ‫ا�لم��ي�س�‬ ‫ل��ل�ا �م��ي�ن * �و��ى ر��س�ا �ل� �م�ا ر ب� ��و�ل��س ا �ل�ى ��يط� �‬ ‫ح‬ ‫ا ��ل ش��� ا �ة �ز � �ز �ة‬ ‫���ا �ة ا �ش����ت ا ك ا ��ل ش���م�ا �م��س��ة ���ف ���ض‬ ‫ح��د�ة * � �م��ق ت��ض‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫��� � او �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح��د *‬ ‫م�‬ ‫�‬ ‫م��‬ ‫س‬ ‫ر‬ ‫و‬ ‫و�ج و ج و‬ ‫ىب ع‬ ‫�ذ �ز آ‬ ‫ا �ذ‬ ‫ن � ن �� ا‬ ‫ت �ذ � ش ا‬ ‫ا � �ي�ن ن ا‬ ‫�م�ع� ا لله ا � �ي��ك�و� ك��ل� �م�ى �ه� ا ا د ر� ء �ب� �ل��د � او ��م� ا �ورد � �ل��ك ���� �ه�د ا �ع��ل�ى ج� �‬ ‫��ه�ل‬ ‫�م�ن �ع ّ� � ا ��ّ�لف �م�ن ا ��ه �م��ل�ت�ن �ا * ��ن�ع ا ن ���ع�� ا �ل�م���ط�ا �ن��ة ق��د ا �� ف�ل �� ا �ت�ا ��ل ��ف �م��ف ��د�ة ��ّ‬ ‫رب و �‬ ‫و ي� ي ج‬ ‫�ود � او‬ ‫ر‬ ‫�ل‬ ‫�م � ب �ض‬ ‫آ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا ��ن �ة‬ ‫ح � ا �م�ع�ا ��ن �ه�ا * ا �ل�ا ا ن ا ج �ل‬ ‫ا ت ا‬ ‫�ه�ا ��ل ا �غ� � �� ء �ل�ا ��ع‬ ‫�‬ ‫هور �م�ن ا ��ه�ل ك‬ ‫��ه‬ ‫��م� �‬ ‫�‬ ‫ل���ي����س� ج� �‬ ‫�عب�� ر���ه� �و�رر و ي�‬ ‫ب �ي‬ ‫�ي ج ب � �م‬ ‫�‬ ‫� ق �ف ض ن ا �ذ � ا ت � � �غ � �غ‬ ‫� ا �ف ا‬ ‫� �‬ ‫��‬ ‫ا �ل�ا ا �� ك�‬ ‫� *‬ ‫ل��ل� �م ا � �ل�� ��س�د ا �لركي���ك * �و� �ل��د ا ����ى ب���� �ه� ا ا �ل� ��س� ��ط ار د ا �ل�ى ��ي�ر ا �ل� ر��ض‬ ‫ف‬ ‫� �‬ ‫ح��ك �م�ن �‬ ‫ح��م ا ��خل‬ ‫�ص�دده �و�ه�و ا ��س�ع�ا �ف��ك ا �ي��ه�ا ا ��خل‬ ‫���د �ي�ن ب��م�ا �ير�‬ ‫�ر�� *‬ ‫���لن��ع�د ا �ل�ى �م�ا �ك�ن��ا �ب��‬ ‫ي‬ ‫�ل ج‬

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‫‪٤٫١١٫٢‬‬

‫‪٥٫١١٫٢‬‬

The Fulfillment of What He Promised Us

“wa-awlajtu fī-hā”128 and he mentioned this to the aforementioned Khawājā, who laughed so hard he scuffed the ground with his foot. “Indeed,” he said, “all church books are full of horrible mistakes of that

2.11.4

sort. I once read in one, of a certain monk, that he was ‘endowed with great humility, to the extent that, whenever the head of his monastery passed him, he stood up to him (ʿalayh)’ (meaning for him (lahu)), and of another that ‘he was told, of a nun, that she was a wonder-worker and a seer of visions, and he constantly wanked to see her’ (for he wanted to see her), and, of another, that he left his monastery and was absent for a long period; then he returned and found that its former abbot had died and one of his friends had taken over his position, and, after they’d consulted and congratulated one another, the abbot appointed him ‘to smut up the monks at night,’ meaning ‘to wake them up’ (from habba meaning ‘to rise’),129 and, of a certain metropolitan, that ‘when he preached a homily in the church, everyone who heard him stood erected,’ meaning ‘stood corrected,’ and so on and so forth, with too many examples to count. Indeed, even in the New Testament and the words of the apostles there is language whose meaning has been corrupted, the source of such corruption lying, I believe, in the ignorance of those who translated them into Arabic. For example, in the gospel according to St. Matthew, there is an oration handed down from Christ, peace be upon him, in which he says, ‘Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; so do not believe them,’ but what is meant is that ‘many shall adopt my name, and each shall claim that he is the Messiah’—and what a difference there is between the two versions!130 And in St. Paul’s epistle to Timothy it is written, ‘Let the deacons be the husbands of one wife,’131 when what is meant is that the deacons should jointly pay one dowry. God forbid that these words of mine should be taken as showing contempt for religion; I cite them only as testimony to the ignorance of those of our community who worked as translators into Arabic and composers of prose. True, some metropolitans have composed useful works excellently expressed and with well turned figures, but the mass of the clergy are stupid ignoramuses who like only poor, lame language. “This aside has diverted us from our goal. Let us return to what we were about, which was how to help you, my dear friend, relieve yourself of the burden of the bag. Would you be interested in being a scribe in the establishment of a certain rich prince who wishes to set up a Panegyricon132 in which

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2.11.5

‫ف ن‬ ‫��� ا ج��ا ز��م�ا �و�ع�د�ن�ا �ب�ه‬ ‫ي‬

‫� �غ آ‬ ‫�َ‬ ‫ن �� ن�� ش �م ا �ت‬ ‫��ه�ل ��ل��ك ���فى ا ن� �ت��‬ ‫�ك�و ن� ك�‬ ‫���ا ��تب��ا �ع ن��د ر ج���ل �م�ن ا �ل ّ��س ار �ة ا �ل�ا � �ن�ي �� �‬ ‫�يري��د ا � ي ����ى �م�د �‬ ‫ح� �ي ك‬ ‫��� ب�‬ ‫�ن ظ ��‬ ‫�ف���ه ���لغ���ا ت ��مخ‬ ‫�� تي�ن‬ ‫�ك�و ن� �ش��غ����ل�ك �ف�ي��ه ���فى �ك�‬ ‫�ت���ل�ف���ة �م��س�ا �عي��ه �و�م�ع�ا ��لي��ه * �ف�ي���‬ ‫���ل �ي ��و� �‬ ‫ي ب �‬ ‫� ب��ي����� ا �و‬ ‫م‬ ‫م‬ ‫آ‬ ‫ّ‬ ‫ث‬ ‫�‬ ‫�‬ ‫�ن‬ ‫ا � غ ت �ن �ل� � ا � ن‬ ‫قا � ف ق � ت � ا‬ ‫ح��س� ا �ل�ا ��قت� ض� �‬ ‫���ر ب�‬ ‫ا ك��‬ ‫��� ء * �� �ل �����ل� ا �ى �ي� ��س�ي �د �ى �م� ب��ل��� �م ا عل��م �م� �ي ��و�ه�ل��ى‬ ‫ب‬ ‫ن‬ ‫�ف‬ ‫ف ا �خ� ش�� ا ن � ت ّ � �ق �ي�ز ف ن‬ ‫� �ا‬ ‫ا ��ل�ى �ه��ذه ا ��ل �ر�ت���ة * �و�‬ ‫ح�ن �ه ن��ا ��ى ب���ل��د ا �ل�عل��� � او �ل� د ب� �� ��ى � �ي ��‬ ‫�ص�د �ى �ل�ى ��و�م ��ي� ��و�‬ ‫ب‬ ‫م‬ ‫ف ا �خ‬ ‫�‬ ‫� خم � �ق �ن �‬ ‫�‬ ‫�ّ‬ ‫ن‬ ‫ن‬ ‫�‬ ‫ظ‬ ‫ن‬ ‫�� �ا �م � خ‬ ‫�‬ ‫�ن‬ ‫ش‬ ‫ا‬ ‫ئ‬ ‫�ن‬ ‫� ��ط ��و ��ى * �� ج���ل � او لله ب���ع�د�ه� �م ا � ا �� ��‬ ‫�ر ا �ل�ى �و ج��ه ��ل�و� �م ا �لب�����ر *‬ ‫ك��ل �ى يو‬ ‫��خ‬ ‫�ذ � ف ن‬ ‫��م �� � ا ن �� ض ت �ف �ذ � � ة ق � � ا ت�خ‬ ‫ف��ا ���نى ر ج���ل ا �‬ ‫ح ب� ا ل �ول و � ب �‬ ‫���ا �ع��ى ��ى �ل��ك �ل�م�ز ج��ا � * ��ا �ل �ل� � ش��� �م�ن �ل��ك ��ا �‬ ‫ن‬ ‫�غ‬ ‫��ا �ن ا ق ��ت�ق ّ ا � �ّد ا ��ل�عل�� � � ا ��ف ا �� ف�ل� ض� ا � ا‬ ‫���ل �‬ ‫و �ل� د ب� �ع��ل� ��ي�ر�ه� *‬ ‫ا ��ه�ل �م�‬ ‫�صو ح� � � بو ر �‬ ‫�صر � او � ك�� ��و ��د �� �‬ ‫عو �ى‬ ‫ى م‬ ‫م‬ ‫�ّ‬ ‫� �‬ ‫ّ‬ ‫�‬ ‫� ��‬ ‫� ��� �ة خ� ّ �ف� ا � ف‬ ‫ع�� ا * ا � ��م�ع ن� خ‬ ‫� ا � ا ��ل ن��ا �ث ��� فل� �ظ‬ ‫ا �ل�ا ا �ن��ه� �ل�ا ��ي ت�� نع�ت ��و ن� �ع��ل� ا �ل ن��ا ظ ��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫ي‬ ‫�‬ ‫ب‬ ‫�‬ ‫�‬ ‫ط‬ ‫�‬ ‫ي‬ ‫ر‬ ‫و‬ ‫و‬ ‫ي�‬ ‫�‬ ‫ب‬ ‫و‬ ‫ل‬ ‫ى‬ ‫ى‬ ‫ى‬ ‫م‬ ‫م‬ ‫�ف‬ ‫ن‬ ‫ة‬ ‫ف‬ ‫�ن‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�غ� ���ف ا ��ل ش����ع ا ن� �ل�� ��� �لق �م�ن‬ ‫�ن‬ ‫�‬ ‫�ي��ه ��س� �‬ ‫ه او * �� ���ه�م ا ��ه�ل �س�م�ح� �و�مي�� ��سر� * �ع��ل�ى ا � �م � ب� ى‬ ‫ر م �ي �‬ ‫آ �‬ ‫� ّ�‬ ‫��ن��ت��ق��د ��ق ���ه �م �ة � �م�ن خ‬ ‫�ن��ه ا ن� �ي���ص� ا ��ل�ى �م ��تب���ة ا ��ل ش����ع � ء الجم‬ ‫�‬ ‫�م��‬ ‫� ��طئ��ه ا �خ�ر�ى ف��ل�ا ي� ك‬ ‫�ي��د �ي�ن *‬ ‫�ول ر و ي‬ ‫ي‬ ‫ل‬ ‫ر‬ ‫ر‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ق‬ ‫�ق ن ظ‬ ‫� ا ����ا �ت�ا � � �� د �عه�ا ��س�م�ع�ه ف���ق� ���ط �ل�م�ا �ع �ف ا �لخ‬ ‫�‬ ‫�‬ ‫� ���ط�ا �م�ن ا �ل� �ص او ب� �� ���ط * ف��ل�ا �ي ك�‬ ‫��ا د‬ ‫ر�‬ ‫�و� �لو ب����ى ��ي � ���م ب ي ويو �‬ ‫آ‬ ‫�ّ‬ ‫� ���ط�ا * �وق��د �ج� ت� ا ��ل�ع�ا د�ة ���ي�ن ا ��ل ش����ع � ء ��ا ن� �م�ا ي���ست�� جه‬ ‫�‬ ‫ح��د �ي��صي�� ب� ا �ل�ا �ع�ن خ�‬ ‫ا�‬ ‫� ن��ه ب���ع ض�‬ ‫���هم�‬ ‫ر‬ ‫ب‬ ‫ر ب‬ ‫�ن � ا ��ن � ا � ف ا ظ � ����ست�� س�ن �‬ ‫�‬ ‫� �آ �خ‬ ‫م ��ل�ف� ���ي�ن‬ ‫ف ا �ي�ز � � ش ا‬ ‫�م ا�لم�ع� �ى � او �ل� � �ل�� ��� ي‬ ‫ح�� �ه ا �لب��ع��ض� ا �ل� �ر* ��ل� ا �ل ا �ل���� �عر � او �ل �و ب‬ ‫ّ‬ ‫�ث ني�ن ا�ذ � ا�ذ‬ ‫�مخ ّ‬ ‫ت‬ ‫ض‬ ‫� ��� ئ � �م� �صّ � * � � �مف� ّ ق‬ ‫� �و�م ن��ا ����ل*‬ ‫و �‬ ‫��س� �و�مب��ر�ى * �و�م�ع��ر��ض‬ ‫ا � ��� �ع� �ل �و�ع� ر* �و� ط�� و و ب‬ ‫ح�ا ظ ���� � �م�� �س�غ * � �مض‬ ‫�� ّ�ق‬ ‫� ا �ت��ق � ف��ا �ت��ق * � �م�م�ز �ق� � ا ���ف ئ‬ ‫� * �و خ��ا ر�ق� �ورا �ق��‬ ‫�‬ ‫�‬ ‫ور‬ ‫ور � و � و‬ ‫ع * �و� ر و و‬ ‫ي‬ ‫و �‬ ‫َ‬ ‫ّ‬ ‫ّ‬ ‫�‬ ‫ت � �‬ ‫�و� �م �ّ�س� �وق��ا �ئ�� �ل��َ �وق��ا �ئ�� �ل�ا ن� * �‬ ‫ح�ت �تر�ج�� �‬ ‫ح��س�ن �ا �ت�ه ��سي��ئ��ا �ت�ه * � �و�ت��د ا �و�ل ا �ل ن��ا ��س ا ب��ي��ا �ت�ه *‬ ‫وع ل م ل‬ ‫ى‬ ‫ح‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�‬ ‫� �‬ ‫�‬ ‫ل��ل�ا � ا�لم�ق�� �ص د * ��من�ه� �م�ن‬ ‫ح�ا �و��ل ا ��ل ش����هر�ة ا �ن�ا ��س �ب�ا � �لق ��و��ل ا�ل�مرد �ود * � ا �� ك�‬ ‫�وق��د ��ط�ا �لم�ا �‬ ‫و‬ ‫و م‬ ‫�م‬ ‫�ن ظ ��‬ ‫�ة‬ ‫�ن � ت�ز �ف‬ ‫�ة ع�ن � ن ق � ف ا ت‬ ‫�� ا ت ا‬ ‫ن‬ ‫�ه�ا ا ��ل‬ ‫�‬ ‫ح���ك‬ ‫�م ا ب��ي�� �� �م�ه�م��ل� ا �ى �ع�ا ر�ي� � ا �ل ��� ��ط �� �ه�م��ل� * �و�م �‬ ‫�ه�م �م ا �ل�� �م �ي�‬ ‫�ب‬ ‫ف � �‬ ‫� فت‬ ‫�� ت� � ا ��لغ��� ت‬ ‫��ا ن� ي� �ف � �� ت ن‬ ‫حرف��ا �م�ن �‬ ‫�ه�ا �‬ ‫� *‬ ‫ب ج‬ ‫���ع�ل ��ى ا �و�ل �ك��ل ب��ي��� �م �‬ ‫حر�و�� ا �س�م ا �لم�م�د �وح ���رك� و ي‬ ‫�‬ ‫ت‬ ‫ت‬ ‫�‬ ‫�‬ ‫ةفّ‬ ‫�ذ �‬ ‫�� ف‬ ‫�ز ف‬ ‫ن‬ ‫�ن‬ ‫���ع� د ا ��ه ا �لج��‬ ‫� ن�ي����س � او �ل�ت�ور�ي�ا ت� ا �لب��عي��د� �رد ت� �و ��ي�� ت� * � او ك� �� �� او �م�ن �ل��ك‬ ‫�و�م �‬ ‫�ه�م �م ج� ل ب‬

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‫‪٦٫١١٫٢‬‬

‫‪٧٫١١٫٢‬‬

The Fulfillment of What He Promised Us

to record in writing, in different languages, his mighty deeds and noble virtues? Your work there would be to compose each day two or more lines of verse, as needed.” The Fāriyāq went on, “I told him, ‘I am not, Sir, a scholar senior enough

2.11.6

to qualify for such a rank. Here we are in the land of scholarship and literature, and I fear some group may obstruct my path, claiming that what I say is spurious and erroneous, after which I’ll be too ashamed to look any man in the face, for I’m a man who prefers obscurity, and what I have to offer in this respect is but meager.’ ‘Don’t worry about that,’ he told me. ‘The people of Egypt, though they may have reached the limits of learning and surpass all others in merit and culture, would not pick a quarrel with a writer, be it of poetry or prose, who made a hash of a word unintentionally or trashed a trope inadvertently. They are a tolerant and easy-going people. At the same time, though, if one who wants to make a name for himself in poetry finds no one on one occasion to critique his work and on another to find fault with it, he will never reach the rank of the truly celebrated poets, and, if he keeps composing verses and trusting to his ear alone, he will never learn to distinguish the incorrect from the correct. Almost no one succeeds without first making mistakes. “‘Also, it has become the custom for some poets to condemn the rhetorical figures and words that others commend, so that the poet or prose writer is always caught between two—between a critic and a commender, a faultfinder and an excuser, an accuser and a defender, an opponent and an ally, a render and a mender, a ripper and a darner, a perforator and a patcher, a forbidder and a permitter, a narrower and a widener, one who asks, “Why?” and one who answers, “Because!”—until, in the end, his good qualities come to outweigh his bad, and everyone circulates his verses. How often people have tried to attain fame through compositions that deserve to be rejected and not accepted. Some wrote verses using only unpointed letters, meaning those that are devoid of dots, and these were neglected;133 some in their verses cleaved to “binding,” by which they make the first letter of each line of the poem one of the letters of the name of the person being eulogized, and these were disregarded and disrespected; and some took paronomasia and far-fetched punning as their path, and these were refused and condemned as too affected. All that such poets sought from such things was celebrity among their fellows, and they cared nothing for blame or rebuttal, and I pray God

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2.11.7

‫ف ن‬ ‫��� ا ج��ا ز��م�ا �و�ع�د�ن�ا �ب�ه‬ ‫ي‬

‫�ّ‬ ‫�ن‬ ‫�ذ‬ ‫��م �‬ ‫ن‬ ‫ة �ق‬ ‫�ت ف‬ ‫� � �ت‬ ‫�رد ا �ل ش����هر� �ب��ي�ن ��و�م�ه�م �و�ل�م ��ي ب��ا � �ل او �ب�ا �ل��عر��ض� �ل�� �لو�م � او �ل ����ن�ي �د * � او ��ى ا �عي�� ك �م�ن ا �‬ ‫بج‬ ‫آ‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�ن‬ ‫�ف‬ ‫ت ��ف ن ش ا ئ � �ن�ز ت ف�ا � �� �ة �‬ ‫ق � �ة‬ ‫��ت�ع�د ��ى �ج��م��ل��ة �ه�و �ل�� ء * ف��ا ��ى را ��ي� �ى ا ����� ��ك � او � ا � ك�‬ ‫�� ر ل� ي �‬ ‫ط�ف�� �ت��د �ل �ع��ل�ى �رح�‬ ‫ي‬ ‫�‬ ‫�ف �ذ � �ذ‬ ‫آ ق�‬ ‫�ة‬ ‫ج�‬ ‫�ي��د�ة * �و��س��لي ��ق�� �م�ت�وق��د�ة * � بو���ع�د ��م�ن ا ا �ل�� �ى �م�ا ��س�� ء �� ��ط * ق��ا �ل ف���ق���ل ت� � او لله‬ ‫ظ�‬ ‫ش‬ ‫�ا �‬ ‫� �ن �ة ت ن �‬ ‫ا ن ��ل�� �ع�� ّ � ن�ت‬ ‫ى �لم� ��ي�ن �ع ��ي��مت���ي�ن * ا �ل� �و�ل�ى �ع ن��ا ��ي ت���ك ب��م�ع�ا ����ى * � او �لث��ا �ي�� ���� ش���ي� ��ط��ك ا �ي�ا �ى‬ ‫� ك ل�‬ ‫ن‬ ‫� �ن ظ �‬ ‫�ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ن‬ ‫�‬ ‫�‬ ‫� * ف���ق��د ك�‬ ‫��� ت� �‬ ‫�ج�ز �م ت� �ب�ا � �ل�ا ا ��ق�و�ل ا �ل ش����عرا �ل�ا � ك‬ ‫م�� �و�م�ا �ع�ن ا �ل ن��ا ��س �و�ه�ا ا �ن�ا �ل��ك‬ ‫ا �ل�ى ا �ل� ���‬ ‫م‬ ‫�‬ ‫ث‬ ‫� �ن �‬ ‫�‬ ‫�‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫�ي�ن‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫م‬ ‫ا‬ ‫ل‬ ‫�‬ ‫��‬ ‫�د‬ ‫ك‬ ‫�ر�م��ك �م�ن ا �ل�ز ا ئ�ر �ي�ن * ��‬ ‫*‬ ‫�‬ ‫�‬ ‫���‬ ‫�‬ ‫وب ك‬ ‫ي س�ي ى‬ ‫ر‬ ‫م‬ ‫ا � ق �ض‬ ‫ا �ن�� �ف �ن ن‬ ‫�صر� �م �ع��ده د ا �عي�� �ل�ه �و��د ا ��مر‬ ‫�م�ف��ا رق���ة ا ��خل‬ ‫�ر�ج��ى‬ ‫�ف �‬ ‫��ى ا �ل�ي �و�‬ ‫م‬ ‫�قا‬ ‫ا � �ل�� ب���ل‬ ‫*‬

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‫‪٨٫١١٫٢‬‬

The Fulfillment of What He Promised Us

that you are not to be counted among their number, for I saw in your composition hints of refined ideas that point to an excellent intuition, and a lively inborn disposition. But, to get back to our original discussion, who has never done wrong?’” Said the Fāriyāq, “I told him, ‘By God, now you have two great claims on my gratitude! The first is your concern for my welfare, the second your galvanizing me to write verse, for I had resolved to do so only far from people’s eyes. Behold now, My Master, my gratitude and hear me broadcast, like a lion roaring, your generous attitude!’” Then he left his house, calling down blessings on the other’s name, having decided that he would part company with the Bag-man the following day.

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2.11.8

‫ا �� ��ل�ف��ص ا ��ل��ث�ا ���ن �ع ش‬ ‫��‬ ‫�ل ى �ر‬ ‫� ا �ب���ي�ا ت� ���َ�سِر ���ّي�ه‬ ‫ي �ڡ‬ ‫ف �ذ ّ �‬ ‫� ا �ث � �ّ ا ث�ت ف ق �‬ ‫� �ك�ن � ا‬ ‫ح��ن �ا ا �� �لف��ا ر��ا �ق� �ع ن��د ا ��خل‬ ‫�ر�ج��ى �م�ن ا �ل� � �ق��ا �ل ا �ل� �ج�� �ه ���� ��ط * ���ل�� ا �ت�ا �ب� ��ط‬ ‫�ل�م �ي�� �ل�ص� �ب‬ ‫ي‬ ‫قا � �‬ ‫��ن � ق ا �غ ا �� ت‬ ‫ق �غ ا�ث ن‬ ‫ض‬ ‫��� د � ا �ت�ه ���ف ��ز‬ ‫�ن‬ ‫ط� ��وره �و �و�ع و ى‬ ‫�� ب‬ ‫ح ا �م�ه �و�� �ل �ل�ه * ��د ا �� ��ى ا لله � او را �ى ��ط �ر�ي��� ��ي�ر ل ��ى‬ ‫�‬ ‫� ف �ت ف ا ق ن‬ ‫� � ن * �ف�ا �ن�ا ا ��ل � � �م�ف��ا ق��� ��ل�ا ��م ا � �ة ق ا � �‬ ‫ح�ز ���ك ا ��خل‬ ‫��طر��قت� ا ��ل ا ن�� ت � �‬ ‫�ي وم ر ك‬ ‫�ر�ج�ي و�‬ ‫ح� �ل� * �� �ل ك�ي ��� � ��� ر��ى‬ ‫�ه� �ى � و ب‬ ‫ق� ن‬ ‫�ؤ�ت ن‬ ‫ق ا � �ذ � � ن‬ ‫ا ا ت � � ��ف �ش�‬ ‫ط� ��ور ي� ش����ه�د �ع��لي���ك �ب�ا �ن��ك ��س� ��ى * ��ا �ل ا �‬ ‫�و�م� ا ��س� � ا �لي��ك �ى ��ى * �� �ل �ه� ا ا �ل�� ب‬ ‫� ا �ز �ف ه � ا ��ت��ق � ه ش ا ة �ف � ت‬ ‫� �ن ه �� ا ��ف � � ش ا ة‬ ‫ا �ل�ع� � �ب� �ل� ب���ل �ل� ����ه� د� ك‬ ‫�‬ ‫�ي ��ف� ���‬ ‫� �ش���ه�ا د �ت�ه �ه�و �م� ك���و� ��سب ب�� �ى �ج ر ����ه� د�‬ ‫��ص‬ ‫ح‬ ‫ع‬ ‫ح‬ ‫�‬ ‫ت‬ ‫ح ت� �ش��ه�ا د�ة �‬ ‫ن � ن �ق‬ ‫ح ئ‬ ‫ا‬ ‫�ك��ا �‬ ‫��ص‬ ‫�ك��ا‬ ‫�‬ ‫ح��ه * �ق�ا �ل ب���ل ���‬ ‫��ص‬ ‫�ر ا �ب�ا ���ك * � او ��ه �لي�� ��ط�� ب��م��س�ا � �وي��ك �م‬ ‫� �م‬ ‫�‬ ‫ج‬ ‫�ص� � ب‬ ‫ح‬ ‫ن ّ‬ ‫ق�‬ ‫� ّ � ن ْق ش ّ � ّ � ن ق‬ ‫ن �ق‬ ‫�� ��ط�� ت� ا �ت�ا � ج���د ك * �وي��د ك‬ ‫ح�ص�و� ِ�عن ����ا ���ي��ت���ك �مك��ا د ك ا�لم�د � ب� ��و�� ب�ر�ي��ب���ك * ��ا �ل‬ ‫�ذ‬ ‫�ق ا � � �‬ ‫�ف ن �ت ف‬ ‫ن‬ ‫ق� �ا‬ ‫فق‬ ‫�ا‬ ‫�م�ا �ه� ا ا �� ك�‬ ‫ح�ى � او �ل�ه�ا �م * ��ا �ل �ل� �ب�ا ��س ��ى ا � ��ع�ز �� �ب�ه �����د �ع��ل�م ت� ا �‬ ‫ل��ل� �م * � �ل �و‬ ‫ُ‬ ‫�‬ ‫�ن ا�ز ف‬ ‫� ن �‬ ‫�‬ ‫��ا د � �ع�ن �‬ ‫ا ��خل‬ ‫ح��س�د �ش�� ك�‬ ‫��ا ك * �ق�ا �ل ب���ل ا ��ى �ع� �� �ب�ه �ع ن��د �م�ن ��ي�ق��و�ل�و� �ل�ى �زِ د �و��ي�ع�ا د‬ ‫م‬ ‫� ا ��ف � ا ت � ق � ق خ ّ �‬ ‫� ن‬ ‫ح��سن�� ت� � ا لله * ��ل�ا �ع ن��د �ع � ا �ذ �‬ ‫� او �‬ ‫�ه�ا �ل * ��ا �ل ��د ���ل��ط ت�‬ ‫و‬ ‫ج‬ ‫��م �ل� �ي�� ك�ر�و� ا ��س�م ا لله ا �ل� �ى ا �ل� ب�� �‬ ‫ق ا � ن �ن �‬ ‫قا � ن �‬ ‫ق ا � ق ف ّ � ت ��ق � ت‬ ‫ش � �ت‬ ‫��ن‬ ‫�ه�ود *‬ ‫� او ��� ��ط��ط� * �� �ل ��د �ر ��ط� �و ��س ��ط� * �� �ل ا ���ك ك� �ود * �� �ل ا ���ك �م ا �لي�‬ ‫ّ‬ ‫�ت‬ ‫�‬ ‫ا ظ �‬ ‫ح� ّل�ا‬ ‫��ر�ى ��م‬ ‫ث�� �و ��ل�ى �ع ن��ه �و�ه�و ��س�ا �م�د ا ��ل ار ��س ج�� �‬ ‫ح ���� ا �ل�ع�ي�ن ��ي�ن �م�ن ا �ل�غ�ي ظ� ���� * �و��س�ا ر � او ك��‬ ‫م‬ ‫�ّ‬ ‫ل�‬ ‫� � � ��ف‬ ‫آ � �ف� �‬ ‫ش �‬ ‫�‬ ‫ا‬ ‫ت‬ ‫�ق‬ ‫ت‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫ط� ��ور �و� ��و ج��ه ا ل�ى ا �لم�م�د * �م� ا � �‬ ‫�س� ر �ب�ه ج��ل�� ا �ل� �و �ورد ب�����ي ر ا �لي��ه‬ ‫� �وى ي��ه ا �ل�� ب‬ ‫س‬ ‫ح‬ ‫�‬ ‫� غ ا �ل�ع �ة ّ‬ ‫ف‬ ‫ق �ة �ف‬ ‫ت‬ ‫�ه�ا ب��ي��ت��ا ن� ا‬ ‫�ير د �تر�ج��مت��ه�م�ا * ���ل�م�ا �عُر ض�‬ ‫���ا �ع��ل�ى �م��ر�ج���مى ا �ل��ل���ا ت� ج��مي�� � او د ��ي ت�‬ ‫� بو��ي��ده ر���ع� �ي�‬

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‫‪٢٫١٢٫٢‬‬

Chapter 12

Poems for Princes

Our friend the Fāriyāq had no heavy baggage at the Bag-man’s house other

2.12.1

than his own body, so he took his tambour under his arm, put his pen-box in his belt, and told the man, “God has come to my aid and shown me a path different from that laid down for me by you and your company of Bag-men. Today I shall leave you and nothing shall dissuade me.” “How can you leave me, when I’ve done you no injury?” asked the other. “This tambour,” replied the Fāriyāq, “bears witness against you that you did.” “If the tambour-player isn’t acceptable as a witness, how can the witness of the instrument itself— the reason for the discounting of its owner’s witness—be valid?”134 “On the contrary,” said the Fāriyāq “it’s as valid as your father’s mare’s, can announce your sins as loudly as your grandfather’s she-ass, and can demolish the castles where you store your peddlers’ goods as well as any kingly trumpet!”135 Said he, “What am I to make of such a peroration?” “That it’s revelation and inspiration!” he replied. “It doesn’t matter if you play your tambour,” the Bagman said, “for I’ve discovered that the servant only brought the complaint against you out of envy.” “Never!” said the Fāriyāq. “I’m going to play it to people who tell me, ‘More!’ and ‘Encore!’ and ‘Well done!’ and ‘Allāh!’136 not to foreigners who only say God’s name when praying.” “You’re a trouble-maker and have gone too far!” said the man. “And you’ve let me down and haven’t treated me fair!” the Fāriyāq retorted. “You’re untrue!” he said. “And you’re a Jew!” he responded. Then he turned his back on him, head held high, eyes bulging with fury, and set off, and he rented a room, where he stowed his tambour and made his way to the Panegyricon. He had barely had time to take his seat before a messenger appeared before him with a piece of paper in his hand, on which were two lines of

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2.12.2

‫ف‬ ‫��� ا ب��ي��ا ت� َ��س �رّ�ه‬ ‫ي‬ ‫ِي‬

‫��ت‬ ‫�وك�� ب�‬

‫ف خ �ذ � ق‬ ‫�ت �ج��مت ا �‬ ‫� �ة خ � � ف ق‬ ‫�ه���ذ ا �ل�م�م�د � ا ��ن ت‬ ‫�ه ت� ا �ل�ن� �وب� ا ��ي�را ا �ل�ى ا � �ل��ا ر�ي�ا �� * ��ا ��� ا � �ل�ل���‬ ‫ر �‬ ‫�‬ ‫�ه�م� ا �ل�ى ج� � ب‬ ‫ح‬ ‫م‬ ‫�‬ ‫ّ‬ ‫����ت�ا ��ف�ا‬ ‫� ا ده ��ا ��ل� ت‬ ‫ي��ه �م��ن�ا ا �م��ت ���ط� ا ك�‬ ‫رك�‬ ‫ى ا ��ل�ي �و� �خ����ير ج�‬ ‫�� ب� ا �ل����سر�‬ ‫�‬ ‫�‬ ‫و‬ ‫ي‬ ‫ى‬ ‫م‬ ‫��ف‬ ‫����ل��ن�ا ����غ�د � ���ب�ه �ّ�ف�ا ��ف�ا‬ ‫ا �ذ �� �� ي�ن �ا ا �م‬ ‫ ����ب�ل ك�‬ ‫� ا� ا‬ ‫ر‬ ‫و‬ ‫�ي‬ ‫لي����س ف� رح و ر ��س‬ ‫��‬ ‫�‬ ‫� �ذ‬ ‫� ن شت �‬ ‫شت ان‬ ‫�ا‬ ‫ف ا قا‬ ‫ه�� �ه��ذ�ي�ن ا �لب�ي��ت���ي�ن �ب�ا �ل� ��ص�ل �و ج���د �ه�م�ا ي�����م�ل� � �ع��ل�ى ا�لم�ع��ى ا ����م�ا �ل‬ ‫���ل�م� �� ب���ل ا جل �‬ ‫�ب‬ ‫آ‬ ‫�َ‬ ‫حش‬ ‫��� ��ا ��ل�ا �� �لف��ا ظ ���� ا ��ل ��ت ي���س�ت �ع�م��له�ا‬ ‫� ن���ي�ن ا �و ا ��ل�ا �م�ع�� �ع��ل ا �ل� �عف�َ * �م� �ع�د � ا ��ل‬ ‫ا ��لب� ���ط�ن �ع��ل ا ج��ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫و ب‬ ‫ى‬ ‫�ى �‬ ‫�ى‬ ‫ج ع م‬ ‫آ‬ ‫�‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�‬ ‫خ‬ ‫ف‬ ‫ق‬ ‫ت‬ ‫�‬ ‫ا‬ ‫�� ��ه�م�ا ���دا � ��ا �ل * �ه�م�ا‬ ‫ا ��ل ش����ع � �غ��ا �ل��ا �ل��س�د �م�ا ��ى ا ب����ا ���ه� �م�ن ا �ل‬ ‫���ل�ل * �� �جع ب ب � ج و‬ ‫ب‬ ‫ر‬ ‫ي م‬ ‫� �ت � �ة ا ��ل�‬ ‫� �ة �ف ا ��ن � ا � �ف� ا � ا � ا �ظ �� � �ة �� ف ا ظ ��‬ ‫ن‬ ‫�ّن‬ ‫ف‬ ‫ع‬ ‫ض‬ ‫ا‬ ‫���ل� �ع��ل�ى ا �ل� ر�ج �م� ج �مي�� * � �ى �ل� ا رى �‬ ‫ح �ري�ا � �ب�ا � ��ي���‬ ‫ي�ه� ا �ل� م�ع� ��ل� ا �ل�� ��‬ ‫ة �‬ ‫�� �‬ ‫�‬ ‫� ن‬ ‫ف‬ ‫�غ‬ ‫�و�ل��ك�ن �ل��ع�ل �ه��ذه �ع�ا د� ا � �لق ��و� ��د �ع�ه� �و�ع�ا د �ت��ه� * ��ي�ر ا �ن�ه �لم�ا ا �ش��ت��هر ا �لب�ي��ت��ا � �ع ن��د‬ ‫م‬ ‫م‬ ‫م‬ ‫� ا � ف ظ � � ت ف �ة �ف ت� ن‬ ‫�ف‬ ‫ا ��ه� ا ��لن��ق��د ا �ع��تر��ض� ���ع�� ا ن� ��ق�و��ل�ه را �م‬ ‫� ا �و را ���س �م�ن ا �ل� � �ل��ا ��� ا�لم��را د �� ����ك�و�‬ ‫ل‬ ‫ب �ض‬ ‫ح‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�ة‬ ‫�ف‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ف‬ ‫غ‬ ‫�ن‬ ‫ق‬ ‫�‬ ‫�‬ ‫� ا �و را م‬ ‫ا ��ل�ا �و�ل�ى ا �و ا �لث��ا �ي�� �ل� �� او * ��ا �ل� �و�ل�ى ا � ��ي���ا �ل ج��ا م‬ ‫� �و�ي��ه �م� �ل��ك �� ج�س‬ ‫�‬ ‫�� *‬ ‫ح‬ ‫ح‬ ‫ع‬ ‫ع‬ ‫�ن‬ ‫��ث� ة ن ا ��ث � �ق ن ا ن �� �ف ا � �ن �م �ذ‬ ‫� ا ��� ��ا ن ��ل�� فل� �ظ‬ ‫� �����ة را �م‬ ‫ه‬ ‫س‬ ‫� ا ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�ه� ا �ل �ور ل� ر� � و � � ��ع�ل م‬ ‫� �م�ع�ا ��ى ك���ي ر� �م‬ ‫و �ج ي ب ب �‬ ‫ر‬ ‫�‬ ‫م‬ ‫ح‬ ‫ح‬ ‫�‬ ‫�‬ ‫�م �‬ ‫ُ ّ ا ن ��ث �‬ ‫خ‬ ‫� ا �و �ص�ا ر �ذ ا ر�م‬ ‫����ط��ع�ن ��ا ��لر�م‬ ‫� ا �لب��ر�ق� �لم�‬ ‫�* �‬ ‫ور‬ ‫ع * �ورد �ب� � ا �ل �ور �لي����س �ل�ه �م�د ���ل‬ ‫ح‬ ‫ح‬ ‫ب ح‬ ‫ف ا ن � ن ا � ا �ت�� � ث ن ن ش ا � ا �ل� ت ن ��ف �‬ ‫غ‬ ‫�ه ن��ا �ب ���ق ��نر ي��ه * �� � ا �ل�� ��س �ل� رك� ب� ا �ل��ي�را � � او � ا ���� ر ا �لي��ه م����‬ ‫ب�ى �ى ا �ل��ب� ب� *‬ ‫�‬ ‫� ا ن �� � ا � ن �‬ ‫� ا �� � � ف ا � � ن � ا ع�ن � ا ن ا‬ ‫س� ا�لم�ق��ا � * �ل� � ا�ل�مرك���و ب� �ل� �ي��ك�و� ��‬ ‫ط�ا �ع ن��ا *‬ ‫و‬ ‫سم ا � �ل�� ��ع�ل ب�مع��ى ��ط� � �ل� ��ي �� �� ب‬ ‫م‬ ‫�ف �‬ ‫ث‬ ‫�‬ ‫ق �ة �ف‬ ‫ن‬ ‫ن �خ ن ف ق � � ف ق‬ ‫�� �ورد ��ى ا �ل�ي �و� ا � �لق��ا ب���ل ب� ش����ي�ر �ث�ا � �م�ع�ه ر���ع� ��‬ ‫ي�ه�ا ب��ي��ت��ا � ا � ار � �����ا �ل ا � �ل��ا ر�ي�ا ��‬ ‫م‬ ‫م‬ ‫ت‬ ‫ّ �‬ ‫� ا �‬ ‫�‬ ‫�ا‬ ‫ص�و�‬ ‫��ض �و ن� �م�ن ��تب� ك‬ ‫��‬ ‫�����يره‬ ‫� ار �ل�‬ ‫م� ك‬ ‫�ح� ه ��فا ر�ج� ت� ا �ل� �ر�‬ ‫�� ب �‬ ‫�ق� �م ا �ل����سر�ى �� ب‬ ‫َ‬ ‫�‬ ‫ّ‬ ‫�‬ ‫�‬ ‫ا �َو �م�ا �تر�ى �ذ �ى ا �ل ش���م�� �م�ن �ش��ب��ا ك���‬ ‫��ه ��م�د ت� ا � �ل�ي�ه �ش���ع�ا ��ع�ه�ا �ل����سر�وره‬ ‫س‬

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‫‪٣٫١٢٫٢‬‬

‫‪٤٫١٢٫٢‬‬

Poems for Princes

verse that were to be translated, for after they had been presented to those translating into languages other than Arabic and delivered by them to the Grand Panjandrum of the Panegyricon, it was finally the Fāriyāq’s turn. He took up his pen and wrote, The prince this day rode the best of his steeds But would that he’d taken his seat on our backs! Among us there’s none that bucks or kicks (rāmiḥ aw rāfis)— Nay, through him, all of us are turned into hacks. When the Grand Panjandrum compared these verses to the original, he found that they encapsulated the meaning as the belly does the fetus or the intestines the duodenum, without at the same time stuffing it with the words that poets usually use to fill in the weak spots in their poems. Delighted, he said, “These verses are preferable to the translations made by the foreigners, in which I find only repetition. But maybe such is their way, so let us leave them to their own devices.” However, when the verses became known to the critics, some objected

2.12.3

that rāmih and rāfis were synonymous, so either the first or the second had to be considered an error, and it would have been better if he’d written jāmiḥ (“bolts”) aw rāmiḥ, which, in addition, form a doublet. To this response was made that the word rāmiḥ has many meanings, among them “a bull with two horns,” and it may be used as the verbal adjective of ramaḥa meaning “to thrust with the lance (rumḥ)” or in the sense “he became armed with a lance”; there’s also ramaḥa l-barq meaning “the lightning flashed.” To this the riposte would be that there’s no way for a bull to get in there with his horns because people don’t ride bulls, even if al-Mutanabbī raises such a possibility in the ode of his known as Al-Ghabab (The Wattle),137 and that the verbal adjective from “to thrust” is inappropriate since a “mount” cannot “thrust.” The following day a second messenger appeared bringing a piece of paper on which were two more verses, and the Fāriyāq wrote, The prince arose betimes—all earth shaking At that early rising—to partake of his matitudinal potation. Or could it be that the sun reached out to him with its rays, Through his window, on beholding his elation?

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2.12.4

‫ف‬ ‫��� ا ب��ي��ا ت� َ��س �رّ�ه‬ ‫ي‬ ‫ِي‬

‫�‬ ‫�‬ ‫� �ن‬ ‫ف��ا �ع��تر��ض� �ع��ل� ا �لب�ي�� ت� ا �لث��ا ��ى ا �ن�ه �غ��ي�ر � ف�ل ��ق� ��ل�ل�ا �و��ل * � او �ج�ي� ب� ا �ن�ه �مت���ف ّر �ع��لي��ه �و�م �ر�ت� ���ط �ب�ه‬ ‫ب‬ ‫ى‬ ‫ع‬ ‫� ا ن � ا ض ي�ن � ا ت� ت �خ� ش � ا � ن � ت ه �ت ضّ �ت ه ا ��ل��ش‬ ‫ّ ان‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫�ل� � ا �ل� ر�‬ ‫ط �و� ر�‬ ‫مو� ��س �� �‬ ‫���� �لم� ا ر�ج � �و ����ى ا �ل�ع� �ل �‬ ‫�� � �م��س ب�����ع� �ع�ه� * �ورد �ب� �‬ ‫ا ن � ت ضّ‬ ‫� ا �ع�ن ا ت� ا � ا � ا ض ي�ن ف ا �ف‬ ‫�ت ض� ا ��ل ش��� � ن ت خ‬ ‫���ا � �م��را �ي��‬ ‫ر ��ى م��س ك‬ ‫ر ج�� � �ل� ر�‬ ‫���� ��ل� ��ي� ي��د * � او �ج�ي� ب� �ب� � ا �ل��ر���ى‬ ‫ج‬ ‫�‬ ‫ن �ش‬ ‫� ن ن ت � �ق �ق � �‬ ‫ا � ا �� � ن‬ ‫�م��‬ ‫���ا � * ف��ا � ا �ل���م��س �ل�ا ي� ك‬ ‫ح�ا ��ص�ل �ع��ل� ى �‬ ‫�‬ ‫�ه�ا ا � �� ��ط��ل� �ب���ل �و� ت� ا �ل��‬ ‫ط��ل�و *‬ ‫ح� ل ك‬ ‫�‬ ‫ى‬ ‫ع‬ ‫ع‬ ‫ض‬ ‫�ف �‬ ‫ث‬ ‫آ�خ ف ق � � ف ق‬ ‫���� �ق‬ ‫�ذ �ت‬ ‫� �ث‬ ‫�و�‬ ‫ح��ك ��و�م �م�ن �ه� ا ا �ل��ع��لي���ل * ��م �ورد ��ى ا �ل�ي �و�م ا �لث��ا �ل� ب� ش����ي�ر � �ر �����ا �ل ا � �ل��ا ر�ي�ا ��‬ ‫*‬

‫� �‬ ‫�ن ا � ا ��ل��� س � ّ �� نّ �أ � ا � ا‬ ‫�ل�� خ‬ ‫�‬ ‫�‬ ‫�‬ ‫مه�� � �‬ ‫ي‬ ‫م��‬ ‫� ����طر‬ ‫م‬ ‫رى � ب �ل س م‬ ‫�‬ ‫�‬ ‫ّ �ة‬ ‫ا ن� �ن�ا � �ن�ا �م ت� ا ��م� ا �لث���ق��ل��ي�ن ا � ا ن �� �ا �‬ ‫و � قم‬ ‫م‬ ‫ا ن �� � ف �ظ �� �ة‬ ‫فا ت‬ ‫�� ف� �ظ �� �ة ا ��لث�ق ��ي�ن ا �ن ا ��ث��ق � �ة � ا ن ا �ّ �ة � �ق ن � ن ّ‬ ‫�ه�ا ا � �ت��ك�و� ا �مت��ا * �ورد �ب� � ا ل�ل����‬ ‫�� �ع��ر��ض� �ع��ل�ى ل��� ���ل� ��ه� ي��ل� * و � م� ح �‬ ‫�‬ ‫�ف �‬ ‫ث‬ ‫آ�خ ف ق �‬ ‫ت ق �ة‬ ‫�ث ق‬ ‫خ� �ف ف �ة � ا ة �ف �� ن‬ ‫�� ي���� �و �ل� �عب��ر� ��ى ك��و���ه�ا �م ش������� �م�ن ا �ل�����ل * ��م �ورد ��ى ا �ل�ي �و�م ا �ل ارب��� ب� ش����ي�ر � �ر �����ا �ل‬ ‫ع‬ ‫خ �‬ ‫��ا ����طره‬ ‫ب‬ ‫�‬ ‫�ق�ا �م ت�‬

‫�‬ ‫ا �ل ش��� � �ف �ه�م �‬ ‫ر�ي� �وم‬ ‫� ّ‬ ‫ل��‬ ‫� � � ���ي‬ ‫�ا� ك‬ ‫و رى �ج ر� �م‬

‫� ّ فّ‬ ‫�ُ ْ‬ ‫� ف �ق � ن�‬ ‫� ف ا س�ت غ�ن ع�ن ��ف�ت‬ ‫ش���رب� ا �ل��سر�ى �‬ ‫�ح�ل ش���رب� ا�لم��س ك‬ ‫��ر �� �� ��� � �و�ى ا � �ل�� ي��ه ا �لم� كِ��ر‬ ‫��ل ا ف �م ّ‬ ‫ّ‬ ‫�ذ‬ ‫� ا �ا ت‬ ‫�ح ّ�د ا �ل‬ ‫��خ�ل� �� �‬ ‫���صر �ع��ل� ا �‬ ‫��حِر� ��ف�ا �ع�م�د ا ��ل�ى �‬ ‫ا ا ا�‬ ‫ح��س� �م ا �ل� �ب��ر‬ ‫ى‬ ‫م‬ ‫� ن ا � غ �ة ��ق��� �ة ��ت ف� ض �� � �ف‬ ‫� �‬ ‫ح� ����ى ا ل�ى ا �ل��‬ ‫��ك ر �و��ت�ع ��طي���ل ا �ل ش���ر * � او �ج�ي� ب� �ع ن��ه �ب�ا �ن�ه‬ ‫ف��ا �ع��تر��ض� �ع�لي��ه ا ��ه �مب�� �ل��� ب ي�‬ ‫ع‬ ‫�‬ ‫آ�خ ف ق �‬ ‫ط�ق ا ��ل�ا ��ص� * ث�� �ورد ���فى ا ��ل�ي �و� ا ��خل‬ ‫��‬ ‫��ا �م��س ب� ش����ي�ر � �ر �����ا �ل‬ ‫�‬ ‫ب‬ ‫ل‬ ‫�‬ ‫م‬ ‫م‬ ‫�خ � � � ّ‬ ‫�� �ي���ت���ن�ع��م�ا‬ ‫� ّا‬ ‫ى �م� ا ��ل��س �ّ��ة �م�ا ����ش��ا �غ���ل���س�ا ا ��ل�ى ا ��ل‬ ‫��ح�م� �م ك��ى‬ ‫ي‬ ‫�ر�ج ا �ل��سر ع ير‬ ‫���ا ن� ��ي�د �ع��ك �ج�����س�م�ي���ه�م� ا َخ���ُ�لق� ت� ���د ا ه �ع�� ا �ل�م�د �ى ا ن� ��ت��ل�ث��م�ا‬ ‫�ن‬ ‫�‬ ‫�م ك� �‬ ‫ي‬ ‫ل�ى‬ ‫ن �ا � ن �‬ ‫ف ن �‬ ‫ا ن ه � ا ��م �ظ �‬ ‫ف ت‬ ‫��ا �ع��ر��ض� �ع��لي��ه ا � ا �ل� �و�ل�ى ا � ��ي�ق��ا �ل �م�ا �ش���ي ��ي�ن * �ورد �ب� �� �ل�‬ ‫ح �� �ور �م ن��ه ��ا � ا �ل��سر�ى‬ ‫ن � ف‬ ‫�‬ ‫�‬ ‫ث ت‬ ‫� ا ن� � �ق��ا ��ل �ج���س�مه�م�ا‬ ‫�ه�و ا �ل�ا ��ص�ل �ب��د �لي���ل ��ت غ����لي� ب� �م�ا �ش���ي ��ي�ن * �� ا �ع��ر��ض� ا � ا �ل�ا ���‬ ‫��ص‬ ‫�‬ ‫�ي‬ ‫م‬ ‫ح‬

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‫‪٥٫١٢٫٢‬‬

‫‪٦٫١٢٫٢‬‬

‫‪٧٫١٢٫٢‬‬

Poems for Princes

Objection was made that the second verse is poorly tacked on to the first, to which the response is that it follows naturally from it and is linked to it because when the earth shook, it scared mankind with its brutal power, and then along came the sun and reassured it with its rays. The riposte to this was that the sun’s reassurance would have been feeble compared to the shaking of the earth and so would have done no good, to which the response is that such reassurance is an inescapable fact, as the sun cannot rise before sunrise. Certain persons made fun of this explanation. The third day, another messenger appeared, and the Fāriyāq wrote,

2.12.5

The prince slept soundly last night With nary a care in his noble head. When he sleeps, the nation of men-and-jinn sleeps too. When he rises, it rises, and then it’s a crime to be a-bed. Objection was made to the word “men-and-jinn” (al-thaqalayn) on the grounds that it was “heavy” (thaqīlah), and that “nation” ought to have been put in the dual.138 The response is that the word is light and its derivation from thiqal (“heaviness”) has no bearing.139 The fourth day, another messenger appeared, and he wrote,

2.12.6

The prince drank, thus rend’ring the consumption of wine permitted— He dispensed with the lawyer’s rule that says it’s not admitted. Should any who say it’s a sin insist, The aid of your sharpest sword enlist! Objection was made to the ugly exaggeration amounting to blasphemy and disregard for the Revelation, to which the response is that it just follows the original. The fifth day, another messenger appeared, and he wrote, The prince repaired with his squadron on foot (māshiyan) To the bathhouse in the pre-dawn dark, there to luxuriate. The pair of hands that has scrubbed their two bodies but once Are thenceforth something one cannot but osculate. Objection was made on the grounds that it would have been more proper to say “on their two sets of feet” (māshiyayn), to which the riposte would be that there’s nothing wrong with “on foot” because appeal to the rule of

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2.12.7

‫ف‬ ‫��� ا ب��ي��ا ت� َ��س �رّ�ه‬ ‫ي‬ ‫ِي‬

‫ن �اف‬ ‫�ف‬ ‫ث �ق‬ ‫ة‬ ‫�� � ا‬ ‫�‬ ‫� * �� �ي���ل ا �ن�ه ا ر�ت ك‬ ‫� ر�ور�‬ ‫�� ب� �ض‬ ‫� �ل� ��ي�ن���فى ا � �ل��ي�ص�‬ ‫ا �و ا �ج���س�ا �م�ه�م�ا * � او �ج�ي� ب� �ب�ا � ا �ل� ��� ص‬ ‫ح م‬ ‫�ذ‬ ‫�‬ ‫�ف ��ل �ف �‬ ‫ح �ذ‬ ‫� ن خ � �ق ت � ا ا ن‬ ‫ن‬ ‫�‬ ‫�‬ ‫حق� ا �� ك�‬ ‫ب�‬ ‫ح�� �ف� �‬ ‫حر� ا‬ ‫�ص ار ا �ل�ا خ��ي�ر ا‬ ‫�ر ��ى ا�لم‬ ‫ل��ل�ا � ا � �ي��ك�و� ��ل�� ي��د ه �ب� � *‬ ‫�‬ ‫�‬ ‫ج‬ ‫م‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ع��ل� ا ن� �ت���ث�ن�ي ��ة ا �لي��د �ه ن��ا �ل�ا �م�عن��ى ��ل�ه�ا ف��ا ن� ا ��ل��د ا �ع��ك �ل�ا �ي��د �ع��ك ب� ك�‬ ‫���لت��ا �ي��د �ي�ه * � او �ج�ي� ب� �ب�ا �ن�ه‬ ‫ى‬ ‫َ نْ‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�� �ل�‬ ‫�ذ‬ ‫�‬ ‫� � � خم � ق �ة ��خل � �ة‬ ‫�ة‬ ‫ث‬ ‫ف‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫�‬ ‫�ن‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ت‬ ‫�‬ ‫�ن‬ ‫ح� �� ا ج�ل‬ ‫�ر�م� ا � * � او � ا �ل����ن�ي � �ل�ل� �ي�� ا � �ب� � �ك��ل ا‬ ‫�ل�ا �م� �� �م �‬ ‫�وا ر ��ل�و�� ��د �م�‬ ‫�‬ ‫ج‬ ‫ح‬ ‫ع‬ ‫ع‬ ‫�‬ ‫�ف �‬ ‫ث‬ ‫ش � �خ ف� ق ا �‬ ‫�‬ ‫ا �لم�م�د �و� * �� �ورد ��ى ا �ل�ي �و� ا �ل��س�ا د ��س ب�����ي ر ا �ر ���� ل�‬ ‫م‬ ‫ح م‬ ‫ُ‬ ‫�‬ ‫ّ �‬ ‫�‬ ‫�‬ ‫�غ� ���فى �م�د �‬ ‫�ح�ه‬ ‫�‬ ‫�خ��ل� ا �ل����سر�ى ا �ل�ي �و� ��ن�ع�� �ل�ي�ه �ع��ل�ى ��م��ث�ن �ع�� �ل�ي�ه �م��ب�ا �ل‬ ‫م‬ ‫ٍ‬ ‫ع‬ ‫�ذ �� آ‬ ‫آ‬ ‫ف ا س�ت ش‬ ‫ا‬ ‫��خ�� ء ب�����ي�م ن��ه �و����سن��‬ ‫�ص���ة ا ��ل ش����ع � �م�ن ��ه� ا ا ل���س‬ ‫�‬ ‫�ح�ه‬ ‫�� �� ب�����ر� او �ي� �ع� ب‬ ‫ر‬ ‫ب‬

‫�ف�ا ���ت �� �ع��ل��ه ��ا ن ا ��ل��م�ن � ا ��ل���سن ��م�ع ن‬ ‫ح��د * � ا ��� ��ا �ن‬ ‫��ق�� ��ل ا ��ل ش����ا �ع � ا ��ل��ف ��ق� ��له�ا‬ ‫�‬ ‫ه‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫ع ر �ض ي ب � ي و �‬ ‫�‬ ‫�ج‬ ‫و‬ ‫و‬ ‫ر و �ى و �‬ ‫يب ب و‬ ‫�ب ى‬ ‫�ف �ح‬ ‫آ‬ ‫�ذ‬ ‫ث‬ ‫� ا ش � �خ ف� ق ا �‬ ‫ك��‬ ‫�� �ب�ا �و�م�ي�ن �ا * �� �ورد ��ى ا �ل�ي �و� ا �ل��س� ب��� ب�����ي ر � �ر ���� ل�‬ ‫م‬ ‫م‬ ‫ع‬

‫‪٨٫١٢٫٢‬‬

‫‪٩٫١٢٫٢‬‬

‫� �ؤ َّ‬ ‫ا �ظ � ا � � ��‬ ‫�ّ � ّ �‬ ‫ف ���‬ ‫ت �‬ ‫�‬ ‫ح�ك ا �ل��سر�ى ا �ل�ي �و�م ا ��س����ل �ج �سم�ه �ب� ��� ��فر ���ظ����فر� ب���ك�ل �م� ���م�ل‬ ‫ّ‬ ‫ّ‬ ‫� ّ‬ ‫�ّ‬ ‫�ز ّ‬ ‫� ا ��ل ن ا �� � �ي�ن �م� �ف‬ ‫ف‬ ‫�ف� �� س ب�‬ ‫���ص� ر �و���م �ر��ت�ل �و��م�د ���ف�� �و���م �مر �و��م���طب���ل‬

‫ا ن �ذ � � �غ � ��م �ظ � � ا � ا ق �‬ ‫ف �ظ � ا ف‬ ‫ف ت‬ ‫�ه�ا ��ق�و��ل�ه‬ ‫��ا �ع��ر��ض� �ع��لي��ه �‬ ‫�صر�� ا ��� �ر* � او �ج�ي� ب� �ب� � �ل�ك ��ي ر ح �� �ور �ل� ي‬ ‫�س�م� �و��د �و�لي�‬ ‫�ف �‬ ‫ظ �� �ف ت ث‬ ‫�‬ ‫آ�خ ف ق �‬ ‫��‬ ‫� ر� * ��م �ورد ��ى ا �ل�ي �و�م ا �لث��ا �م�ن ب� ش����ي�ر � �ر �����ا �ل‬ ‫� �ف �‬ ‫�‬ ‫ح�ا �� �لق�� ا‬ ‫��‬ ‫��ط� بو��ى �لم�ن ��ى ا �ل ن��ا ��س ا �ب�ص�‬ ‫ح‬ ‫� �‬ ‫�طف� ا لله ��م� ا‬ ‫�ل�ا �ز ا �ل ��م ف�‬ ‫ل��� �‬ ‫ح ��و��ف�ا ب��� �‬

‫�‬ ‫� �ّ‬ ‫ح ���س�ا‬ ‫ى ا ��ل�ا � الم��ل‬ ‫ح��ل��س ��و‬ ‫را ��س ا �ل��سر‬ ‫�قت �‬ ‫ً ش ا‬ ‫ح��ل���‪� 1‬ل�ه �����ش�ع ار ��� �ر�ي���ف� �م�و��س�ى‬

‫‪ :1855  1‬ح�ل��ت ت‬ ‫��‪.‬‬

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‫‪١٠٫١٢٫٢‬‬

Poems for Princes

taghlīb as applied to māshiyayn implicitly admits that the prince may stand for both.140 Further objection was made that it would have been chaster to say “the body (singular) of each of the two” or “the bodies (plural) of each of the two,”141 to which the response would be that chaster does not invalidate chaste. Then it was claimed that he had committed the fault of bending the rules of grammar under pressure from the exigencies of verse by omitting the preposition in the last hemistich, since correct diction would require bi-an in place of an, not to mention that the use of the dual here in reference to “hands” is meaningless, for the scrubber doesn’t use both hands. To this the response would be that one is allowed to omit the preposition with an, while the dual is there to announce that the scrubber’s every limb was created to serve the object of the panegyric. On the sixth day, another messenger appeared, and he wrote,

2.12.8

To a eulogist extreme in his praise this day The prince, they say, gave his shoes away. Rejoice, ye band of poets, at one so free with both wealth (yumn) And pelf (sunḥ)! Objection was made that yumn and sunḥ mean the same, to which the response would be that it’s the same as when the poet142 says, “And I find her words to be both falsehood and ballyhooing.” On the seventh day, another messenger appeared and he wrote,

2.12.9

The prince this day scratched his nether parts With nails (aẓāfir) that had nailed down (ẓafirat) his every aspiration, So everyone either whistled or chanted Or beat the tambourine or blew the pipes or drummed, in jubilation. Objection was made that that aẓāfir should not be treated as though it were inflected, to which the response would be that it is not forbidden to treat it as such, especially given that it is followed by the word ẓafirat.143 On the eighth day, another messenger appeared, and he wrote, Blessed is he who shaves of a morn The piebald (aḥlas) clean-licked (malḥūs) princely pate! May it remain bordered with God’s grace as long as razor Can find upon it one noble hair to abbreviate!

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2.12.10

‫ف‬ ‫��� ا ب��ي��ا ت� َ��س �رّ�ه‬ ‫ي‬ ‫ِي‬

‫فا ت‬ ‫ا ن ال� ��‬ ‫ح �� �غ��� � ا د ���ف �ص�ف���ة ا ��ل ا �� * � ا �ج��� ��ا �ن�ه ��ل�ا ��ا �� ��ه �ه ن��ا‬ ‫�� �ع��ر��ض� �ع��لي��ه �ب� � م�ل�و س ي ر و ر ى‬ ‫ب سب‬ ‫رس و يب ب‬ ‫�‬ ‫ث ��ق ن �م ف ف ا �ذ�� �‬ ‫ا ن ا خ� ��ف ف �ة ا �� ن �ة‬ ‫�ث�ق � �ة‬ ‫�لج���ل‬ ‫� ن��ا ��س * �� ي���ل ا � �‬ ‫ح� ��و�� �م�‬ ‫��س��‬ ‫ع ك�ر ا �ل ار ��س � � ي��ل� * � او �ج�ي� ب� �ب� ���ه� � ي ���� �ب� ل�� ب‬ ‫م‬ ‫�‬ ‫ّ‬ ‫�‬ ‫ق‬ ‫���ا ن ا ��ا � ��ل ا ن ��ع�ا �ع��ل��ه ��ق ��ل�ه ���ط � �ل�م�ن * ف��ا �ن�ه �م ���ط��لق‬ ‫ت‬ ‫ا �ل�ى را ��س ا �ل��سر�ى * ���ل� �وك� � �ل و�ى � �ي ب� ي �و � بوى‬ ‫��‬ ‫� ث ا �ن‬ ‫�ف �‬ ‫� ا �ف ن �‬ ‫ح�� �لق را ��س�ه ���فى �ي ��و� �م�ع��ّ�ن * �غ��ي�ر ا ن� ا ج��ل‬ ‫�‬ ‫� ن��ا ��س ��ى ا�لم�‬ ‫�ص ارع ا �ل�� ��ى‬ ‫�ل� ��ي� ي��د ا � ا �ل��سر�ى � �‬ ‫م ي‬ ‫�ف �‬ ‫ث‬ ‫�‬ ‫آ�خ ف ق �‬ ‫ش ف �ف � ��‬ ‫������ ��ى ا �لب�ي�� ت� ك���ل�ه * ��م �ورد ��ى ا �ل�ي �و�م ا �لت��ا ��س� ب� ش����ي�ر � �ر �����ا �ل‬ ‫ع‬ ‫ع‬ ‫َ‬ ‫�‬ ‫ت‬ ‫ب����َ�س� ا ��ل�ز ��م�ا ن� �ع�ن ا �ل�من�� � �و�ت�ن�ّ ر ا �ل��م�ا ا ����س��‬ ‫��ح�ّ ����سر��ّ��ن�ا � �و�ت�ن�ورا‬ ‫ى و‬ ‫ي‬ ‫م‬ ‫م‬ ‫آ‬ ‫ُ‬ ‫���م� خ�ف‬ ‫�‬ ‫�‬ ‫�‬ ‫�ز‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ا � ا �ل��م�ع� �ل�ى �م�ن ا ���س� ��ف��ل�ه �ه ت ‬ ‫� � او �ل�����ش�عر �ب� �ل���ِ��ش�ع �ر ا ك� سِ� ب� � ار‬ ‫ح��س�ن‬ ‫�ف�ا ���ست��‬ ‫ث‬ ‫�مف�خ‬ ‫� ار * ��‬ ‫م‬

‫�‬ ‫� �ف‬ ‫�‬ ‫�ذ ن � ن‬ ‫ي�ه�م�ا �م�ن ا �ل�م���ط�ا �ب ��ق���ة � او ج��ل‬ ‫�‬ ‫� ن��ا ��س ا �لت��ا �ّ �و�غ��ي�ره ا �ل�ا ��ق�و��ل�ه‬ ‫�ه� ا � ا �لب�ي��ت��ا � ج���دا �لم�ا ��‬ ‫م‬ ‫�ف �‬ ‫آ�خ ف ق �‬ ‫� ش‬ ‫�ورد ��ى ا �ل�ي �و�م ا �ل�ع�ا ���ر ب� ش����ي�ر � �ر �����ا �ل‬

‫ق‬ ‫� � ّ‬ ‫�‬ ‫ح ب� ا �ل��سر�ى � او �ى �ش���ه� �م�ا ج���د ‬ ‫م‬ ‫ّ �ة فُ‬ ‫�� �‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫ ‬ ‫�ى ��س�ن � �ر ض�‬ ‫�� ت� �ع��ل�ى �ك��ل ا ل�ورى‬

‫���ي�ن‬ ‫ب‬ ‫ان‬ ‫�‬

‫� �ّ‬ ‫�‬ ‫�‬ ‫� د �م� ا‬ ‫ى �ف ك�‬ ‫���ل ن��ا ��ي ب� ك��‬ ‫�ع ��ط��س ا �ل����سر‬ ‫�ى‬ ‫�‬ ‫�ا�‬ ‫�غ‬ ‫�‬ ‫حر��س ا �ل� �ل�ه د �م�ا ��ه �ع�ن �ع ��ط���س��ة ‬

‫ن �ا‬ ‫�ا‬ ‫��ض �و� � او �ل� ��ف�ل�ا ك‬ ‫� او ر�ت�ا �ع ت� ا �ل� ر�‬ ‫ا � خ � ت� ت � �ع � ا‬ ‫�‬ ‫�ه�ا ا �ل� ��م�ل�ا ك‬ ‫��رى �م�و� بر ب �‬

‫آ�خ ف ق �‬ ‫ا ��ل � � ا ��لث��ا ���ن � ش‬ ‫ع���ر ب� ش����ي�ر � �ر �����ا �ل‬ ‫�ي وم ى‬

‫‪168‬‬

‫‪١٢٫١٢٫٢‬‬

‫ق‬ ‫�‬ ‫�ة ث � � ا ���‬ ‫�‬ ‫�‬ ‫ا � �ل��بر���ي� ��م��ل�ه �ل� يح ب‬ ‫�ُ َّ‬ ‫�‬ ‫��خ�ا ��ل�ف� �من‬ ‫���ه� �لي��ص��‬ ‫الم‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ب‬ ‫م‬

‫ف‬ ‫� � ف �ظ ق‬ ‫ف‬ ‫� �����ة �‬ ‫ح��ة ب��م�عن�� ��س��ع� * ث�� �ورد ���فى ا ��ل�ي �و� ا ��ل‬ ‫ح� � او �ج�ي�� ��ا �ن��ه�ا ����يص��‬ ‫�‬ ‫�‬ ‫���يع� ب� �ع�لي��ه � �ل‬ ‫ح�ا د �ى‬ ‫ل‬ ‫ب‬ ‫ى‬ ‫ب‬ ‫ب‬ ‫م‬ ‫م‬ ‫آ�خ ف ق �‬ ‫�ش‬ ‫ع���ر ب� ش����ي�ر � �ر �����ا �ل‬

‫ث‬ ‫�ف‬ ‫��م �ورد ��ى‬

‫‪١١٫١٢٫٢‬‬

‫‪١٣٫١٢٫٢‬‬

‫‪١٤٫١٢٫٢‬‬

‫‪168‬‬

Poems for Princes

Objection was made that “clean-licked” isn’t a quality associated with heads, to which the response would be that it was allowable there for the sake of the paronomasia.144 Then it was claimed that “bordered” in association with “head” was “heavy,” to which the response would be that in the prince’s case the border was quite light. In my opinion, they would have done better to criticize him for writing “Blessed is he who . . . ,” because the phrase is absolute and doesn’t indicate that the prince was shaved on a particular day, though the paronomasia in the second hemistich puts in a good word for the line as a whole. On the ninth day, another messenger appeared, and he wrote,

2.12.11

Time’s lips parted to reveal a radiant fate, The day our prince took a bath and was rendered depilate. His noble nether parts thus appeared less hoary And poetry, through his pubes, gained in glory. These two verses were very well received because of the antithesis and the perfect paronomasia and so on that they contain. Except for the words “in glory.”145 On the tenth day, another messenger appeared, and he wrote,

2.12.12

The prince coughed (qaḥaba), and what glorious and gallant gentleman Of his ilk, among the human race, has never had a cough? It’s a habit imposed upon all mankind, And any who hasn’t should be hung on a cross! Fault was found with the word qaḥaba, to which the response was made that it is a chaste word meaning “he coughed.”146 On the eleventh day, another messenger appeared, and he wrote,

2.12.13

The prince sneezed, so tears of blood we wept, one and all, While both globe and celestial sphere recoiled in horror. God protect his brains from another such sneeze Lest it so scare the angels that they die of terror! On the twelfth day, another messenger appeared, and he wrote,

169

169

2.12.14

‫ف‬ ‫��� ا ب��ي��ا ت� َ��س �رّ�ه‬ ‫ي‬ ‫ِي‬

‫�ف َّ �‬ ‫�‬ ‫�ف �‬ ‫� ن فا � ّ‬ ‫ّ‬ ‫ى �م��س��ك د � �ف��ا‬ ‫����سى ا �ل�ا �م�ي�ر ��ف�ا �ى �عر�ف� �ع�ا ��طر ��ى ا �ل��ك�و� �� � او �‬ ‫�ي‬ ‫ح‬ ‫آ‬ ‫�‬ ‫�ت‬ ‫�ن ش‬ ‫��� �ة �ذ ا ا ��ل�ع��ب�� ا �ن�� ��ف�ا‬ ‫�ض�� ا ��ل�� ا �‬ ‫�ي�ا �لي� ت� ا �ع��‬ ‫ع�� د �ج ��م��ي � �‬ ‫ب‬ ‫ير و‬ ‫عه�م ����غ�د �و �ل�� �و‬ ‫� �ف ّ‬ ‫�ذ �ت�ث‬ ‫�ا ن �‬ ‫�ن‬ ‫ف‬ ‫ن �ق‬ ‫���يع� ب� �ع��لي��ه ��ق�و�ل�ه ����سى * ا ا �ل� ك‬ ‫����ي�ر �ه ن��ا �ل� �م�ع��ى �ل�ه * � او �ج�ي� ب� �ب�ا � ا � �ل���لي���ل ا�لم����س�و ب�‬ ‫� َّ �‬ ‫�� � ّ ث‬ ‫ن �ن‬ ‫� ن � �ن ا �� �ظل����� ��ف � �‬ ‫ا ل�ى ا �ل��سر�ى ك�‬ ‫����ي�ر* �و�ع��لي��ه �ب �ظ� ���ل�ا � �ل��ل� بع��ي �د * �ف�ا � ا د ��ى �م�ا �ي���كو� م‬ ‫حق� ا �لب��ا ر�ى‬ ‫ل�م �ى �‬ ‫م‬ ‫�ف �‬ ‫�ت ا �� �ث ث‬ ‫�ث ا � ث ش ّ ن ف ق �‬ ‫����ي�ر* �� �ورد ��ى ا �ل�ي �و� ا �ل�� �ل� �‬ ‫��ع� ل�ى ك‬ ‫ع���ر�مب�� ش��� ار � �����ا �ل‬ ‫م‬ ‫م‬ ‫�ض‬ ‫�‬ ‫� ق � ّ � �ف‬ ‫� ّ �� �‬ ‫َ َق‬ ‫�ف‬ ‫ى ا �ل�ي �و� ��ى �و��ق ت� ا �ل�‬ ‫����‬ ‫ح�� ا �ل��سر�‬ ‫ح�ى � او ج�ل�‬ ‫�و ا د �ك�ن �لي����س ي�����س� ر�ع�ن �����شر��‬ ‫ب�‬ ‫م‬ ‫آ‬ ‫�ت� ّ‬ ‫ع ���ط � ت‬ ‫�َ َق‬ ‫�ا ن �ن‬ ‫� ْ�ق � َ ْ�ف ا ��ل‬ ‫�ج�� � �ون�ا �ب�ا ر�‬ ‫�ج� ه �ف ك�‬ ‫� ا ر ��‬ ‫�‬ ‫�� � �م � ب‬ ‫��ف� � ر‬ ‫ح�� �ل�ه ���عر� �حب ���‬ ‫ي‬

‫ف ا ���ست� س�ن ا � ا �ف� ا �ن � ت‬ ‫ن �خ ن ف ق �‬ ‫� ن����� * ث�� � د ���ف ا ��ل � � ا ��ل ا ��� � ش‬ ‫�� �‬ ‫ح�� � �لم� �‬ ‫ع���ر�مب�� ش��� ار � ا � ار � �����ا �ل‬ ‫ي�ه�م� �م ا �لج�� ي س م ور‬ ‫ى‬ ‫ر‬ ‫و‬ ‫�ي‬ ‫ب‬ ‫م‬ ‫ع‬ ‫ُ‬ ‫� �ت‬ ‫�‬ ‫�‬ ‫ّ‬ ‫�‬ ‫� �ف‬ ‫�‬ ‫ى �ف ك�‬ ‫��ق�د ا ���س��ه�ل ا �ل�ي �و� ا �ل����سر�‬ ‫���ل��ن� ا ��فرح� ��ف��ى ا ���س�ه�ا �ل�ه ا �ل�����س�هي��ل�‬ ‫م‬ ‫ت‬ ‫ّ‬ ‫ّ‬ ‫� � ٓ ��ق‬ ‫�‬ ‫ت‬ ‫�‬ ‫�ز‬ ‫�ز‬ ‫ق‬ ‫�‬ ‫ن‬ ‫���ع� او �‬ ‫�ف�ا ��س����بض�‬ ‫�‬ ‫��خ ا ا � �ل�ي�ه �م ����طر ا �و����س�ا �ب ���� او ا � ا � �ل�ب ��ط�ى �تي��ل�‬ ‫���ل ه ��ق �� ه �م ��� �ز ا ا �ذ ا ��لت� ��� �ي�ز �ه ن ا � ا‬ ‫ح��س�ن ا ��ل��� ت� ا ��ل�ا � ��ل ��ل��‬ ‫� ن��ا‬ ‫ل‬ ‫�ف�ا ���ست��‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫ع� ب� ع ي�� �ول� طر *‬ ‫*‬ ‫طر �� �ل�‬ ‫و‬ ‫و ج س‬ ‫بي‬ ‫ي‬ ‫� �ف‬ ‫ا ن � � ت �ة ن � ا‬ ‫ا � � ا �ن ه ��� ق � ا‬ ‫ا‬ ‫حق� ا �ل��ر�ج��م� ا � �ل� �ت�ز �ي��د‬ ‫ط�� ا �ل� ��ص�ل * �و � �‬ ‫�م�و�ج� ب� �ل�ه ب���ل �ي��ه ا �ي�ل� �م * �و �ج ي� ب� ب� � ب �‬ ‫� �� ة‬ ‫�ع�� ا ��ل�ا ��ص ا �ل�م��ت �� �م ن��ه ���ف ا �ل�م�ع ن� � ��ل�ا ��تن ��ق��� �ع ن��ه � ��ل�ا ��س�م�ا ���ف ا ��ل�ا �م� ا �ل�مه�م��ة ا ��لخ‬ ‫��‬ ‫ط�ي�ر� *‬ ‫ص و ي ى ور �‬ ‫�ل ر�ج م ى �ى و‬ ‫ل�ى‬ ‫� �ت‬ ‫ن‬ ‫ق�ن‬ ‫�ق � ف�‬ ‫���ل ن��ا �ف � � ا ن �ع��ل�ل�ه � ��ق � �ف�ف‬ ‫�و�ل�ه ���ى ا ��س�ه�ا �ل�ه ا �ل����س�هي���ل *‬ ‫ب�‬ ‫�و��د ك���ا � ي�ج� ب� ا � �ي��ع�ا ب� �ع��لي��ه ��و�ل�ه � ك� رح و �‬ ‫ّ‬ ‫�‬ ‫ش ف �ف‬ ‫ا �ذ ا �ل�م�ت��ا د ا ن ا ��ل��ت��سه�� �م��س��ّ� �ع�ن � ت‬ ‫���ا ن� ا ج��ل‬ ‫�‬ ‫ح��ف� ا �لم�م�د �و� �وك�‬ ‫� ن��ا ��س ������ �ي��ه *‬ ‫ب ر �‬ ‫� ي �ل ب ب‬ ‫ح‬ ‫ع‬

‫‪170‬‬

‫‪170‬‬

‫‪١٥٫١٢٫٢‬‬

‫‪١٦٫١٢٫٢‬‬

Poems for Princes

The prince let off a string of silent farts, and what heady odor Within the universe was spread, what musk unpent! Would that the limbs of all mankind Into noses might turn, to inhale that scent! Fault was found with the word fassā (“let off a string of silent farts”), since the repetitive form147 has no meaning here, to which the response would be that even what is little becomes much when attributed to a prince; a similar logic applies to the words ẓallām li-l-ʿabīd (“a (repeated) oppressor of mankind”), 148 since the least degree of outrage (ẓulm) against what is due to the Almighty Creator in terms of the ruler’s dealing justly with His creation is too much. On the thirteenth day, two messengers appeared, and he wrote,

2.12.15

The prince at mid-morn this day let off an audible fart, The sky being dark, no hint of sun revealed, And all parts of our land with its perfume were scented For t’was a fart (ḥabq) that the scent of basil (ḥabaq) concealed. These lines were well received because of the paronomasia that they contained. On the fourteenth day, two other messengers appeared, and he wrote, The prince’s bowels this day were loosened (ushila) and as one Did all rejoice, for his looseness (ishālihi) brought him ease (tashīl). They purchased some silk-wool for him, embroidered, And rushed to claim that constipation’s a fatal disease. The first verse was well received because of the paronomasia but fault was found with “embroidered” because there’s no call for embroidery in this context, indeed, it would cause pain; to which the response was that it follows the original and a good translation neither adds to nor subtracts from the original from which it is taken, especially where important and significant matters are involved. Fault should have been found with the words “as one did all rejoice” (albeit he does go on to explain what he means, by saying “for his looseness brought him ease”), for the hearer’s natural first reaction is that the looseness of the bowels will lead to the death of the object of the panegyric; the paronomasia, however, may be considered to draw a veil over this solecism.

171

171

2.12.16

‫ف‬ ‫��� ا ب��ي��ا ت� َ��س �رّ�ه‬ ‫ي‬ ‫ِي‬

‫�ن ق ض آ‬ ‫�ن �‬ ‫� ة � ��ذ�� �ة‬ ‫ن �ي�ز‬ ‫ا‬ ‫ث�� ا ن� ا �� �لف��ا ��ا �ق� ���ع�د ا � ��� �‬ ‫ح��ه‬ ‫��� �ه��ذه ا�لم�د� ا �ل� ك�ي�� را �ى �م ا � �ل او �ج� ب� ا � �ور �ص� � ب‬ ‫ري ب‬ ‫م‬ ‫�‬ ‫ت‬ ‫�‬ ‫�‬ ‫ف‬ ‫ف‬ ‫� ا ا �ع�ن � ا �� ه ف� �ق ا �� �� ه ق‬ ‫خ‬ ‫�‬ ‫خ‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ب��ره ب��م� �ج�ر�ى �ل�ه * ���ل�م� ���� �� ب� جم‬ ‫�و�‬ ‫ح� ل� * ��� ل ل� ��د‬ ‫�و ج��‬ ‫���ل��س�ه ��س� �ل�ه ا �ل�‬ ‫ر‬ ‫ي‬ ‫��ن‬ ‫��ق �‬ ‫�‬ ‫�ز‬ ‫ن‬ ‫ن‬ ‫ا‬ ‫ت‬ ‫ا‬ ‫�ك�ن �خ� ش����� ت� ا ن� ��ع�� �لق ب�� ن��ا د ���ك ا �ثر �م�ن‬ ‫ك��� ا �ود �ي� ��س�ي �د �ى ا � ا �ورك ب���ل ا �ل� � �ل��‬ ‫ي‬ ‫�ي � ي‬ ‫ن‬ ‫ا ��ل ا ئ� �ة � ت �ش�� � �ت ن‬ ‫فقا � � � ا ض‬ ‫����ر ���فى �ذ ��ل��ك �و ��ل�ا � ي ا �ذ �ت ت �‬ ‫�ه�ا * � او �‬ ‫�س�م� ا ا �� �عود � �ع�لي�‬ ‫ح� ا �ل ��ى م�ل �ى * ����� �ل �ل�ه �ل� � ي‬ ‫ر‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫� � ّ‬ ‫�ز‬ ‫ش ا ن �ّ‬ ‫�ن�ا د ��ي ّ‪� 1‬ل�ا ���ر� �ك�‬ ‫���ل �ي ��و� �ي�� بع ��ق� �ب�ه ا �مث��ا �ل�ه�ا �م�ن �ي�ا ر�ة ا �مث��ا �ل ا �ل��سر�ى �و�ه� ا ���� ا‬ ‫� م‬ ‫م‬ ‫ي بح‬ ‫ت‬ ‫�‬ ‫�‬ ‫�ة‬ ‫ا � � � �ن � �ة‬ ‫��� ت ��ل ا ا � غ� � ة‬ ‫�ك�ن ك�‬ ‫دَ ف��ا ر* �و��ل��‬ ‫��ي ��ف� �‬ ‫�ه� ا�لم�عي�� ش���� * ق��ا �ل ق��د ا ك�� ر��ي� �ى د ر ص��ي ر�‬ ‫ح� �ل�ك م ج �‬ ‫�‬ ‫ت خ� ��ذ ت خ ا �ة ��لت��ص�� � �‬ ‫� او �ش����تر�� ت� �‬ ‫� ا ���حل‬ ‫ح�م�ا را * � او �� � �� د �م�‬ ‫�م�ا ر*‬ ‫� �ل�ى ا �ل��د ا ر * �و خ��ا د �م�ا �لي��ص��ل‬ ‫ل‬ ‫ي‬ ‫ح‬ ‫ح‬ ‫ف‬ ‫ث‬ ‫�ف‬ ‫�‬ ‫� ا ه�‬ ‫ف‬ ‫ن‬ ‫ن‬ ‫ض‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫�ن‬ ‫� او �ن�ا ا ��ل�ا � ب ج�‬ ‫����ل�ك ��ى ا �‬ ‫ح��س�ن �‬ ‫�� �ه��ك �و���‬ ‫�صر�� �م �ع��ده د ا عي�� �ل� *‬ ‫ح� �ل * �� ا ���‬ ‫م‬ ‫�‬ ‫(��س ّر ب��ي��ن��ى � �وب��ي�ن ا � �لق��ا ر�ى)‬ ‫آ‬ ‫�‬ ‫ن‬ ‫� ��ل��ل�ف��ا ��ا �ق� ا ن� ي��ا ن��� ا ��ل ن����س�� ا �ى ����ت��ع�د �عن‬ ‫�ه�ن‬ ‫ط�ي��� ا ��ل‬ ‫�ق�د ك�‬ ‫���ا ن� ��‬ ‫� ر�ة ���‬ ‫��ص‬ ‫�‬ ‫ب‬ ‫يب‬ ‫ج ب‬ ‫ب‬ ‫ري‬ ‫ج�ز�ي‬ ‫ح ��ف ق ه�ن َ ْ�ن ا � ف ا � �ف �ق � ���ذ‬ ‫� ا ا �ن ه � � ق � ن ه�ن �ف ا ن‬ ‫ا‬ ‫ا‬ ‫ي�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫ه‬ ‫�‬ ‫ر�� حي� � �ل� � �ل�ى �و�ل� ك� �ب� �و�م� � *‬ ‫�ل� � �ي�ل�ص�� ب�ج �ب�� �‬ ‫� �ى ب‬

‫ّ‬ ‫‪ :1855  1‬ن�ا د ي�ى‪.‬‬

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‫‪١٧٫١٢٫٢‬‬

‫‪١٨٫١٢٫٢‬‬

Poems for Princes

With this redolent episode behind him, the Fāriyāq decided it was his 2.12.17 duty to visit his friend and let him know how things had gone. After he had been honorably received and seated in the man’s salon, the Khawājā asked how he was, to which the Fāriyāq replied, “I would have wished, sir, to visit you sooner but was afraid that some trace of the smell that was all over me would fill this gathering of yours.” “It would have done no harm,” the other returned, “for I am used to it, and not a day goes by in this salon without similar smells filling it from the visits of the Prince and his like, which is an insalubrious calamity. But how are you doing in your everyday life?” “I’ve rented a small place,” said the Fāriyāq, “bought a donkey, acquired a maid to take care of the first, hired a manservant to take care of the second, and am now, thanks to your patronage and bounty, doing very well.” Then he left him, calling down blessings upon his head. (A Secret between Me and the Reader) The doctor on the island advised the Fāriyāq to set women to one side— meaning to keep his distance from them, not stick to their sides—for proximity to them would be his undoing. He dismissed his words as “both falsehood and ballyhooing.”149

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2.12.18

‫ا �� ��ل�ف��ص ا ��ل��ث�ا ��ل ث� �ع ش‬ ‫��‬ ‫�ل‬ ‫�ر‬ ‫� � �� ا � �ة ���م�� � ة‬ ‫ي �ڡ م�ق� م� ��قع�د�‬ ‫�‬ ‫حت �ن�ظ �� �‬ ‫ت ق �ف‬ ‫ق ا �ة ف ق‬ ‫�ك�ن ��ل�ى ا ن� ا ب���� ت� ا ��ل��لي���ل��ة �م��س��تر�‬ ‫�ل�ا ي��م��‬ ‫ح�ا ��ى ا ��‬ ‫� ا �ل�ي �و�م �م��� �م� * �����د �ع�ود � ���ل��مى ��ى‬ ‫ي‬ ‫ي‬ ‫م‬ ‫� �‬ ‫� ف �ق � ئ �ة � � ق � ئ ق �ة ��‬ ‫�ذ �‬ ‫� ش ا ئ ق �ة‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل��‬ ‫�س‬ ‫�‬ ‫�� * �و�تر�ص�ي � ا � �ل �‬ ‫��� �م� او �ل�ا �ة ا �ل�� ج�‬ ‫� را �ل ار ���ع� ل�ل�ع����ل ا �ل ار � ���� س�م� * ا �ل���� � ����‬ ‫�ه� ا ا�لم�و ض�‬ ‫ع‬ ‫ع‬ ‫ع‬ ‫ع‬ ‫�ّ‬ ‫� �‬ ‫ن ا ن ا �م ش ��ف‬ ‫�‬ ‫�ن ث ا �ق ا �‬ ‫�ف ا ��ق �‬ ‫ق‬ ‫ا‬ ‫�‬ ‫�ل��ل��‬ ‫ط�� * � �و�ل * �‬ ‫ح�د ��س ا �ل�ه� ر��س ب� �ه�� �م � �ل * ب��ي���� ا �� ا ����ى �ى ا ��س� او � �م�‬ ‫ب‬ ‫�صر‬ ‫ع‬ ‫�ن ظ � � َ‬ ‫� ن ا ظ �� � ��ف‬ ‫� ا�‬ ‫�ف‬ ‫�ف‬ ‫�� ن‬ ‫�ف‬ ‫ت‬ ‫ش‬ ‫�‬ ‫ت‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ت‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫� او ��سر �� ��رى �ى �‬ ‫ح� ��س��ه� * � او ���ه� � �ع��ل�ى ل���ر ا ل�ى �ج �م� �ل � �‬ ‫�� او �‬ ‫�ه� * ��د رك��ى‬ ‫ح‬ ‫آ‬ ‫�أ‬ ‫�أ‬ ‫�‬ ‫ا�‬ ‫ا �ئ ��‬ ‫�‬ ‫ا � � � � �ت ا ة �ع ن �ت ا ة‬ ‫ف‬ ‫�ق‬ ‫�خ‬ ‫ئ‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫�‬ ‫�ه� * � �ل��ط� �ب �� ار ر �‬ ‫ض�� �ب� �ر* �و ج��ع�ل ي��د ى � ر� �ع��ل� �ي �ى �و� ر�‬ ‫�جِ��م� �ل �م�د ا �� �‬ ‫ح� ��ط � او ��ب‬ ‫ى‬ ‫�‬ ‫� ه �� ئ� �ة‬ ‫�� ا �ذ ا � � �أ ا ��ل ّ �فت �م�ن � ن‬ ‫�‬ ‫�ع��ل �م�ا �ه� ا �ص�غ� �من‬ ‫ح�ا � ��و ت� �ل�ه * �ع�لي�� ل� او �ه�بي��‬ ‫�ه�ا ا �و ا كب�� ر* و م� �ى �‬ ‫�‬ ‫ى‬ ‫و ر‬ ‫�ى‬ ‫ح‬ ‫ّ‬ ‫ت‬ ‫ت‬ ‫َ‬ ‫�ف‬ ‫�‬ ‫خ‬ ‫�‬ ‫�ة‬ ‫�ة‬ ‫�‬ ‫ئ‬ ‫ت‬ ‫ت‬ ‫ن‬ ‫ن‬ ‫�‬ ‫�غ‬ ‫ف‬ ‫�‬ ‫�‬ ‫ن�ز‬ ‫ح��ل�ل�ه * ���ق��ا �ل ا � �ش���� ت� ا � ���ص�ع�د ا �ل� �ه ن��ا‬ ‫حْ �� �� ا �ل�� ا ��ئ� �م����ل�ل�ه * ��� �م��‬ ‫ير‬ ‫ى‬ ‫�و�م�� �ل� * �و��وب ى ر ب‬ ‫َ‬ ‫َْ‬ ‫�ت ن ا�غ �غ ّ‬ ‫ا ��ل ا ن � ن ف� �ز � � ا‬ ‫�ص��ة �ه��ذ ا ا ��ل�ا �ز ��ل ا ��ل�ا ��ل * �ف�ا �ن��ك ��ل��د ��ي ن��ا �ل�م�ن‬ ‫ح�ا �م ا �ل� ب���ل * �و�����س� ��‬ ‫�ى � �ي ����ض�‬ ‫�زِ‬ ‫�‬ ‫�ف‬ ‫� ا �م�� �� �لق��م��ي�ن * ��ف ���د ت د �ع �ت�ه ك���‬ ‫ا �ل�م��ق ّ���ي�ن * � ا ���ن ��ا ك��‬ ‫حّ‬ ‫�د �ع�و�ة ا �ل��د ا �ع�ى ب�‬ ‫ى �ع��ل� ا � �ل��ل�ا � *‬ ‫�و ج �‬ ‫�‬ ‫ك‬ ‫�‬ ‫ر‬ ‫و‬ ‫وى ب‬ ‫بر‬ ‫ى‬ ‫ح‬ ‫ّ‬ ‫َ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ن‬ ‫ا‬ ‫� �ف � ا �ق‬ ‫ف‬ ‫�و�ق��ل ت� �م�ا �ي�اب ��ى ا �ل��س�م�ا � * ا �ل� �م�ن ��ا �ت�ه ا �ل�ص�ل�ا � * �و�عِ�م�ه �ع�ن ا �لج�‬ ‫��ا � * ك��ي�� �ل� �و �د‬ ‫ح‬ ‫ح‬ ‫ح‬ ‫��ف‬ ‫ض ا ��ق ت ا � ا � � �‬ ‫�ت � ا � ن‬ ‫�ت‬ ‫ا‬ ‫�‬ ‫س‬ ‫��‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫ل� ا �ل� ر �ض� �و �هى ي�‬ ‫��� � �ب� �م� �ل ا ب�� ك��‬ ‫ح�ى ا � �ع�ود ج�ر�و�‬ ‫ا �و�ش�� ك‬ ‫ح�ه *‬ ‫ح�ه * �و�‬ ‫��� ج �‬ ‫�و ر‬ ‫م‬ ‫ت ا �ة �ف ت ع�ن َ��‬ ‫�� � آ � ف �ذ ث‬ ‫�َ�ن � � ق �‬ ‫ل‬ ‫�ف�ا �ب���ت��س� ا �ب�����س� �م� ا ��س� ر� �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ح‬ ‫�‬ ‫ل‬ ‫ط�� ا �ل�ى ا �ي�ل�� ء ا�لم�عر�و�� ر��ي� ��‬ ‫�‬ ‫*‬ ‫��س‬ ‫�‬ ‫ل‬ ‫و‬ ‫ب‬ ‫و‬ ‫ر‬ ‫ع م‬ ‫ع‬ ‫�يع‬ ‫م‬ ‫ت �‬ ‫�‬ ‫� �ؤ �ت� ف �ة‬ ‫�ع ا ئ� ��مخ ت � ف �ة‬ ‫�ف‬ ‫�ن‬ ‫�ف‬ ‫ت‬ ‫�‬ ‫ن‬ ‫�‬ ‫�‬ ‫�ص�ع�د � ا �لي��ه �و ج��د � �ع��ده � � ا �ع�ل‬ ‫�وه �م� ��ل��� *‬ ‫�ه� �م� � ���ل��� * �و�ل�ه� �و ج �‬ ‫م‬ ‫ر ي� م‬ ‫م‬

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‫‪٢٫١٣٫٢‬‬

‫‪٣٫١٣٫٢‬‬

‫‪٤٫١٣٫٢‬‬

Chapter 13

A Maqāmah to Make You Sit

I shall not sleep well tonight unless I compose a maqāmah first. I have made

2.13.1

it the custom of my pen at this point150 to do nothing but rhyme, producing elegant periods that charm the mind and are appetizing and pleasing to the ear. I thus declare: Faid al-Hāwif ibn Hifām in lifping tones, “Once, as I walked through

2.13.2

Cairo’s markets, my eyes o’er their attractions wandering aglaze, the beauty of their sideways-glancing girls absorbing my gaze, overtaken by camels from its every zone, so that now I was against this wall crushed, now at the foot of that one thrown, at one moment placing my hand over my eye, at another over something that might smaller or larger be, a young man signaled to me from a store he seemed to own—a youth bearing every sign of prestige and high-standing—with an agitation that pierced one’s chest and settled there to rest. “‘If you like,’ said he, ‘climb up here with me, till this crush of camels has

2.13.3

dispersed and the hideous climax of these distressing straits has passed its worst, for you are to us as a close friend and to do you honor I intend.’ I found his invitation as compelling as ‘Hie ye to security!’151 so said, ‘None refuses the offers of the kind but he who’s devoid of righteousness and to the path of prosperity is blind. How can I say no, when my limbs are once more about to be injured and the loads on your camels’ backs leave no place in this land, broad as it is, on which to make tracks?’ He smiled, indicating a wit quick to answer, a nature ever alert to render a favor. “Having climbed up to where he was, I found with him a party of men each wearing a turban of a different fashion,152 their faces full of goodnatured compassion. After I’d uttered a friendly salutation them to greet and

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2.13.4

‫�ف � ��ق ا � �ة �م�ق�� ة‬ ‫�ي� م � م� ع�د�‬

‫�أ‬ ‫� �ف‬ ‫ف �ل ا �ّل ت � �ت ّ‬ ‫�ا ن ت‬ ‫�ت�ّ ت� �م�ا ����ن‬ ‫�ه� �م�ق��ع�د ا * ق��ا ��ل ر ب� ا ��ل‬ ‫�‬ ‫ا‬ ‫�‬ ‫د‬ ‫�� �م� ��س� �م� م �ود‬ ‫*‬ ‫�‬ ‫و‬ ‫ح� � ��و� ��ه�ل �ل��ك ��ى‬ ‫�‬ ‫ب‬ ‫و‬ ‫ب‬ ‫ي م‬ ‫ن ت نت ظ �‬ ‫�ض‬ ‫�ف‬ ‫� � � �آ �ذ ن �� ف �‬ ‫� �م�ع ن��ا ��ى ��س��ل�ك ج���دا ��ل ق��د �ش��غ����ل ن��ا �م�ن ا �ل�‬ ‫����‬ ‫��ع��ل ن��ا �ل�ه ا �ل� ا � كثِ� ����ا �ل‬ ‫ا � ����� ���‬ ‫ح�ى * �و ج‬ ‫م‬ ‫�� نّ ا ا �‬ ‫�ف‬ ‫ّ � � �ق‬ ‫خ‬ ‫ئ‬ ‫س�ت‬ ‫ا‬ ‫ن‬ ‫�‬ ‫ا ��لر�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�ل‬ ‫�‬ ‫ا‬ ‫�‬ ‫�ك‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�د‬ ‫م��‬ ‫د‬ ‫�‬ ‫�‬ ‫�ت��ا �م�ه �ب�ا �و�ل�ه �ب�ا �لم�ع�ا �ب��ه *‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫رك‬ ‫و‬ ‫بو‬ ‫ح�ى‬ ‫� �و ر �ل�ى �ل‬ ‫ب‬ ‫�ذ � �ف ف ض آ‬ ‫ن ََ‬ ‫�ق‬ ‫ح ث� ڡ�� ا ��ل�ا د ��ا ن� * � او ن��م�ا �ه� ا �م �م��ا �‬ ‫���� ا ��ل�ى ا ��بل��‬ ‫د �و� د رك �و�م�ع�ا �ب��ه * ا �لي����س �ي��ه ا ���‬ ‫ب‬ ‫و‬ ‫ي‬ ‫ر‬ ‫�ي‬ ‫ح‬ ‫ش � � ت �ف‬ ‫����ّفل���ت �ن ّ‬ ‫فق ت ن‬ ‫� ن ان‬ ‫���ا ن �م � � � ق ف ق‬ ‫�� �‬ ‫��ع�ه ا �ل�ى ا �ل�ع����ل �����د ك� �‬ ‫مو��ى ِا د ا * �و��� ��ط�� �‬ ‫ل��ك�ل ا ���س� � * ������ل� ا � ك� � ر ج‬ ‫ط� ��ى‬ ‫م‬ ‫ح��ل ��ف �ت� ��� ا �ف � ا ف‬ ‫ف‬ ‫� ���ّد ا * ا �ذ ��ل�� ت‬ ‫س� �ب��ص�ا �‬ ‫ا ��ن ت�ظ� ����ا �م�ى �م� ك��‬ ‫و ��س���ا ر *‬ ‫ح ب� ا ��س���ا ر* ب���ل � ي � �‬ ‫طو �‬ ‫ع� ج‬ ‫م‬ ‫ُ‬ ‫�� ��‬ ‫� �ذ � �ن‬ ‫��ا ن ��ل ا �� �� ف ا ن‬ ‫ن‬ ‫��ك�ز‬ ‫ط��ع�ا ��س��يل�م�ا * �و خ��� �لق��ا ��ق�و��م�ا * ق��ا �ل �ه� ا ا �لث��ا ��ى �ه�و �مر�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل‬ ‫ط�‬ ‫�‬ ‫�‬ ‫� او � ك�� � ا �ى بع � بى ب‬ ‫ي‬ ‫َْ‬ ‫�‬ ‫ح�ا �ور�ت�ه * ق���ل ت� ف��ا �م�ل��أ ا �ذ ���نى ا �ذ ا �م�ن ج���دا ��ل��ك * � او ���ل �ع��ل ّ‬ ‫د ا ئ� �رت�ه * �و�ف�ي���ص�ل ��م‬ ‫ى ا �ع�د ا �ل‬ ‫قِ� �‬ ‫غ‬ ‫�ن � � ي�ن �‬ ‫م �م ن���ي�ن‬ ‫���ل ��� * ا ���نى ا �ن�ا � او ���حل �‬ ‫�ع�دا ��ل��ك * ق��ا ��ل ا �عل��� * �ف �� ا لله �ع ن���ك �ك�‬ ‫�م�د لله �م ا�لم��س�ل�م�� ا �ل �و‬ ‫ِ‬ ‫م رج‬ ‫م‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫ا‬ ‫ح��ه � �وت��ن�ز ���ل�ه * � او ن� �ص�ا �‬ ‫ح�ب�ى �ه� ا ا � �لود �ود * � او �ش���ا ر ا �ل�ى ا �‬ ‫ح��د‬ ‫�ب� لله � بو�ر�� �سو�ل�ه * �وب� ��و�ي‬ ‫�ي‬ ‫� �آ �خ �ن �‬ ‫�ق‬ ‫ا � �آ �خ� ا �َّم� �ة � ا �� ه ا �عت�ق ا � ا‬ ‫�ن � ن ا‬ ‫هود * �و �ل� ر ع� م� ل� ��� د �و �ل�‬ ‫��‬ ‫ا � �ل�� �عود * �ه�و �م ا �ل��ص� ر�ى � او �ل� �ر �م ا �لي�‬ ‫�‬ ‫َ ف‬ ‫ح ث ��ف ا ���ز � ا � � ا �ف ض�ن ا �ف� ه �ت�ف‬ ‫�‬ ‫ّ ق �ز �‬ ‫�ك��ا � � ي���ض� �م�ن �عَر��ا ت�‬ ‫�ج��‬ ‫حود * � او �ن�ا ��د ��ت ن��ا �ع ن��ا ك���ا ��س ا �بل��� �ى ل و�ج * و ��‬ ‫�� � ي�� �م‬ ‫ا � ن �ن ف ا ن �ي�ز � ن � ا ق � ة ف ة �ن � ظ ��‬ ‫حّ‬ ‫ا ��ل‬ ‫� �ف‬ ‫�‬ ‫�ص ا ��ى �� ��ه ع� ا � ��ط�ل� �� ا�ل�م ا � �م����س�د� �م ا ع‬ ‫�� ا�لم���ا ��س�د *‬ ‫��ا �� * ا �م� ا �ل��‬ ‫ر‬ ‫ر‬ ‫جج‬ ‫م‬ ‫م‬ ‫ّ‬ ‫ت‬ ‫َ‬ ‫�‬ ‫َ‬ ‫�ق‬ ‫�‬ ‫�‬ ‫ت ض �ز‬ ‫ق‬ ‫�ف ا ا‬ ‫�ا‬ ‫�و�م ن��د �م��ة ��من��ى ا�لم���ط�� �لق� �ب�ا �لن�غ���� � او �ل ك�‬ ‫م�� �ي��د * �و �و ج��ه ���س� د�ه� �ع��ل�ى �م� ����ى �ع�م�ه * �و��د ر‬ ‫ص‬ ‫ا��ا � ت ا �‬ ‫�ف‬ ‫�‬ ‫��ا �‬ ‫�ذ‬ ‫�ز‬ ‫ق‬ ‫ن‬ ‫ت‬ ‫�‬ ‫ن‬ ‫ن‬ ‫ت‬ ‫ا‬ ‫�ت‬ ‫�ث‬ ‫ن‬ ‫�ه�م�ه * ا ن� ا �ل�ز �و ج���ة ا ا �ع��ل�م� ا ���ه� ��ك�و� �ع��د �و ج�‬ ‫�ه� ك�� �لم�� ا�لم� �����ل * �وك�� �ل �و ب‪1‬‬ ‫�‬ ‫�‬ ‫�‬ ‫ع‬ ‫ن ا � ت‬ ‫ه�‬ ‫ق‬ ‫خ‬ ‫ا �ل�م��ت��ذ ��ل * � �م ��ق� ف���ة �ع��ل ��ا د �ة ��ت�ف� ���ط �من‬ ‫�ه� * �ل� �‬ ‫�ه�ا * ا �و � فه� ��و�ة ��ت ن �����ل �ع‬ ‫���ل��ص �ل�‬ ‫�‬ ‫�‬ ‫ب‬ ‫و و �ى ب ر ر‬ ‫م‬ ‫ت‬ ‫�‬ ‫��س ر�ت��ه�ا * �و �ل�ن ��م‬ ‫ح�� ��ل�ه � �مود �ت��ه�ا * ب���ل ��ت�عي�� ش�� �م�ع�ه �م�ا �ع�ا �ش�� ت� ���فى ا ��ن ��ق ب��ا ��ض� � او ج�‬ ‫�‬ ‫��ا ��س *‬ ‫�‬ ‫�ض‬ ‫ي‬ ‫ر�ي‬ ‫�‬ ‫ن�ز �‬ ‫�ك� � ��ا �� * � �ت��د ���� � ا ��ل��ا �� * � ا �ذ �ن�ز‬ ‫�و �و�‬ ‫ح ش�����ة � او ب��ت��ئ��ا ��س * �و�ن �‬ ‫و ا ا �لت��ه �م�� �ل �مب��ت�ا �ع�ه�ا *‬ ‫�د وي س و لي ��س و ب س‬ ‫ئ‬ ‫ت ق ت ن ت ا �غ ت ا ا‬ ‫ن �ا ث ن ا ن‬ ‫�ه�ا ا �و ��ي ب��ا ر���ه�ا *‬ ‫� او �ع ����د � ا � �م�� �ع�ه ��ي�ر �م�� �ع�ه� * � او ��ه �ل� ��ي��لب�� ا � �ي�ل� �ع �‬ ‫ث‬ ‫‪�� :1855  1‬ك�و ب�‪.‬‬

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A Maqāmah to Make You Sit

found among them a seat, I was asked by the owner of the store, ‘In a debate that since the middle of the morning has kept us busy, would you care to take your turn (a debate for which we’ve made our ears like the cloth that’s spread to catch the crumbs beneath the quern)? From each to each the turn’s relayed, each one’s opening words amplifying, in sequence, what the last one said, there being no punishment or consequences to be paid, for it’s not a matter here of calling religion into question; it’s an issue into which any may make investigation.’ “‘You ask of me a terrible thing,’ said I, ‘and go too far by including me

2.13.5

among your ranks, if your appeal be to the mind, for I’m no book-worm, but rather one to roaming and travel inclined. If, though, your appeal is to natural intuition, then mine, naturally, is sound, just as upright is my disposition.’ ‘The second,’ said he, ‘is the point round which it all revolves, the factor in our discussion that will lead to a decision.’ ‘Fill, then,’ said I, ‘my ears with your debate and throw upon my back the matched loads of argument between which you hesitate.’ ‘Know,’ said he, God save you all grief, ‘that I, to God be thanks, am a Muslim who to God and His messenger, His inspiration and His revelation, owes belief. My dear friend here (and he pointed to one of the seated) is a Christian, the other a Jew, the next a man with no ideas of his own, who to neither belief nor unbelief will hew. Know too that the debate whose cup we’ve wrested from each other in turn, and in which we’ve taken as many separate ways as pilgrims leaving ʿArafāt,153 has matrimony as its concern. “‘Now, the Christian claims that to divorce a woman is a very grave sin, an occasion for regret bringing its initiator naught but trouble and chagrin. The proof of its evil, according to his claim and in keeping with his degree of comprehension, is that, once a wife finds she’s no more to her husband than a disposable chattel or worn-out bit of kit, her presence hostage to any chance mistake or trivial slip, she’ll never again honestly share with him her introspection or grant to him her sincere affection. On the contrary, as long as she’s with him she’ll be depressed and full of misapprehension, lonely, sad, bad-tempered, and prone to desperation, practicing deceit and falsification. If she thinks of him as someone by whom she’s been bought, believes his belongings aren’t hers and that soon enough sworn allegations of adultery will be brought, or that he’ll leave her, or strip her of her clothes, dress her in those of a divorcée, and tell her, “Back to your family!” or

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2.13.6

‫�ف � ��ق ا � �ة �م�ق�� ة‬ ‫�ي� م � م� ع�د�‬

‫ََّّ‬ ‫�‬ ‫� ت � �ف‬ ‫�‬ ‫خ� �‬ ‫�‬ ‫�‬ ‫�ة‬ ‫ق‬ ‫�ق‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�ك�� �س �ه�ا ��ث��ا � ا ِ�لت�ح�‬ ‫�م� * � �و � �� �ل �له� ا ل‬ ‫�‬ ‫عه�ا ا �و �ي��‬ ‫ح �ب� �ه��ل�ك * ا �و ا �س����ل‬ ‫��ا �ل�‬ ‫ح�ى �ب� �مرك *‬ ‫�‬ ‫ا �و ي‬ ‫�‬ ‫�‬ ‫�‬ ‫ي‬ ‫ب‬ ‫و‬ ‫و‬ ‫ى‬ ‫�ي‬ ‫�غ‬ ‫ع د �ى ا ��ل� �ك�ن�‬ ‫��كظ ����ه ا �ّم� * ا �و � ب �‬ ‫ا �و ا ن�� ت� �ع��ل ّ‬ ‫��ا ��س��ك * �ع ن��د‬ ‫ح���لك �ع��ل�ى ��ا ر�ب��ك * �و� �و ى‬ ‫ى� �ر ى‬ ‫�‬ ‫�ت‬ ‫�ف‬ ‫ا �ة ا�‬ ‫ا �ه�� � � �ن ا �‬ ‫�ل� � ��‬ ‫� ا ا ن�� ت ��ل � ا ��ه � � ا ا �ن ا �� � �� �‬ ‫� �‬ ‫لك و� ��س�ك * �م� � �ى ب� �ل * و م� � ل�ك ب ب��ع�ل * م حر ص �ع��ل�ى ح� ج�� و �ل� �ع��ل�ى‬ ‫�ن �ف‬ ‫�‬ ‫ن�ز �‬ ‫� ّ‬ ‫���ه �و�م�ا ��ل�ه * �وك�‬ ‫���ا د ت� ��ل�ه‬ ‫��س ّر * �و�ل� �ي��ه�م�ه�ا �م�ا �ي�� �ل �ب�ه �م�ن ا �ل ش��� ّر * �ورب��م�ا خ��ا � ت��ه ��ى �عر ض�‬ ‫م‬ ‫ف‬ ‫� �ذ آ‬ ‫ض‬ ‫�‬ ‫ق‬ ‫�خ‬ ‫�‬ ‫�‬ ‫ن‬ ‫ي�ن‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫��‬ ‫ت‬ ‫�ي��د�ة �����‬ ‫ح��ه �ب��ه� �ب�� ا � ا ��ه � او �مث�� �ل�ه * �و�ه ن�� ك �م‬ ‫م��‬ ‫��ر * � او �ن ك��‬ ‫�ك‬ ‫ح� �ور � �ر* ا د ��هى � او �ن ك‬ ‫�ى‬ ‫ر‬ ‫ّ‬ ‫ن � ة �ذ ف‬ ‫�� ت �ز � ا ا ن �أ ت � ن ه ا ت خ� ف‬ ‫ّ‬ ‫�ه� �ب� � ر � م�� �م�‬ ‫� او �ض‬ ‫��ا ��‬ ‫� ر * � او �م��ض� � او �مر * �و�ه�و ا � ا�ل�م ار � ا ا �رك�� �و ج �‬ ‫َ‬ ‫ت‬ ‫�غ ا ئ � ت �‬ ‫� �ذ‬ ‫��ف ا ئ � ت ه ف ا ن ا � ة � ا ت� ّ �‬ ‫ا ن �ت ّ � ّ � � س�ت �‬ ‫� �و�ل��د�ه�ا ا �ل�ا ا ا‬ ‫�� ��ل��ه * �ل�م �ي��ه�م�ه� ا � رب �ى عي��ل�ه ا �و �� ��ك�ى �ع� ��ل�� * �� � �ل�م ار � �ل� ح ب‬ ‫آ‬ ‫� ا ت� � � ا � ا �ذ‬ ‫ح� ت� ���ع�� ا‬ ‫له�ا * � �و �ت�ا �ه�ا �� �س�ؤ ��ل�ه�ا * �و�م�ن ك�‬ ‫���ا ن� ��ل�ه‬ ‫له� ا �ل� ا ا ا د ا �م �و�ص�� �‬ ‫له� * �و �ل� ح ب� ب��ع� �‬ ‫ا �ب ب �‬ ‫�ز �ة ُ � ا �ف‬ ‫�ا �ف �‬ ‫� نخ‬ ‫خ�‬ ‫�� ��له�ا � د ا ده * ف��ا ت خ� ��ذ ت‬ ‫�ص�م�ا * �ل� ا �لي ����ا حي�م�م�ا *‬ ‫�� ��ه �ع�د � او �� ي‬ ‫�و ج�� �ي ��و�ل�ه� �� او ده * �و�ل�م ��ي � �ل � و‬ ‫�ث‬ ‫�ف‬ ‫� � �ة‬ ‫ف ن‬ ‫�ص�د ره � او ��ل‬ ‫هو ج���د �ير �ب�ا ن� �ير ��ى ��ل�ه �ش���ا �مت��ه * �و ر ج�‬ ‫ح�ا �ل� �ه��ذه‬ ‫�� �ع ن��ه ��س�ا �مت��ه * ��ا � �‬ ‫��‬ ‫�‬ ‫�ي‬ ‫ع‬ ‫� �ف �‬ ‫�ش‬ ‫�‬ ‫�‬ ‫�� �ة‬ ‫�و ن� * �ورا ��س�ه �م ن�ب�� ت� ا � �ل�قر�و ن� * �و�م��ن�ز ��ل�ه �م��ن�ز ��ل ا �ل�ا ك��‬ ‫��د ا ر* �و�‬ ‫ح�ا �لت��ه ��ى ا �ج ��لم�ل�‬ ‫� �مورد ا �ل���ج���‬ ‫�ن � ظ � �‬ ‫�ذ‬ ‫�‬ ‫� �ة‬ ‫� �ن ت‬ ‫ح ���را �ل���ط�ل�ا �ق� * � �و�ت��قي��د ب��ز �و ج�‬ ‫�ت��ه‬ ‫ح�ا �ل� ا ��ه�ل ا �ل ن��ا ر* ا �ل�ا ا ��ى ا �ع��ر��ض� �ع��ل� �م� �ه ب� �م‬ ‫�‬ ‫ى‬ ‫ا ن ا ���ز �ة �ذ � �ل ت ن � �ز � ا ق ُ غ� �ف‬ ‫ن � اق‬ ‫� ��سره‬ ‫�ه�ا * � او �ب�ص�‬ ‫�ه� ��د ا د ��م �ي�‬ ‫د �و� ا ��ط�ل� �� * �ب� � ل �و ج�� ا ا ع� �م� ا � �ج ��س�م �و ج �‬ ‫حُ ف � ّ‬ ‫ف‬ ‫ف � ا �ز‬ ‫آ �‬ ‫�ف �ف‬ ‫ة‬ ‫�ا‬ ‫�ه�ا * ���ص�ا را �رد ا �ل� �و ج��ا * �� �س �و �هب� ��ط�ا �و�ه�د� ا �و �ص�ع�د ا ا �و ج��ا * � او �ن�ه �ل� ��ي���ك‬ ‫��ى �ي�‬ ‫�ذ � ا � ت ّ‬ ‫�ي�ن �ة � ا ا ن� �‬ ‫�‬ ‫� ا ت� ّ � � ة‬ ‫ح�ا � ا ��ل�ا ب��م��ق ا ��ض� اِ ���حل‬ ‫�ه� ا ا � �ل��‬ ‫ح�ل�ا �ل �ج��مي��‬ ‫عق��د� �ه��ذه ا � ك‬ ‫ل��� � * ا �ل� �ب�‬ ‫�م�ا �م * �و �ل� �ح�‬ ‫ل‬ ‫ر‬ ‫�ل م‬ ‫ع‬ ‫ف ا ّ �‬ ‫ن‬ ‫�ذ ت‬ ‫�ج�ز�آء ا ��ل���ط�ي�ن ��ة * ا �ن�ه�ا ا �ذ ا �م ض� ت‬ ‫ا�‬ ‫عه�ا * � او ا را � را �ي�ا ��ل� �ب��د �ل�ه �م�ن ا �‬ ‫��� �مر��ض� �ه�و �م� �‬ ‫�‬ ‫ر‬ ‫ت‬ ‫ط�ه�ا �ع��ل��ه � � ا‬ ‫�ئ‬ ‫عه�ا * �ن ش����ز ت� �ع��لي��ه � �تو�ن�م ت� * �و ����طغ�� ت� �و ج�‬ ‫�ب��ر ت� * �ف� ت��ا ر�ة �ت�� �سو�م�ه‬ ‫�� �م� �‬ ‫�ي �� او �� � ي يو ج‬ ‫ر‬ ‫آ‬ ‫ُ‬ ‫ت ا ة ��تت نّ ت � ا ت �ذ ق �ف� �� ُ ّ �ف � �ذ‬ ‫ش �ا‬ ‫ح��ل ّ‬ ‫ح��ا *‬ ‫ى * � �و� ر� ��ع�� �ع�لي��ه �ب� �مر ��� ��ي���ه ي��ه ا ل�‬ ‫�ص��ل�ى * ��و�ي��ل �ل�ه ا ا � ب‬ ‫��� �ر �لب�� ��س �و��‬ ‫ا ن �ذ ََ‬ ‫ث‬ ‫ن تش ا غ‬ ‫ى * � او ن� �غ��ا � �عن ا � � �ة ق ا ت ��ق ا �ة�� ا �‬ ‫�� � �و�ل� � ا ا اب �‬ ‫�‬ ‫ب‬ ‫�ه� �لي��ل� �� �م� ي�� �م� ك�ي��د�ه� �ع�لي��ه * � او � ����� ���ل‬ ‫م ي‬

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A Maqāmah to Make You Sit

“Good luck on your own!” or “You are to me as my mother’s back!”154 or “Your nose-rope’s on top of your hump!”155 or “Return to your covert, 156 among your kith and kin, for you’re no family to me and I’m no husband to thee!” she’ll never be solicitous of his secrets or what he may need and to whatever evils may befall him she’ll pay no heed. “‘She may betray him with regard to his honor or his monies and lay traps

2.13.7

to make him an object of scandal before his peers and cronies. And there’s another danger too, more calamitous still and leading to greater sorrow, more injurious and harmful, yet more painful and harder to swallow, which is that, if a wife hates her husband because of what she’s suffered at his hands and fears what havoc he may wreak, she’ll not bother to care for his children or the welfare of his household seek, for if a woman doesn’t love her husband, she’ll not love his offspring and his seed; she’ll love her husband only if he maintains their union and fulfills her need. Any man who has a wife to whom he does not give his heart and devote his entire affection will be taken by her as a deadly foe, not a friendly companion, in which case he’s to be pitied even by those who observe his misfortunes with glee and those who inveigh against him should leave him be, for when things reach this point his breast becomes a wellspring of sorrow, his head a place for horns to grow, his home a camping-ground for ire, and, in short, his condition that of Those Who Dwell in Fire. “‘I, on the other hand, object to those who’d forbid divorce and the obligations of their wives enforce, on the grounds that, if a wife knows her husband’s body with hers is one, that his secrets are on her tongue, making them like a single person, not a pair, whether they plumb the depths or rise to great heights in the air, that naught but the file of death this solder can fray, naught untie the knots of this condition but the dissolution of their earthly clay—so that, should she sicken, he too falls ill and, if she takes a stand, he must (un)buckle to her will, her every demand fulfil157—then she’ll rebel and disobey, play tyrant and insist she have her way. One time she’ll force him to buy jewelry and clothes, another insist on his swallowing some other bitter dose; then woe unto him if he concurs, and double woe if he demurs! If he spends one night away from home, all her guile on him she’ll vent, and if some profitable business of his distracts him from her, she’ll do anything she can to his detriment. Thus he makes it his habit to placate and flatter her, to play up to and humor her, to pay her compliments when she gives him the

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179

2.13.8

‫�ف � ��ق ا � �ة �م�ق�� ة‬ ‫�ي� م � م� ع�د�‬

‫�ت ّ‬ ‫ن ا ا � �ف� �ن ف َّ ت � � ض ا ّ �‬ ‫��ت ّ �‬ ‫ف‬ ‫ا �ل� ا ا ة‬ ‫�ه�ا � او �ل�م�� �لق� * �وم�د ر �‬ ‫�ه� �ب� �مر �ل�ه ي��ه � ��� �ج�ر� �ج �مي�� ا�لم�‬ ‫��� ر ا �لي��ه * ��د ا �ب�ه ا �ل �ود د ا �لي�‬ ‫�ع �‬ ‫ع‬ ‫ع‬ ‫�ذ‬ ‫� �ذ‬ ‫�ف� ت� * � � خم ا � �ق ت ا ا �ذ �ن ف ت‬ ‫ت ا �نّث‬ ‫� او ��ل��تر ��ف�ق * �و �جم‬ ‫��ا �م��لت��ه �ل�ه�ا ا ا ج� �‬ ‫عه�ا ا ا‬ ‫و‬ ‫�� � �ل ��ه ا �ي� �ه� ا ا ا � ��� * � �و� � ��ه �م� �‬ ‫�‬ ‫�ذ ّ‬ ‫ش � �ن �ع�� ن � �‬ ‫ن ا �ذ‬ ‫�‬ ‫ت‬ ‫ت‬ ‫ّ‬ ‫ت‬ ‫ش‬ ‫�ز‬ ‫�ت�� ك�‬ ‫�ه� ا ا ���� ر� * �و��ه�ل �ي� ��‬ ‫��ر ت� * � �و��ص�ع�ص�ع�ه �م‬ ‫طو �ل� �‬ ‫ط� ب� �عي����� �لم ل� ا ��ه �� �‬ ‫هو�ى‬ ‫�‬ ‫ي‬ ‫م‬ ‫ع‬ ‫� � � �� ت�ّ‬ ‫�‬ ‫�غ‬ ‫فا ا ش ا ن � ا � ا‬ ‫ن �ا‬ ‫��ي�ره * � او � �ل� �م ن��ا ��ص �ل�ه �م�ن ض�‬ ‫���ي�ره * �� �م� ���� � ا �ل� �و �ل� د * �و�ه�و ا �ل�د ا ع�ى ا ل�ى �ح�م�ل‬ ‫�ذ � ُ‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫���ا �ن�ا‬ ‫ح�ا ��ل��ة ا ��لن ف�� ��ور � او ��ل�ع ن��ا د * � او ��خل‬ ‫��ل�ا �ف� � او �ل���ل‬ ‫ل��ا د * ف��ا ن� ا �ل�ز �و ج���ي�ن ا ا ك�‬ ‫�ه� ا ا � بك�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح�ا د *‬ ‫ع‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫ِ‬ ‫ى‬ ‫� ا غ آ � ا �ق آ‬ ‫�‬ ‫ف‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ك�ن �ت ����ت ا � � ا‬ ‫� �ت‬ ‫�ه�م� *‬ ‫�ه�م� � �لو�ل��د �ه�م� ا �ل� ا �� �ر ء �ب� �ل� � ت��د � �ب��ه�م� * � �و��د �ر�ي ب�� �ع��ل�ى ا � �ل���س� د ب���سب��ب �‬ ‫�ل�م �� بري �‬ ‫�‬ ‫ال�م�ص���ل �ة‬ ‫�ة‬ ‫�ف � ن‬ ‫� ق ّ َ �‬ ‫ن � فق‬ ‫�غ‬ ‫�ي���ك�و� ا �ه�م�ا �ل�ه� �م�ن ��ي�ر �ت بر��ي�� �ع ن��د ��ط�ل�ا �� ا �م�ه� ا �ْو�ل�ى * � او � ا � �لو��ا �� �ه�و ح�‬ ‫م‬ ‫م‬ ‫� �‬ ‫ا �نّا ��ن�ع�� �م�ن ا ��لت� � �ة �م ن �ذ � �نّ ا ه ��ت� ا ��ل ا ���ز ا � � َّ ه ا ن ا �ل� ا ة‬ ‫ج�ر� * �� �س لل ع� �ى ل �و � �وحب�ب�� * � �مر �‬ ‫ا �ل�ا �و�ل�ى * �ع��ل� � ل‬ ‫�‬ ‫ى‬ ‫ب‬ ‫ج‬ ‫م‬ ‫�ذ �ل ت ن ���ز � ا ت � ا �ة‬ ‫ت� � ًا � �ن ث ا �ق‬ ‫�� �ا �ق‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫�ه� * �‬ ‫�ه� * �و�م�ل�‬ ‫�ص�‬ ‫حر�‬ ‫�ص� م � �و� �‬ ‫�ه� ا ��س� ��ط� �ع� �ع��ل�ى �ط�ل �‬ ‫ا ا �ع� �م� ا � ل �و ج �‬ ‫ن ��ت ت‬ ‫ت خ� �‬ ‫ح�� ا ��ل��ه � �ت�ل�ا � ن��ه * � ��ت��ا ��س ه � ت خ� ا ن‬ ‫��ا � �لق��ه � �وت��د ا ر�ي�ه * � �و�ت ت��ل�ا ف��ا ه‬ ‫�� د ��ه * �و‬ ‫وي ر و‬ ‫�ع��ل�ى ا � ��ب ب ي و �ي‬ ‫ت‬ ‫ت‬ ‫خ‬ ‫ح َ � �م�ن‬ ‫ض�ي �ه * �و ج�‬ ‫�‬ ‫�ي ��ف���ة ا ن� �ي�ت��ن�غ���� �عي�� ش����ه�ا �ب �ف�� ار ق��ه * ا �و �‬ ‫��ا �م��ل�ه �و�ت��س�ا ��ني��ه‬ ‫*‬ ‫��‬ ‫�و�ت ار �‬ ‫ر‬ ‫ص‬ ‫م‬ ‫فا ن �‬ ‫فا � � ا ق � � ا ق‬ ‫ح ����ن ا � ف ا ق‬ ‫َخ ا ق‬ ‫ح��ن �ا‬ ‫ا‬ ‫��ل� ��ه * �� � �ل�م ي� ��ص�ل ب ي �‬ ‫�ه�م� ا � �لو�� �� * �� �ل��ط�ل� �� ا �ل��ط�ل� �� * �ورا �ى �ص� �ب‬ ‫�ذ �‬ ‫ف ا خ� ا � ف � ا ��ف‬ ‫ق‬ ‫� � ق‬ ‫��‬ ‫�ا ت‬ ‫�س��ا ب� ا �ل��ط�ل�ا �� �و��هى كي�� ت�‬ ‫��‬ ‫�ه� ا ا �لي�‬ ‫هود �ى �ر��ي ب� م�م� را ��ي� * ��ل� ي�� �ل�� ا �ل� �ى ا � ب‬ ‫ف ا ا ا � � ا َّ �ة ف ت �ف‬ ‫� ق �ة � � �ة �ف ة ق �‬ ‫�‬ ‫�وك�ي�� ت� * �� �م� �ص�‬ ‫��‬ ‫حب��ن �ا ا �ل� �م�ع� * ��ا �ن�ه �م��ردد ��ى �ه��ذه ا � �ل��‬ ‫ض�ي � ا �لمن��ك��ع� * � ت��ا ر� ��ي� ��و�ل‬ ‫�‬ ‫� �‬ ‫�‬ ‫ن � �‬ ‫ف� ق �� �ة‬ ‫ح��ة * � �وت�ا ر�ة ا �ن�ه � �مو�ج� ب� �لن� �‬ ‫�‬ ‫�ك�د ا �ل�عي�� ش��� �و�ص ��� ا ل ار �‬ ‫ا � ا �ل��ط�ل�ا �ق� ا د �ع�ى ا �ل�ى ا �ل ار �‬ ‫ح� *‬ ‫�م�� ّ ��ف ق � ت �ذ ��ن �ق ض � � �‬ ‫�� �ي�ز � ن �ُتْ �ة ��ز � �‬ ‫عه�د‬ ‫�و� �‬ ‫��دد ا �ل� �‬ ‫طورا ع�م ا � ا �لم��ع� ا �و ا �ل � او�ج ا �ل�ى ا ج���ل س��مى ا �و �� * ح�ى ا ا ا ����ى ي ج‬ ‫ق‬ ‫�ت‬ ‫����ن ا ث ق‬ ‫�� �ا ��له�م�ا � �ع��ل ا � ا ق ا‬ ‫� ن ت ف ا قا‬ ‫� *‬ ‫�ه�م� �و�ي��و� ��� * ا �ل�ى ا � ��ي ���� ر�� �ع�ن ار ��ض� * � �و�ي���ض�ي � و ي�‬ ‫بي �‬ ‫�ه�م� �و �ل� �� ��ض‬ ‫�‬ ‫َ‬ ‫�‬ ‫�‬ ‫َ‬ ‫� ق �‬ ‫�ن�ف �ل���لَ‬ ‫ا � �ث َ‬ ‫ن � ف‬ ‫�ف ا خ� �ف‬ ‫� * � او ���‬ ‫ل���‬ ‫حر�� * � او � �ي��ك�ن ��ي���ع��ل�ه ب���ع��ض� ا �ل�ه��م‬ ‫��‬ ‫ح�ي�ن �ا ��ي� ��و�ل‬ ‫� * �و‬ ‫�‬ ‫�� �ع��ل�ى ب‬ ‫هو‬ ‫ى‬ ‫ج‬ ‫ج‬ ‫ج‬ ‫�أ‬ ‫�‬ ‫�‬ ‫ّ‬ ‫�‬ ‫�ك�ن �م�ن ا � �ل�ق � ن���ة � �فم� ّ * � ا � �ن��ة ي�خ ا‬ ‫ب���ل ا �ل��ت��سر�ى ا ��س ّر * � او �ه ن�� � او �قر * ا ن� �ل� �ي��‬ ‫�ت�� ر‬ ‫ر وو‬ ‫�ير‬ ‫م‬ ‫� ة �‬ ‫�‬ ‫�ة‬ ‫آ �ة‬ ‫خ� �ة ُ �ة‬ ‫�‬ ‫�ت‬ ‫ف‬ ‫ت�ن‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا ��ل�ا ��قت��ص�ا‬ ‫�ز‬ ‫� �و��د �م� ر�عب �� �و� * � �و � �ون� �ع��ل� �و�‬ ‫ح�د� ا �ل�ع � �وب� * � او �ل� � �و�ل م�م� � ����ي�زه‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫ل‬ ‫ر‬ ‫�‬ ‫ى‬ ‫ب‬ ‫ى ي‬ ‫� �آ‬ ‫�‬ ‫�‬ ‫ن ��ا ن �ل�‬ ‫� ّ ن �ن �ل�‬ ‫�‬ ‫� ا � �ة‬ ‫�ة‬ ‫�خ‬ ‫�ب�ه ا � �ف�ل ر��ص ا�ل�مر��ق� �و��ة * � او �ر�ى �ع��ل� �ج� ب� ا �ل� �ل� * ا � ك�� � ا �ج ب� ��ي ج�‬ ‫ح�� �ل� *‬ ‫��ى �م ا ب‬ ‫ى‬ ‫ب‬ ‫‪180‬‬

‫‪180‬‬

‫‪٩٫١٣٫٢‬‬

‫‪١٠٫١٣٫٢‬‬

A Maqāmah to Make You Sit

cold shoulder and be nice to her if she leads him a dance, to play the woman with her when she plays the man, and cower when she looks at him askance. Can life be sweet when one knows he’s a pawn to the whims of another and at his hands condemned to suffer? “‘As for the children (the reason for putting up with this pain in the liver),

2.13.9

if a couple are in a state of aversion and contumely, conflict and contumacy, the way they bring them up will be simply an invitation to imitation, a training, through their agency, in abomination, and how much better it would be to divorce the mother and leave them sans upbringing, concord being a factor more important than any other. In addition we know—from experience gained since the day the Almighty decreed that marriage be the law and saw that it was good—if a woman knows her husband can divorce her and slip from her clutches, she’ll treat him lovingly and as she should, indulge him and be a good friend, go along with his whims and help him unbend, put right anything that’s wrong and agree with his views, compliment him and use language that soothes, fearing lest her life become unbearable should he leave her or she be deprived of what he owes her of this world’s joy, for if there’s no concord between them, “Divorce! Divorce!” will be his cry. This Jewish friend of ours doesn’t differ in his opinion much, for he disagrees with me only over the conditions for divorce (which, for him, are such and such). “‘As for our wishy-washy friend, he’s at sea as to where this thorny issue 2.13.10 will end. Sometimes he says divorce leads to ease, at others that it must disturb life’s calm and be nasty as a slap with the palm. On occasion he claims that a set period for legal dalliance158 or marriage is more likely to lead to a successful conclusion, for even when that ends the contract may be renewed, with official collusion, until the two part without any grudge and settle it all mutually without recourse to a judge, this being less likely to create inconvenience and expose the purse to ravages (albeit it’s also the practice of certain savages). On others he says that, on the contrary, keeping a concubine is more comfortable, pleasant, and restorative for the listless, and there is no substitute for keeping a mistress. At moments, he decides to make do with a plump little serving girl as wife, at others with the bachelor’s solitary life (taking any, much-anticipated, opportunities as may be on offer), at yet others to cut off his tackle completely (supposing, if we may, that one can slice through such snares so neatly).’

181

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‫�ف � ��ق ا � �ة �م�ق�� ة‬ ‫�ي� م � م� ع�د�‬

‫ّ‬ ‫� �ذ � �ن‬ ‫�ف‬ ‫ا ��لخ ّ‬ ‫� ���ط��ة � �ن�ز ��ل ت ��ف د ك� ت‬ ‫ق��ا �ل �و �ل��ك ا ��ى �ص�ع�د ت� ��ى د ر ج��ا ت� �ه��ذه‬ ‫���ا ���ه�ا * �و�ع�ا �ن�ي�� ت�‬ ‫� و � �ى ر‬ ‫ه ا �ة ��ت غ���� �ف��ه�ا‬ ‫��� د ���ة �من ا‬ ‫�ا ت ا �ف � ت ن‬ ‫� ر� �و�ا �م�ن ا خ�‬ ‫� ���ط�ا ر�ه�ا �و�ه�� ك�‬ ‫�ه� �م� �و ي ب ي�‬ ‫ل�� ���ه� * ��و ج��د � �ع��د �ك�ل ر ج �‬ ‫�ض ب‬ ‫��تَ َ‬ ‫تَ �قُ َ‬ ‫ت‬ ‫�غ ��‬ ‫ا ��ل�ا � ا‬ ‫ت �ا‬ ‫�� � ا ��ل�ا �ف ا‬ ‫�ه� �م * �و���هِ�ن ا � �ل ��و�ى * �وي���س� ��ط� ب� ا �ل �و�ى * � �وي��ص� ر �ك��ل‬ ‫ح�ل� �م * � �و��ض�يع �‬ ‫ت َّ‬ ‫� ا �ة � ت �ن ��َ‬ ‫�ظ‬ ‫حْ �� ���ف �ش��� * � �م�ا ��له�ا ��ه �م�ن‬ ‫ع ���� �� �م�ن ا ��ل��ل�ا * �‬ ‫ل‬ ‫���ا ن� �ه��ذه ا �ل‬ ‫ح�ى ك�‬ ‫�‬ ‫ب‬ ‫ي‬ ‫ح� ج�� �لي����س� �م ا ��وج ى ى و � ب‬ ‫م‬ ‫�‬ ‫ث ��ق‬ ‫� �ة ��لَ ّ �ف آ � ا آ ��س �‬ ‫ش‬ ‫�‬ ‫م‬ ‫�ك�ن‬ ‫��‬ ‫ح�ا �م��ل�ه * ��ل��‬ ‫ه‬ ‫س‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ء‬ ‫�‬ ‫مو� ي���سر �ن�ا ظ ���ره �و�‬ ‫�‬ ‫��‬ ‫�‬ ‫���‬ ‫د‬ ‫�‬ ‫*‬ ‫*‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�ه�ى �ل ى‬ ‫�ص�ل� ح�ى �‬ ‫و �و ب� ي ب� � م‬ ‫َ‬ ‫ن‬ ‫�ف �‬ ‫�كي��ْ َ���س �م�ن‬ ‫� ��ق��ا ��س�ه �ع��ل �ع�ق �� ��ل ا ��ل��‬ ‫��ي��ق ّ� ا �و�ص�ا ��ل�ه �و�م�ف��ا �ص��ل�ه * �و�ك�‬ ‫���ل ا �مر ��ى ا �ل��د ��ني��ا ف��ا ��م�ا �ي��‬ ‫��ص ي‬ ‫�ى و‬ ‫ى‬ ‫رح‬ ‫�َْ ح‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� � �ة ف ا ن ا �ل � �ف �‬ ‫ا‬ ‫ا ��ل ن��ا ��س * �و��ع�ا ��ل‬ ‫�� ��ه�ا ا �ل� ا �ل��‬ ‫ط��ا *‬ ‫حوب� �� � �م‬ ‫� �ب�ا �ل�صب��ر ا �و ا �لي��ا ��س * ا �ل� �ه��ذه ا �ل�‬ ‫�ي ج‬ ‫ر جع ي� ى ب ع‬ ‫ش � ا �زَ‬ ‫ث َ نَّ ني�ن �َثْ َ‬ ‫�‬ ‫ا ق ا ه�‬ ‫ق ا �� ��ن �ز‬ ‫�‬ ‫ا‬ ‫�و �ل�ا ��ي��ف ي��د �م�ع�ه ر����د �و �ل� �م� * �� ا � ا ��� ا �ل� ك�‬ ‫���ل�ى * �و�� ل � او �ى ا �ي��د �ع��ل�ى �م� �� �ل�‬ ‫ع م‬ ‫�� �ذ �‬ ‫� �ة �‬ ‫� �خ‬ ‫�‬ ‫�‬ ‫�ق‬ ‫ت‬ ‫ا‬ ‫ف‬ ‫�‬ ‫ا‬ ‫�‬ ‫�ص�د �ع ت� ق���ل� � �م�ن‬ ‫ح�د ك�� �ع� �ل� * �� ��و�ل �و� ك��‬ ‫ا �ل�ا �م�ع� ��ق�و �ل�ا * �و �ل�ا ا � ش����ى �م�ن ا �‬ ‫ل� ���‬ ‫وب‬ ‫م‬ ‫م‬ ‫ش ا قّ‬ ‫ش ت ق ت �ن �ذ � � � َ َّ‬ ‫�ذ � �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ق‬ ‫�ؤ‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫�‬ ‫�ص�د * � او ��� ���� �م �ل�ك ا � �لو�م� � �م���� �� �ل� �ي� �� ي �‬ ‫ط��‬ ‫�ل��ك ا �ل�‬ ‫ط� �‬ ‫�ه� �� ب‬ ‫ع * �وك�م �م ر � ��س‬ ‫ح‬ ‫ع‬ ‫ق � َ‬ ‫ا ق �قّ‬ ‫�‬ ‫ّ‬ ‫َ‬ ‫ُ‬ ‫� ن‬ ‫�‬ ‫ض‬ ‫ض‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫ن‬ ‫��� * �و�ع� ��و�ل ا �فِ��� �و�‬ ‫�ل�ا ج���ل�ه د � ك‬ ‫حِر�‬ ‫ع��� �ور�‬ ‫��� * � او �ع ن�� �� د �� * �وع�ي �و�‬ ‫�ّ‬ ‫ُ‬ ‫ُ ثِ‬ ‫��ً‬ ‫� �لق� ت� * � او ��س�ن �ا ن� �ه��م ت� * � او �ن��و�ف� ش���ر�م ت� * �و�ش��� �عور �ن��د ��ف ت� * �و ل‬ ‫�‬ ‫ح�ى ��ن ت��ف� ت� * � او �ي� ٍ�د‬ ‫ِ‬ ‫�ا ئ ��تّ ت ��ت ُ��ت‬ ‫ت‬ ‫�ق�ّ ����ط�ع ت� * � ا �ن��س�ا � � ّ ت‬ ‫ت�‬ ‫ح�ا �ش�� ��ة �م�ن �ج��م��لت�ه�ا‬ ‫و ب ض�ي‬ ‫�‬ ‫�� �ع� * �وك��� �� ب� ك��ب��� * �وك�� ب� ك��ب��� * (� �ي‬ ‫�ذ � ت‬ ‫ُ‬ ‫خ‬ ‫�‬ ‫�س� �ف � �مض‬ ‫��ك ض‬ ‫�‬ ‫�ي���ل ُر�‬ ‫�� ت� * �ور�م�ا � ش��� ّر�ع ت� * � او �‬ ‫�� ت� * �و�‬ ‫ل��ا ب�) �‬ ‫�ه� ا ا � ك��‬ ‫ح�زا ب�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫و‬ ‫و‬ ‫و‬ ‫ي‬ ‫ح‬ ‫ّ‬ ‫ا ُ‬ ‫ت �ق ت‬ ‫ح �� ت‬ ‫ف ت‬ ‫�ت��ت ّ�ع ت� * � � ا � �� ت ن ف ت‬ ‫� *‬ ‫وج‬ ‫ر‬ ‫�ب�� �ل د ك�� �و���س��� * � بو���ي �و� ا ��و� �و�ع��� * � او �م�ل� ك � بر‬ ‫ت‬ ‫�م ت ا ��� �ف‬ ‫ق ن‬ ‫ن‬ ‫�و�م��ل�وك ا ���س خ�‬ ‫�ر�� ت� * � ب�و��ل��د ا � �خ�ر�� ت� * ب���ل ا � ���ه� ك‬ ‫ل�� ت� �و� ن�ي�� ت� * �و�ر�و� ا �ن��د ر�ج� ت�‬ ‫ب‬ ‫ب‬ ‫م‬ ‫ق� �‬ ‫ث ّ ق�‬ ‫ن‬ ‫ف‬ ‫�ة �نَ ف‬ ‫�نُ ق‬ ‫�و���سي�� ت� * �� �ت�ا �وه �و��ا �ل �و��س��ل�ع� � ���د ت� * �ود �ن�ا �ن�ي�ر � ���د ت� * ��ا �ل ا �ل�ه�ا ر��س ���ع��ل�م ت�‬ ‫م‬ ‫�‬ ‫غ �‬ ‫ا�‬ ‫�ت غ غ �ف‬ ‫� �ذ � ن‬ ‫ق‬ ‫�ظ‬ ‫عّ ����ه ��� ت‬ ‫�ص�د �ع�ه ا �ل�‬ ‫ا �ن�ه ��د �‬ ‫له�ا ��ه �ع ن��د �����ل����ل�ه �ي��ه � او ��ي���ا �ل�ه * �و�ل�� ا ك ك���ا �‬ ‫�ص�دع ب��م� �ل�ه * �و� ب �‬ ‫�‬ ‫��ف � � ث ه خ� � �ف‬ ‫ش �ف‬ ‫��ي��في���ض� �ى �‬ ‫� �ي��ه * �لي��عل��� ��ه�ل �م�ن �م�ص�ا ب� �مث���ل�ه �و�ع ن��ده �عل��� �م�ا ي����� ي��ه *‬ ‫ح�د �ي �� �يو �‬ ‫�و �ض‬ ‫م‬ ‫م‬

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‫‪١٢٫١٣٫٢‬‬

‫‪١٣٫١٣٫٢‬‬

A Maqāmah to Make You Sit

“The speaker now declared, ‘We’re discussing all this because I’ve 2.13.11 descended the staircase of this business from top to bottom and suffered each of the kinds of danger and perdition with which it’s rotten, for at every step I found a chasm into which discernment vanished and where reason was banished, where strength waned and bankruptcy was to be relished, a chasm beside which all other disasters seemed diminished, to the point that I became convinced that it plays no useful role and benefits not one living soul. It’s a sickness none can cure, a smart but poisoned garment that pleasure to those both who see and those who wear it brings but ulcerates their joints and limbs. With the exception of this curse, any matter in the world may be sized up by the astute and dealt with for better or for worse, for it all goes back to the individual’s disposition and neither good sense helps, nor resolute decision.’ “Then said he, moaning like a mourning mother, ‘To the words of the 2.13.12 wishy-washy man I would add what follows (and I fear not the censure of my fellows): How many a heart has been tied to the rack159 by reason of that crack, by reason of that cleft how many of all tranquility bereft! How many a head for its sake has been softened and contused, how many a mind weakened and abused, how many a neck chopped and eye popped, how many a tooth split and nose slit, how many a head of hair shaved smooth and beard plucked out, how many a hand cut off and lineage lost, how many a brigade raised and tome off tossed’ (a category to which this tome belongs) ‘or horse galloped or sword flashed or lance flourished or band into battle dashed or mountain crumbled and shattered or house abandoned, its stones scattered, or possession plundered, or king by adversity crushed, or land reduced to dust—nay, how many a nation has disappeared and been dismembered, how many a generation receded and ceased to be remembered!’ And then he sighed and added, ‘Or goods depleted and gold coins deleted.’” Said al-Hāwif, “Then I realized that ‘the crack’ had cracked him in his 2.13.13 pocket, and its ‘uvula’ bitten him, once well inserted in its socket. That was why he’d gone on at such length in his discourse and waded so far out: to discover if any other had suffered as had he and knew of aught that might bring a cure about. Now he turned to me, his eyes full to the brink, and said, ‘And you, what do you think?’ ‘Verily,’ I replied, ‘it is a very great woe,160 a dilemma fit to make tears flow. For long the greatest scholars have been confounded as to the affair, and of ever understanding it the wisest of sages

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‫�ُ‬ ‫�َ‬ ‫�ف‬ ‫�‬ ‫�‬ ‫ث��ّ ا ��لت�ف� ت ا ��ل ّ‬ ‫ى �م��س�ت �عب��را * �وق��ا �ل � او ن�� ت� ��م�ا �تر�ى * ق���ل ت� � او لله ا �ن��ه�ا �ل�ا �‬ ‫�� �‬ ‫ح��د �ى‬ ‫م‬ ‫ق � ا � ا �ت � �ف� ا � ا � ا ��ل�ن‬ ‫� ا � �َ‬ ‫�ة‬ ‫�ف‬ ‫�ت‬ ‫ض‬ ‫ح * � ض���� �ع�ن �ع��ل�مه�ا‬ ‫�و�م�ع� �‬ ‫���ل� � � ي���ض� �ل�ه� ا �ل�عب� ر * ��د ��ط� �لم� ا �ر ب��ك ي�‬ ‫�‬ ‫�ه� ا �ل�ع� �ل�م �ر�ير و ل‬ ‫آ‬ ‫�‬ ‫ن‬ ‫�ا‬ ‫ف �ة � ا ف ا ����‬ ‫�خ‬ ‫ا ��ل��لب���� ا ��ل‬ ‫�ه�ا * � او ي� ش����� ء �م�ع�ا د ن� ا �ل�ا ر��ض�‬ ‫�ب��ي�ر* �ل� �ج�ر�م ا � �م�عر�� ا �ل� ��ل� ك �و �ك� او كب� �‬ ‫يب‬ ‫َ‬ ‫�أ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫�‬ ‫�‬ ‫ا ن ّ �ن ن �ق � �ف‬ ‫� �ة �ن ْ‬ ‫��ا ئ���ه�ا * � ا ��س ا �ه�ا � غ�� ا ئ�� ا‬ ‫�و ج�ع‬ ‫�ه� * �ل� �ه�و� �ع��ل‬ ‫ى �م ا � ا ��و�ل ��ى �ه��ذه ا�لم��س� �ل� ��ع� ا �و‬ ‫و رر و‬ ‫�‬ ‫�‬ ‫ب‬ ‫ب‬ ‫�‬ ‫ر‬ ‫م‬ ‫�ّ‬ ‫�ف‬ ‫�‬ ‫�ج�ز ن‬ ‫ن‬ ‫ث� � ن ا �ه � � ن‬ ‫� ��ت � ن َ ْ �‬ ‫�ل�ا * ��م�ا ا ر�ى ا �ل�ا ��س��ك�و�ى ع‬ ‫�‬ ‫�ه�ا ا �و�ل�ى * � ب�ي���� � ي ��و�ب �‬ ‫ج�و� �وي���س��لب ��و� * �و�ي��و� و�‬ ‫�‬ ‫م‬ ‫م‬ ‫ف‬ ‫ن‬ ‫ف‬ ‫�ص �ت‬ ‫�ذ ا � ف ا ا ق ّ �ي�ن ا �‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�ا �‬ ‫�وي���س� ب �‬ ‫ه�و� * ا ا �ب� � �ل�� ر�ي� �� �مر�ع�ل� � را بك��� �ع��ل�ىح�م� ر �� ره * ��س� �م�د ��س� �م�ه * ��ل�م� �ب�� ر‬ ‫�ف‬ ‫�ذ � �‬ ‫ه ق � ت � ه �ن�ز � �ن�ز �‬ ‫حّ‬ ‫��‬ ‫� ا� ا�‬ ‫�‬ ‫ى �ع��ل� �ه� ا ا �لعِ��د ا �ل * ��م�ا �نر�ى �غ��ي�رك ج���د ا‬ ‫���ا �‬ ‫ح�ه *‬ ‫�ير �ب�ا �ي� ض�‬ ‫ب� ��ل� ل� ل ل * و � ى‬ ‫ُ‬ ‫ق � �ف‬ ‫ن‬ ‫�ع�ن ا � �ن� ش‬ ‫���ن ت ت خ‬ ‫�و� ش����ف��ا ئ�� ن��ا �م�ن �‬ ‫�ص�م�ا �‬ ‫م������‬ ‫ى ك‬ ‫�و�‬ ‫�‬ ‫ح�ه * ��ا �ل ��ى ا �ى ا �مر �مير�� ك� �� ��‬ ‫��ض �و� * �و‬ ‫��ر � ي‬ ‫ب‬ ‫ّج م‬ ‫ت ج‬ ‫ت ت‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�ا �‬ ‫قا �‬ ‫�‬ ‫ن‬ ‫ق‬ ‫ف‬ ‫ا‬ ‫�ز‬ ‫ا‬ ‫ا‬ ‫ت‬ ‫�‬ ‫ا �ن �� ج�‬ ‫�هل�� ا �ل�ع�ل� �� * �� ب����د ر �و�� �ل * �ع��ل� ا ر ج�� �ل *‬ ‫��ض �و� * ���ل ن�� �ل�ه �� ا �ل � ا � *‬ ‫�ي��‬ ‫ى‬ ‫ى و�ج � م ج‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ة‬ ‫ا‬ ‫�ز‬ ‫���ل�ا‬ ‫���ا ن�� ت‬ ‫�م���س�ا �ل� ا �ل�ز � او �� ك�‬ ‫� ����ث� �ل� ����ت ا �ل ��ط�و�ل ا �ل��د �هر ا �م ار ���م�ع ض�‬ ‫م‬ ‫ج‬ ‫ّ‬ ‫ن �ن �‬ ‫ّ‬ ‫�‬ ‫ق‬ ‫ف‬ ‫ُ‬ ‫غ‬ ‫ا �����ت���ا ه ����ع�ل�ا‬ ‫�ح��ل�ل�ا �ل��ل�ز � � ا ن‬ ‫ل���ط�ل�ا �� �ي��و��م�ا �‬ ‫ا � �ي��ك�و� ا � �‬ ‫� ا �ي� � ب‬ ‫وج‬ ‫ن تُ� �ظ �� �ا �ز � � ه ن ه � ا ن ��تُ� ضَ‬ ‫ش‬ ‫���ل�ا‬ ‫�و�ج �ت� ��ع�� �و �ل� ا � �ع�‬ ‫��ف��لي����س �ع ن��د �ى ر����د ا ا � ح��ل‬ ‫ن �‬ ‫ا �� � � ا �ق �� � � � ا ��ف��ل ف���� �ا � ا ا �� ت � ا‬ ‫�س��لا �ف�د ع�ه�م� ي ع�ل �م� ع��د �ل�‬ ‫ا � �ل�م �ي���ص�بي�� ل�ل�و�ف� �‬ ‫ب‬ ‫ا ��ا ن ����ش��آ ا ����ط��ّ�لق��ا � ا ��ن ���ف�ص�ل�ا‬ ‫ي�‬ ‫و‬ ‫ق � �ف� ض‬ ‫��ث‬ ‫�ف‬ ‫�����ا � �ن �ف�ت� ا ا � �ذ�� ��ف ��‬ ‫�‬ ‫��ت� * �وق���ل ن��ا ��ل�ه ا ��ل�ى �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫�ل‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫م‬ ‫�‬ ‫ل�‬ ‫ك‬ ‫ه‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫ح‬ ‫ك�ن‬ ‫�‬ ‫ح�م�ا رك �ع�ن ك�� ب� * ��م�ا �نر�ى را �ي��ك‬ ‫��ا �ل‬ ‫ر مي رى‬ ‫ب‬ ‫ا �ّ ا � ْ ا �� �ق ا ا ت ا � �ة �� ا ن ا ت ��س � ا ث� ��ت�ف� ��ق‬ ‫ا‬ ‫ن‬ ‫�ك��ا ا ج��تم�ع ن��ا *�و�ج�ع‬ ‫�ب��ن �ا �م�م�ا ��س�م�ع ن��ا *‬ ‫�‬ ‫�‬ ‫�ل� بِ��د �ع� *�ول��د ��س� � ج�� ب� ب�ع�د � �صب��� �مع� * �م ر �م‬

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‫ا �ل��كب��ر*‬

A Maqāmah to Make You Sit

are in despair. Let there be no misapprehension, knowing each celestial sphere and every star, diving where lie Earth’s metals and wonders bizarre, or comprehending its secrets and things exotic, would be easier by far for me than giving a yes or no on such a topic. So it seems to me I’d better say nothing.’ Then, while they all argued to and fro, at length and in brief, who but the Fāriyāq should come riding briskly by on a trotting donkey that bowled along, its head held high. Catching sight of him, I called, ‘Get down, get down, and hie thee to this locus of indecision, for none but you, we think, is capable of ridding us of its reek and presenting the facts with some precision!’ He asked, ‘Into what muddled matter have you waded and regarding what muddy miasma do you seek to be persuaded?’ We told him, ‘Matrimony. Now give us your remedy instantaneously!’ at which he launched into the following, quite spontaneously: The question of marriage has e’er a thorny matter been And so for ay it will remain. If divorce should e’er to the husband Be permitted, at the drop of a hat his rights he’ll claim. I don’t think it right then that his wife be stopped From divorcing him too or from wedding again. If they can’t agree on a friendly way out, Let them do what’s moderate: Whenever they want, get a divorce and separate. “We laughed at his adoption of a position not found in the books in any shape, form, or way and told him, ‘Back to your donkey without delay! We think your opinion’s quite absurd, and ill you answered though well you heard!’161 Then we split up just as we’d congregated, each marveling at what he’d heard debated.”

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‫ا �� ف‬ ‫���ص ا ��ل ا ��� �ع ش‬ ‫�‬ ‫ل‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫ر‬ ‫ل بع ر‬ ‫� ��ت�ف����س�� �م�ا �غ��م�� �م�ن ا �� �ل��ف�ا ظ ���� �ه��ذه ا �ل���م�ق��ا �م��ة � ���م�ع�ا ��ن �ه�ا‬ ‫ي �ڡ‬ ‫ير‬ ‫و ي�‬ ‫�ض‬ ‫�ف �‬ ‫� �ف �‬ ‫� �ن � ا �م � ف �ظ � �ة ت �‬ ‫�‬ ‫��لي���� ��ى �لغ���ت�ن�ا �ه��ذه ا �ل ش��� �ر�ف���ة �و �ل�ا ��ى �لغ����ة ا �م��ة ا �خ�ر�ى م ا �ل� � � �ل� ��� ���د �‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫س‬ ‫ى‬ ‫�ي‬ ‫م‬ ‫�ذ‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�ن‬ ‫ت‬ ‫ف‬ ‫ف‬ ‫ت‬ ‫ف‬ ‫ف‬ ‫�‬ ‫ش‬ ‫ي�ن‬ ‫�‬ ‫ح��ا ��ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ت‬ ‫ف��ا ��ع�ل �و�م��� �عو�ل ا �و �� �ع��ل�� ا �����رك�� ��ى ����ع�ل � او �‬ ‫ح�د �ل��ل�� ���ه�م� � �و ��� �‬ ‫عه�م� * � او � ج‬ ‫ن ن‬ ‫ا ��ل �م�ن � خ �ع��ل�ه� ا ��ل�ي�ت � �ف �من�ه� ا ا � �ف� ن‬ ‫ن‬ ‫ي��د ���ل ي� م� عر� � م� ى ر�‬ ‫�ه�م�ا * � بو��ي��ا ��ه ا �‬ ‫�ص� ي ج�ر�ى ب��ي�� �‬ ‫�ى‬ ‫ع � �و�� ب‬ ‫آ‬ ‫ض‬ ‫�‬ ‫� �����ة ا �ل�ز � ا � �ع ن��د �ن�ا �م�ع ن�ا � �ا � �ّ‬ ‫ح��د ا ��ل � �خ� � ت‬ ‫�� ف�ل �ظ‬ ‫��‬ ‫ح��د �من�ه�م�ا �ز � ��ا‬ ‫�ه‬ ‫وج�‬ ‫ح�ى �ي��ص�ي�ر �ك��ل � او � �‬ ‫وج‬ ‫�م � او � �ى ر‬ ‫�� �ن ن �ق �‬ ‫� ا‬ ‫م��ا ن� � ��ل�ا �ز �م�ا ن� * ف���ل� �ت�ز � �� �ز ���د ��� ن‬ ‫ه��د ي �ڡ‬ ‫ح��ه * �و�ل��ك�ن �م د �و� �ي��د � ك� و‬ ‫و وج ي ب‬ ‫�ل�ص� � ب‬ ‫� ��س��ه�ل‬ ‫�‬ ‫�‬ ‫�ف‬ ‫ن‬ ‫� �ت ض‬ ‫�ا‬ ‫ا �و �ع��ل� ��ق ن���ة ج�‬ ‫�ب���ل ا �و �‬ ‫��ك� �‬ ‫هف� ��ى �ي ��و� ا �ل�ا �‬ ‫ح��د ا �و ا �ل� ��ث ن���ي�ن ا �و ا �ل��سب�� ت� ب� ش���ر ��ط ا �ل��را ���ى �ب�ا �‬ ‫ى‬ ‫م‬ ‫�‬ ‫�‬ ‫ت‬ ‫�ي�ن �� ّ ��ذ‬ ‫�ذ‬ ‫�ذ‬ ‫�‬ ‫ة‬ ‫�ز‬ ‫�‬ ‫ن‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫��‬ ‫�* �‬ ‫�� ب� ا �لر ج���ل �ل��ل�م ار � � ك�‬ ‫�ه�ك� ا‬ ‫�ص�� � �مو �� ب� � او ج��ه �ب��ه� ا �و ي�����ه�د �ع��ل� �ل��ك ر ج��ل�� ل�‬ ‫�ي ك‬ ‫��ص‬ ‫ى‬ ‫�ف ح‬ ‫�‬ ‫���ا ن�� ت ��س�نّ��ة ا ��ل��س��ل�ف ا �ل� ت�ق‬ ‫� ا آ �غ �‬ ‫ت خ‬ ‫ك� �‬ ‫م���د �م��ي�ن �م�ن ا �ل� �ن�ب��ي��� �و��ي�ر�ه� �مك��ا �ه�و�م��س �� �‬ ‫�‬ ‫طور ��ى � �� او ير� �‬ ‫�ه�م * ب���ل‬ ‫م‬ ‫ا � ف ظ � � ن� �ف‬ ‫�ا �‬ ‫�ا �‬ ‫�ز‬ ‫� � ن �ق ن �ن ف‬ ‫هود * ا �م� � �ل� ��� ا �ل� ك�‬ ‫��ا � ��م�ع ن��ا ه ا �‬ ‫�ل� �ي��ك�و� �� او ��ي� ي��د �و� ا � ����س�ه� �ل� �ب�ا �ل�ص��ك �و �ل� �ب�ا �ل ش���‬ ‫�‬ ‫�‬ ‫ح ار‬ ‫م‬ ‫ح‬ ‫م‬ ‫آ‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�ة‬ ‫ن‬ ‫ن‬ ‫�‬ ‫ة‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫ن‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ن‬ ‫�� �‬ ‫ا �م ا � �ع��ل� ا �ى �و ج��ه ك�� � * �و �ل��ك �ل� � �ع ب� ا ج�ل‬ ‫�� �ه��لي�� �ل� �ي��ك�ن �ع��د �ه� � د ا ب� �ل�ل� ك�‬ ‫ر‬ ‫ر ى‬ ‫م‬ ‫ح‬ ‫م‬ ‫� قآ‬ ‫آ‬ ‫ح ا � �م ن��ه * ق��ا ��ل ا � �� ا �ل �����‬ ‫� او ��ل����ط�ع�ا � �و�غ���ر�ه�م�ا �‬ ‫ح�ت ج��� ا ��ل ش��� �ف��ع ّ ف��ه �و�م��ي�ز ا ��ل‬ ‫ح�ل�ا ��ل �م�ن ا ��ل‬ ‫�‬ ‫�‬ ‫م ي‬ ‫بو ب‬ ‫ى‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫م‬ ‫ع‬ ‫ن‬ ‫�‬ ‫ف‬ ‫�‬ ‫�ف‬ ‫ن ف ن‬ ‫�ف �غ‬ ‫��‬ ‫�‬ ‫� ا �� ك�‬ ‫ي �ڡ‬ ‫ل���لي��ا ت� — �و�ل��ك�ن �ل�م ا ج���ده ��ى ����ص�ل ا �ل�ن�و� ��ا � را ��ي ت��ه ��ى ��ي�ره ا �ج�ز ت� �م�ا �و�ع�د ت�‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫��ا � �ل�� �ي�ز ��ل ا ��ل� ا ��ل�ا ن �م��س�ت �ع�م�ل�ا‬ ‫�ب�ه * �وك�‬ ‫��� ت� ا ر���د ا ��س��ت ش����ه�د ب� ك�‬ ‫��ل�ا �م�ه �ع��ل� ا ن� ا ��س� ا �لن� ك�‬ ‫ى �‬ ‫ي‬ ‫ى‬ ‫م ح م‬

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‫‪٢٫١٤٫٢‬‬

‫‪٣٫١٤٫٢‬‬

Chapter 14

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings162

There is no word in this noble tongue of ours, or in that of any other nation,

2.14.1

for an active subject or a passive object, or two actives, who, having participated in one and the same act for their own pleasure and advantage, are in need of someone to burst in upon them to inform himself as to what kind of “raising” and “erecting” they are engaged in.163 This may be demonstrated by the fact that our word zawāj (“marriage”) means the joining of one thing to another in such a way that each forms a conjunct (zawj) with its companion without, however, specification of time or place. Thus, if Zayd enters into conjunction (tazawwaja) with Hind on a plain or on a mountain top or in a cave, or on a Sunday or a Monday or a Saturday, and provided there is mutual consent to the man’s writing the woman a document publicly proclaiming that he has formed a conjunction with her, or he brings two men to bear witness to the same, then all is as it should be. This was the way of the earliest prophets and others, as recorded in their histories; in fact, they didn’t even tie themselves down with documents or witnesses. As to the word nikāḥ (“copulation”), it means having a woman, however

2.14.2

that may come about. This is because the Arabs of the Days of Barbarism had no conventions governing intercourse, or eating, or anything else. Then the Revelation came and classified the categories of intercourse and distinguished the permitted from the forbidden. Abū l-Baqāʾ states in al-Kulliyyāt (The Universals)164—well, I can’t find it in the chapter on the letter nūn but if I come across it in someone else’s work, I promise to get you the reference. I’d hoped to cite what he has to say, namely that the noun nikāḥ165 remains in use until now and occurs in books of jurisprudence innumerable times,

187

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2.14.3

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�‬ ‫ن ��ف‬ ‫ح �ة‬ ‫�‬ ‫ح�ص * � �ه �‬ ‫���ت� ا �� ف�ل �ق ��ث �ن ن �‬ ‫�� �ع��ل�ى �م�ن ا �ن ك‬ ‫��ره �م�ن ا �لن��ص�ا ر�ى‬ ‫���ه ا ك���ر �م ا � ي �ى و �و ج‬ ‫� او ��ه �ى ك� ب‬ ‫ا ن� ا ا ��س�ت �ع�م��لت ه ا ��ل�ع��ل �آء �م�ن ن ��م ا ش ا ة � ا‬ ‫�ذ �ذ�‬ ‫�س��ا ب� *‬ ‫�� �م�‬ ‫�و�ع��ل�ى �م�ن ا ��س�ت �ع�ا �م�ن ك��ره * �و �م�‬ ‫د �و�‬ ‫ح� ���� � �ل� � ب‬ ‫س�ت‬ ‫� �ن �‬ ‫�‬ ‫ا ��ل�ا �و��ل ا �ن�ه ا �� �ع��م� ق��دي��م�ا �م�ن ا ج��ل‬ ‫��ا �ه��لي���ة ف��ا �ث�ب���ت�ت�ه ا �ل�ع�ا ق���لي���ة * ا �لث��ا ��ى � �لور �وده ي �ڡ‬ ‫�‬ ‫ل‬ ‫� ا� ث � ا ش تا�‬ ‫�ة‬ ‫� �ق آ ن‬ ‫�ه�ا ت‬ ‫ح �ف� � ف��ا ق��ا ��ل��ل���ط��ا �ئ�� � ن ا‬ ‫�ص � او ج��ل‬ ‫� *‬ ‫ا � �ل �ر � * ا �لث�� �ل� �ل� ����م� �ل�ه �ع��ل�ى ا بر���ع� ا �ر و‬ ‫��‬ ‫ب‬ ‫ع � او �ل�ع�� � ر‬ ‫� ن �ق‬ ‫�‬ ‫� �‬ ‫�‬ ‫� ن‬ ‫� ا ��س ار ر �� �سور ا � �ل�ق ار ن� * ف��ا �ل�ن�و ن� ي ڡ‬ ‫ا �ل ار ��� � �لور �ود�ه�ا ي �ڡ‬ ‫� � � او � �ل�ل��� �و�م�ا ي���س ��طر�و�‬ ‫م‬ ‫بع‬ ‫� � �آ‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�ف‬ ‫ف‬ ‫�‬ ‫ح ا ��خل ا � ا �ن � ا �ذ ا �ق‬ ‫ا‬ ‫ف‬ ‫�‬ ‫�‬ ‫ت‬ ‫�‬ ‫ا‬ ‫� ا�ل� � او �ل‬ ‫�‬ ‫� ا �� ك�‬ ‫ڡ‬ ‫ل�� � � �كه��ع�� � ا � � �ل‬ ‫��لب��‬ ‫ح� ��ى �� * �� م��س �ك‬ ‫و � �ى � ي ص و �ل � ي م‬ ‫م‬ ‫� ث ا �ن‬ ‫�ه��ذه ا ��ل�� ف�ل �ظ‬ ‫� �����ة ���د ا ��ل��ك �من�ه�ا �م�ع� �ا ن� ش��� � �ف��ا ن� * ا ��ل�ا �و��ل ا ��س� ف��ا ��ع� �م�ن �‬ ‫ح�ى � او �ل�� ��ى‬ ‫�‬ ‫ي‬ ‫ب‬ ‫م ل‬ ‫ن�ي‬ ‫ر‬ ‫�ي‬ ‫ت �� �‬ ‫ت� �ّ ت �ل�‬ ‫�ز �‬ ‫� ق ا ئ ق � ��ذ‬ ‫ن‬ ‫�ف� ا � �ن � ن‬ ‫ا‬ ‫��ع�ل �مر م ك‬ ‫موج��‬ ‫���ا � * � �وب�ه �بر ت� ا �ل �‬ ‫�ود ا � ا ل�ى ا �ل�عي�� � * �و ج��ل� ا ح��� � ��� �ل� �و�ى‬ ‫آ‬ ‫آ‬ ‫�‬ ‫�‬ ‫�� ن � �‬ ‫�‬ ‫�‬ ‫� ف �ة �� � ف� ظ �‬ ‫ا �ل�عرف��ا ن� * ا �ل��س�ا د ��س �خل �‬ ‫� ��� �و�‬ ‫��� ا ل�‬ ‫ح�ل�ا � �وت�ه * ا �ل��س�ا ب��� �ل��ك�و� ا �و�ل�ه �ي��د �ل �ع��ل� � �خ�ره � �و �خ�ره‬ ‫ل‬ ‫ى‬ ‫ع‬ ‫�‬ ‫� � �ة � �‬ ‫ا�‬ ‫�‬ ‫�ع�� ا � ��ل�ه * � ق��د ��س� �ه��ذ ا ا ��ل�ن� ���ع ض‬ ‫���ه� د �ل�ا �ل� ا �ل�ا �و�ل �ع��ل� ا �ل�ا �خ�ر � �‬ ‫وب� �ل�ع��ك��س *‬ ‫�‬ ‫ل�ى و‬ ‫وع ب‬ ‫و �مى‬ ‫ى‬ ‫م‬ ‫�‬ ‫ف ا � �ف� ن � ق ا ��ن ن ���ا �ف ث‬ ‫�‬ ‫�‬ ‫ت‬ ‫ط� �ب� �ل �و� � او ك�‬ ‫ق��ا �ل �وف��ا �ئ��د �ت�ه ا �ن�ه � �لو ا ��س�� ش����ه�د ا � �لق��ا ض���ى ا �‬ ‫ل�� � ��‬ ‫ح��دا �ع��ل�ى �� �ع�ل�ه � �� �‬ ‫م‬ ‫�‬ ‫�غ‬ ‫َ‬ ‫�ت‬ ‫���‬ ‫� ش���� �ع��لي��ه ا �و �ع��ل� ا �� �لق��ا ض��� ����ل‬ ‫حّ�ز ا ��ل���ذ ��ل��ك * �عَر�ف� �م�ن ب�����ق �غ��ي�ر �مغ�� ش����ى �ع��لي��ه �ب�ا لجم‬ ‫ل��‬ ‫ى‬ ‫ى‬ ‫س‬ ‫ى‬ ‫ى‬ ‫آ‬ ‫�‬ ‫�‬ ‫ئ‬ ‫ق‬ ‫ا‬ ‫���ذ ��ل��ك �� �ل ���ط ا �ع��ل��ه �ع ن��د ا د � ا ��ل ش���ه�ا د�ة �م�ا �ق� ����ط�ع�ه �ع�ن‬ ‫��ض �و�ى �م�ا ا را ده ا � �ل�� ���ل * �وك��‬ ‫ا � �لق��ا �‬ ‫�‬ ‫و ر ي‬ ‫ف‬ ‫ق � �ة‬ ‫��آء �� � �� �ذ ا ا ��ل � ا‬ ‫�‬ ‫��وق��ا �و�ه�بي���ة �ل��� ي���س�م� �م ن��ه ا ��ل�ا ا ��ل�ا ��ل�ف� � او ��ل‬ ‫ا �� ك�‬ ‫ح� ل�د ل �ه�‬ ‫�ج�زء ا �ل� خ��ي�ر �م� ��ل�‬ ‫ل��ل�ا �م �ش �‬ ‫م‬ ‫ع‬ ‫ع‬ ‫� � �‬ ‫ا ��ل��ت��س �ة‬ ‫�غ ن‬ ‫�ت‬ ‫ق‬ ‫�‬ ‫حر�وف��ه �ع��ل� �ج��مي�� �م�ا ا‬ ‫�ير د �م�ن ا�لم�د � �لو�ل * ���ل ت� �و�ه�و ��ع��لي���ل �ب��د �ي�� ��ي�ر ا � �ه��ذه �مي��‬ ‫ع‬ ‫ى ع‬ ‫�‬ ‫�� ت ا � ا � ا �� �ف ا ظ �� ا �� �� �ة ف ا � ا �‬ ‫�ا ت‬ ‫�ف ��ت � �ن‬ ‫�ل� � ��و ج���د ��ى ك�� ب� ا �لب��ي �ا �ي���ي�ن � او �لب��د �ي��عي���ي�ن * �ول��س� ح ب� �ل� ل�� �� ل� �‬ ‫ط �ي�و��ل� �� �ل� �و�ل�ى‬ ‫ق س�ت‬ ‫ن ن‬ ‫� � ف‬ ‫ف ن ق‬ ‫ح ت ���ه �� ف�ل ظ‬ ‫� ���� �م�ن ��ت��ل�ك ا �ج ���ل‬ ‫�م��ل��ة ب�‬ ‫ا � ��ي��� ل‬ ‫حي� ث� ي���سل��� ا �ل��طر�� * ��ا � ���ل ت� ب���ل ��د ا �� �ع�م��ل ت�‬ ‫م‬ ‫ف � �ن � �ة ق � � ال�م� ت‬ ‫�س����ق � �ة ا �ل� ت ف� ��ظ ��‬ ‫�ف‬ ‫�ة‬ ‫� ف ا �ظ � ا �� �ة‬ ‫��ا ن‬ ‫ن‬ ‫ب�‬ ‫ا � �ل�� ��� � �‬ ‫ط �ي�و��ل� ج���دا ��ى �و�ص�� ا �لب�� �ري� ��ط� �ب �� ��و�ل�ك‬ ‫ح� م��س��� �ع� �م� ا ��ه ك�� �‬ ‫ع‬ ‫ا ة � ن �ظ ��‬ ‫�م�� ا ن �ت ف� ا � ا �� �ف ا ظ �� �ق � ة ق � ت � ن �ذ �‬ ‫��‬ ‫��ي�ر*‬ ‫�ه� ب� ل�� �� ��ص�ي ر� * ��ل� ك‬ ‫���ا � �ل��ك �م�ن �ب�ا ب� �م ار �ع� � ا �ل�‬ ‫ي �ك�ن�ك � ��ص �‬ ‫ن‬ ‫ف ق‬ ‫ف�ا ن ��� �� ا ���� ��ن �����ة � ��ق ت� �ه * ف�ا � �ا �م�د �� �� ا ��ل�� ف�ل ظ‬ ‫� ���� ا ��ل���ذ �ى �‬ ‫�ص�دده ��ا �ن�ه ���ص�ي�ر*‬ ‫��‬ ‫ح�ن �ب��‬ ‫طول لب ري�ط �ي �‬ ‫�� �‬ ‫� م �لول‬ ‫ض�ي‬

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‫‪٤٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

which is an argument against those Christians who deny this and anyone who throws up his hands in horror when it’s employed. Scholars of religion used it without embarrassment for several reasons. The first is that it was used anciently in the Days of Barbarism and that same usage was then confirmed in the Era of Rationality. The second is that it occurs in the Qurʾan. The third is that it is composed of four letters and thus accords with the humors, the elements, and the directions. The fourth is that the letters of which it is composed occur among the “mysterious letters”166 of the chapters of the Qurʾan; thus the nūn occurs in “Nūn. By the Pen and what they inscribe,”167 the kāf in kāf-hāʾ-yāʾ-ṣād,168 the alif in alif-lām-fāʾ,169 and the ḥ in ḥāʾ-mīm.170 The fifth is that if you write the word backward, you will find two noble meanings, the first being an active participle of the verb ḥ-y-y, the second an imperative verb formed from kāna;171 thus God’s creation is revealed, the essential truths made manifest to those whose eyes can pierce the veil to arrive at what’s concealed. The sixth is the lightness of the word on the tongue and its sweetness to the taste. The seventh is that its beginning signifies its end and its end its beginning, this kind of word play being called by some “the signifying of the end by the beginning and vice versa.” The advantage this bestows lies in the fact that, if a judge calls on someone to bear witness against the commissioner of such an act and the witness utters the letter nūn followed by the letter kāf172 and then swoons, or the judge swoons, from lasciviousness, those left standing in the judge’s chambers will understand what the speaker was trying to say. Similarly, should he be overcome in the course of his testimony by such longing and dread that he can no longer speak and all that can be heard from him is the alif and the ḥāʾ,173 this last part of the word, though consisting of only a small number of letters, will provide all the signification that could be asked for. I declare, “This analysis is indeed elegant. It is not, however, to be found in the books of the rhetoricians and the stylists. Personally, I’m not fond of long words, so the best thing would be to create a new, shorter, one from that assemblage of letters by keeping only the end.174 If it be said, ‘But you used very long words when you described a bonnet as being mustaqbiḥah and mustafẓiʿah175 even though you could just as well have described it with short words,’ I reply, ‘That falls under the rubric of “maintenance of consistency,” for it is required by the height of the bonnet, whereas what is signified by the word in question doesn’t take long.’”

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2.14.4

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�� �ا � ا �ڡ � �ذ � ف‬ ‫�� � � ن‬ ‫ث �ن ��ن ت ت ت‬ ‫� ن ف ا ن �� �ق � �ز � ق‬ ‫��م ا ��ى ك��� ا ب����د ا � ك��ل م� ي‬ ‫� ا �و�ل �ه� ا ا � �ل���ص�ل �و�ل�م ا � هِ���ه �� � ا ل�ل��م ��ل� ب �ى ا ل�ى مع��ى‬ ‫�ف ث �ق �‬ ‫�‬ ‫� ة � ن �ة � ف‬ ‫آ�خ‬ ‫� ن��ا � ا ��ل �ف��� ا �و ا ��ل‬ ‫ظ�ن ا ن� ا ج��ل‬ ‫�‬ ‫ح �ض‬ ‫� �ر�ع��ل�ى �ع�ا د �ت�ه * � او ���‬ ‫�ه�م�ا ه ��م�ن ��م ا ��و�ل‬ ‫� ر� ا �ل��س��ي�� �ل�م ��ي� �‬ ‫ب‬ ‫ر‬ ‫ي‬ ‫ع‬ ‫�‬ ‫�ذ‬ ‫��ا ن ا �ل� ا � �ن ا ���ز ا � ا ن‬ ‫�ان‬ ‫�� ّل�ا �م�ن ا ��ل�ز � ���ي�ن �ي�ز ا � �� �ص�ا‬ ‫�‬ ‫�‬ ‫ح��ه �لن ��ف���س�ه‬ ‫ا �ل� � * ا �ن�ه ا ا ك�� � �مر د م ل �‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫و‬ ‫و‬ ‫و‬ ‫ج‬ ‫ب‬ ‫ج‬ ‫ج‬ ‫ف‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�ة‬ ‫خ‬ ‫ّ‬ ‫ن‬ ‫ن‬ ‫ا‬ ‫�‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫��ل�ا ��ل�ا ��ه� ا ��لب���ل��د �و��ل��ل�م�ع�ا ر�ف� � او ��ل�ا �‬ ‫��ص‬ ‫�‬ ‫ح�ا ب� �مك�ا ك�� � �ع��لي�� � �ي� �ك��ل �� ا �ل��د ج�� ج�� �ل� � �ع��ل� ّ *‬ ‫ل‬ ‫م ى‬ ‫ق � ا �ذ ��قُ َّ �ة �ف� ق � � � ة � ا ت ت�ز � �ذ �� ن �‬ ‫�‬ ‫�‬ ‫�‬ ‫�ل� �ي��‬ ‫�ك�ن �م�ن ا�لم�ع�ق ��و�ل ا ن� �ي��د � �م� �ع�ل‬ ‫�ه�م� �و ب��ع� ي �� ��و�ل �ل�ل�م ار � �ل� ��� �و�ج �ى �ه� ا �ل��ك� �و�ه �ل�‬ ‫ي�‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�ان ا � ت‬ ‫ث‬ ‫ن ق �‬ ‫�‬ ‫�‬ ‫ا‬ ‫ق‬ ‫ت�ز‬ ‫ّ‬ ‫ّ‬ ‫ت‬ ‫ي���س� �ب� ��طر��س * �� � �� � �ل��ل �� � ��� �‬ ‫� �ه��ذه �ل� ���ه� �ل�م ���س� �مري��م * ا �و ا � ��ي� ��و�ل‬ ‫م �ي �ول ر ج �ل �ل و�ج‬ ‫م‬ ‫م‬ ‫�ّ �‬ ‫� ا � � ا � �ف� �‬ ‫�ذ‬ ‫ح ة � ا � ّ �ف� � �‬ ‫�‬ ‫�ز‬ ‫�‬ ‫��‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�ه�ا ا �لب��ع�ا �ل * � او �ل�ا �ل�‬ ‫�‬ ‫د‬ ‫�‬ ‫�ه��ذه‬ ‫�‬ ‫�‬ ‫ل‬ ‫ح�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫�‬ ‫���ص‬ ‫ص‬ ‫�‬ ‫�ه� ا ي �وم �ل‬ ‫و�ج و‬ ‫ج ر �ل ي �ل ي�‬ ‫�ل ي � ي‬ ‫ح‬ ‫ح �ف ل�‬ ‫� ث �ذ ��‬ ‫��� �ة‬ ‫� �ا � ��ل�ع � � ا � �ل ق � ا � ا ن‬ ‫ا ن � �ق �� �� ��له�م�ا �أ ��ا ���ن ا �ل�م�� �� ا‬ ‫م�‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫ا‬ ‫م‬ ‫ا‬ ‫ل�‬ ‫�‬ ‫�‬ ‫د‬ ‫�‬ ‫ح‬ ‫�‬ ‫�‬ ‫�‬ ‫�ه�‬ ‫ح�‬ ‫�‬ ‫ك‬ ‫�‬ ‫�م‬ ‫*‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل م رى �ل �ي �ي �� �ل‬ ‫�‬ ‫� �ي ول � ري ى ي �ل ى‬ ‫و �ل‬ ‫آ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ث‬ ‫�‬ ‫ث‬ ‫�‬ ‫�ك��ر�ة �ت‬ ‫���ا �ل ش��‬ ‫��‬ ‫��بت��ه * �� ا ن� ا�ل�م ار �ة ��هى �م�ن ا �ل�ا �ش���ي �� ا �ل ��تى ��ل��‬ ‫�ه�ا ك�‬ ‫�رر ا �لن ظ� ���ر ا �‬ ‫�‬ ‫ل‬ ‫��ي�ق ��و�ل�ه ا �و �ي ك‬ ‫�‬ ‫�‬ ‫ك‬ ‫م��‬ ‫ي�‬ ‫س‬ ‫م‬ ‫خ � ق � ة �ن �‬ ‫ان ن‬ ‫� ا �� �لق��م �ل�� � �� دّ ا ��ل�ع�ق�� �ق‬ ‫ا ا‬ ‫�ز‬ ‫�ل �‬ ‫و ر م يو‬ ‫ح� ا �ع�بت�� ر�ه� * � بو��ي�� ��ه ا � ا لله �ع �و ج���ل �� �ل� ا�ل�م ار � �م ا �لر ج���ل‬ ‫�‬ ‫ا�‬ ‫ح�ه ا �ل�م�ع�ا �ش�� ��ة �و� �مو�ن�� ��ل�ه ���فى �و�‬ ‫�ك�و ن� ب��م��ن�ز ��ل��ة �م�ع��ي�ن ��ل�ه �ع��ل �م�ص�ا ��ل‬ ‫�لت���‬ ‫�‬ ‫ح ش����ت�ه �و�ه� �مو�م�ه * ا �ل�‬ ‫�‬ ‫�ي‬ ‫س‬ ‫ى‬ ‫� � �ة � ا � �ة��ث ا �ت���ست�� ع�ن �غ ت ا � ا � �ة � ت ن �آ‬ ‫ن‬ ‫نّا �ن‬ ‫�ه� ا �ل� �و� �ل �و� ح�ى ا � �ب�ل� ء‬ ‫ا �� ر�ى ا � �ه��ذه ا �ل�ع�ل� ا �ل� �ص�لي�� ك���ي�را �م� حي���ل � �ص�ي � �‬ ‫ي‬ ‫ن‬ ‫� �ن‬ ‫ا �ل� ا ة‬ ‫ا ��لر ج��� �و�ه�م�ه �و �و�‬ ‫ح ش����ت�ه �و�‬ ‫ح��س�ه �و�ش���ق��ا � �وت�ه �و�‬ ‫ر� *‬ ‫حر�م�ا �ن�ه ب���ل �ه�ل�ا ك����ه �ي��ك�و� �م�ن �ه��ذه �م‬ ‫ل‬ ‫�ت‬ ‫�‬ ‫�‬ ‫�ف ن‬ ‫�ة‬ ‫ح��ا ��ا‬ ‫� �ن ا � ت‬ ‫ح�ا �ن��ة * �و����خل‬ ‫�ي��ص�ه ا ن� ا �ل�ا �ن��س�ا ن� �ُو��ل��د ي �ڡ‬ ‫�ت� ��ق���ل ب� ��ت��ل�ك ا �ل�ا �ع�ا �ن� ا �‬ ‫� �ه��ذه ا �ل��د �ي�� �م ج‬ ‫آ‬ ‫�ذ‬ ‫��ا � ا � �‬ ‫ا ���ن � � ف‬ ‫�ف‬ ‫ح� ظ‬ ‫���ث�ي�ر�ة ��ل�ا �ز �م��ة ��ل‬ ‫ا ��ل�ى ا �ش���ي �� ء ك�‬ ‫� ���� �‬ ‫ح��ا �ت�ه * �و ��ل��ك ك�� �ل� �ك‬ ‫���ل � او �ل ش���رب� �و ل �و � ا‬ ‫و �ل��د �� ء *‬ ‫ي‬ ‫م‬ ‫آ‬ ‫� �ت � ا خ ت ّ‬ ‫�تق‬ ‫�ذ ��‬ ‫� ا ��ل� ا �ش�� �� ء ا �خ� �ى �غ��� ��ل�ا �ز �م��ة ��ل���ل ة ن ا‬ ‫ط��ع�ه ح�ى �ل� ي�‬ ‫����ل * �و �ل�ك‬ ‫ر ير‬ ‫ح�ي �و� � او ��م� ��هى �ل �� ��وي��م �� ب‬ ‫و ى �ي‬ ‫آ‬ ‫ت‬ ‫�ض‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�� ا � �غ ن � خ� �ذ‬ ‫�‬ ‫ل��ل�ا � � او ��ل��‬ ‫���ا �ل�‬ ‫����‬ ‫ح��ك � او �� ك�‬ ‫ك�‬ ‫��ا ا�ل�م ار �ة * ا �ل�ا ا ن� �ه� ا ا �ل�ا خ��ي�ر �م� �ك�‬ ‫�� �ون�ه‬ ‫ل�‬ ‫هو �و س�م�ع ا ل� �� � او‬ ‫�‬ ‫م‬ ‫ع‬ ‫� �‬ ‫�ف �‬ ‫�‬ ‫�ك�ن ��ل��لر ج���ل ا ن� �ي��عي�� ش�� �‬ ‫ط��ي �ع��ة * ا �ذ ي��م��‬ ‫ج�‬ ‫���ع�ل ��ى ا �ل�ا ��ص�ل �لت��ق��و�� ا �ل��‬ ‫ح�ي�ن �ا �م�ا �م�ن د � �‬ ‫ون�ه *‬ ‫ب‬ ‫�‬ ‫يم‬ ‫�‬ ‫ن‬ ‫ح�� � ا � ا ة‬ ‫ف���ق��د �غ���ل� �ع��ل ��س�ا ئ�ر ا ��ل��ل� ا �ز � ا �ل�م�ع�ا �ش�� ��ة ا ��ل ��ت ��ل�ا ���د �من‬ ‫�ه�ا * ا �ل�ا �تر�ى ا � �م�ن ي�ل� ب� مر �‬ ‫�‬ ‫�ي ى ب‬ ‫ب �ى‬ ‫و م‬ ‫م‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫ح�� ا � � � ن ا �ف ق �ظ � �ة‬ ‫� �� � �ن � � ا ن ��‬ ‫ا‬ ‫���د �من ا �ف �ل‬ ‫�‬ ‫�ه� ��ى ا �لي ��� ��� * �و�لي����س ك�� �ل��ك �م يحل��م �ب� ��ه ا �ك��ل �ع��س�ل� ا �و‬ ‫�ه� ��ى ا ل�م �م� ي ج��ده م �‬ ‫ي ج� �‬ ‫�ذ‬ ‫ق � �‬ ‫حت ��ل��ل ا �ئ ا ��� �� ش ن‬ ‫ش���رب� ��س�ل�ا ف��ا * ب���ل �و��ق�و �ه� ا �ن�ا د ر ج���دا ��ى ج�� �� �و لع�‬ ‫ط����ا � * �و��د ��ط�ا �لم�ا ر ض�‬ ‫��ي�� ت�‬ ‫ع‬ ‫ع‬ ‫‪190‬‬

‫‪190‬‬

‫‪٥٫١٤٫٢‬‬

‫‪٦٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

I started to say something at the beginning of this chapter and didn’t

2.14.5

finish it, the pen, as usual, having drawn me unawares into another topic, and I doubt that Your Elevated Honor or Sublime Presence understood it. I now therefore declare: “If the ideal of marriage be that each of the two spouses take his companion for his own sake and not for that of his countrymen, acquaintances, or friends, the way that ʿUlayyān ate Umm ʿAlī’s chicken’s thigh,176 it would be unreasonable for someone wearing a bonnet to intrude upon them and tell the woman, ‘Don’t marry so-and-so because he wasn’t given the name Buṭrus’ and then to the man, ‘Don’t marry soand-so because she wasn’t given the name Maryam’ or ‘Today’s Sunday, and marriage is not allowed’ or ‘This room isn’t licensed for the contraction of marriages.’ Nor would it be proper for him to say to them, ‘I want to see the kohl-stick stuck in the pot.’ Such things, I swear, are not fit to be spoken or written of by any. “Then again, the woman is one of those things that, like the sun or the moon, are so much looked at that the mind doesn’t pay them the attention they deserve. This may be demonstrated by the fact that God, Mighty and Powerful, created woman from man to be a helpmeet to him in his daily affairs and a comfort to him in the midst of his anguish and cares. It seems to us, though, that this underlying intention is so frequently distorted that man’s calamities, care, loneliness, ill fortune, wretchedness, and deprivation, nay even his perdition, come from woman, thus turning that collaboration into a cause of aggravation. In brief, one is born into this world in need of many things required for one’s survival (such as food, drink, sleep, and warmth) and others that are not but that exist rather to rectify one’s nature so that it does not become imbalanced (such as laughter, speech, recreation, listening to songs, and having women). This last, however, while originally created for the rectification of nature (as evidenced by the fact that a man can live for a while without it), has gained the upper hand over all other mundane requirements of life which cannot be foregone. Observe that a man who dreams of a woman gets from her in his dream what he would have had were he awake, while this is not true of one who dreams of eating honey or drinking the best wine, which is anyway something that very rarely happens, even to one who is hungry or thirsty. How often have our friends the poets been content to see the image of the beloved in their

191

191

2.14.6

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�‬ ‫��ص � آ �‬ ‫ن‬ ‫ض‬ ‫�خ‬ ‫ح��د �من‬ ‫�ي��ا ��ل �م�ن الم‬ ‫ط�ف� ا ��ل‬ ‫ا ��‬ ‫ح�ا ب�� ن��ا ا �ل ش����ع �ر �ب� �� ي �‬ ‫ح�و ب� * �و�م�ا ا �‬ ‫�ه� ر���ى �ع��ل�ى ج��‬ ‫�ب �‬ ‫�و�ع�ه �ب�ا �‬ ‫�‬ ‫م‬ ‫�‬ ‫��ا �� �م�د ا � ���ف ا ��ل‬ ‫حل��� ا � �ث ���د�ة * � ا �ذ ا ��ت ن��ا � ��ل ا ��ل�ا �ن��س�ا ن� ����ط�ع�ا �م�ا‬ ‫�‬ ‫��ي ب��ع ث� ا ��لي��ه �م‬ ‫ح�ه ب� ك�‬ ‫�‬ ‫�‬ ‫�م�د‬ ‫ر‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫ى‬ ‫س‬ ‫ي‬ ‫م‬ ‫م‬ ‫ة ا ا ت �ت‬ ‫ف� ��ف � ْ‬ ‫�‬ ‫�‬ ‫�‬ ‫�غ‬ ‫�ا‬ ‫�ف‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫���ط�بي��ا � �ل �ون�ا ك�‬ ‫���ا ن� ا �و � �ل �ون��ي�ن ب�����ق �ع�د� ��س� �ع� � � ك‬ ‫��ر �ى ا � قِ�ل��د ر �و �ل�‬ ‫م�� �� ي�� ب��م� �� �ل�ه ��ي�ر �م�� ك‬ ‫ى‬ ‫� �ف �ت � � آ‬ ‫ّ‬ ‫��ك�ن �‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�خ‬ ‫ف‬ ‫ف‬ ‫ق‬ ‫ا‬ ‫ا‬ ‫�في�م�ا � ��ق ت��د ر �ف��ه�ا * �‬ ‫ح�ت ��ع�ا �وده ا ج�ل‬ ‫�‬ ‫�و �ي� ��ط� ��� ٍ� ��ي�‬ ‫��ر ��ى � ن�� �و�ل ���ط�ع� � � �ر* �و�ل�� �ل�‬ ‫�‬ ‫ك‬ ‫�‬ ‫�ي‬ ‫ي�‬ ‫�ي‬ ‫ى‬ ‫م‬ ‫م‬ ‫ح‬ ‫ع‬ ‫�‬ ‫�‬ ‫� ا ئ ��ف �ل�‬ ‫�‬ ‫�ف‬ ‫�‬ ‫� � ا �ل ش����� ا �ن�ه � ن �‬ ‫ح�ا �ل ��ت ا ج�ل‬ ‫ي���س�م� �ع�ن ا �‬ ‫ح��د �م�ن ا �ل ن��ا ��س ��ى �‬ ‫ك‬ ‫���ا � ك����ل�م�ا را �ى ��ط� � ار �ى ا ج��‬ ‫��وع و‬ ‫ب‬ ‫�و‬ ‫ى‬ ‫ع‬ ‫ع‬ ‫فّ ��ف �‬ ‫��ا ن � ا �ي�ز � ّ‬ ‫�ت ��‬ ‫ا �ش ت ا ن � �ق‬ ‫ح�ت‬ ‫ن‬ ‫ت‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫ه‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫��‬ ‫�‬ ‫ده‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫س‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫ك‬ ‫ط‬ ‫س‬ ‫� �ل ل �ي ب �‬ ‫و‬ ‫����ه�ى � �ي �ل�ى �و �ى ب ي � ى ي ر‬ ‫�ص�ص‬ ‫ع‬ ‫�ف‬ ‫���ي�ن ا ��ل���ط��ا خ���ي�ن � ا ��ل� ّ�د ا ��ل��ي�ن � ا ��ل�ز ��ا �ت��ي�ن � �� �ا � �� �م�ن ��ث�ق� ا �ق��ف��ا ��له � �م�ن خ‬ ‫��ص�ا‬ ‫�‬ ‫�‬ ‫���ا ك��‬ ‫��ى د ك�‬ ‫�‬ ‫�و ب�‬ ‫� �م و‬ ‫وب‬ ‫ص‬ ‫و ي ويل و ص‬ ‫ب‬ ‫��ن� ن ��ل ا ئ �ف‬ ‫ا � ن � � �ن ص�ن ا �ف � ا � �‬ ‫ش �ق �ق � �‬ ‫��و�ل * ع� ا � ا ج�� ���‬ ‫ح� ��ط�ا �ن��ه� �ع��ل�ى �م� ع��د ه� م ا � � � ا�لم� �ك‬ ‫ع ��ى‬ ‫ا ب� �� او �ب��ه�م �و��� ��و� ي‬ ‫م‬ ‫م‬ ‫نم‬ ‫��� �م��س�ت�د �غ� ��ف��ا‬ ‫�ك��ا ��ي�ق��ا ��ل * �و���فى ب���ع�� �ب�ل�ا د ا ��ل�ا �ف �� � ا �‬ ‫ا نا �‬ ‫س�‬ ‫�‬ ‫م‬ ‫س� �ك�ل‬ ‫�ير ر ي‬ ‫ر‬ ‫ج رب�م� ح�� ب‬ ‫�ب�ل� د �� يح�� ب‬ ‫�ض‬ ‫�ذ �‬ ‫� � ا � �ذ ش قّ � �‬ ‫�ف‬ ‫�ا � �غ‬ ‫���ا ا �ل�م��س�ت‬ ‫��ك�ظِ ����ل�ف� ا ��ل ش����ا �ة �و ��ل��ك �لت��ف�ن�ن��ه� ��ى ا �ش�� ك�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ا‬ ‫�ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�د‬ ‫�‬ ‫��‬ ‫�‬ ‫م‬ ‫ط‬ ‫ا �ي� ض�‬ ‫ل‬ ‫�‬ ‫�ير‬ ‫�� �ل�ه * ��ي�ر‬ ‫و‬ ‫و‬ ‫و‬ ‫�‬ ‫م‬ ‫آ‬ ‫�‬ ‫���ذ � � �ق �ة �‬ ‫ف ن � ظ� ن‬ ‫� ن‬ ‫��ا �ئ�� ا ��ل�ى ا ��ل ن����س�� ء ��ل���� ��ل�ه �ش�� �‬ ‫ا ن� ا ج��ل‬ ‫��‬ ‫��ك�ل �ي���ت��ه�ى ا �لي��ه * �وك�� �ل�ك ��‬ ‫ض�ي � ا �ل ش���رب� ��ا � ا �ل�����م�ا �‬ ‫ي‬ ‫س‬ ‫ع‬ ‫�غ � � ا ��آ ف ا �ذ �ٓ �‬ ‫���ذ � � � � ا ن‬ ‫ن‬ ‫�ا �� �م�ن ا �� ت ن ا ف‬ ‫�‬ ‫�‬ ‫ه‬ ‫ه‬ ‫ه‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ا‬ ‫�‬ ‫ل‬ ‫ء‬ ‫�‬ ‫�ل‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫د‬ ‫��‬ ‫ك�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫ع‬ ‫�‬ ‫س‬ ‫ك‬ ‫ل‬ ‫م‬ ‫ي��‬ ‫و ل�ك لب ر �‬ ‫ب���ع�د ا � �ير وى ي‬ ‫�ج �ى‬ ‫ب‬ ‫ي‬ ‫س‬ ‫ب‬ ‫م‬ ‫�‬ ‫� ت ا � ا ��ل ا ���� �ف ء ف ا �ن ه �م�ت �� � ا � �ف�ّ ئ ه �م�ن ا ��ل ا � ��ّ�� ه � �ي�ن ا ��ل ن ا �� �ل�� � ت �� ا ��‬ ‫الم‬ ‫�ل‬ ‫�‬ ‫�‬ ‫�‬ ‫ح�� � �ى ل د � �� � �ى لب����س م� ي��د ��‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫ل‬ ‫�ث�ي � ب� وي�ج ب‬ ‫س م �ي �ط �ل‬ ‫ج‬ ‫ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�‬ ‫�ق‬ ‫�‬ ‫ث‬ ‫ظ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ض‬ ‫ا‬ ‫ي�ن‬ ‫ن‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ث‬ ‫ب���ع�د �ذ ��ل��ك ا �ل�ى �ك��ل � ��و ب� ��ي � ��� ه ��ى د ك�� ك��� ا �لج�‬ ‫��� �ل��لب��ي �‬ ‫�� ر �م�عر�‬ ‫ع * �و� �لو را �ى �م��ل� ��و��س‬ ‫ر‬ ‫�‬ ‫�‬ ‫�‬ ‫ن ا �ف‬ ‫ض �ة � �ة ا � ا �ز ا ا �ل��ه� �ة‬ ‫ت ّ ن �ت� ن‬ ‫�ق�ز � ا �و ر �و�‬ ‫�� �ل�م �ي ��م�ن ا � ��ك�و� ا � �ل او ���ه� ��ى ��س ار � �ي�و��ل�ه ا �و‬ ‫��� �م�د ب ج�� �ب� �ل� �ه� ر ب � ي ج‬ ‫ح‬ ‫�ق‬ ‫ا ����ست� ن ا � ���س�ت‬ ‫ا خ ا ��‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫غ‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫ح��س��ه� جم‬ ‫�ير �ه� �و �‬ ‫�رد ا �‬ ‫��مي��ص�ه * � او ��م� ا‬ ‫ح��س� � �م د �و� ا � ي��������ل �ب��ه� �� �طره‬ ‫ي‬ ‫�‬ ‫�ة‬ ‫�ة‬ ‫ّ‬ ‫ف‬ ‫� ا ي� � �ت‬ ‫�ن‬ ‫ق‬ ‫ض‬ ‫ش‬ ‫ن‬ ‫ت‬ ‫�ت‬ ‫��� ا �ي ���� ا �و ��ي �� �صور �و�ه�و �م �و��س�د �ع��ل� � ار ����ه‬ ‫حل��� �لي���لت��ه ���ل�ك ا ��ه را �ى ر �‬ ‫�و�لبّ��ه * �‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫و‬ ‫و‬ ‫ى‬ ‫م‬ ‫ا � � خ �ّ ت ��ز �ذ � �ف ��ت ن‬ ‫�‬ ‫�ذ � � � ن ا ئ �ذ‬ ‫�ق‬ ‫�‬ ‫���ا ن�� ت� حِ�ي�� �ل م‬ ‫ا �ن��ه�ا � �لو ك�‬ ‫��د ��ه �ل ا د �ل��ك ��ى �يع�م�ه ا �و �ع�مره * �و���س �ع��ل� �ل�ك ا �ل�� �� ا ا‬ ‫ى‬ ‫م‬ ‫� �‬ ‫�‬ ‫�‬ ‫�ل�‬ ‫ّ‬ ‫��ف��ا � ت��ه �ع�� �ف ا ��ش �غ��� � ���ط�ٓ‬ ‫ن‬ ‫ا‬ ‫ى ف��ا ن� �من ظ� ���را � �ف�ل ار ��ش� ا � �ل �وث��ر ب���ع�ده �ل�ا �ي��ه�م�ه * � او �‬ ‫��ا �م ��ك �ي ل�ى ر � ي ر و ي�‬ ‫ح� ��ص�ل‬ ‫ي‬ ‫�‬ ‫ن � ن ن‬ ‫�ف �ف‬ ‫ف‬ ‫ن �ف ��‬ ‫ا � �ل�ل�ا ���س�ا � �ع�ق��ل�ا ��ى �ي�ا ��و خ��ه �ي��د �ل�ه �ع��ل�ى �م�ا ��ي ن ����ع�ه � �وي� �ض‬ ‫� ره �وي��� �س�ؤه �وي���سره * � او � ��ى �ك��ل‬ ‫�‬ ‫� �‬ ‫�‬ ‫ت‬ ‫�ن‬ ‫ح��ل�ق �� �م�ه �م��ي�ز ا �ن�ا ��ق� ��م�ا �ي�ز ن� ��ه �م�ا �ه ��م ت‬ ‫ح��ا �� ا �لي��ه �م�ن ا �ل���ط�ع�ا � � او �ل ش��� ا‬ ‫ر ب� *‬ ‫يو‬ ‫�م �م�ع�د ��ه �و� و‬ ‫ب‬ ‫م‬ ‫�و ج‬ ‫‪192‬‬

‫‪192‬‬

‫‪٧٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

dreams! None, however, was ever content to have the object of his eulogies send him a glass of wine or a pot of porridge in a dream. Likewise, if a person partakes of some tasty food, be it of one kind or two, he will remain satisfied with what he’s eaten for a number of hours and give no thought to the cooking pot and its potential contents. Then, when revisited by hunger, he will start thinking again of having another meal. Never, however, has it been heard that one in a state of hunger or thirst, on seeing a bird, would wish for it to fall onto the spit in his house so that he could gulp it down or keep ogling the cooks’, grocers’, and oil chandlers’ shops or peering through their keyholes, the chinks in their doors, or the cracks in their walls at the different kinds of food inside. “True, in our country ‘the hungry man thinks that everything round is a loaf,’ as the saying goes, and it may be that in some Frankish countries, where they have so many different kinds of food, they harbor similar thoughts about everything round, oblong, or cloven like a sheep’s hoof, but one who is hungry for women has no one shape to fix on. The same goes for drink, for a thirsty man, having once quenched his longing with water, will feel aversion to drinking more, even if a glass filled with the nectar of paradise is brought him. Similarly, one who is cold and needs warmth, once he has put on some clothes to warm himself and cut himself a fine figure in public, will not thereafter stand on tiptoes to peer at every garment he sees displayed for sale in the merchants’ stores. Were he to see, for example, a rainbow or a meadow brocaded with gay flowers, he wouldn’t want the same colors to be on his drawers or his shirt; he would see it and simply find it beautiful without exercising his mind and heart over it or dreaming that same night of an elegant garden or imagining as he lay on his bed that, if it were next to his pillow, he’d feel more comfortable or live longer. The same goes for the sleeper: if he gets enough sleep on his hard bed, the subsequent sight of a luxuriously comfortable bed will be of no interest to him. In sum, everyone has a brain in his cranium that guides him to what will benefit him and what will hurt him and to what will do him harm and what will bring him pleasure, and, in both his stomach and his gullet, there is an accurate set of scales that measures what food and drink he needs and that enables him to grasp the meaning of the saying, ‘One meal precludes many another.’

193

193

2.14.7

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�‬ ‫�‬ ‫�ف‬ ‫�م ض� ن �ق �‬ ‫ّ � �ة‬ ‫حر�م ت� ا ك��‬ ‫����ل� �‬ ‫��ل�ا ت� * ف��ا �ّم�ا ��ى ا �مر ا�ل�م ار �ة ف��ا � �لق��ا ��ن�‬ ‫مو� ��و�ل�ه� ر ب� ا ك‬ ‫� �وب�ه �ي��د ر�ى � �‬ ‫م‬ ‫ع‬ ‫� � �� ��ف ا ا �ل� ت � ض � ا‬ ‫ا ��ل�ع�ز �و�ف� �ي� غ���د �و ش��� �ه�ا ر�غ��ي��ا * � او ��لر�ش���ي �د �غ� � �و�ا * � او ��ل‬ ‫���ا �ل� *‬ ‫�ه� * �وم�ه��د ى �‬ ‫ح�لي��م س ي�‬ ‫ب‬ ‫ر‬ ‫ي‬ ‫�‬ ‫�‬ ‫ُ‬ ‫ف‬ ‫�‬ ‫�‬ ‫َ‬ ‫� َ�ع ه�ا * � ا �ل�ع�ا �ل� ��ا �ه� �ا * � ا � �ل���ص� ّ ا ا � �‬ ‫�ج�ز �و�ع�ا‬ ‫� او ��ل‬ ‫�ص ��ور �‬ ‫�ك‬ ‫و م ج ل‬ ‫ح��ي��م ِ�م�‬ ‫� �ع�ي�ي � � �وب� �ل�ع��ك��س * � او �ل� ب‬ ‫و ي‬ ‫ح�‬ ‫ا �� ف� ت ��ش�� خ� �‬ ‫�‬ ‫�� ف ظّ � � �‬ ‫�ا‬ ‫ط�ف��ا‬ ‫�ك�� * �و ل�‬ ‫�ك��س * � او �ل�غ� ن��ى ف���ق��ي�را � �و�ا �ل�ع��‬ ‫��ا �و �ل�ا �ع��‬ ‫�‬ ‫� ��� �ل�� ي �‬ ‫�‬ ‫�‬ ‫�ك��س * � او �ل‬ ‫ع�‬ ‫�و �ل�‬ ‫ي‬ ‫ى‬ ‫س‬ ‫ب‬ ‫� ثّ‬ ‫� �ف‬ ‫�ا‬ ‫�ا �‬ ‫� * � ا ��ل��س�م��ي�ن ن� �ف � �‬ ‫ح���ا � �وب�ا �ل�ع��ك��س * � او�لم�ع�ا ��ى �مب��ت��ل�ى �و �ل� �ع��ك��س * � او �لمت���ب� ت�‬ ‫�و �ل� �ع��ك��س و‬ ‫ي‬ ‫غ‬ ‫ا�‬ ‫�� � ا � ا‬ ‫���ا � � � �‬ ‫�ك�� * � ا ��ل��خ‬ ‫�مت��� ش��‬ ‫�ك�� * � او ��ل��س�ا �‬ ‫��ك�ن ��مت��‬ ‫حرك�‬ ‫�ي���ل ك�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫وب�ا �ل�ع��ك��س *‬ ‫�‬ ‫ل‬ ‫�‬ ‫�م‬ ‫ع�‬ ‫�‬ ‫ع�‬ ‫م‬ ‫�‬ ‫ل‬ ‫ب‬ ‫و‬ ‫و‬ ‫و‬ ‫ر‬ ‫ر‬ ‫س‬ ‫س‬ ‫ب‬ ‫ي‬ ‫� �‬ ‫�ذ‬ ‫�‬ ‫ف‬ ‫ة‬ ‫�‬ ‫غ‬ ‫�‬ ‫�ت‬ ‫ض‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ح�ه� *‬ ‫� او �ل��طرد �ع��ك��س� � �وب� �ل�ع��ك��س * �و�هل�� �ج� ار * � او ا را �ى ا �م ار � � ب����‬ ‫���ه � بر��م� ا � ب �‬ ‫م‬ ‫ت‬ ‫����ل�ف� ��ه�ا * ا � ��ت�ع �� �ع ن��ه ��ت�ع ّ�� ��له�ا * ا � �ت�تم��ّ�لق ا ��ل��ه � ت��م��لث��ه فُ���تِ�ن‬ ‫� ��وه ك�‬ ‫ا �و ج� ف�‬ ‫و � ي و‬ ‫ر �ض �‬ ‫ب�‬ ‫و ر �ض‬ ‫�ت‬ ‫ح��ق ���ت�ه�ا �ع�� ��ث�ق��� ا ُ��نّ ا‬ ‫ا‬ ‫�ا � �‬ ‫� �جم‬ ‫���ل��س�ا ك�‬ ‫���ا ن� �ف�ي��ه‬ ‫�ب��ه� * ا �و ر�مي��ه ب� ي ب � ل�ى �‬ ‫له� �ج �ب��ه� * ا �ل� �و� �لو ح �ض ر‬ ‫� س�ن �ة �ن ظ �� ف �ة‬ ‫ة‬ ‫ح�� � ��‬ ‫ا �م ار � �و ض�‬ ‫�ي ���� *‬ ‫��ي��ئ���ة ‬ ‫ّ‬ ‫� س�ن �ة ا �� ئ �ة‬ ‫ي�� *‬ ‫�و�يه�ئ���ة ‬ ‫ح�� � ل�ه�‬ ‫�ُ خْ �أ‬ ‫ا ��ل�ا ���ة ال� خ‬ ‫م ة � ت�ز‬ ‫�و�م‬ ‫�‬ ‫���د ر� �ل� �ت�� �و�� ب���ع�د *‬ ‫ة ‬ ‫�ب��‬ ‫�‬ ‫ر‬ ‫ج‬ ‫ي‬ ‫م ج‬ ‫�ذَ ْ�أ‬ ‫��ل ا �ة � �ز � �ة ال�م��ل� �‬ ‫� �ف ف �ة �‬ ‫ح��ة ا �خل �‬ ‫ا ج�� ر�� ا�لم�ه �و�ل� ي�‬ ‫�‬ ‫� ي ���� ا �لر�و� *‬ ‫ة ‬ ‫�و �ب�‬ ‫ي‬ ‫ح‬ ‫َ ْآ‬ ‫��ل ا �ة ال�م��ل�� �ة‬ ‫ح� *‬ ‫�و�ج� �بر�� ‬ ‫ا ج�� ر�ي� ي‬ ‫ض‬ ‫َ َّ‬ ‫���خ��ة‬ ‫�م� *‬ ‫�و خِ���د �ب��ة ‬ ‫��‬ ‫�خُ ُ‬ ‫� ��س� �ة‬ ‫�� �ة ا � ا ��ل�� ض آ � �ة ��ل‬ ‫ح��س�ن ��ة ا ��خل ق � خ‬ ‫ا ��ل ش����ا ���ة ا ��ل‬ ‫�‬ ‫���� ا �ل��ل�ي�ن � ا �ج يم�‬ ‫عو ب� ‬ ‫��� �ل� ا �لر� ص� و ب ي �‬ ‫�و�ر� �‬ ‫ب‬ ‫�‬ ‫ح �ة � �ق ق �ة ا ��� ظ ��‬ ‫ا �ل���ل‬ ‫ل‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫� *‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫ي ري‬ ‫م‬ ‫خ‬ ‫�خَ‬ ‫ن‬ ‫�‬ ‫�ة‬ ‫��ل ا �ة ا ��ل��غ�� �ة‬ ‫�� ا �لر�ي�م� *‬ ‫�و��بنِ���ة ‬ ‫ا ج�� ر�ي� ج‬ ‫َْ�‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫�ور ��طب���ة ‬ ‫َ َ‬ ‫� ��س� �ة ا �� �� � �ة‬ ‫� ة ��ل‬ ‫و��ل� *‬ ‫�و��س ْر�هب���ة ‬ ‫ط‬ ‫ا�ل�م ار � ا �ج يم� ل� �ي�‬ ‫َش ْ �‬ ‫� �‬ ‫ح��س�ن ��ة ا ��خل ق‬ ‫ط ���ل��ة ا ��ل‬ ‫�‬ ‫��� �ل� *‬ ‫�و��� ��طب���ة ‬ ‫ا �ل�� � �يو‬ ‫‪194‬‬

‫‪194‬‬

‫‪٨٫١٤٫٢‬‬

‫‪٩٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

“Where women are concerned, though, the self-denying ascetic becomes

2.14.8

a lustful lecher, the reasonable man a slave to his passions, the clement ruler a tyrant, the well-guided person a lost soul, the wise man an idiot, the scholar an ignoramus, the eloquent a stutterer (and vice versa), the patient man a prey to his impulses (but not vice versa), the young man old (but not vice versa), the rich man a pauper (and vice versa), the lout a sophisticate (but not vice versa), the fat thin (and vice versa), the healthy an invalid (but not vice versa), the steady-going reckless (and vice versa), the miser generous (but not vice versa), the immobile mobile (and vice versa), and all things their opposites (and vice versa, and so on, and so forth). If a man finds a woman who hates him, how often will he fall in love with her, if one who ignores him devote himself to her, if one who avoids him throw himself in her path, if one who flatters him and offers him false hopes become infatuated by her, if one who throws him her bag,177 however heavy, go mad for her—unless he attend a gathering where there’s a waḍīʾah,

“a woman who is comely and clean”

or a hayyiʾah,

“a female who is comely of form”

or a mukhbaʾah,

“a secluded girl who has not yet married”

or a dhabʾah,

“a thin, cute, jolly girl”

or a jarbāʾ,

“a cute girl”

or a khidabbah,

a female who is “huge”

or a khurʿūb,

“a supple, shapely young woman or a fine-boned, fleshy, stout, soft, white young woman”

or a khanibah,

“a coquettish girl of thrilling voice”

or a raṭbah,

too well known to require definition178

or a sarhabah,

“a tall, stout woman”

or a shaṭbah,

“a shapely girl”

195

2.14.9

195

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫ش ْ�‬ ‫� س�ن �ة ا �� غ� ض �ة ا �� �� � � �ة‬ ‫��ا ر���ة ا ��ل‬ ‫ا ��ل‬ ‫طو�ل�‬ ‫�وِ��� ��طب���ة ‬ ‫ح�� � ل��‬ ‫��� ل� �ي�‬ ‫ج ي‬ ‫ق �ذ ت‬ ‫شَ نْ ا �ذ‬ ‫حت � ق‬ ‫��ر �‬ ‫ا ت� �ش��ن�� ب� �و��د ك�‬ ‫� ا �لب��ر��� *‬ ‫�و�����ب��‬ ‫ع‬ ‫َ �قْ‬ ‫ا �� �� � �ة � ّ ة‬ ‫�و� �‬ ‫و��ل� ا �لت��ا ر� *‬ ‫�ص ب���ة ‬ ‫ط‬ ‫ل� �ي�‬ ‫َ ْآ‬ ‫� َ َ � ة ش �ق ة ��ف � ش ��ا �� ُ �ة �‬ ‫�ة‬ ‫ه�‬ ‫و� *‬ ‫�ص�هب��� ‬ ‫�ص�ه ب� ح�مر� ا �و ���� ر� �ى ا �ل����عر ك�� ل�‬ ‫�و�‬ ‫ا �ل�‬ ‫ه�� � او �ل�‬ ‫�ص� ب�‬ ‫�ص� ب‬ ‫َ ْآ‬ ‫ح ن‬ ‫ا �ل��م ا �ة ��ي ت�ج��ع‬ ‫�و ج�ع‬ ‫�� �م�ن �‬ ‫�‬ ‫��س��ه�ا *‬ ‫�ب��� ‬ ‫ر‬ ‫ب‬ ‫�قَ ّآ‬ ‫� ا �� ض ة � �‬ ‫ا ��ل��د ��ق ��ق���ة ا ��لخ‬ ‫���ا �مر� ا �لب� ��‬ ‫ط�ن *‬ ‫�و�ب��� ‬ ‫��‬ ‫�صر ل�‬ ‫ي‬ ‫َ‬ ‫ا � ة � �ة‬ ‫�‬ ‫�وكب�‬ ‫���ْ ك�‬ ‫�ل�م ا‬ ‫ر � ا �ل��س�م�ي�ن � *‬ ‫��ا �ب��ة ‬ ‫�‬ ‫� ن �ق �ة � ا‬ ‫�و� �‬ ‫� *‬ ‫م�ك�د � �وب��ة ‬ ‫ا �ل �� ي�� ا �لب��ي � ��ض‬ ‫�ت ن‬ ‫�وك�‬ ‫ا �ل �� ���ه�د �ث��د �ي��ه�ا *‬ ‫���ا ِ�ع ب� ‬ ‫�ي‬ ‫� �ة � َ �ّ‬ ‫�َ ُ‬ ‫ا �ل‬ ‫�‬ ‫ح��س�ن � ا �ل��د �ل *‬ ‫�و�ل� �عو ب� ‬ ‫َ ْ� آ‬ ‫�‬ ‫� ظ � �ة �‬ ‫�َ ْ�‬ ‫� ظ�‬ ‫� *‬ ‫�و �و ��طب��� ‬ ‫ا �ل�ع �ي��م� ا �لث��د �ى � او � �لو ��ط ب� ا �لث��د �ى ا �ل�ع ���ي�‬ ‫م‬ ‫َْ آ‬ ‫��ث ة ش �‬ ‫ا� ك‬ ‫ل����ي�ر� ����عرا �ل�ه�د ب� *‬ ‫�و�ه�د �ب�� ‬ ‫� َْ‬ ‫�ذ ت ُ ُ‬ ‫�‬ ‫��‬ ‫����ي�ن ا �� �ل ا ض�‬ ‫�ص��ل ت� ا ج��ل‬ ‫���‬ ‫�‬ ‫� �وق��د �ص��ل ت� �‬ ‫ا �ل‬ ‫ك��ر� *‬ ‫�ص�� �ل �وت�ه ‬ ‫ك‬ ‫�‬ ‫�و ا � �‬ ‫ب‬ ‫و‬ ‫م‬ ‫ح‬ ‫َ‬ ‫��� خل �‬ ‫�غ � �ظ �� �ة � ا قي�ن � ا ���س �� ا � ّ‬ ‫�صُ�م ت� ا ��خل‬ ‫ح��س *‬ ‫��لي��� ا �ل��س� ��� �ل� ي �م� ل�ه�م�‬ ‫��ا �ل��ي�ن ‬ ‫�و� �‬ ‫و‬ ‫ع‬ ‫خَ ْثآ‬ ‫�ََ �ة � �ة‬ ‫ا ��ل‬ ‫ح��د �ث� ا �ل ن��ا �ع�م� *‬ ‫� �و�� ‬ ‫�و��‬ ‫َ ْآ‬ ‫آ‬ ‫ْ‬ ‫َْ‬ ‫�ُ‬ ‫���ة ��ن �ق��ا �و�ة �م�ا �ب��ي�ن ا ��ل‬ ‫ا �ل ب�ج��ل‬ ‫� �و��هى �ب ج��ل‬ ‫�و � ج��ل‬ ‫ح�ا ج�‬ ‫�‬ ‫��� *‬ ‫��� ‬ ‫�ب���ي�ن �ه�و ا ب����ل‬ ‫ب‬ ‫ج‬ ‫� �ة‬ ‫�ْ‬ ‫�م‬ ‫ح��س�ن � *‬ ‫�ه�ا �� ‬ ‫وِ ب � ج‬ ‫غَ �ث �‬ ‫ض ة � �‬ ‫�و ج��ا �ئ��ع��ة ا �� �ل �ش���ا �‬ ‫���ا �مر� ا �لب� ��‬ ‫ط�ن �و�مث���ل�ه �� ْر��ى ا � �لو�ش���ا � *‬ ‫ح ‬ ‫�‬ ‫و‬ ‫ح‬ ‫َ َ َّ‬ ‫�‬ ‫�‬ ‫ا �ل ا �ة ا �لم�مت���لئ �ة ا �� ��ذ ا �ي�ن � ا � ق‬ ‫�و خ���د ج��ل‬ ‫�� ل� ر �ع�‬ ‫�‬ ‫و �ل��س�ا ���ي�ن *‬ ‫�م‬ ‫�ة ‬ ‫�‬ ‫ر‬ ‫َ ْآ‬ ‫�َ َ‬ ‫�‬ ‫ا �ل��د �‬ ‫���‬ ‫� �� �س ا د ا �ل�ع��ي�ن �م� ��س�عت‬ ‫ع‬ ‫�ود ج�ع‬ ‫�ه�ا *‬ ‫ ‬ ‫�‬ ‫�‬ ‫و‬ ‫ج‬ ‫� ع‬ ‫َْ‬ ‫���ت � � �ع��ل�ه�ا �ل‬ ‫�‬ ‫ح�م�ه�ا *‬ ‫�ور�ج� ار ج���ة ‬ ‫ي ر�ج ر�ج ي�‬ ‫*‬

‫‪196‬‬

‫‪196‬‬

‫‪١٠٫١٤٫٢‬‬

‫‪١١٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a shiṭbah,

“a tall, blooming, shapely girl”

or a shanbāʾ,

“having lustrous teeth” (of a female); mentioned under burquʿ179

or a ṣaqbah,

a female who is “tall and full-bodied”

or a ṣahbāʾ,

[“a red-headed woman”] “ṣahab is redness or blondness of the hair; synonyms ṣuhbah and ṣuhūbah”

or a ʿajbāʾ,

“a woman whose beauty is to be wondered at”

or a qabbāʾ,

a female who is “slim-waisted and slender-bellied”

or a kabkābah,

“a fat woman”

or a makdūbah,

“a pure white woman”

or a kāʿib,

a woman whose breasts stand up

or a laʿūb,

a female “with a nice way of flirting”

or a waṭbāʾ,

a female who is “large breasted”; a waṭb is “a large

2.14.10

breast” or a hadbāʾ,

a female “having thick eyelashes”

or a dhāt ṣulūtah,

[“having a clear, or prominent and straight, brow”] “ṣalt means ‘a clear brow’; ṣaluta means ‘to develop such a brow’”

or a ṣamūt

“having legs so thick that her anklets make no sound”

  al-khulkhālayn, or a khawthāʾ,

a female who is “young and smooth”

or a baljāʾ,

buljah is having “a space between the eyebrows”; masculine adjective ablaj, feminine baljāʾ

or a mibhāj,

a female who is “shapely”

or a jāʾiʿat al-wishāḥ, a female who is “slender-bellied”; synonym gharthāʾ al-wishāḥ or a khadallajah,

“a woman with plump arms and legs”

or a daʿjāʾ,

[“a dark- and wide-eyed woman”] “daʿaj is . . . black- 2.14.11 ness of the eye combined with wideness”

or a rajrājah,

a woman whose flesh quivers upon her

197

197

‫�ز ّآ‬ ‫� ���‬ ‫ ‬ ‫و ج‬ ‫ْ‬ ‫�ذ‬ ‫�و�ُم�َع� ج��ل‬ ‫���ة ‬ ‫َ‬ ‫�م�ف���ّل �ة � ا‬ ‫�� ا �ل� ��س�ن �ا �ن ‬ ‫�و ج‬ ‫�و��َ ْ�َ�د �‬ ‫ح ‬ ‫بي‬ ‫ُ‬ ‫َ‬ ‫ح�‬ ‫ح ‬ ‫�ود ��و‬ ‫َ‬ ‫�و�ذ ا ت� �� ج�س‬ ‫��ا �‬ ‫ح��ة ‬ ‫ُْ‬ ‫�ودُ �م���ل‬ ‫ح��ة ‬ ‫َ َْ‬ ‫�ص��ل��د �‬ ‫ح��ة ‬ ‫�و�‬ ‫�وف�ُ��قّ��ا �‬ ‫ح ‬ ‫َ ضّ‬ ‫���ا �‬ ‫ح��ة ‬ ‫�و �و�‬ ‫ََ‬ ‫� بو��يْ��د خ���ة ‬ ‫�ُ �ا خ‬ ‫�‬ ‫�يّ���ة ‬ ‫�وب�ل‬ ‫َ‬ ‫�ص خ‬ ‫�و�ِ�‬ ‫م‬ ‫���ة ‬ ‫ُ �� ا خ‬ ‫�‬ ‫�يّ���ة ‬ ‫�و�طب��‬ ‫� ��فت خ�آ � اَ ْخ‬ ‫ف ‬ ‫��� ا �ل� ��ل�ا ��‬ ‫و‬ ‫���ا خ���ة ‬ ‫�و فِ� ْر ض�‬ ‫�و�ُق��ف��ا �‬ ‫�خ ‬ ‫��لُ ا خ‬ ‫�‬ ‫�يّ���ة ‬ ‫�و ب��‬ ‫َ َ َّ‬ ‫�و�هب ي�� خ�‬ ‫���ة ‬ ‫� َ�خَْ‬ ‫� ن��د ا �ة ‬ ‫بو‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫ََ‬ ‫�ز آ‬ ‫� ا � ي�ن �ف �‬ ‫ط ��ل � ا ��لن��ع ت� ا �ز �� � ���‬ ‫ا ��ل�ز �� �م‬ ‫���ة د ق���ة ا ��ل‬ ‫ح ك���‬ ‫ح� ج‬ ‫�ب��� ��ى �� �و و‬ ‫جو ج‬ ‫� �ر‬ ‫�ج‬ ‫ج‬ ‫ا � ت � ئ �ة � ن ا � �ة �ل�‬ ‫� س�ن �ة �ل ��‬ ‫خ‬ ‫ق‬ ‫�لم�م��ل�� ا �ل�� ع�م� ا ح�� � ا�� �ل� *‬ ‫�ف‬ ‫ن‬ ‫�ا‬ ‫� ��تب��ا �ع�د �م�ا �ب��ي�ن ا �ل� ��س�ن �ا � *‬ ‫ا � �ل����ل‬ ‫اجن ن َ ْ‬ ‫�� د � �‬ ‫حوه ب���ل��د � *‬ ‫ب ِ� و � ح‬ ‫�ظ‬ ‫ع �� �ة‬ ‫��م� *‬ ‫ي‬ ‫َ‬ ‫�س ��خل ّ‬ ‫� ا ن � � �ف‬ ‫�‬ ‫��جِ��� ا‬ ‫���د ��س��ه�ل �و �ل� � �و ��‬ ‫ط�ا �ل ��ى ا �عت��د ا �ل *‬ ‫��حض‬ ‫���خ��ة � ّ ة‬ ‫�م� ا �لت��ا ر� *‬ ‫ا ل� �‬ ‫�‬ ‫�‬ ‫� �ة‬ ‫ح��ة � �ص��ل ��‬ ‫���ذ ا ��س��ل ��‬ ‫ط‬ ‫ط‬ ‫����ة �وك��‬ ‫ح� *‬ ‫�ع �ر� ض�‬ ‫� و‬ ‫ي‬ ‫� ة �� س�ن �ة �خَ ْ‬ ‫ق‬ ‫ا�ل�م ا � ا ل‬ ‫ح�� � ا �ل‬ ‫�‬ ‫��� �ل� *‬ ‫ر‬ ‫آ‬ ‫�‬ ‫� ن‬ ‫� ض‬ ‫���� ا ��ل��ل� ن� ا �ل‬ ‫ح��س��ت��ه *‬ ‫ا �لب�ي�� و‬ ‫ّة‬ ‫�ت�ا ر� *‬ ‫�ظ‬ ‫ف �ة‬ ‫ع �� �ة‬ ‫��م� ا �و ش��� �ر��� *‬ ‫ي‬ ‫�ي‬ ‫ا � ة ا �� غ�َ ض ّ �ة‬ ‫��� *‬ ‫�ل�م ار � ل��‬ ‫� ّ�ة �‬ ‫�ت ن�ز ة‬ ‫ا �ل ش����ا �ب� ا �ل ك‬ ‫م����� � *‬ ‫��ت ف� ت خ ا �ف ا � َ � ن ا �ذ ّ �ف‬ ‫ن ا ق �ة ��فت خ� ا � ا خ ا ف‬ ‫�� ��‬ ‫ط�ه� �م �و��ى‬ ‫�ه� �قِ ب���ل �ب� �� �‬ ‫�� ا �ل� ��ل� �� ا ر ��ع� ا ��ل� �‬ ‫� ة � ّ‬ ‫� ر �م�د � *‬ ‫ا�ل�م ا � � ا �ل �ض‬ ‫ر و ع ح‬ ‫� �ة � ظ‬ ‫ع �� �ة �‬ ‫��ة � � ض �ة‬ ‫ض��خ‬ ‫��م� ا �لث��د �ي��ي�ن *‬ ‫�� ��م� عر��‬ ‫��� ا �و �� �‬ ‫ط �ي�و��ل� ي‬ ‫ي‬ ‫� ة �� ا ة �ل�‬ ‫� س�ن �ة �ل ��‬ ‫خ‬ ‫ق‬ ‫ا�ل�م ا � ا ل‬ ‫�‬ ‫ح� د ر� ا ح�� � ا�� �ل� *‬ ‫ر‬ ‫� �ة‬ ‫��ل‬ ‫ح�م� *‬ ‫ي‬ ‫� �ة � ّ ة‬ ‫ا �ل ن��ا �ع�م� ا �لت��ا ر� *‬ ‫��ا ��لَ�خََْ‬ ‫� ة � ت ا �ة � ق‬ ‫�ص� ك�� ب�‬ ‫� ن��د �ى *‬ ‫ا�ل�م ار � ا �ل�� �م� ا � �ل�� ب‬

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‫‪198‬‬

‫*‬

‫‪١٢٫١٤٫٢‬‬

‫‪١٣٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a zajjāʾ, “zajaj is the delicate lengthening of the eyebrows, and the delineating [thereof ]”; masculine adjective azajj, feminine zajjāʾ or a muʿadhlajah,

“a plump, smooth, shapely woman”

or a mufallajat

[“a gap-toothed woman”] “falaj is having a distance

  al-asnān,

between the teeth”

or a baydaḥ,

a female who is “corpulent”; similarly, baldaḥ

or a daḥūḥ,

a female who is “large”

or a dhāt sajāḥah,

[“a smooth-cheeked woman”] “sajiḥa, of the cheek, means that it became smooth, soft, and moderately long”

or a dumluḥah,

a female who is “huge and full-bodied”

or a ṣaldaḥah,

a female who is “broad”; similarly, salṭaḥah and ṣalṭaḥah

or a fuqqāḥ,

“a shapely woman”

or a waḍḍāḥah,

a female who is “of a pleasing white color”

or a baydakhah,

a female who is “full-bodied”

or a bulākhiyyah,

a female who is “large or noble”

or a ṣamikhah,

“ a blooming woman”

or a ṭubākhiyyah,

“a sturdily-built young woman”

2.14.12

or a fatkhāʾ al-akhlāf, [“a high-breasted woman”] “a she-camel whose akhlāf (‘teats’) are fatkhāʾ has them raised (toward the belly) (a blameworthy quality in she-camels, but praiseworthy in women and women’s udders)” or a firḍākhah,

a female who is “huge and broad” or “tall and with large breasts”

or a qufākh,

“a fat woman of comely physique”

or a lubākhiyyah,

“a female who is fleshy”

or a habayyakhah,

a female who is “smooth and full-bodied”

or a bakhandāh,

“a woman with a perfectly developed figure”; also 2.14.13 bakhandā

199

199

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫َُ ْ‬ ‫ا ��ل ا � �ة ا ��ل ن ا �ع �ة ا ��لت ا ّ ة‬ ‫ج�� ري� �� �م� �� ر�‬ ‫� بو�ر خ���دا �ة ‬ ‫�‬ ‫�‬ ‫َُ ة‬ ‫��ث�ي�ر�ة ا �ل���ل‬ ‫ل��‬ ‫ا� ك‬ ‫ح� *‬ ‫�و�مب�� ْر�ن��د� ‪ 1‬‬ ‫م‬ ‫َ�أْ‬ ‫�‬ ‫� �ت �‬ ‫��ث�ي�ر�ة ا �ل���ل‬ ‫ل��‬ ‫����ن�ز �ة ا � ك‬ ‫ا �ل ك‬ ‫م�‬ ‫ح� *‬ ‫� �وث� د �ة ‬ ‫م‬ ‫ثَْ َ‬ ‫���ذ ا ا ��لثَ ْ ة ا �� ف�َ ْ ة‬ ‫ا ��ل ي�ن �ة � ا �ة �خ‬ ‫���لق‬ ‫�‬ ‫د�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ك�‬ ‫�و�ه�د� *‬ ‫�و� ��و�ه�د �ة ‬ ‫�‬ ‫ه‬ ‫� �و و �‬ ‫��س�م� � ا �لت�� �م� ا �ل �� و‬ ‫��ل ي�ن �ة ��� ظ‬ ‫ع �� �ة‬ ‫ثَ ْ َ‬ ‫��م� *‬ ‫�و���ه�م�د ‬ ‫ا ��س�م� � ا ل ي‬ ‫َ ّآ‬ ‫� غ ة �‬ ‫ا �ل�ص���ي�ر� ا �لث��د �ي��ي�ن *‬ ‫�و ج���د � ‬ ‫َْآ‬ ‫� �‬ ‫� � �ق �ق‬ ‫ط ���ل��ة ا ج��ل‬ ‫�و ج�‬ ‫�ي��د �‬ ‫�ي��د ا �ل��د �ي �� ت��ه *‬ ‫ ‬ ‫ا �ل�� � �يو‬ ‫َ ض ّ �ُ‬ ‫ت‬ ‫� ضّ‬ ‫����ة الجم‬ ‫����ة �ع ن��د ا ��لج�‬ ‫� ّرد *‬ ‫� ّرد ‬ ‫ب��‬ ‫� �وب��‬ ‫�أ‬ ‫�خَ َْ‬ ‫�‬ ‫ا �ة �خَ�َ�نْ ة ت ا �ة �ق‬ ‫���ي�ن‬ ‫�ص� �و �ت�ا ّر�ة �م�مت���لئ���ة ا �و��ث��قي���ل��ة ا � �لورك��‬ ‫�و�ب��ن �د ا �ة ‬ ‫ج�� ر�ي� ب� �د ا � �� �م� ا � �ل�� ب‬ ‫ة � �ة‬ ‫ق �خَ َْ ة‬ ‫�و��س�ا �� �ب��ن �د ا � �م��س�ت�د �ير� م�مت���لئ�� *‬ ‫�خَ‬ ‫��خل �ف ة � � �ة �‬ ‫��خل � �‬ ‫� ت ��خل ا �ف ض �ة‬ ‫�ر �ل� ت��م��س�� ا �و ا � �‬ ‫ا � �ر��د ا �‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫د‬ ‫���‬ ‫ ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫ط �ي�و��ل� ا �ل��س��ك�و� ا�� ��‬ ‫� ر� ا �ل�� �‬ ‫ب‬ ‫ر‬ ‫س‬ ‫و ِي‬ ‫م‬ ‫ي‬ ‫� ���د�ة � او ��خل‬ ‫� ت � ت ت ة��ا ��خل‬ ‫�ر�ود *‬ ‫ا �ل� �صو� ا�لم����س��ر� ك�� ير‬ ‫� ْ �ة �� ضَ ْ�ز � َ ْ َ ة � ُ ْ‬ ‫� ة ��لَ ُ‬ ‫�ُ ة � قُ َ ُ‬ ‫�ُّ ا �ة �� ثَ ْ �ة‬ ‫تن‬ ‫��سو��س ا ج��ل‬ ‫���و ب� ا �ل��ِد رِد �‬ ‫�ب�� �ع� ا ل��د �م�‬ ‫لهب��ر� ا �ل�ع��كب��ر� ا � �ل��ع �‬ ‫�ش�‬ ‫( ����ب��ي �ه ا�ل�م ار � ا �ج‬ ‫ح� ا ل���م ر ا �ل�� �‬ ‫� �آ‬ ‫ث ّ ��غ‬ ‫���ر د ��ل�ا �و� نج�‬ ‫ا ك��‬ ‫��ا �م�ن �ج��مي�� �ه�و �ل� )‬ ‫ع‬ ‫� � ّ�ن �ة �� �ظ � � �ة‬ ‫خْ� ّ‬ ‫ا �ل�لي� � ا ل�ع �‬ ‫��ا � ا �ل��س�م�ي�ن � *‬ ‫�َود �ة ‬ ‫ور �‬ ‫� ِ‬ ‫م‬ ‫ْ‬ ‫خ� �ة‬ ‫��ص� *‬ ‫ور�ع�د �ي��د ‬ ‫ر‬ ‫� ِ‬ ‫َ‬ ‫� ش ا �ة �� خ� �ة � �ة‬ ‫��ص� ا �ل ن��ا �ع�م� *‬ ‫�ور هِ� يْ��د �ة ‬ ‫ا �ل���� �ب� ا لر‬ ‫َ‬ ‫� �ة � ض آ‬ ‫ُ ُْ‬ ‫���� ا ��ل ن��ا �ع�م��ة �تر ت�ّ �م�ن ��ن�ع�مت‬ ‫ا ج�ل‬ ‫�ه�ا *‬ ‫�و�عب��رد ‬ ‫��ا ر�ي� ا �لب�ي��‬ ‫ج�‬ ‫�‬ ‫َ‬ ‫� ة � غ � �ة �‬ ‫���د *‬ ‫���ا د ‬ ‫ا�ل�م ار � ا �ل����لي �ظ� ��� ا �ل�ع ض�‬ ‫�و�ع ض�‬ ‫� ش �ة �‬ ‫ُُّ‬ ‫� � ُ ُ �ن ّ �ة‬ ‫�ة‬ ‫ا �ل‬ ‫����ا �ب� ا �لم�مت���لئ�� �ش��ب��ا �ب�ا ك���ا �ل�ع�م�د ا �ي�� *‬ ‫�و�ع�م�د �ة ‬ ‫*‬

‫ُ َْ ة‬ ‫‪� :1855  1‬م ب��رن��د �‪.‬‬

‫‪200‬‬

‫‪200‬‬

‫‪١٤٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a burakhdāh,

“a smooth, full-bodied girl”

or a mubarnadah,

a female who is “well-fleshed”

or a thaʾdah,

a sturdily-built “well-fleshed woman”

or a thawhadah,

“a fat, shapely woman”; also thahwadah and fawhadah

or a thahmad,

a female who is “fat and large”

or a jaddāʾ,

a female who is “small-breasted”

or a jaydāʾ,

a female “having a long, finely formed neck”

or a baḍḍat

“revealing tender skin on undressing”

  al-mujarrad, or a khabandāh,

“a girl described as khabandāh has a perfectly formed figure, or is stoutly built, or has heavy haunches; a leg so described is rounded and full”

or a kharīd, “a kharīd is an untouched virgin, or a bashful woman who maintains long silences, speaks in a low voice and conceals herself from public view”; also, kharīdah and kharūd (Note: women who are nanoid, endomorphic, adipose, fubsy, hebetudinous, impulchritudinous, chamaephytic, and troglodytic are more coquettish and sensual than any of the above.) or a rikhwaddah,

a female who is “soft-boned and fat”

or a riʿdīd,

a female who is “soft to the touch”

or a rahīdah,

“a smooth, soft, young woman”

or a ʿubrud,

“a girl who is white and smooth and quivers with good living”

or a ʿaḍād,

“a woman thick of upper arm (ʿaḍud)”

or a ʿumuddah,

“a young woman bursting with youthfulness; synonym ʿumudāniyyah”

201

201

2.14.14

‫�غ‬ ‫�و��ا د �ة ‬ ‫�غَ ْ آ‬ ‫�و� ي��د � ‬ ‫�َ �قْ َ‬ ‫�ص�د �ة ‬ ‫�و م��‬ ‫�أ‬ ‫�و�م� د �ة ‬ ‫َْ‬ ‫�و�م�م�� �سود �ة ‬ ‫ُْ ُ‬ ‫� او �م�� �لود ‬ ‫� �ون�ا هِ� �د ‬ ‫َ ْ‬ ‫�و�ب هِ���ي�ر�ة ‬ ‫َ‬ ‫�وب�ِش����ي�ر�ة ‬ ‫���ور�ة ‬ ‫�و�مب�� ش �‬

‫ّ‬ ‫� �وت�ا ر�ة ‬ ‫ُّ‬ ‫�و�تر�ة ‬ ‫ُ‬ ‫�و�ج��‬ ‫ح�ا ش���ر�ة ‬ ‫َْآ‬ ‫�هر�‬ ‫ ‬ ‫�و ج� �‬ ‫�و�‬ ‫ح�ا د ر�ة ‬ ‫َ ْ َّ‬ ‫حَور�ي��ة ‬ ‫� او ��‬ ‫َ� ّ‬ ‫حوا ر�ي��ة ‬ ‫�و �‬ ‫َْ آ‬ ‫حور�‬ ‫ ‬ ‫�و��‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫� ة � �ة � ّ �ة � ّ �ة � �غَ‬ ‫ا�ل�م ار � ا �ل ن��ا �ع�م� ا �ل��لي��ن � ا �لب�ي�� ن�� ا �ل�يَ��د‬ ‫� ث ّ �ة � ً‬ ‫ا �لمت���ن��ي � �ل�ي�ن �ا *‬ ‫� ظ � �ت‬ ‫� ا �� ت �� � َ‬ ‫� ة � ت ا �ة ا �ل�ع �� �ة ��ع‬ ‫�� �ك�‬ ‫���ل ا �‬ ‫�صر*‬ ‫ح�د �و ل ��ى ا ل�ى ا � �لقِ��‬ ‫ا�ل�م ار � ا �ل�� �م� ي�م� �ج ب‬ ‫��ل �ة � �ة‬ ‫ا‬ ‫��ا ر�� ا �ل ن��ا �ع�م� *‬ ‫ج ي‬ ‫���د � ��ل��ة ا ��خل ق‬ ‫�‬ ‫��� �ل� *‬ ‫جم و‬ ‫ا � ة � �ة � �ة‬ ‫�ل�م ا‬ ‫ر � ا �ل ن��ا �ع�م� ا �ل��ل�ي�ن � *‬ ‫�‬ ‫ك���ا �ع ب� *‬ ‫�‬ ‫���ذ ا ��لَ � �ة‬ ‫ة � ش ف �ة ا �� غ � ة ا ��خل � ق ا �� ض ف �ة‬ ‫ا �ل��س�ي �د� ا �ل��� �ر��� �و ل�ص���ي ر� �� �ل� ل�‬ ‫�هِ ي��ل�‬ ‫���عي ���� �وك�� ا ب �‬ ‫�ي‬ ‫�ة‬ ‫�ج��مي���ل� *‬ ‫� س�ن �ة ا ��خل � ق � ن‬ ‫ا ��ل‬ ‫ح�� � �� �ل� � ا‬ ‫و �ل��ل�و� *‬ ‫�م�مت���لئ���ة ا �ج��ل‬ ‫� ��س� *‬ ‫� آ � مآ‬ ‫ا �ل‬ ‫�‬ ‫ح��س�ن �� ا �لر�ع ن��� *‬ ‫�‬ ‫��� ظ‬ ‫ع ����م��ة ا ��خل ق‬ ‫ا �لض�‬ ‫� �ة � ف ا‬ ‫�� ��خ�‬ ‫ح�ا د ر�ة ا �ج��ل‬ ‫�م��ة ا ��ل‬ ‫�‬ ‫��� �ل� *‬ ‫� ��س� ‪ 1‬ا �ل�عب���ل� ا�لم��� ��ص�ل ا ل ي‬ ‫م‬ ‫��‬ ‫��ل �ن ا � ن ظ ��‬ ‫� ت ا ّ �ة � ا � �‬ ‫نث �ا‬ ‫ل‬ ‫�‬ ‫ا‬ ‫�ل‬ ‫�‬ ‫م‬ ‫حول�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫م‬ ‫�‬ ‫ح‬ ‫�‬ ‫�‬ ‫�‬ ‫�هر �و�ه�و ��س‬ ‫و �ل �‬ ‫ر و �ج س�‬ ‫� �مو��� ا �ل� ج� �‬ ‫م‬ ‫ا �ل� �� �‬ ‫� � �ة‬ ‫حو�ل� *‬ ‫مي�ل�‬ ‫� ا �ل�‬ ‫�ح‬ ‫� �ة‬ ‫� �ة ��ل‬ ‫ا �ل��س�م�ي�ن ��ة ا �و ا ��ل‬ ‫ح��س�ن � ا ج �مي���ل� *‬ ‫�� ض آ � �ة‬ ‫���� ا �ل ن��ا �ع�م� *‬ ‫ا لب�ي��‬ ‫�‬ ‫�َ ا �ّا ت ن آ � ا‬ ‫� ���س�� ا �ل� �م�ص�ا ر*‬ ‫حو ري�‬ ‫ا �ل�‬ ‫��َ‬ ‫حَ ا ن� � ش����ت�د ����ا �� ����ا �� ا ��ل�ع��ي�ن � �� �س ا د �� �س ا د�ه�ا‬ ‫ال‬ ‫��ور‬ ‫ب ي �ض ب ي �ض‬ ‫ي‬ ‫و‬ ‫و و‬ ‫ا � � ا ��‬ ‫ح��د ��قت�ه�ا � �ت �ق � ف� ن‬ ‫ت س�ت‬ ‫�خل‬ ‫�ه� ا �و ا‬ ‫� *‬ ‫� ��و���ه�ا � �وي�ب��ي���ض� �م� �‬ ‫�و��� �د �ير � � و ر� ج‬ ‫حوا �لي�‬ ‫*‬

‫� ذ�� ا ف�� ا �ل��ق���ا �مو��س و ف�� ‪ :1855‬ا ��جل‬ ‫�����سي�����م��ة‪.‬‬ ‫ي‬ ‫‪  1‬ك ي‬

‫‪202‬‬

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‫‪١٥٫١٤٫٢‬‬

‫‪١٦٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a ghādah,

“a smooth, pliant woman of patent pliability”

or a ghaydāʾ,

“a woman who walks with an affected swaying, out of pliability”

or a maqṣadah,

“the large, perfect woman who pleases all men and

or a maʾdah,

“a smooth girl”

or a mamsūdah,

a female who is trimly built

or a umlūd,

“a soft, pliable woman”

or a nāhid,

a female who is “full-breasted”

or a bahīrah,

“a noble lady, of small stature and weak”; synonym

tends to shortness” 2.14.15

bahīlah or a bashīrah,

a female who is “beautiful”

or a mabshūrah,

a female who is “comely of face and body”

or a tārrah,

a female who is “full-bodied”

or a turrah,

a female “comely and frivolous”

or a juḥāshirah,

“a huge woman, of beautiful physique and large joints, and well built”

or a jahrāʾ,

feminine of ajhar, which means “a male of comely, perfectly formed appearance and body, or a male with an attractive squint”

or a ḥādirah,

“a fat, or comely and beautiful, woman”

or an aḥwariyyah,

a female who is “white and smooth”

or a ḥawāriyyah, “the ḥawāriyyāt [plural] are the women of the great cities” or a ḥawrāʾ, [“having ḥawar”] “ḥawar is when the white of the eye is extremely white and the black extremely black and the pupil is rounded, the eyelids delicate and surrounded by white,” etc.

203

203

2.14.16

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�ذ‬ ‫� �تر� ��‬ ‫�و ا ت� �ت� ك‬ ‫�ج ر‬ ‫�د�ه��ر‬ ‫ج‬ ‫� تّ �‬ ‫ُ َ َْ‬ ‫� ت �ة‬ ‫� ة‬ ‫� �ة الم‬ ‫ا�ل�م ار � ا �ل ك��‬ ‫م���ل� ج��م�ع� *‬ ‫�و�م�د �ه�مر�ة ‬ ‫َّ‬ ‫�� � � �ة �ج� �ة‬ ‫طو�ل�‬ ‫��س�م� *‬ ‫�و�م�ز�نر�ة ‬ ‫� �ي�‬ ‫ي‬ ‫�زَ ْ آ‬ ‫� ة � ش ق �ة �‬ ‫ا�ل�م ار � ا �ل‬ ‫م���ر�� ا � �لو ج��ه *‬ ‫�و �ه �ر ‬ ‫� س�ن �ة ا �� ئ �ة‬ ‫َْ‬ ‫ا ��ل‬ ‫ي�� *‬ ‫��س ��ور�ة ‬ ‫ح�� � ل�ه�‬ ‫�و�م ب‬ ‫خ �‬ ‫ا ��ل ا � �ة ا �ل� � � �ة ا ��ل �غ‬ ‫�و�ة ا �ل���ل‬ ‫ح� *‬ ‫مور�ة ‬ ‫� ��س�د ��ي�ر ر��‬ ‫�و�م��س� �‬ ‫ج�� ري� مع� �صوب� �ج‬ ‫م‬ ‫� ة � آ‬ ‫َْ‬ ‫ا�ل�م ا � ا �ل‬ ‫�‬ ‫�و�ش��غ� �ف�‬ ‫ح��س�ن �� *‬ ‫� ر ‬ ‫ر‬ ‫� �ة �‬ ‫َّ‬ ‫ة‬ ‫ا ��ل‬ ‫ح��س�ن � ا �ل� �صور� *‬ ‫�صِ�ي�ر�ة ‬ ‫�و�‬ ‫َ ْ�قَ‬ ‫�ة‬ ‫ة‬ ‫�ت�ا ر� �ج��مي���ل� *‬ ‫�و�عب �� ر�ة ‬ ‫�‬ ‫َ� ْ َ‬ ‫ا ��ل ��ق ��ق���ة ا ��ل�� ش��� �ة ا ��ل ن��ا �ص�ع��ة ا ��ل� �ا �� � او �ل��س�م�ي�ن ��ة ا �ل�م�مت���لئ���ة ا �ج��ل‬ ‫�‬ ‫�‬ ‫ه‬ ‫ة ‬ ‫� ��س�‬ ‫�وعب �‬ ‫ب‬ ‫ر‬ ‫�ض‬ ‫ر‬ ‫�ي‬ ‫ب‬ ‫ر‬ ‫ي‬ ‫م‬ ‫�‬ ‫��ا �‬ ‫�ف ��‬ ‫� �� � ا ��خل ق‬ ‫��ا �م�ع��ة �ل���ل‬ ‫�هر � او ج��ل‬ ‫��� �ل� *‬ ‫ح��س�ن ��ى ا �جل س� و‬ ‫ك�� �ل�عب �‬ ‫م‬ ‫َ‬ ‫� تّ‬ ‫� �‬ ‫� �ف ف �ة �‬ ‫�َنْ�َ‬ ‫� ��جع‬ ‫م���ل��ة ا �خل �‬ ‫ا �ل ك��‬ ‫� ي ���� ا �لر�و� *‬ ‫�ر�ة ‬ ‫و ج‬ ‫ح‬ ‫�‬ ‫ُْ‬ ‫�� ت� ا �و د خ���ل ت� ���فى ا ��ل‬ ‫ا �ل ��تى ب���لغ�� ت� �ش��ب��ا �ب��ه�ا � او د رك�‬ ‫�صر ‬ ‫�و�م�ع�‬ ‫ح���ض� ا �و‬ ‫�ي‬ ‫قت �‬ ‫را �ه��‬ ‫� ا �ل�ع ش���ر�ي�ن *‬ ‫ض آ ���ذ فَ ّآ‬ ‫غَ ّآ‬ ‫���� �وك�� ا � �‬ ‫ر*‬ ‫�و�� �ر ء ‬ ‫ب��ي��‬ ‫ض‬ ‫ض‬ ‫�ذ‬ ‫فت‬ ‫�‬ ‫ح��ك �‬ ‫ح��ا �‬ ‫ا ف���تر�‬ ‫����‬ ‫���� ك�‬ ‫ح��س�ن �ا *‬ ‫�و ا ت� ا ���را ر ‬ ‫فَ ْ آ‬ ‫� ت �ة � ش‬ ‫�ا ا ا ��ل ت ق ا �� ت � ا‬ ‫ا �لم�م���لئ�� ��حل‬ ‫�م�ا �و��� �ح�‬ ‫�و��ز ر�‬ ‫�‬ ‫�‬ ‫� ا �ل� د را ك *‬ ‫�‬ ‫ ‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫ر‬ ‫و‬ ‫ى‬ ‫ب‬ ‫�ن آ‬ ‫ُق َّ‬ ‫� ن �ة ��� ظ‬ ‫ع �� �ة‬ ‫��م� �م�ن ا �ل����س�� *‬ ‫�و���ف��ا �خِ� �ر��ة ‬ ‫ا �ل�ب��ي���ل� ا ل ي‬ ‫ي‬ ‫�‬ ‫ة � ا ة ��ل ا �ة � ن ا �ع �ة �‬ ‫�ة‬ ‫ا�ل�مر� �مور� � او�ل�مر�م� ر� ا ج�� ر�ي� ا �ل�� �م� ا �لر�ج� ا‬ ‫ر ج�� *‬ ‫�و�ُم ْر� �مور�ة ‬ ‫َ ْ ة �ا ضآ‬ ‫َّ‬ ‫ر��ا *‬ ‫���� ‬ ‫�و�م ش��� َر� ا �ل� �ع�‬ ‫ي‬ ‫�‬ ‫َ �‬ ‫� ا �غ ت �‬ ‫�‬ ‫�أ � �‬ ‫�ل�ا �ز �م��ة �ل��ل�� �س او ك �و �ل��لت�ن ظ� �� �‬ ‫�ف� � ا‬ ‫و �ل� �����س�ا �ل *‬ ‫�و�مطِ �� ر�ة ‬ ‫*‬

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‫‪١٧٫١٤٫٢‬‬

‫‪١٨٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a dhāt tadahkur,

a female “whose body shakes”

or a mudahmarah,

a compact, well-knit woman

or a muzannarah,

a female who is “tall, large-bodied”

or a zahrāʾ,

“a woman of radiant face”

or a masbūrah,

a female “of comely form”

or a masmūrah,

“a girl with a sinewy body and no loose flesh”

or a shaghfar,

“a comely woman”

or a ṣayyirah,

a female “of comely appearance”

or a ʿabqarah,

a female who is “full-bodied and beautiful”

or a ʿabharah,

a female “with delicate, shining white skin or who is

2.14.17

fat and full-bodied, synonym ʿabhar; also a female who brings together all beautiful qualities of body and physique” or a ʿajanjarah,

a female “of compact physique and a light spirit”

or a muʿṣir,

“a girl who has completed her girlhood and attained or entered into the menses, or who is approaching twenty”

or gharrāʾ,

“white”; synonym farrāʾ

or a dhāt iftirār,

[a woman “with a pleasant laugh”] “iftarra means ‘he laughed a pleasant laugh’”

or a fazrāʾ,

a female who is “fleshy and fat-laden, or approaching the onset of the menses”

or a qufākhiriyyah,

“a large, noble woman”

or a murmūrah, “a murmūrah, synonym mirmārah, is a girl whose skin is smooth and whose flesh quivers” or a mashrat al-aʿḍāʾ, “a fragrant woman” or a maṭirah,

a female who “constantly uses the teeth-cleaning 2.14.18 stick, or cleans herself, or washes”

205

205

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�� ة � ق � غ �ظ � �ة � آ‬ ‫�ذ ت ْ‬ ‫ح��س�ن ��‬ ‫م�� � ا �ل��س�ا �� ا �ل����ل� ��� ا �ل‬ ‫�‬ ‫م��‬ ‫�ر�ة ‬ ‫�و ا � � ك‬ ‫ي‬ ‫ا �ل كر‬ ‫�ن آ �‬ ‫� �‬ ‫� �م �ة‬ ‫َ ْ�‬ ‫ة � ق‬ ‫ط ���ة ا ��خل‬ ‫ا�لم��‬ ‫��� �لق� �م�ن ا �ل����س�� � او�لم��س�ت�د �ير� ا �ل��س�ا ���ي�ن ا �و ا�لم�د ج��‬ ‫�و�م�م��ك�ور�ة ‬ ‫�‬ ‫و‬ ‫ي‬ ‫ا ��خل � ق � ش ة ا ��لَ ضْ �ة‬ ‫���ع� *‬ ‫�� �ل� ا �ل����د �ي��د� ب��‬ ‫ّ‬ ‫ض �آ � ّ ق �ة‬ ‫��� ا‬ ‫بر �� (�م�ن �م�ا ر) *‬ ‫�و�م�ا ِر�ي��ة ‬ ‫ب��ي��‬ ‫�ذ ت نَ ْ‬ ‫� �ن � ه �ة‬ ‫�� *‬ ‫� ر�ة ‬ ‫�و ا � �� �ض‬ ‫ح��س � بو� ج‬ ‫�‬ ‫�‬ ‫�‬ ‫� ف� ق �ة �� �ل ض ا � �ة‬ ‫��ث�ي�ر�ة ا �ل���ل‬ ‫ل��‬ ‫ا � �ل �وث�ي�ر�ة ا � ك‬ ‫��ع� *‬ ‫�و �َ �وث�ي�ر�ة ‬ ‫م او ���� ل� �م�‬ ‫ح� ا �و ا �ل �‬ ‫��� ج‬ ‫م‬ ‫ت ن � ة � َّ �ة � � ْ ف �ة � � �نْق �ة � قُ نْ ُ �ة � َ ْ � �ة � َ � ْ‬ ‫� ض َ ْف � َ‬ ‫�� �ة‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫( ����ب��ي �ه ا�ل�م ار � ا �لر���س� ا �ل�ِد � �‬ ‫ل‬ ‫�‬ ‫�ص‬ ‫�‬ ‫ل‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫ع‬ ‫�‬ ‫ه‬ ‫�‬ ‫ط‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫�‬ ‫��ض �ْوك��ع�‬ ‫�‬ ‫�‬ ‫ص‬ ‫�م‬ ‫ل‬ ‫�‬ ‫ع��ص� ا �ل�ِد � ���ص� ا � �ل� ب‬ ‫� �ل‬ ‫ب‬ ‫ع‬ ‫� �آ‬ ‫� َ �آ � قُ شْ ن �ة �� آ ��ث �ًا ��غ� �ن‬ ‫ا‬ ‫�‬ ‫�ن‬ ‫ل��ر� �‬ ‫و ا ك���ر د �ل� �و ج�� �م �ج �مي�� �ه�و �ل� ) *‬ ‫��� او �� ‪ 1‬ا � ك‬ ‫ا �لر�ص�ع� ا � �ل� �‬ ‫ع‬ ‫�‬ ‫� �ذ‬ ‫ح ا �ظ ��‬ ‫ُ َ�‬ ‫�� ت� ��ل‬ ‫ح ّرك�‬ ‫ا�ل�م ار �ة ا �ل ��ت ا ا �م ش��� ت� �‬ ‫��ا �م�ه�ا *‬ ‫�و�ه�د ��كِر ‬ ‫��م�ه� �و�ع‬ ‫�ي‬ ‫َ َُ‬ ‫��ث ة �� � � ش ا �ة ا ��لض‬ ‫��ة �ل�‬ ‫� س�ن �ة � � �ّ ��ا �‬ ‫ُ‬ ‫�خ‬ ‫�� ة‬ ‫�‬ ‫��‬ ‫�‬ ‫ل����ي�ر� ا ل��ل‬ ‫ا� ك‬ ‫ح� � او �ل���� �ب�‬ ‫��م� ا ح�� � ا �ل�د �ل ك�� �ل�ه�د �ك�ور� *‬ ‫�و�هيْ��د �ك��ور ‬ ‫�ض م‬ ‫� ��ف ف �ة‬ ‫ا �ل��م ا �ة ا �ل�‬ ‫�� ��خ�‬ ‫�م��ة ا �و ا ��خل‬ ‫� ي ���� *‬ ‫� ب�و��لِ�ز ‬ ‫ر‬ ‫ِ‬ ‫ْ‬ ‫ُ‬ ‫�ل�‬ ‫� �ز‬ ‫� ا ة ا ��لت ا ّ ة‬ ‫�و�ع ك��‬ ‫اح� د ر� �� ر� *‬ ‫� �مو �ة ‬ ‫ضآ‬ ‫�� ا �ة ��‬ ‫َ�غ� ّ ا �ز‬ ‫ح س�ن �ة ا ��لغ�م�ز ��‬ ‫ا‬ ‫ل‬ ‫�‬ ‫ل‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ع‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫���� *‬ ‫�‬ ‫ة ‬ ‫�و �م�‬ ‫�‬ ‫�‬ ‫لل �‬ ‫ج ري‬ ‫��ث� ة ا ��ل���ل ُ ْ �ة‬ ‫� �كِ�ن�‬ ‫�ص��لب�� *‬ ‫��ا �ز ‬ ‫ك���ي ر� ح� �‬ ‫و‬ ‫م‬ ‫آ‬ ‫� ا �ة � � �ة �نَ فْ‬ ‫ا ج�ل‬ ‫�� ر�ي� ا �ل��‬ ‫ط�بي�� ا �ل �����س *‬ ‫� �و نِ���س��ة ‬ ‫َْ‬ ‫� �ة � ش‬ ‫ا ��ل‬ ‫ح��س�ن � ا�لم����ى *‬ ‫�ه��س ‬ ‫� بو��ي�‬ ‫�خَ‬ ‫�‬ ‫� �ف � �‬ ‫له�ا *‬ ‫�و� ُر�و��س ‬ ‫ا �لب� ك‬ ‫��ر ��ى ا �و�ل ح�م�� �‬ ‫َخ نْ آ‬ ‫ت‬ ‫�ذ‬ ‫حت � ق‬ ‫��ر�ه�ا �‬ ‫��ت�ق��د � ك�‬ ‫� ا �لب��ر��� *‬ ‫�و�����س�� ‬ ‫م‬ ‫ع‬ ‫�‬ ‫�‬ ‫��ا ���ة ���ط��ل� �ن�ه�د� �ا ف�ا �ذ ا ا ج��ت � � ض� خ ف ق ن‬ ‫����� �����د ���ه�د *‬ ‫�و�ُم ْرك����س ‬ ‫� ه�‬ ‫م‬ ‫و‬ ‫ا ج�ل ر‬ ‫ي‬ ‫�ع‬ ‫ع م‬ ‫��ل س�ن �ة � � � �ة � ت ا ة � ُ ْ �‬ ‫َ َْ �‬ ‫ا �ل� ا �ة ا ج �ل‬ ‫��مي���ل��ة ا �و ا �‬ ‫ط �و�ل� ا �ل�� ر� ك�‬ ‫ح�� � ا �ل ��‬ ‫���ا �ل�ع ��‬ ‫�‬ ‫�ط� �مو��س *‬ ‫�م‬ ‫�و�عي� ���ط� �مو��س ‬ ‫ر‬ ‫�ي‬ ‫*‬

‫َْ‬ ‫ف‬ ‫ذ ف‬ ‫��� ا �ي� ا �ل��ق���ا �مو��س و �ي� ‪ :1855‬ا �ل��ق�� ش���وا ن���ة‪.‬‬ ‫‪  1‬ك‬

‫‪206‬‬

‫‪206‬‬

‫‪١٩٫١٤٫٢‬‬

‫‪٢٠٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a dhāt makrah,

[a woman “possessed of a makrah”] “a makrah is a comely, thick calf ”

or a mamkūrah,

“a woman with a curvaceous physique and rounded calves, or one who is of slender waist and corpulent”

or a māriyyah,

a female who is “of a brilliant white”; from [the verb] māra

or a dhāt naḍrah,

[a woman “possessed of naḍrah”] “i.e., of comeliness and good looks”

or a wathīrah,

“the woman who is wathīrah has much flesh, or is ready to be bedded”

(Note: women who are dirty crockadillapigs, shorties, runts, trolls, longnecked pinheads, midgets, wide-wooed woofers, waddlers, bitty-butted beasts, scrawnies, and spindle-legs are more coquettish and sensual than any of the above.) or a hudakir,

“a woman who brings her flesh and her bones into 2.14.19 play when she walks”

or a haydakūr,

a female “with a lot of flesh on her” and “a huge young woman who is attractively coquettish”; synonym hadkūr

or a biliz,

“a huge, or a light, woman”

or a ʿukmūzah,

a female who is “thick and full-fleshed”

or a ghammāzah,

“a girl skilled at massage”

or a kināz,

a female “with much flesh, and solid”

or a ānisah,

“a cheerful girl”

or a bayhas,

a female who “walks well”

or a kharūs,

“a girl who has not yet brought forth, in the first pe-

or a khansāʾ,

[“snub-nosed”] already mentioned under burquʿ

or a murkis,

“a girl whose breasts are emerging; when they be- 2.14.20

riod of her pregnancy”

come compact and large, they are said to have ‘become full’ (nahada)” or a ʿayṭamūs,

“a beautiful woman, or a comely, tall, full-bodied woman”; synonym ʿuṭmūs

207

207

‫َ َْ �‬ ‫�و�ع��ل���ط�مي����س ‬ ‫�و�ع�ا نِ���س ‬

‫ُق ْ ُ‬ ‫�و��د � �مو��س��ة ‬ ‫�‬ ‫�وقِ� ْر ��ط�ا ��س ‬ ‫َ�نِ‬ ‫�وك���ي����س��ة ‬ ‫�َ ْ آ‬ ‫�و�ل�ع��س�� ‬ ‫َ� ْ‬ ‫�و �لِمي����س ‬ ‫َ َّ‬ ‫�و�ع ش�����ة ‬ ‫�خ َ‬ ‫�و� �رب��ص��ة ‬ ‫َ خُ‬ ‫�و���ض ‬ ‫�ود ��‬ ‫خْ� َ‬ ‫�ص��ة ‬ ‫�ور��‬ ‫�َ ضْ ا ض �ة �َ ض ّ‬ ‫����ة ‬ ‫��� ب��‬ ‫��ب�� �‬ ‫�وب��‬ ‫�خَ ْ‬ ‫����ة ‬ ‫�و�ِ �ري� ض�‬ ‫َ ْ‬ ‫����ة ‬ ‫�ور �ض‬ ‫� ار ض�‬ ‫غَ ض ّ �ة غ‬ ‫����ة ‬ ‫��� �� ض�‬ ‫��ي� ض�‬ ‫�و���‬ ‫� � ف‬ ‫ ا �ل��طر��‬ ‫ف‬ ‫�و��ا ر���ض ‬ ‫� �فَ� ضْ �ف‬ ‫����ة ‬ ‫����ا ض�‬ ‫و�‬ ‫ُف‬ ‫����ة ‬ ‫�و� �م��ا ض�‬ ‫خُ� �‬ ‫�ْو ��ط�ا �ن��ة ‬ ‫�و �‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫� �ة �‬ ‫��ا ر���ة ا ��لت��ا ر�ة ا ��ل‬ ‫ا ��ل‬ ‫ح��س�ن � ا � �لق �� او �‬ ‫ج ي‬ ‫م‬ ‫� � �‬ ‫�ث�ه�ا ���ف ا �ه�� ا‬ ‫ح�ت �خ� �ج� ت� �م�ن‬ ‫�� ا �‬ ‫ا �ل ��تى ��ط�ا �ل � ك‬ ‫م�� � ى �‬ ‫له� ب���ع�د ا د را �ك�ه� ى ر‬ ‫�‬ ‫�‬ ‫�ع�د ا د ا �ل�ا ب� ك�‬ ‫��ا ر *‬ ‫ض‬ ‫���خ��ة � ظ‬ ‫ع �� �ة‬ ‫��م� *‬ ‫��‬ ‫�م� ي‬ ‫��ل ا �ة �� ض آ � ة � ق �ة‬ ‫���� ا�لم�د �ي��د� ا � �ل��ا �م� *‬ ‫ا ج�� ر�ي� ا لب�ي��‬ ‫� ة � آ‬ ‫ا�ل�م ا � ا �ل‬ ‫�‬ ‫ح��س�ن �� *‬ ‫ر‬ ‫�ن ��ف � ن ا ��ن‬ ‫�م �ى � �لو���ه� ا د �ى �� �س ا‬ ‫ود *‬ ‫� �ة �َ ْ‬ ‫ا �ل��ل�ي�ن � ا�لم��ل�م��س *‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� ة � �‬ ‫ح ا � ا ��ل��د ��ق ��ق���ة � �ظ‬ ‫ط �و��ل��ة ا � �لق���لي���ل��ة ا �ل���ل‬ ‫ع ����ا � ا �لي��د � ا‬ ‫ا�ل�م ار � ا �ل��‬ ‫و �لر ج���ل *‬ ‫�‬ ‫�‬ ‫و‬ ‫ي‬ ‫م‬ ‫�ي‬ ‫م‬ ‫ا �ل� ا ة ا �� ش ا � �ة ا ��لت ا ّ ة‬ ‫�مر � ل���� ب� �� ر� *‬ ‫ش‬ ‫�‬ ‫��ا ر���ة ا �لم�مت���لئ���ة ��� �ح�‬ ‫ا ��ل‬ ‫�م�ا *‬ ‫ج ي‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫� �ق ق �ة �� �‬ ‫�ة‬ ‫��ص��ة ا �ج��ل‬ ‫� ��س�د ا �لر� ���� ا جل‬ ‫ا ��لر خ�‬ ‫���ل��د ا �لم�مت���لئ�� *‬ ‫ي‬ ‫�� ا �ة ��ل � ث �ة � �ن �ل�‬ ‫ح س�ن �ة ا ��ل ض �آء ا ��لت ا ة‬ ‫ال‬ ‫�� ر�� ا �‬ ‫��� �� ر� *‬ ‫ح�د ��ي �� ا �ل��س ا � �� � ب�ي��‬ ‫ج ي‬ ‫�ة‬ ‫ي �ڡ‬ ‫� �م�عن��ى ر�ج� ا‬ ‫ر ج�� *‬ ‫ا �� غ� ض ّ‬ ‫����� �م�ن ا ��ل��� ف � ف �ت‬ ‫� �ة � ا ��لغ�� ض‬ ‫����ة ا ��ل ن��ا‬ ‫طر�� ا � �ل��ا ر *‬ ‫�ض‬ ‫ل��‬ ‫�‬ ‫و‬ ‫ي‬ ‫ر‬ ‫�ض‬ ‫*‬

‫��ة‬ ‫ض��خ‬ ‫�� ��م�‬ ‫�‬ ‫�‬ ‫� ��س� �ة ا �� �� � �ة‬ ‫ح� �ة ا �ج��ل‬ ‫��ا ���ة ا �ل���ل‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫و��ل� *‬ ‫م‬ ‫م‬ ‫ط‬ ‫ي‬ ‫ا ج�ل ري ي‬ ‫� �ي‬ ‫�� ض‬ ‫���خ��ة � �‬ ‫�م� ا �لب� ��‬ ‫ط�ن *‬ ‫ا ل� �‬ ‫��ا �� غ ص�ن �� � ا ��نَ �ة‬ ‫ا �ة خ� � ا ن �ة خ� � �ن �ة‬ ‫طو �ل� �‬ ‫و�ع�م� *‬ ‫�و ��ط�ا �ي�� ك�� ل���� � �‬ ‫�و ��ط� �� �و �‬ ‫ج�� ر�ي� �‬

‫‪٢١٫١٤٫٢‬‬

‫*‬

‫‪208‬‬

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‫‪٢٢٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a ʿalṭamīs,

“a full-bodied girl of attractive physique”

or a ʿānis,

“a female who has remained so long with her family after having reached puberty that she is no longer counted among the virgins”

or a qudmūsah,

a female who is “huge and big”

or a qirṭās ,

“a white girl of lanky physique”

or a kanīsah,

“a comely woman”

or a laʿsāʾ,

“one who has the slightest hint of blackness to her complexion”

or a lamīs,

a female “soft to the touch”

or a ʿashshah,

“a tall woman with little flesh, or one with fine-boned hands and feet”

or a kharbaṣah,

“a young, full-bodied woman”

or a dakhūṣ,

“a girl full of fat”

or a rakhṣah,

[“soft”] “too well known to require definition”

or a baḍbāḍah

a female who is “soft-bodied, delicate-skinned, full-

  baḍḍah,

fleshed”

or a kharīḍah,

“a full-fleshed, white, comely, youthful girl”

or a raḍrāḍah,

synonym of rajrājah

or a ghaḍḍah

[“a blooming girl with a drowsy eye”] “ghaḍḍah is

2.14.21

  ghaḍīḍat al-ṭaraf, ‘blooming’ (nāḍirah); an eye that is ghaḍīḍ is ‘drowsy’(fātir)” or a fāriḍ,

a female who is “huge”

or a faḍfāḍah,

“a tall, well-built, fleshy girl”

or a mufāḍah,

a female who is “huge-bellied”

or a khūṭānah,

“a girl who is khūṭānah, or khūṭāniyyah, is smooth and 2.14.22 tall as a tree branch”

209

209

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫� �ة � ّ‬ ‫�و�َ�س ْ� ���ط��ة ا �ج��ل‬ ‫ح��س�ن � ا � �لق��د‬ ‫� ��س� ‬ ‫ب‬ ‫م‬ ‫�‬ ‫�� � �ة‬ ‫َش ّ �‬ ‫� �ة ق‬ ‫و��ل� *‬ ‫�و��� ��ط��ة ‬ ‫ط‬ ‫ح��س�ن � ا � �ل �� او �م � �ي�‬ ‫�‬ ‫� �ة �‬ ‫�‬ ‫ا �ل��م ا �ة ا ��ل‬ ‫ح��س�ن � ا �ل��ل�و ن� � او � �لق �� ا‬ ‫و� *‬ ‫شِ�ن �ا ��ط ‬ ‫�و���‬ ‫ر‬ ‫م‬ ‫�� � � �ة ا ��� �ن ق � ن‬ ‫�ذ ت َ� نَ �� َ� َ ��‬ ‫ل‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح��س��ت��ه *‬ ‫ط ‬ ‫ل‬ ‫�و ا � ع��ط �وعي�‬ ‫ط‬ ‫�‬ ‫�‬ ‫و‬ ‫�‬ ‫�ي‬ ‫�ت ن�ز ة ا ��ل��ل ��ث‬ ‫�ذ‬ ‫�‬ ‫م����� � �‬ ‫�ك‬ ‫ح� ك���ي�ر�ت�ه *‬ ‫ظ ‬ ‫�و ا ت� ���‬ ‫شِ�ن �ا ���‬ ‫م‬ ‫� �ة‬ ‫�ُ �َ�َّ�ظ �‬ ‫ا ��ل ا � �ة ا ��ل��س� ي�ن �ة ا ��ل��� ��� �ة ا �ج��ل‬ ‫�و م�ل‬ ‫�‬ ‫�‬ ‫ج�� ري�‬ ‫��س�م� *‬ ‫ع ����ة ‬ ‫ل‬ ‫م�‬ ‫ط‬ ‫ي‬ ‫� �يو‬ ‫َْ آ‬ ‫�‬ ‫ا ��ل ش����د ���د�ة ا �ل� �ف ا‬ ‫� ��ت��ع��‬ ‫م ا ��ص� �م�ن ا �ج��ل‬ ‫� ��س�د *‬ ‫ ‬ ‫بو‬ ‫ي‬ ‫م�� ��ص�ل � او �ل �و ل‬ ‫ْ‬ ‫�‬ ‫�‬ ‫َ‬ ‫�ة‬ ‫�ا �� ا �� �ق‬ ‫ف��ا �ئ��ق�� ا �ج ��لم� ل �و ل‬ ‫ع���ل *‬ ‫� بو�ِ ��ير�ع��ة ‬ ‫�� ف �ة �م��ل�� �ة��ّ �ة‬ ‫ح� ك�ي����س� *‬ ‫� بو��ز ��ي�ع��ة ‬ ‫�ط �ر�ي��� ي‬ ‫� آ�‬ ‫� ن ا ظ � �ي�ن �‬ ‫ا �تت‬ ‫ُْ‬ ‫ا ��ل‬ ‫ح��س�ن �� �ل�ا �ن��ه�ا ��تت���ل�‬ ‫�ه�ا *‬ ‫�و�مت��ِ�ل� ‬ ‫ع را ��س�ه� � ��عر��ض� �ل��ل�� ���ر ا �لي�‬ ‫ع‬ ‫ن‬ ‫� � �ة � �ي�ن �ة �‬ ‫ا �� � �� �ف �ة ا ��� �ظ ��‬ ‫ا ج ��ل‬ ‫مف‬ ‫ا‬ ‫�م‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ل‬ ‫�‬ ‫ل‬ ‫ص‬ ‫ل‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��ا � *‬ ‫�‬ ‫�ة ‬ ‫ل‬ ‫ع‬ ‫ط��� لع‬ ‫�‬ ‫ل‬ ‫�‬ ‫�و��س��ي‬ ‫ي‬ ‫�ل ي‬ ‫م‬ ‫ض‬ ‫��� خل � �‬ ‫���خ��ة ت‬ ‫� �شَ��ْ�� ا ��خل‬ ‫�م� ��م�ل�ا �ه�م�ا ��س�م ن��ا *‬ ‫��ا �ل � او �ل�� �س او ر � �‬ ‫و ب �عى‬ ‫َ �زَّ �ة �َ ُ‬ ‫شَ ُ‬ ‫�م ا �‬ ‫عو ب� *‬ ‫�مو ‬ ‫ح� �ل� �‬ ‫�و��� �‬ ‫َ ْعآ‬ ‫ا �� غ� � ة ا � ا �ذ ن ا � ا �ذ ن ا �� غ� � ة ا �� � �� �ف �ة ال�من� ض�� ّ �ة �ل�‬ ‫�صم�ع��‬ ‫�و��‬ ‫ط���‬ ‫ ‬ ‫�م� ا �ى‬ ‫ل�ص��ي ر� �ل� � �و �ل� � ل�ص��ي ر� ل�ل� ي‬ ‫�‬ ‫ا �ل ا‬ ‫ر ��س *‬ ‫َْآ‬ ‫ظ � �ة �‬ ‫�ر *‬ ‫�ع �ي��م� ا �ل �ض‬ ‫� ر�ع�� ‬ ‫�و �ض‬ ‫ع‬ ‫فَ ْ آ‬ ‫ّ �ة � ش‬ ‫�و� �ع��‬ ‫�ت�ا �م� ا �ل����عر*‬ ‫ ‬ ‫ر‬ ‫�َ ّ‬ ‫� ��ف ف �ة �م��ل�� �ة‬ ‫ح� *‬ ‫�و�ل�ع��ة ‬ ‫ع ي ���� ي‬ ‫�ات ّ‬ ‫غ �ز � �ذ �‬ ‫� ت �ت غ �ز �‬ ‫�ا‬ ‫�‬ ‫�م��� (ق���ل ت � ا ن �ت‬ ‫� �ل� ���ه�ا ���ل�و �م���ا �ل�ه�ا �ب�� �ل��ك) *‬ ‫�و �ل� �ع��ة ‬ ‫ا �ل ��ى ����ا �ل��ك �و �ل� � �ك�ن ك‬ ‫ع‬ ‫َ نُ‬ ‫��� �ة ا ئ� �ة � ا �ن ف‬ ‫ح� ا �ل� � �� *‬ ‫ف ‬ ‫� او � ��و��‬ ‫ط�بي�� ر‬ ‫� ة �� ض‬ ‫خَ‬ ‫���خ��ة �� �‬ ‫ح �ة �� ة �‬ ‫� نْ َ‬ ‫�م� ا ل��لي�م� ا � ك‬ ‫ل��ب��ي�ر� ا �لث��د �ي��ي�ن *‬ ‫ف ‬ ‫�و�� �ض‬ ‫ا�ل�م ار � ا ل� �‬ ‫� ر��‬ ‫ِ‬ ‫*‬

‫‪210‬‬

‫‪210‬‬

‫‪٢٣٫١٤٫٢‬‬

‫‪٢٤٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a sabṭat al-jism,

a female “of pleasing figure”

or a shaṭṭah,

a female “of pleasing physique and tall”

or a shināṭ,

“a woman of pleasing color and physique”

or a dhāt ʿanaṭ

a female “having a long and attractive neck”

  wa-ʿayaṭ,180 or a dhāt shināṭ,

a female “fully and copiously fleshed”

or a mulaʿʿaẓah,

“a well-built, tall, fat girl”

or a batʿāʾ,

a female “having strong joints and sinews to her body”

or a barī ʿah,

a female “outstanding in beauty and brains”

or a bazī ʿah,

a female who is “quick-witted, witty, and charming”

or a mutliʿ,

a female who is “attractive because she stretches out 2.14.23 her neck (tutliʿu ʿunuqahā) when addressing those who look upon her”

or a sanī ʿah,

a female who “has beautiful, soft joints and fine bones”

or a shabʿā l-khulkhāl a female who is “huge and fills her anklets and brace  wa-l-siwār,

lets with fat”

or a shamūʿ,

a female who is “merry and playful”

or a ṣamʿāʾ,

“a female with small ears, or a small, fine ear that is flattened against the head”

or a ḍarʿāʾ,

a female who is “large-uddered”

or a farʿāʾ,

a female “with perfect hair”

or a laʿʿah,

a female who is “chaste and cute”

or a lāʿah,

a female who “flirts with you but doesn’t let you” (because, I believe, she torments (talūʿu) her suitor by so doing)

or a anūf,

“a female with a sweet-smelling nose”

or a khanḍarif,

“a huge, fleshy woman with large breasts”

211

211

2.14.24

‫�ذَ �ْ فآ‬ ‫� � �ل���‬ ‫ ‬ ‫و‬ ‫�ذ ت �َ� َ‬ ‫�و ا � ج�‬ ‫�س �‬ ‫ف ‬ ‫��‬ ‫ُ ُ‬ ‫ف ‬ ‫�و��س ْر� �‬ ‫عو��‬ ‫َ ْ‬ ‫�و��سي��ف��ا �ن��ة ‬ ‫ظ�‬ ‫�و ��� �ر�ف���ة ‬ ‫�ي‬

‫ف‬ ‫�وقِ� ْر�ص�ا ���ة ‬

‫�وقِ���ص�ا �ف ‬ ‫�‬ ‫�َ ّآ‬ ‫�و� �لف��� ء‬ ‫�ة �َ‬ ‫�و�‬ ‫ف ‬ ‫ح��س�ن � ا�لم�ع�ا ر��‬ ‫� قف‬ ‫  � او�لم�و������ي�ن ‬ ‫َف‬ ‫�ه�ف���ة ‬ ‫�و�م�ه� �‬ ‫َ ْ فآ‬ ‫�و�هي����� ‬ ‫َّ ق‬ ‫� بو� ار ���ة ‬ ‫ُُْ‬ ‫�و�ب��ه�� �ل�ق ‬ ‫ُ‬ ‫�و�‬ ‫ح�ا ر �و��ق ‬ ‫�و�خِ� �بر�ا �ق ‬ ‫�‬ ‫�ور�ش��ي��ق���ة ‬ ‫َ ْق ق‬ ‫�ور � ار ���ة ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�ن ق �ذ‬ ‫�� � ��ذَ ��َ�ف ت� �‬ ‫ح ت� ا �لب��ر�ق��‬ ‫� ���د �م ك�ر ا �ل� ل�‬ ‫ع‬ ‫�‬ ‫�خ� ا �ة � ��‬ ‫�ف د �ق��ة ا ��لخ‬ ‫ط�ن‬ ‫ا �ل�� ج�س‬ ‫�‬ ‫�‬ ‫ا‬ ‫ل‬ ‫�صر �و �م� �ص� ب�� *‬ ‫��‬ ‫� ��‬ ‫ا � ة ا �� �� � �ة � �ة‬ ‫و��ل� ا �ل ن��ا �ع�م� *‬ ‫�ل�م ار � ل�ط‬ ‫� �ي‬ ‫ا �� �� ��� �ة ا �ل�م�م ش �ق �ة ا �� ض ة‬ ‫ل�ط�و ل�‬ ‫���ا �مر� *‬ ‫���و� ل�‬ ‫�‬ ‫�ي‬ ‫ن‬ ‫��ف � � ا ن � �ن �� ه ا �� ئ �ة‬ ‫ف‬ ‫� ظَ � ْ‬ ‫ا‬ ‫ا �ل���ر�� ا ��م� �ه�و �ى ا �ل�ل��س� � ا �و ح��س ا ل�و ج�� �و ل�ه�ي�� ا �و‬ ‫َ‬ ‫�ذ‬ ‫� ن ��ف � ه � � ا ن‬ ‫��ا ا �� �ق � ا � ا ��ل �ذ ق‬ ‫�‬ ‫� ��ز �ة �‬ ‫��� ��‬ ‫�ي�ك�و� �ى ا �ل�و ج�� � او �ل�ل��س� � ا �و ا �لب� ا �ع� �و ك� ل��ل ب� و حِ‬ ‫� �ا‬ ‫�ا‬ ‫ف‬ ‫� ا � ف ن � ا �ز � � ف‬ ‫ا �و �ل� �ي ��و�ص�� �ب�ه ا �ل� ا � �ل��ت�ي �ا � ا �ل� � او �ل � او � �ل��ت�ي �ا ت� ا �ل�ز �و �ل� ت�‬ ‫� ا ا ��ل ش �خ � ا � ة‬ ‫�و� �و �ل� ا �ل��س�ا د� *‬ ‫�ل� ���ي �‬ ‫آ‬ ‫�‬ ‫ا �� �ل ْ ا �ف �ة �م�ن ا �� ن � ا �ل ت ��ت ت � � ن �� ة‬ ‫ل����س� ��ى ��د‬ ‫�قِ ر�ص� �‬ ‫حر�� ك���ا ���ه�ا ك�ر� *‬ ‫ج‬ ‫� ة �� ض‬ ‫���خ��ة‬ ‫�م� *‬ ‫ا�ل�م ار � ا ل� �‬ ‫ة �ُ ف ّ �‬ ‫ا ��ل�� ا ن �� � �‬ ‫�وا ر�ى �سم� � ا ل��ط� ا‬ ‫� او �‬ ‫و �ل *‬ ‫ح��د� ا �ل��ل�� �لج���ل�‬ ‫�‬ ‫�‬ ‫�‬ ‫� ا ف �‬ ‫�‬ ‫ا ظ�‬ ‫�هر �م�ن ا�ل�م ا �ة � ا�لم �ق��ف��ا ن ا �ل ��ه � ا � �لق��د �‬ ‫ا�لم�ع� ر�� ا �ل�و ج��ه �و�م� �ي� �� �‬ ‫ر و �و � �و ج و م‬ ‫� ي�ن ا ن � ن ا � ا ّ � ا �ن ظ �‬ ‫�ه�ا ره *‬ ‫ا �و ا �ل�ع� � � � او �لي��د ا � �و�م� �ل� �ب��د �ل�ه� �م ا �� �‬ ‫ض���ا �م �ة ا ��ل� ���ط�ن د ��ق��ق���ة ا ��لخ‬ ‫�‬ ‫�صر*‬ ‫��‬ ‫ي‬ ‫� ر ب‬ ‫ض‬ ‫� �‬ ‫�ا ة‬ ‫� َ َف‬ ‫ق �ة �خ‬ ‫�صر� *‬ ‫ا �ل�هي��� ���مر ا �لب� ��ط�ن �ور�� ا �ل� �‬ ‫� آ‬ ‫� �ة � � � ا‬ ‫ا �ل‬ ‫ح��س�ن �� ��ل�ه�ا ب�� جه‬ ‫�‬ ‫�‬ ‫و�ر�ي��ق� ك���ا �ل� �بر�ي��ق� *‬ ‫ب‬ ‫� ة ��ل آ‬ ‫ا�ل�م ا � ا �‬ ‫ح�م �‬ ‫ر ج���دا *‬ ‫ر‬ ‫�‬ ‫�ا�‬ ‫�‬ ‫ة‬ ‫ت‬ ‫م‬ ‫��ن�ع� �‬ ‫ح�م�ود �ل��ل�م ا‬ ‫ر � �ع ن��د ا �ج ��لم� *‬ ‫ع‬ ‫� � �ة ��ل� ظ �� �ة � �ة �‬ ‫ش‬ ‫�ل‬ ‫ا �ل��ط� �و��ل� ا ع��م� ا � ا �ل��س �‬ ‫م��‬ ‫ر�ع� ا ��ى *‬ ‫�ي‬ ‫ي و �ي‬ ‫�‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�ة‬ ‫�ف‬ ‫ق‬ ‫�‬ ‫ح��س�ن � ا � �ل��د �ل�� ي �‬ ‫ط� ت��ه *‬ ‫ا �� ت � ّ �‬ ‫���ا ن� ا�لم�ا ء ي ج�ر�ى ي �ڡ‬ ‫�ه�ه�ا *‬ ‫ل ��ى ك‬ ‫� �و ج� �‬ ‫*‬

‫‪212‬‬

‫‪212‬‬

‫‪٢٥٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a dhalfāʾ,

[“smallness and straightness of the nose”] dhalaf has been mentioned above under burquʿ

or a dhāt sajaf,

[possessed of ] “sajaf, which is narrowness of the waist and lankness of the belly”

or a surʿūf,

“a smooth, tall woman”

or a sayfānah,

a female who is “thin, svelte, and tall”

or a ẓarīfah, “ẓarf [the quality of being ẓarīfah (‘charming, witty, sophisticated’)] may be used only of the tongue, or of comeliness of face and appearance, or of both tongue and face, or of graciousness and quickness of both sensibility and wits, or it may be that only lively young men and women may be described as having it, not old men or lords” or a qirṣāfah, “a qirṣāfah is a woman who rolls like a ball” or a qiṣāf,

“a huge woman”

or a laffāʾ,

singular of luff meaning “tall, fat girls”

or a ḥasanat al-

[“a female comely of those parts that may be seen”] the

 maʿārif wa-l-

maʿārif are “the face and those parts of a woman that

 mawqifayn,

show” and the mawqifān are “the face and the feet, or the eyes and the hands and whatever has to be shown”

or a muhafhafah,

a female “lank-bellied and small-waisted”

or a hayfāʾ, [“slender-waisted”] hayaf [the quality of being hayfāʾ ] 2.14.25 is “lankness of the belly and delicacy of the haunches” or a barrāqah,

“a beautiful female possessed of brio and brilliance”; synonym abārīq181

or a buhluq,

“a very ruddy woman”

or a ḥārūq,

“having a certain quality welcomed in a woman during copulation”182

or a khirbāq,

a female who is “tall and large, or a fast walker”

or a rashīqah,

a female who is “comely and refined of figure”

or a raqrāqah,

a female who “looks as though water were running over her face”

213

213

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫آ �ت‬ ‫ُ ق‬ ‫ح��س�ن �� ��ج�ع‬ ‫�‬ ‫�ور �ْو���ة ‬ ‫� ب�‬ ‫َ ْ قآ‬ ‫� �‬ ‫� نت‬ ‫ط ���ل��ة ا ��ل��س�ا ق���ي�ن ا � ا ��ل‬ ‫�ه�م�ا *‬ ‫�سو��� ‬ ‫�و� �‬ ‫ح��س�� �‬ ‫و‬ ‫ا �ل�� � �يو‬ ‫َ‬ ‫� �ذ‬ ‫� ة ا �� ت �ذ �ت �� ّ ت ا ��ن �‬ ‫ن‬ ‫�ه�ا ا �ي�ا �م�ا *‬ ‫�و�عبِ ��ق���ة ‬ ‫ط� ب� �ل�م �ي�� �ه ب� �ع �‬ ‫ا�ل�م ار � ل ��ى ا ا �� ي‬ ‫ط�ب��� �ب� د �ى ��ي‬ ‫ت‬ ‫�� ت‬ ‫ا ��ل‬ ‫��ا ر���ة ا �و��ل �م�ا ا د رك�‬ ‫� *‬ ‫�و�ع�ا � ���ق ‬ ‫ج ي‬ ‫َ َ َّ‬ ‫� �ة � ت � ض‬ ‫���خ��ة � ا ُ ثْ ق �ة‬ ‫�م� �و �ل� �م �����ل� *‬ ‫�و�ع ش���ن ��ق���ة ‬ ‫س� ب�� �‬ ‫ط �و��ل� �لي����‬ ‫�� �ي�‬ ‫�غُ ُْق �ة �‬ ‫ت‬ ‫�ه�م�ا �ش���د �ي��د�ة �� �س او د �� �س ا‬ ‫و د �ه�م�ا *‬ ‫�و�ب��ر�� ا �ل�ع�ي�ن ��ي�ن ‬ ‫� او ��س�ع �‬ ‫ة غ� �ن ق غ� �ن ق �ة �ة � �ة‬ ‫غُ ن‬ ‫ا �م ار � � ار ��� �و� ا‬ ‫ر � ��� �ش���ا �ب� م�مت���لئ�� *‬ ‫�و�� ار � ���ق ‬ ‫� �‬ ‫�ذ‬ ‫غَ ْ�ن‬ ‫��غ�ز �ل �ب�ا �ل�ع�ي�ن ��ي�ن *‬ ‫�و ا ت� �� �ر�ق���ة ‬ ‫�ة �ت ف ّ �‬ ‫� �ذ ا ت �ل�مّ��ة غُ�� ا ��ن �ق‬ ‫�‬ ‫�ن�ا �ع�م� � ��ي�ئ��ه�ا ا �لر� *‬ ‫�ة ‬ ‫�‬ ‫و �‬ ‫ر‬ ‫يح‬ ‫�فُ ُ‬ ‫ا �ة ��ف�ن ق � ��ف ق ن �ة‬ ‫م ن��ا �� �م��ع�م� *‬ ‫�و��ن��ق ‬ ‫ج�� ر�ي� �� �و‬ ‫�َ‬ ‫� س�ن �ة � � ��ّ ا � �ة‬ ‫ا ��ل‬ ‫ح�� � ا �ل�د ل �‬ ‫و �ل��لب����س� *‬ ‫�و�لب ��ق���ة ‬ ‫ُْ‬ ‫ا �� ض ق �ة ا �ل� ت �ا � �ة‬ ‫ح�م� *‬ ‫�و�م��ل�ص�ق���ة ‬ ‫ل�‬ ‫��ي ���� م��ل‬ ‫�َ‬ ‫ش ة � ا‬ ‫� *‬ ‫�و� هِل� �ق���ة ‬ ‫����د �ي��د� ا �لب��ي � ��ض‬ ‫� ة � ُ � � �ة ا�ل�مت �خ� خ �ة � ّ�غ �ة � َ ْ‬ ‫ُْ‬ ‫� َْ‬ ‫تن‬ ‫�‬ ‫ْ‬ ‫�َْ�ث�ا‬ ‫���‬ ‫ح د ���ة � او ��ل ُ��سن� ���طبَ���ة ا �لبَ���ل�عث���ة ا ��خل‬ ‫��ا �ذ ا ت� ا ��ل‬ ‫�‬ ‫�‬ ‫�ب�� ا �ل�ز ��ا د �ب� ا �ل�ع بك‬ ‫�‬ ‫ط�� ب‬ ‫( ����ب��ي �ه ا�ل�م ار � ا �ل��طر �� ب‬ ‫رب‬ ‫ر‬ ‫� �آ‬ ‫� ة �ََُّ ن �ة �خَْ � ا ث ً ��غ‬ ‫ْ‬ ‫�ُْ �‬ ‫� ا ��ل�ُع��ك��ر� ا �لمث��د �� ا �ل‬ ‫ا ��ل‬ ‫���ر د ��ل�ا �و� نج�‬ ‫�‬ ‫� ��ط�ل� ا ك��‬ ‫��ا �م�ن �ج��مي�� �ه�و �ل� ) *‬ ‫ح ن �ظ� �� �و ب‪1‬‬ ‫ب‬ ‫ع‬ ‫�‬ ‫� �م�م ش ق‬ ‫��ف ي ��ف���ة ا �ل���ل‬ ‫خ� �‬ ‫ح� *‬ ‫���و���ة ‬ ‫و �‬ ‫آ م‬ ‫� س�ن � ��ف � ن ف� ا ن‬ ‫َ �‬ ‫ح�� � �ى ع� ��‬ ‫و � �ش��ب��ا �ب��ه�ا *‬ ‫�ور �ْود ك�����ة ‬ ‫� ة � ظ‬ ‫ْ‬ ‫ع ��� �ة ا ��ل�فخ‬ ‫ا�ل�م ار � ا �ل� ي�م�‬ ‫���د �ي�ن *‬ ‫��ب��ِرك ‬ ‫�و ضِ�‬ ‫ضَ ْ‬ ‫ق‬ ‫�ت ن�ز ة‬ ‫�ك ض �‬ ‫���ص�ي�ر�ة � ك‬ ‫�و�‬ ‫م����� � *‬ ‫���ا ك�����ة ‬ ‫�����‬ ‫ُ �أ‬ ‫� ُْ‬ ‫�‬ ‫��‬ ‫�ص��لب���ة ا �ل�مغ��� �ص �و��ة ا �ل���ل‬ ‫���نْ� ك���‬ ‫ا �ل‬ ‫ح� *‬ ‫�ة ‬ ‫�‬ ‫�و ض�‬ ‫ب‬ ‫م‬ ‫*‬

‫�لُ ْ‬ ‫‪ :1855  1‬ا �‬ ‫�خ��ن��طو ب�‪.‬‬

‫‪214‬‬

‫‪214‬‬

‫‪٢٦٫١٤٫٢‬‬

‫‪٢٧٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a rūqah,

a female who is “comely and admired”

or a sawqāʾ,

a female “with long, or comely, legs”

or a ʿabiqah,

“a woman who continues to give off a pleasant smell for days though she applies to herself the smallest amount of perfume”

or a ʿātiq,

“a girl who has just reached the start of puberty”

or a ʿashannaqah,

a female who is “tall without being huge or ponderous”

or a ghubruqat

a female “having wide eyes with intensely black pupils”

2.14.26

  al-ʿaynayn, or a ghurāniq,

“a woman who is ghurāniq, or ghurāniqah, is young and full-bodied”

or a dhāt gharnaqah, [a female “possessed of gharnaqah,” which means] “flirtatiousness of the eyes” or a dhāt limmah

[a female “possessed of a lock of hair that is”] “smooth

  ghurāniqah,

and played with by the wind”

or a funuq,

“a girl who is funuq or mifnāq is pampered”

or a labiqah,

a female “pleasing in her coquetry and way of dressing”

or a mulṣaqah,

a female who is “small and well-knit”

or a lahiqah,

a female who is “extremely white”

(Note: women who have dilated dugs or deflated bellies, who are blubberlipped, gross, flighty and gangly, fleshy, hippo-haunched, ill-starred and vile, gross-bodied, and flabby-fleshed, with pendulous pendentives, are more coquettish and sensual than any of the above.) or a mamshūqah,

a female who is “lightly fleshed”

or a rawdakah,

a female who is “comely, in the bloom of youth”

or a ḍibrik,

“a woman with huge thighs”

or a ḍakḍākah,

a female who is “short and plump”

or a ḍunʾakah,

a female who is “solid and sparely fleshed”

215

215

2.14.27

‫ُْ �‬ ‫�و�م�ع َر�ْو ِرك�����ة ‬ ‫ََ‬ ‫�َّ�‬ ‫�و�ع���كوك�����ة ‬ ‫َ ضَ َّ‬ ‫���ن ��ك ‬ ‫�و�ع�‬ ‫�‬ ‫�و�ع�ا�تِ��ك���ة ‬ ‫ُ فَ ّ‬ ‫�و� �م�ِ��ل�ك ‬ ‫� �َم ْ��‬ ‫��ا ك�����ة ‬ ‫و �مك‬ ‫َ ْ�‬ ‫�و�هب��َرك�����ة ‬ ‫� �ة ��خل ّ‬ ‫� او ��س�ي �ل� ا‬ ‫���د �ي�ن ‬ ‫ََّ‬ ‫�و�ُمب��ت��ل��ة ‬ ‫َ ْ َ�‬ ‫�و�ب��ه��ل��ك���ة ‬ ‫َُ � َ‬ ‫� ْ �آ‬ ‫�مو�ل �ج �م�ل�‬ ‫ ‬ ‫�و�ج� �‬ ‫َْ�‬ ‫�و خ���د �ل��ة ‬

‫َخ ّ‬ ‫�و���ل��ة ‬ ‫َ ْ‬ ‫�َ‬ ‫�ود‬ ‫ح�م��ل��ة ‬ ‫َُ‬ ‫�ود �حِ�م��ل��ة ‬ ‫ْ‬ ‫� �‬ ‫�و�ِم ك‬ ‫ ‬ ‫����س�ا �ل‬ ‫َ‬ ‫�ور خِ�ي�م��ة ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫� ت خ � �ة‬ ‫م��د ا ��ل�‬ ‫ة � ّ �ز ة � �ة‬ ‫�ق‬ ‫ا � �ل��ص�ي�ر� ا�لم��ل�ز � ا �و ا �ل��س�م�ي�ن � *‬ ‫� � فّ�آ ا ��ل ت ض ا �ق � �ل�ت�ق �فخ‬ ‫����ذ ��ه�ا �م� �ت ا ت‬ ‫ر ر���ه�ا *‬ ‫ا �ل�ل��� ��ى �‬ ‫�‬ ‫ي‬ ‫��� � م� ��ى‬ ‫ع‬ ‫�‬ ‫ح ّ ة � �ن �� ��‬ ‫ا �ل��م ا �ة الم‬ ‫�‬ ‫ا‬ ‫�‬ ‫م‬ ‫�‬ ‫ل‬ ‫ط� ب� *‬ ‫�م‬ ‫ي‬ ‫ر‬ ‫ر‬ ‫�ت‬ ‫ا �ل ��ى ا ��س�ت�د ا ر �ث��د �ي��ه�ا *‬ ‫�‬ ‫�‬ ‫�‬ ‫�م��ا �م��ة ا �� �لق�� �� �ة ال جم‬ ‫��تم�ع��ة ا ��خل ق‬ ‫�‬ ‫�‬ ‫���ة � او �� ك�‬ ‫��ا ك���‬ ‫ل� ك�‬ ‫��� �ل� *‬ ‫م�ك‬ ‫ا �ل �م‬ ‫صي ر‬ ‫��ل �ة � �ة‬ ‫ا‬ ‫��ا ر�� ا �ل ن��ا �ع�م� *‬ ‫ج ي‬ ‫�‬ ‫� �‬ ‫� ت‬ ‫س��� �م�ن ا ��خل‬ ‫���د �ود ا �ل��‬ ‫ا �ل�ا ��‬ ‫طو���ل ا�لم��س��ر���س�ل *‬ ‫�‬ ‫ي‬ ‫ل‬ ‫ي‬ ‫�ق ّ � ا �� ت �‬ ‫ا ج ��ل‬ ‫ئ‬ ‫ض‬ ‫ح ن‬ ‫ا‬ ‫ا‬ ‫���ا �ن��ه�ا ب��ُتّ��� �‬ ‫��مي���ل��ة ك�‬ ‫��� ���ه� ا �ى � ���ط� �و ل ��ى �ل�‬ ‫��س��ه�ا �ع��ل� ا �ع‬ ‫�‬ ‫ل‬ ‫ى‬ ‫م‬ ‫ع‬ ‫ح ا � ض �ف‬ ‫ض ا ئ ا �ت ا �‬ ‫��� ���ع�� ��ل‬ ‫�‬ ‫��� ���ه� ا ��س� ر��س� �ل *‬ ‫���ا �و��ى ا �ع�‬ ‫��م�ه� ب��ع�‬ ‫�يرك ب ب �ض‬ ‫ا � ة ا �� غ� ض �ة � �ة‬ ‫��� ا �ل ن��ا �ع�م� *‬ ‫�ل�م ار � ل��‬ ‫ا ��ل � � �ة �‬ ‫�� ��آ ا ج ��ل‬ ‫ح��س�ن ��ة ا ��خل ق �ن ��‬ ‫��مي���ل��ة � او ��ل‬ ‫�‬ ‫ج‬ ‫�� �مو�ل ا �ل��س�م�ي�ن � � او �ج ��لمل‬ ‫��� �ل� �م �ك��ل‬ ‫� ان‬ ‫و� *‬ ‫ح�ي �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ا�‬ ‫� ة غ � �ة � ق‬ ‫�ة ا‬ ‫ت‬ ‫ا�ل�م ار � ا �ل����لي �ظ� ��� ا �ل��س�ا �� ا�لم��س�ت�د �ير���ه�ا ا �و ا �لم�مت���لئ�� ا �ل� �ع ض�‬ ‫���ا ��حلم�‬ ‫�ف ق �ة �ظ � ا ��ا �خَ ْ � �آ‬ ‫��ى د �� �ع ��� � ك�� �ل‬ ‫���د �ل� *‬ ‫م‬ ‫� ��ف ف �ة‬ ‫ا �ل��م ا �ة ا ��خل‬ ‫� ي ���� *‬ ‫ر‬ ‫�� ض‬ ‫���خ��ة � ة‬ ‫�م� ا �لت��ا ر� *‬ ‫ا ل� �‬ ‫�‬ ‫ح��س�ن ��ة ا ��خل ق‬ ‫ا �ل��س�م�ي�ن ��ة ا �و ا ��ل‬ ‫�‬ ‫��� �ل� *‬ ‫�ن ت ��ل��ل ا �ة ا �ل� ن �‬ ‫�‬ ‫��ا د �تب��ر� �م�ن �جم‬ ‫م��ع�م��ة �ل�ا �ت ك�‬ ‫��ع� ج�� ر�ي�‬ ‫���ل��س�ه�ا �م�د � *‬ ‫ح‬ ‫ح‬ ‫َ�خُ‬ ‫خ‬ ‫� ت ا ��ل ا � �ة ا ت � � �ة ا �ل� ن �� ف‬ ‫� �ة �خ‬ ‫� *‬ ‫طق� ���ه�ى ر ي�م� �ور�ي�‬ ‫ر �م� ج�� ري� �ص� ر� �س�ه�ل� م�� �‬ ‫م‬ ‫*‬

‫‪216‬‬

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‫‪٢٨٫١٤٫٢‬‬

‫‪٢٩٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a muʿrawrikah,

a female who is “well-knit”

or a ʿakawwakah,

a female who is “short and compact, or fat”

or a ʿaḍannak,

“a tall, fat (laffāʾ ) female, the point of convergence of whose thighs has been narrowed by plumpness”

or a ʿātikah,

a female who is “stained red with perfume”

or a mufallik,

“a girl whose breasts have rounded out”

or a makmākah, a makmākah and a kamkāmah are females who are 2.14.28 “short and compactly built” or a habrakah,

“a smooth girl”

or a asīlat al-

[“smooth and even, or long, of cheek”] “a cheek that

  khaddayn, is asīl is long and even” or a mubattalah,

“a female so beautiful it is as though her comeliness had been cut up (buttila, i.e., quṭṭiʿa) and distributed to all of her limbs and who does not have parts of her flesh riding on top of other parts, and in whose limbs there is looseness”

or a bahlakah,

“a smooth, blooming woman”

or a jamūlun jamlāʾ, “a jamūl is a female who is fat and a jamlāʾ is a female who is beautiful and comely of form, whether human or non-human” or a khadlah,

“a woman with thick, rounded legs, or whose limbs are full-fleshed with fine bones”; synonym khadlāʾ,

or a khallah,

“a light woman”

or a daḥmalah,

a female who is “huge and full-bodied”

or a dumaḥilah,

a female who is “fat and comely of physique”

or a miksāl,

[literally, “sluggish”] “epithet for a coddled girl who 2.14.29 can scarcely get up from her seat (a compliment)”

or a rakhīmah,

[“a woman with a thrilling voice”] “one says rakhumat al-jāriyah, meaning ‘the girl acquired a thrilling voice’; adjective rakhīmah and rakhīm”

217

217

‫َق‬ ‫�ور�ي�م��ة ‬

‫� ْ ا ن �ة‬ ‫�و مي����س� ��‬ ‫� س�ن �ة‬ ‫�وح�� �‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫� ضُ‬ ‫�� َ‬ ‫ا �ل���‬ ‫ح�ى ‬ ‫�خ �فّ‬ ‫ا �ل‬ ‫��‬ ‫� ي���ي�ن ‬

‫�‬ ‫ح�ا ��س�ن‬ ‫ا �ل��م ا �ة ا ��ل�ع�ا ق���ل��ة ا ��لب�َ� ْر �ز �ة �و���فى ب� ر �ز ا �م ا �ة بَ� ْر �ز �ة ��ا ر �ز �ة الم‬ ‫�‬ ‫ب‬ ‫ر‬ ‫ر‬ ‫ت‬ ‫��‬ ‫��م� ة�� �ة‬ ‫�ة �خ‬ ‫��ا �هر� �ك�ه��ل� ج���لي���ل� ا �ل *‬ ‫ا �و ج‬ ‫�ض‬ ‫� ن َ‬ ‫حوه �ن���ؤ �و� ا �ل�‬ ‫����‬ ‫ح�ى *‬ ‫�م�دح �و��‬ ‫م‬ ‫ا � � �ت ا � ا �ث � ��� ئ ا � �ق ا �� ا �ذ ا � �ن �ن � ة خ‬ ‫��ف ّ��ا �ه�ا‬ ‫ط�ه� �ي�� ل‬ ‫ى �صو��ه� و ر و �‬ ‫ح��س �م ا�ل�م ار � � � ي‬

‫ح��س�ن ��س�ا ئ� �ه�ا‬ ‫�‬ ‫ر‬ ‫�غ‬ ‫ا �ل��م ا �ة ا ��ل ��ت �تُ� ���ط��لَ� � ��ل�ا �ت� ���ط��ل� ا � ا ��ل ��ت �غ� ن��� ت� ب� ن‬ ‫��س�ه�ا �ع�ن‬ ‫�و��ا ��ني���ة ‬ ‫ب و‬ ‫ح �‬ ‫ب و ى ي‬ ‫ر ى‬ ‫� �ة‬ ‫ا �ل�ز � ن�� *‬ ‫�ي‬ ‫� ة �ُ�ق �زُ � �قَ ْ ��‬ ‫� ْ ��‬ ‫�ََ��ة ���خَنْث �� َْ �ة �� َ ْ َ �ة ��لَنْ َ‬ ‫� نْ‬ ‫�� �ة‬ ‫�‬ ‫ل‬ ‫ل‬ ‫ا‬ ‫حِ�ز‬ ‫ل‬ ‫( �ت� ن��� �ه ا�ل�م ا � ا � �ل ْ � ا � �ل ���ل� حِ � �ل ا‬ ‫����� ا جل‬ ‫�هب���ل� ا �‬ ‫ل‬ ‫�‬ ‫ح� ك��ل�‬ ‫�ب���ل� ‪ 1‬ا ج� �‬ ‫ب �ي ر رح يع ج‬ ‫���ل ا � ��م�ل ح�م��ك�� ا ل‬ ‫� �آ‬ ‫� �قَ ْ َ �ة ث ��غ‬ ‫���ر � نج�‬ ‫ا � �ل ي��ع��ل� ا ك��‬ ‫��ا � �‬ ‫وت��د �عب��ا �م�ن �ج��مي�� �ه�و �ل� ) *‬ ‫ع‬ ‫ش �ن � ت‬ ‫�ذ �‬ ‫�‬ ‫�‬ ‫� ن �ف � ف‬ ‫�‬ ‫�و�� �ا ���تى �ت�تم��ة �و�ص�ف� ا ��ل‬ ‫ل��ا ب� ا �ل ار ��� ا �ل�‬ ‫ح��س�ا � ��ى ا � �ل���ص�ل ا �ل��س�ا د ��س �ع���ر �م ا � ك��‬ ‫س�ي‬ ‫بع م‬ ‫��ن �‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ق‬ ‫�ق‬ ‫ة‬ ‫ن‬ ‫ق‬ ‫�ظ‬ ‫�ا‬ ‫ا‬ ‫� � �‬ ‫�‬ ‫�ي�ق� �ل�ى �م�ن �‬ ‫�ب �‬ ‫س� ا � �ل�� ر�ى �� ���ي�ر�ى * � او �م� ا ��و�ل * �ع�م �ل�و‬ ‫ح ار ك �و �و� �ل� �ل�ك � او ح�� ب‬ ‫آ‬ ‫��ا ن �ف �ذ � ل�‬ ‫� اف � ن � ّ ن‬ ‫� ان‬ ‫ا خ‬ ‫� � � ا‬ ‫���ل�� ا ��ل��س�عي��د �ج��مي�� �ه� ��ل�� ا ��ل‬ ‫م‬ ‫ح‬ ‫�‬ ‫�‬ ‫�‬ ‫ع‬ ‫��‬ ‫س‬ ‫�‬ ‫�ت��ل� �� ا �ل� او ���ه�ن �ل�ود ا �‬ ‫�‬ ‫ل‬ ‫ع و‬ ‫ك� � �ى �ل�ك ج س‬ ‫�ى‬ ‫ن ظ�‬ ‫�����س�� �ة ا � ��ل �آ ا ه ا �ل� �ف‬ ‫����له�ن ���ف ��س��ل�ك � ا � � � � ��ف ن ق ك�‬ ‫م� د �ي�ن * � �م�ن‬ ‫و‬ ‫و‬ ‫��ي � �����م�ه�ن ك� � ى‬ ‫ح�د �يو ج��ع�ل�ه �ى �ع����ه بح� و ي�� لل ر‬ ‫� �ة‬ ‫��عت��ه ا ��ل� �ق��ص��ة �� �د �ن�ا ��س��ل��م�ن �ع�ٓ * �ف�ا �ن�ه �م�ع�م�ا ا � ���ت �م�ن ا ��ل‬ ‫� ك��‬ ‫�م�ا را ���نى ���فى �ذ ��ل��ك ر ج�‬ ‫ح�م� *‬ ‫وى‬ ‫ى‬ ‫س�ي‬ ‫ي م‬ ‫ف� ق � ن � ش ت‬ ‫ة � ن ه�ن ��ث��ل�ث ا ئ �ة‬ ‫� �ة‬ ‫�ف‬ ‫� �م�ا ا د ا ك �م�ا ا ��ل‬ ‫� ك��‬ ‫���ا � ��س��ل��ك��ه ي������م�ل �ع��ل�ى ا �ل�� ا �م ار � * م�� م� ��‬ ‫ح�م� * ����د ك‬ ‫و ر‬ ‫َ‬ ‫َ‬ ‫�ا �‬ ‫� �ق‬ ‫ت ا ن ن ف ��‬ ‫�ا ن � ��ف ��‬ ‫ُ��س ّ�ر�ا ت� � او �لب��ا ��ى َ��س �رّ�ا ت� * �ف ك�‬ ‫�� � �ل�ه �ى �ك��ل �ي ��و�م ا �م ار �� � � �و��ص�� �وك���س�ور* ا �ل� �و�ل�و‬ ‫ِي‬ ‫ي‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ش‬ ‫�ة‬ ‫�ة‬ ‫�‬ ‫�ز‬ ‫�‬ ‫ن‬ ‫�‬ ‫�‬ ‫�غ‬ ‫�‬ ‫ض‬ ‫�‬ ‫ل��ا � ا � �ل �م�ا‬ ‫ا �ن�ه ا �ى ا �ل ج��� ا �ى ا �ل���م�� ��ط�ا �ل�ع� � ا �ل��د ��ا ��ا � ا �ل��ك� ا ك�� �م� ئ‬ ‫��ي���� � ك� و‬ ‫ر ل ر‬ ‫وب ر ب‬ ‫و و ب‬ ‫س‬ ‫� آ‬ ‫� ن ّ ت � �ة ��ف ت ّ�نَ‬ ‫� � ا� ن ق �‬ ‫خ‬ ‫� ق �ت�ز ن ت‬ ‫� �‬ ‫�م‬ ‫ي‬ ‫� ��طر ب��ب�� �ل�ه ا � ��ي� ��و�ل * � �ل��د �ي���� �ه��ذه ا ل���سم� �ب��ه��ذه ا �ل��ي�را � ا �لب �‬ ‫�ي‬ ‫ه�� * ��ى �ت�ز�ي‬ ‫�‬ ‫� �ت‬ ‫ح��د�ة �م�ن ا خ� ت‬ ‫� �ة �‬ ‫اث‬ ‫ث ن ي�ن‬ ‫�س�‬ ‫ج�‬ ‫حر��ى ب� �� او �‬ ‫ح� ك����ل�ه�ا *‬ ‫�‬ ‫�وا ���ه�ن ا �و �ب�ا ����ت��� ا �و ب��ث��ل� � ا �و ب���ع ش���ر ا �و �ب�ا �ل�� ب‬ ‫ح شّ�����ة ا � �ه�د �ف�ا ا � �شَ����قْ ��ا‬ ‫�و��ل�و را �ى �غ� �و ���ط��ة ا �و ر� ��و�ة ا �و ج�‬ ‫ح��ي�ن ا �و �نَ��ْو�ف�ا ا �و ُ�‬ ‫�ب���ل��ي�ن �م�ت�ن�ا �و�‬ ‫و‬ ‫و ب‬ ‫ب‬ ‫*‬

‫َََ‬ ‫� ذ�� ا ف�� ا �ل��ق���ا �مو��س و ف�� ‪ :1855‬ا ��جل‬ ‫� ب���ل��ة‪.‬‬ ‫ي‬ ‫‪  1‬ك ي‬

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An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a raqīmah,

“a noted, intelligent woman”; and under b-r-z “a ‘noted woman’ (imraʾah barzah) is one whose good qualities are conspicuous (bārizah), or ‘a bold, mature, magnificent’ female, etc.”

or a mīsānat al-ḍuḥā, “a compliment: a female who slumbers deeply in the forenoon”; similar is “[imraʾatun] naʾūmu l-ḍuḥā (‘a woman who sleeps in the forenoon’)” or a ḥasanat al-

[literally “comely of the two that appear”] meaning

  khafiyyayn,

her voice and her footprint; one says, “if the two things that appear of a woman are comely, the rest of her will be comely”

or a ghāniyah.”

“a woman who is pursued and does not herself need to pursue, or whose beauty is such that she may dispense with adornment”

(Note: women who are brevo-turpicular, magno-pinguicular, vasto-oricular, ignobilar, exiguo-deformicular, flaccido-ventricular, obesar, rancidular, nigero-malo-incultular, and hyper-rustico-rapacular are more sensual and bolder than any of the above.) The continuation of this description of feminine charms will come in 2.14.30 Chapter 16 of Book Four, as I have no strength or energy left and imagine my reader doesn’t either. I merely declare: Indeed, were all these charms in all their variety present at such a happy gathering, he would want to string them all on a single thread and put them round his neck, like prayer beads round the necks of God’s Chosen Friends, and I refer any who challenge me on this to the story of Our Master Sulaymān, peace be upon him, whose thread, for all that he was given wisdom—and what wisdom!—had on it a thousand women, three hundred of whom were concubines, the rest great ladies, which means that each day he had two-and-half-plus-a-bit women. Why, were any man to see the sun rising, the full moon coming out, and 2.14.31 the stars shining, the first thing it would occur to him to say would be, “Now that the sky has been adorned with these glorious heavenly bodies, when will my chamber be adorned with one of their sisters, or two, or three, or ten, or an entire string of prayer beads?” Likewise, if he beheld a dip or a mound, two hills standing next to one another or a perky little bump, a large dome or a high mountain, a hollow or a rounded dune, a little sand hill or the stern of a ship, a branch bending or a sea surging, a trough between waves,

219

219

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫َ‬ ‫ْ‬ ‫َ‬ ‫�قَ �ز‬ ‫��ْ�ث �ا خُ� �‬ ‫ّ‬ ‫ح ا �ي �ت ّ‬ ‫عْ ���ط��ا ا � ���ط�ا � � ��س�ا‬ ‫�ْو ��ط�ا‪�� 1‬ي ت��ا �ود ا �و ب�ر �‬ ‫ا �و ��ْو ا ا �و ِد �ع�ص�ا ا �و �ك�و�ل ا �و �‬ ‫موج�‬ ‫� ا �و � �و ب و و و‬ ‫ق ّ ن �ظ �‬ ‫�‬ ‫ش ا آ�خ‬ ‫� �ق� ا ��ل�ع��ي�ن ��ل ق‬ ‫ّ ا نا‬ ‫ا � ��ت�ف��ا � ا‬ ‫ب�‬ ‫ح� ا �و ر�م� �� ا �و �ع���د د ر �م� �� �و�م ا �و ����ي � � �ر �ير و‬ ‫و‬ ‫��س�� �و�ه�م�ه ا �ل�ى‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫�ك�ن ق ا ا �ق �� ا � � �ف ا ن‬ ‫ا� ة‬ ‫ة‬ ‫ت‬ ‫�ود �ل�ه�ا ��ى ا �ل� �عي��ا � *‬ ‫ح��د� �ل�م �ي�� ��د ر �ه� ��ط �و �ل� �و ج �‬ ‫ا �م ار � * ب���ل رب��م�ا ��� �‬ ‫�صور �و‬ ‫ا �ش ّ‬ ‫ة �ت ف ث‬ ‫�ف � � ق‬ ‫� �� �ل ا � ��س�ف��ي�ن ��ة �م�ا �خ� �ة ���ف ا ��ل�ّ � �ع��ل ا ش‬ ‫وو ر ى‬ ‫�����ه�ه�ا �ب�ا �م ار � ر���ل ب����ي��ا �ب��ه�ا ��ى ا �ل��طر��‬ ‫ر ى ي�م و ي�‬ ‫�ه� ��� ار �ع�ه� �ل ب‬ ‫ّ‬ ‫�‬ ‫�‬ ‫ن‬ ‫ت ت�ز ق ن‬ ‫��ا � ن‬ ‫ا‬ ‫����ي�ن ا �لم�ت� ّر�ع��ي�ن * �و� �ل را �ى �‬ ‫ح��د ا ��خل‬ ‫���ا � د ا ب� ا �‬ ‫�مك� ك‬ ‫ح�م�ا �مت���ي�ن ��� ا ��ا � � �و�تت��ل� ��س�ن �ا �‬ ‫�ر ج�ي‬ ‫و‬ ‫و‬ ‫ّ‬ ‫ق ا � � ت �� � ا ن �ن �ز �قّ ا �ت�ز ق ن � ا ن ا ت ا ن ن �ن �ق ا �تن �ق ��ن‬ ‫�‬ ‫�� �ل �لي�� ل�ى ا �ل� � �م ا �‬ ‫�ه� �و ��ى � او �ل� ��س��ه� � �و�ل� ��س����ى � او � � ر�ه� � �و �� ر�ى * �و� �لو‬ ‫� ئّ‬ ‫ا ُ ئ ي�ن ض‬ ‫��غ���ا د ه ���ل�ق��مه�ن �م�م�ا ��ل��د ��ه * � ��� ف�ص ��ق ��له�ن ب� ن ا‬ ‫وي � � ج‬ ‫را �ى ا �ب� ب� ار ���ل �ب�� � ر �ي �‬ ‫��� �ي‬ ‫ي‬ ‫ح��ه �يو�ج �ث���ل‬ ‫ت ّ‬ ‫�‬ ‫� ن ن �ظ �‬ ‫� � � �ذ � � �م�ن �ن�آ ة‬ ‫ح��‬ ‫�ف��� ث�� ي�‬ ‫� ب����ن �ه�ن � ن �‬ ‫�ه�ن � ��يو ج�� �‬ ‫د��‬ ‫ل‬ ‫��س��ك ب�� �ل�ك‬ ‫ا �لي�‬ ‫ل‬ ‫� � �لود ا � �ي�ك�و� �� ���ي�ره * �وح ب‬ ‫ج ي‬ ‫م �‬ ‫� ث ا �� ا ��خل ا � ق �ت ا �‬ ‫� ا � �ا �ن��ة �� ه��ذه ا ��ل� �ة ا ��ل�� ش��� ���ة ا ��ل�ت � �ق�ا �� �ف� ن خ ق‬ ‫�ه�ا ا ���ه�ا ���ل�� ت� �ع��ل�ى م�� ل‬ ‫�� ��ل� ��ع� �ل�ى‬ ‫و ه ل�‬ ‫�صور ب ري �ى �ي� ل ي�‬ ‫�‬ ‫�ا �‬ ‫� ق �ف‬ ‫�ف ف‬ ‫� �‬ ‫ف‬ ‫�ع�ن ا �ل ش���ب��ي��ه � او �لن �ظ� ���ي�ر * ا �ل� �و� �لو ا �ن��ك ا � �ل��ي�ت�ه ��ى �ج� ب� ��س�ي �د �ن�ا �ي ��و�� �س� * �و��ى ���ل�ك‬ ‫�ف �‬ ‫ن‬ ‫ح ت� �� �د �ن�ا �ي �� �ن�� * �و�ع��ل �ن�ا ق���ة �� �د �ن�ا �ص�ا ��ل‬ ‫� * �و�م�‬ ‫��س�ي �د �ن�ا � ��وح� * �و��ى �ب� ��ط�ن ��‬ ‫و‬ ‫و‬ ‫س�ي‬ ‫س�ي‬ ‫�‬ ‫س‬ ‫ى‬ ‫ح‬ ‫ع‬ ‫� �ن�ز � ت �ف‬ ‫�‬ ‫�ن � ا � ة‬ ‫�� �خ ق ا ئ ا � ة � ة‬ ‫� �ف‬ ‫�ا‬ ‫ا�‬ ‫��ص‬ ‫ه� * ل�‬ ‫�صر� �� ��ل� ا�ل�م ار � ا�ل�م ار � * �و�م �ل�ى �ب� �ل�م ار � * �و� �لو ا �ل��ه ��ى‬ ‫ح� ب� ا �ل��ك�‬ ‫� ض �ة �‬ ‫�ة‬ ‫ُ‬ ‫��� ا�لم�ع ش���ب�� *‬ ‫ب�� ن��ا �ن��ة ‬ ‫ا �لر�و�‬ ‫َ �قْ‬ ‫�‬ ‫��م ت‬ ‫�� ض �ة‬ ‫��م� �م�ا �ئ�ه *‬ ‫�ور��م��ة ‬ ‫��� �و ج��ا ن�� ب� ا � �ل او د �ى ا �و ج‬ ‫ا لر�و�‬ ‫ع‬ ‫�‬ ‫�‬ ‫َ‬ ‫ح��س�ن ��آ ا �ل�ع�م�م��ة ا ��ل�ن��ا ت‬ ‫����ة ا ��ل‬ ‫�‬ ‫� *‬ ‫�ود قِ��ي�ر�ة ‬ ‫ا �لر�و ض�‬ ‫ي‬ ‫ب‬ ‫� ض �ة �خ آ‬ ‫��� ا �ل‬ ‫�‬ ‫� �‬ ‫ر*‬ ‫� �ض‬ ‫�و �َوِد ��ي�ف���ة ‬ ‫ا �لر�و�‬ ‫�غَ ْ آ‬ ‫�‬ ‫� �ث ف �ة‬ ‫ا ��ل‬ ‫�‬ ‫ح��د ��ي�ق���ة ا �لمت� ك�‬ ‫��ا � ��� *‬ ‫�و���لب��� ‬ ‫ُْ‬ ‫�‬ ‫ن �‬ ‫�و�عج����ل‬ ‫��ث�ي�ر ا ��لن خ�‬ ‫ل��‬ ‫ا �لب����س�ت�ا � ا � ك‬ ‫���ل *‬ ‫�و� ‬ ‫م‬ ‫ا �� س�ت ا ن‬ ‫�َ خمْ ف‬ ‫لب���� � � *‬ ‫�ر���ة ‬ ‫�و‬ ‫�‬ ‫�‬ ‫����ة �ذ ا ت� ا �ل��ش�ج�‬ ‫�و�‬ ‫�ر*‬ ‫ح��د ��ي�ق���ة ‬ ‫ا �لر�و ض�‬ ‫َ‬ ‫ف‬ ‫ذ ف‬ ‫��� ا �ي� ا �ل��ق���ا �مو��س و �ي� ‪� :1855‬خ� ْوط�ا‪.‬‬ ‫‪  1‬ك‬

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An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

a peacock, apples, pomegranates, a necklace of strung pearls, or anything else that pleases the eye, he would immediately fantasize about a woman; indeed, he might imagine one whom he’d never even seen and on whom he’d never clapped eye. And if he beheld a ship plowing the high seas, its sail set, he would liken it to a woman strutting the highways in her fine clothes, as a certain venerable Bag-man used to do. If he beheld two doves feeding each other with their mouths and cooing to each other, he’d say, “Would there were with me now one whom I might feed and who might feed me too, to whom I might coo and who might coo to me, whom I might peck and who might give me a peck!” If he beheld a rooster among his hens, feeding them morsels of his own food, flapping his wings at them, bristling and puffing up his feathers, and then stalking among them, he would want to be like him. Enough, though, of such low-mindedness and abuse of that human form 2.14.32 which is said to have been shaped in the image of the Creator (too sublime though He be to have like or peer)—despite which, should you come across him down Our Master Yūsuf ’s well even, or on board Our Master Nūḥ’s ark, or in the belly of Our Master Yūnus’s whale, or on the back of Our Master Ṣāliḥ’s183 camel, or with the People of the Cave, he’d be shrieking, “A woman! A woman! Who will get me a woman!”, and if you set him down in a bunānah,

“a verdant meadow”

or a raqmah,

“a meadow, or the side of a watercourse, or the confluence of its waters”

or a daqīrah,

“a beautiful meadow covered in vegetation”

or a radīfah,

“a green meadow”

or a ghalbāʾ,

“a dense garden”

or a ʿuljūm,

“a grove of many palms”

or a makhrafah,

“a grove”

or a ḥadīqah,

“a meadow with trees”

221

221

‫� ُ‬ ‫حْ ة �ّ �ة‬ ‫�و ي ڡ‬ ‫� ج��ر� �وِ�ع�لي��‬

‫�و�ِ�س�د ا ر ‬ ‫ُ ّ‬ ‫�و�‬ ‫ح ش�����ة ‬ ‫ُ ُْ �ذ‬ ‫�و�ج� ن�ب�� �ة ‬ ‫َ ش‬ ‫�و�ع ْر��� ‬ ‫��ْ�‬ ‫ح ‬ ‫�وكِ�ر‬ ‫ُ‬ ‫�� �‬ ‫�خ ‬ ‫�و �ك�و‬

‫�و� �صو�م�ع��ة ‬ ‫ْ‬ ‫�‬ ‫ور��ي� ‬ ‫ِ َع‬ ‫فَ نْ‬ ‫�و����ز ر ‬ ‫َْ‬ ‫هو ‬ ‫�و�ب�� �‬ ‫ّ‬ ‫�وحِ���ل��ة ‬ ‫�فُ ْ � �‬ ‫�و���س ��ط�ا ��ط ‬ ‫�ْ‬ ‫� كِو ب������س ‬ ‫ْ‬ ‫�و ِ� �‬ ‫حف� ش��� ‬ ‫َ نْ‬ ‫�و ج����ز ‬ ‫خُ� ّ‬ ‫���ص ‬ ‫�و‬ ‫َْ‬ ‫�ورد �ه��ة ‬ ‫�َ ْ ُ‬ ‫�و جم‬ ‫��� �لوه ‬ ‫�أْ‬ ‫�و �َو � ‬ ‫م‬ ‫ُ �قْ‬ ‫� او � ن���ة ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫َ‬ ‫حَ � �ة �منَ ّ �ة‬ ‫� غ�� ف���ة � �م�ق�� �ة � خِ���د � �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ص�‬ ‫�‬ ‫ل‬ ‫و ر و �صور و ر و ج وِ �‬ ‫� َّ‬ ‫�ص�د ا ��خل‬ ‫�ش����ه ا ��خِل‬ ‫���د ر *‬ ‫مو�‬ ‫���د ر � او �ل �‬ ‫ب‬ ‫�‬ ‫�‬ ‫ظ‬ ‫ا �� ��ق �ة ا �ل�ع � �ة‬ ‫��م� *‬ ‫ل ب�� ي‬ ‫� � �ق �ة‬ ‫ك���ا � �ل ب�� *‬ ‫ت ظ� � �‬ ‫�خ �ة �‬ ‫� �ذ‬ ‫ا ��ل‬ ‫���ل �ب�ه ك���ا �ل�عر� ش��� *‬ ‫��م� � او �لب�ي�� ت� ا �ل�� �ى ي���س� ��‬ ‫ي‬ ‫ي‬ ‫�‬ ‫�‬ ‫�‬ ‫��� *‬ ‫ب��ي�� ت� ا �ل ار �ه ب� �و�مث���ل�ه ا �لر ك‬ ‫ح‬ ‫� ت � نّ �ن �ق‬ ‫�ص� *‬ ‫ا �لب�ي��� ا�لم��س ��م �م �� ب‬ ‫ت �‬ ‫ب��ي��‬ ‫� �ل��لن��ص�ا ر�ى *‬ ‫�‬ ‫�ة‬ ‫ا �ل� �صو�م�ع� *‬ ‫ن‬ ‫�ذ‬ ‫ت ت خ� �ذ �خ �ة �‬ ‫� �ة‬ ‫طو��ل�ه�ا �‬ ‫��� �ع��ل� � ش���ب�� ��‬ ‫حو ��س�ت��ي�ن را �ع�ا �ل��ل �ر���ئ�� *‬ ‫�‬ ‫�‬ ‫ب��ي��� ��ي‬ ‫بي‬ ‫ى‬ ‫� ت �‬ ‫مق��د � ا �م�ا � ا ��ل� �� ت‬ ‫� *‬ ‫ا �لب�ي��� ا �ل � م م بي و‬ ‫�‬ ‫ئ �ة ت �‬ ‫�ت‬ ‫��� � ال جم‬ ‫ا �ة ت � ا‬ ‫��م� *‬ ‫�ج��م� �ع� ب���ي �و� ا �ل ن�� ��س ا �و �م�� ب��ي��� � اولجم ل��س و‬ ‫ع‬ ‫�‬ ‫�‬ ‫� ا ن �ة‬ ‫ق‬ ‫� رب� *‬ ‫ا �ل��س ار د �� �م�ن ا �ل� ب����ي�� �و�مث���ل�ه ا�لم �ض‬ ‫�‬ ‫ب��ي�� ت� �م�ن ��‬ ‫ط��ي�ن *‬ ‫ا ��ل��� ت � غ‬ ‫� ا �ل�ص���ي�ر ج���دا *‬ ‫بي‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا �لب�ي�� ت� ا �ل�صغ���ي�ر �م�ن ا �ل��‬ ‫ط��ي�ن *‬ ‫� ت �ن � ق‬ ‫�ص� ا �و — *‬ ‫ا �لب�ي��� �م ا � �ل�� ب‬ ‫� ت � �ذ � ا ظ �‬ ‫� �م ن��ه *‬ ‫ا �لب�ي��� ا �ل�� �ى �ل� ا �ع ���‬ ‫م‬ ‫�ف � ا ت‬ ‫ا ��ل ت � �ذ � ا‬ ‫ب�ي��‬ ‫� ا �ل�� �ى �ل� �ب�ا ب� �ي��ه �و �ل� ��س��ر*‬ ‫ا ��ل��� ت� ا ��ل��د ���ف ئ‬ ‫� *‬ ‫بي‬ ‫���� ت� �م�ن �‬ ‫ح‬ ‫�ر*‬ ‫ج‬ ‫بي‬

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An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or in a chamber or an upper room or a compartment or a ladies’ bower or an alcove or on a dais, or a sidār,

“something like a ladies’ chamber (khidr)”; the khidr 2.14.33 is also called a muwaṣṣad

or a ḥushshah,

“a large dome”

or a junbudhah,

“[a thing] like a dome”

or a ʿarsh,

“a tent, or a housing used for shade like a trellis”

or a kirḥ,

“a monk’s abode”; synonym rukḥ

or a kūkh,

“a hump-shaped house of reeds”

or a ṣawmaʿah,

[a monk’s cell] “an abode of the Christians”

or a rī ʿ, “a ṣawmaʿah” or a fanzar,

“a chamber placed on top of a piece of wood of some sixty spans as a watch-tower”

or a bahw,

[a hallway or antechamber] “a chamber advanced in front of other chambers”

or a ḥillah,

“a group of residential dwellings, or a hundred dwell- 2.14.34 ings, or a place for sitting, or a gathering place”

or a fusṭāṭ,

“the structure called a surādiq (‘an enclosure around a tent’), similar to a miḍrab”

or a kibs,

“a dwelling of mud”

or a ḥifsh,

“a very small dwelling”

or a janz,

“a small dwelling of mud”

or a khuṣṣ,

“a dwelling of reeds, or . . . .”184

or a radhah,

“the largest kind of chamber”

or a majlūh,

“a dwelling that has no door or anything to preserve its privacy”

or a waʾm,

“a warm dwelling”

or a uqnah,

“a dwelling of stone”

223

223

‫�‬ ‫ف ‬ ‫�وطِ �� ار ��‬ ‫َُ �‬ ‫�سو ��ط ‬ ‫�و �و� �‬ ‫َ�َ‬ ‫ف ‬ ‫�و ��طن ���‬ ‫ُُ �‬ ‫�و�ن�ز �ل ‬ ‫َ �غْ‬ ‫�و�م� ن��ى ‬ ‫�َ ْ َ‬ ‫عه�د ‬ ‫�و م� �‬ ‫َ‬ ‫�و�م�ع�ا �ن ‬ ‫َ ّ‬ ‫� �ون� ِ�د �ى ‬ ‫ََْ‬ ‫�و�ُم �ر�ت ب�� ‬ ‫َعف َ ْ‬ ‫�و�م صِ‬ ‫� ي ��� �و�م ش�����تى ‬ ‫َْ‬ ‫��‬ ‫�ر�ة ‬ ‫�ود ��س ك‬ ‫ْ َق‬ ‫�و�َم ش���ر���ة ‬ ‫َ ضْ‬ ‫�و�م�‬ ‫����‬ ‫ح�ا �ة ‬ ‫ُ� ّ‬ ‫�و�ظ ����ل��ة ‬ ‫ْ‬ ‫�و�َم ش��� َ�ر��ة ‬ ‫ب‬ ‫ُْ‬ ‫�و��س�ع ن���ة ‬ ‫�ّ‬ ‫�و� �ظم ����ل��ة ‬ ‫�‬ ‫�و��س�ا �ب�ا ��ط ‬ ‫�ز �‬ ‫�وِ�ع ْر ا �ل ‬ ‫��ّ‬ ‫�و �كِ�ن ‬ ‫�قَ ْ �‬ ‫طو�ن ‬ ‫�و�ي� �� �‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫َ‬ ‫�‬ ‫ا �لب�ي�� ت� �م�ن ا دَ �‬ ‫م‬ ‫ت �ن ت �‬ ‫�غ‬ ‫ش‬ ‫ا‬ ‫ب��ي��� �م ب���ي �و� ا �ل����عر ا �و �ه�و ا �ص� ر�ه� *‬ ‫�‬ ‫� �ق ف �ة ت �ف ق‬ ‫ا �ل��س� ي ���� � ش���ر ��و�� �ب�ا ب� ا �ل��د ا ر*‬ ‫ع‬ ‫�‬ ‫ن‬ ‫� ا �ه�ّ ئ ��ل��لض �ف‬ ‫ن�ز‬ ‫�� ا � �ي�� �ل �ع��لي��ه *‬ ‫م� ي� �‬ ‫��ي‬ ‫� � � �ذ غ‬ ‫ث �‬ ‫ّ‬ ‫ا�لم��ن�ز �ل ا �ل�� �ى ��ن��ى �ب�ه ا �ه��ل�ه �� ��ظ �� �ع�ن� ا‬ ‫و ا �و �ع�ا � *‬ ‫م‬ ‫م‬ ‫� ن�ز � �‬ ‫�ش‬ ‫هود �ب�ه ا �ل����ى *‬ ‫ع�‬ ‫ا�لم�� �ل ا�لم� �‬ ‫� �آ ة � ن�ز �‬ ‫ا �لمب�� � � ا‬ ‫و�لم�� �ل *‬ ‫��م�� ا �� �لق� ا ن‬ ‫و � ���ه�ا را ا �و — *‬ ‫ج ل��س � م‬ ‫��ت ن �ف� ��ف �‬ ‫�‬ ‫عو� ي��ه �ى ا �لر���� *‬ ‫مو ض�‬ ‫��� �ير ب�� �‬ ‫ا �ل �‬ ‫بعي‬ ‫ع‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫�� ن�آء � �ق‬ ‫ح ��ل�ه �� � ت‬ ‫� ا �و — *‬ ‫ب �� ك‬ ‫���ا � �ل��‬ ‫�صر��و ب �ي و‬ ‫� آ‬ ‫ض �‬ ‫� �ش‬ ‫��� ا � �لق�� �عود ي ڡ‬ ‫� ا �ل���م��س �ب�ا �ل ش����ت�� *‬ ‫� �م �‬ ‫وع‬ ‫ض‬ ‫��� �‬ ‫ن �ش‬ ‫�ا �ت غ‬ ‫ا ر��ض� �م��‬ ‫ح�ا �ة �ل�ا �ت ك�‬ ‫�ه�ا ا �ل���م��س *‬ ‫�� د ���ي� ب� �ع �‬ ‫ش‬ ‫�ّ �‬ ‫���ا ��ل�ص�فّ���ة ���س�ت��تر ��ه �م�ن ا ��ل‬ ‫����ى ك�‬ ‫حر � ا‬ ‫و �لب��رد *‬ ‫ب‬ ‫ي‬ ‫ا �� �غ� ف �ة ا ��� � �ة ا � ف �ة‬ ‫ل ر�� �و لع�لي�� �‬ ‫و �ل�ص��� *‬ ‫���زَ فْ�ن � �� � ق ا � �ظّ �� �ة‬ ‫ا ل �� ا �و م�ط� �ل� �لِم‬ ‫���ل� *‬ ‫*‬

‫�‬ ‫� � � �ن � ا �خ� �ة‬ ‫ا� ك‬ ‫ل��ب��ي ر م ا �ل� ب��ي �‬ ‫�ي�ن ت ت �‬ ‫��س��قي ��ف���ة �ب��ي�ن د ا ر �‬ ‫ح�ه�ا ��‬ ‫طر� ��ق� *‬ ‫� ي‬ ‫غ ت خ� ��ذ �� �ل � � �ذ ق ا ت ��‬ ‫�خل‬ ‫ب��ي�� ت� �ص���ي�ر ��ي�� ل� �م�لك ا ا �� ���ل ا‬ ‫� *‬ ‫ا ��ل��� ت‬ ‫� *‬ ‫بي‬ ‫ال� خ‬ ‫م‬ ‫���د *‬ ‫ع‬ ‫*‬

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An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a ṭirāf,

“a dwelling of hide”

or a wasūṭ,

“a dwelling like the hair tent, or smaller”

or a ṭanaf,

“the projecting roof over the door of a house”

or a nuzul,

“a place prepared for guests to stay in”

or a maghnā,

“an abode whose people had no need of it and so

2.14.35

departed, or [a house] generally” or a maʿhad,

“an abode dedicated to a specific purpose”

or a maʿān,

“a home or an abode”

or a nadī,

“a place where people gather and sit by day, or . . .”185

or a murtabaʿ,

“a location where they186 reside at the time of the autumn rains”

or a maṣīf or mashtā, [“a summering or a wintering spot”] “too well known to require definition” or a daskarah,

“a building like a palace with houses around it, or . . .”187

or a mashraqah,

“a place to sit in the sun in winter”

or a maḍḥāh,

[“a land of sunshine”] “a land that is maḍḥāh is one that is sunny almost all the time”

or a ẓullah,

“something like a portico in which one finds shelter from the heat and the cold”

or a mashrabah,

“a chamber, or upper chamber, or portico”

or a suʿnah,

“a rooftop shelter from the heat and humidity, or any shelter whatsoever”

or a miẓallah,

“the larger kind of tent”

or a sābāṭ,

“a roofing between two houses with a street beneath it”

or a ʿirzāl,

“a small house used for the king when he is at war, or . . .”188

or a kinn,

“a house”

or a qayṭūn,

“a closet”

225

225

2.14.36

‫َ‬ ‫�و��س َرب� ‬ ‫ْ‬ ‫�وِدي��م�ا ��س ‬ ‫ُْ‬ ‫� بو�ر �� ‬ ‫ج‬ ‫َ ْ‬ ‫هو�ة ‬ ‫�و�‬ ‫�ص� �‬ ‫َ‬ ‫�‬ ‫�ص ْرح ‬ ‫�و�‬ ‫� َ� �ْ�ق‬ ‫ع ر ‬ ‫و‬ ‫�‬ ‫�‬ ‫�وطِ �� ْ�ر�ا �ل ‬ ‫ب‬ ‫َ�زَ‬ ‫�‬ ‫� او � ‬ ‫ج‬ ‫� ِاو �ي �� او �ن ‬

‫ور � او ��ق ‬ ‫� ِ‬ ‫َْ‬ ‫� او �ج�� ‬ ‫َ م‬ ‫��ْ‬ ‫�وك��عب���ة ‬ ‫ُُ �‬ ‫ط ‬ ‫� او ���‬ ‫م‬ ‫� �َ �ش‬ ‫�� � ‬ ‫وو‬ ‫ِ�ي‬ ‫َْع‬ ‫ُ نّ‬ ‫�و��س���ي ��ق ‬ ‫َ‬ ‫�ْو�� �س�ق ‬ ‫�و ج��‬ ‫َ ْ شَ‬ ‫���ق ‬ ‫�ود �و� �‬ ‫� �ُق�ْ �ق‬ ‫ه ��ور ‬ ‫و�‬ ‫ُ�غْ‬ ‫� بو��� ب ��ور ‬ ‫�زُ‬ ‫�و �و ر ‬ ‫ُّ‬ ‫� �وب� �د‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�خ ت‬ ‫�‬ ‫ا �ل‬ ‫�ف��ي�ر �‬ ‫ح ت� ا �ل�ا ر��ض�‬ ‫��‬ ‫�ّ‬ ‫�ك�نّ � ا ��ل َ��س َ � ا �حل‬ ‫ا ��ل��‬ ‫�م�ا � *‬ ‫و رب� و � م‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫�� �ة‬ ‫�‬ ‫ا �لب��ر �� ي �ڡ ا ا ا‬ ‫ر ��ي�� *‬ ‫� �ع��ل�ى ل ب‬ ‫ج‬ ‫�� آ �‬ ‫�ق‬ ‫�صر �و�ك��ل ب�� ن��� �ع�ا �ل *‬ ‫ا � �ل��‬ ‫� آ � �ت ف‬ ‫ا �لب��ن �� ا�ل�م �ر��� *‬ ‫ع‬ ‫�� آ �‬ ‫�ك��ل ب�� ن��� �ع�ا �ل *‬ ‫� ا ن �ة‬ ‫� رب� �م�ن ا �ل� ب����ي�� *‬ ‫�ض‬ ‫� ف �ة ا ��ل� ظ‬ ‫ع �� �ة� � ا �ز‬ ‫ا �ل� �ص��‬ ‫��م� ك���ا �ل� �� *‬ ‫ي‬ ‫ج‬ ‫ت ��ا � ف � ا �‬ ‫ق‬ ‫�ف� ���ف �م�ق� ّ�د � ا ��ل��� ت‬ ‫� *‬ ‫ب��ي��� ك�� � �ل���س ��ط� ��ط ا �و ��س� � ى‬ ‫م بي‬ ‫�‬ ‫ط � �و� ض���مت���ي�ن ا ��ل‬ ‫�ك�‬ ‫�‬ ‫���ل ب��ي�� ت� �م �ر�� �م��س ��‬ ‫ح��ص�ن *‬ ‫�‬ ‫بع ح ب‬ ‫�‬ ‫�� ت ّ‬ ‫ا �ل�غ� رف���ة �و�ك��ل ب��ي��� �م �‬ ‫ر�� *‬ ‫بع‬ ‫� ��‬ ‫ة‬ ‫�ق‬ ‫�‬ ‫�‬ ‫ن‬ ‫�‬ ‫�‬ ‫ت‬ ‫ا‬ ‫�ص �و�ك�‬ ‫ح��ص�ن � بم�� ب جح‬ ‫���ل �‬ ‫ط *‬ ‫ا � �ل��‬ ‫�� ر� �و�ك��ل ب��ي��� �م ب�ر�� م��س��‬ ‫ى‬ ‫ر‬ ‫ع ح‬ ‫�ف �‬ ‫ن �‬ ‫�‬ ‫ع��س��ر*‬ ‫�عر� ش��� �ي�ب����ى �ل��ل �رئ���ي��س ��ى ا�لم� ك‬ ‫ي‬ ‫ت ��م ّ‬ ‫�ص�‬ ‫�ص *‬ ‫ب��ي��� ج��‬ ‫�ق‬ ‫�صر*‬ ‫ا � �ل��‬ ‫�‬ ‫�‬ ‫���� � ���ا �صغ���� ا � ا ��ل��� ت� ا ��لض� خ‬ ‫ا �لب�ي�� ت� �لي����س ب� ك‬ ‫����� *‬ ‫��ب ي ر و ل‬ ‫ير و‬ ‫ب‬ ‫ي‬ ‫م‬ ‫ح ة �‬ ‫�� ن���آ �م�ن �‬ ‫��ا ر� ��‬ ‫طو���ل *‬ ‫�‬ ‫ب‬ ‫ج‬ ‫ي‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫ا �ل‬ ‫�‬ ‫� ا ��ل���ذ � ��� ب� �ع��ل��ه ا � �ل�ق ��ا ن �ل��ل� ن‬ ‫�ص�� *‬ ‫جحر ى‬ ‫بر �‬ ‫ي‬ ‫ي‬ ‫ح‬ ‫م‬ ‫� �غ آ‬ ‫�ج�‬ ‫م��ل��س ا �ل� ن��� *‬ ‫���� ت� ا ��ل� ن‬ ‫� *‬ ‫�ص �‬ ‫بي‬ ‫م‬ ‫*‬

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An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a sarab,

“a subterranean excavation”

2.14.37

or a dīmās, “a kinn, or a sarab, or a bathing chamber” or a burj,

[tower] “too well known to require definition”

or a ṣahwah,

“a tower on top of a hill”

or a ṣarḥ,

“a palace, or any tall building”

or a ʿaqr,

“a high building”

or a ṭirbāl,

“any tall building”

or a azaj,

“a kind of building”189

or a īwān,

“a large portico, like the azaj”

or a riwāq,

“a house like a fusṭāṭ, or a roof at the front of a house [i.e., an arcade]”

or a ajam,

“any square, roofed house; spelled ujum it means 2.14.38 ‘a fortress’”

or a kaʿbah,

“a room, or any square house”

or a uṭum,

“a palace, or any fortress built of stone, or any square, roofed house”

or a washī ʿ,

“a trelliswork structure constructed for the chief in a camp”

or a sunnayq,

“a house plastered with gypsum”

or a jawsaq,

“a palace”

or a dawshaq,

“a house that is neither large nor small, or a huge house”

or a quhqūr,

“a tall stone structure”

or a bughbūr,

“a stone on which an offering is sacrificed to an idol”

or a zūr,

“a gathering place for singing”

or a budd,

“the house of an idol”

227

2.14.39

227

‫�زُ‬ ‫�و �و�ن ‬ ‫�و�م�� ج�س‬ ‫���د ‬ ‫�ن‬ ‫�وك���ي����س��ة ‬ ‫�فُ ْ‬ ‫�هر ‬ ‫�و �‬ ‫ْ‬ ‫�وِ�م�د را ��س ‬ ‫�� ك���‬ ‫� �‬ ‫��ا �ن ‬ ‫�وى��ي �كو ب‬ ‫��َْ‬ ‫� او جل‬ ‫�و�� �س�ق ‬ ‫��‬

‫�ق � ن ن � �ذ‬ ‫�ص ار �ل��ع�م�ا � ا �ل�� �ى ‬ ‫�و��‬ ‫� نِ ّ‬ ‫ ب�� ن��ا ه ا �لِ��س��م�ا ر ‬

‫� �ف ّ‬ ‫� او ج��ل‬ ‫��ع� ر�ى ‬ ‫�‬ ‫� او�لم�ا رد ‬ ‫� اَْ‬ ‫� او �ل� ب��� �ل�ق ‬ ‫�ص ْ� او �‬ ‫ح ‬ ‫�و ِ� ر‬ ‫�ود ا ر ا ��خل‬ ‫���ي�ز را �ن ‬ ‫ُ‬ ‫ق‬ ‫َْ‬ ‫�ور ‬ ‫�و���‬ ‫�صر �ب��هرا �م ج��‬ ‫ق غَ �فْ آ‬ ‫�صر � �‬ ‫ ‬ ‫�و���‬ ‫� �ر‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫ا �ل� ض � ت� � �ف� ه ا � ا‬ ‫�ت‬ ‫ا‬ ‫ن‬ ‫ص�ن‬ ‫�ص� � ّ�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�� ج �م ي�� �ل�‬ ‫�‬ ‫م�‬ ‫�‬ ‫م و � ب و�ت�ز�ي‬ ‫وع ع‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫�‬ ‫ت� ت �‬ ‫��م� ا �لي��ه ي �ڡ‬ ‫�م�د ا ر��س ا �ل‬ ‫� �عي��د �ه� ا �و — *‬ ‫هود ج‬ ‫��‬ ‫ي�‬ ‫م‬ ‫ع‬ ‫�‬ ‫� ض � ��ق ا �ف� ه ا �� ��ق �آ ن‬ ‫ن‬ ‫ه‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫م‬ ‫�‬ ‫م�د‬ ‫�‬ ‫�‬ ‫هود *‬ ‫�‬ ‫م�‬ ‫ر س ي� �‬ ‫ا �ل �‬ ‫��� �ي ر ي�� ل ر � و‬ ‫وع‬ ‫�‬ ‫ّ‬ ‫�‬ ‫�‬ ‫� ن � �� �‬ ‫�‬ ‫�ص� د ا خ���ل��ة �ب�ا �لي��ا ��ق�و ت� �ف ك�‬ ‫��ا � ��ي��ل�م� ك���ا �ل��ك�وك� ب� *‬ ‫ح��ص�ن �ب�ا �يل��م�ن ر�‬ ‫ع‬ ‫ع‬ ‫�‬ ‫��خل ا ف �ة �ف‬ ‫�ف‬ ‫ن‬ ‫�‬ ‫���ة �م�ن‬ ‫طه�ا �برك���‬ ‫د ا ر ب����ي� ت� �ل��ل�م��ق ت��د ر ��ى د ا ر ا‬ ‫��ل� �� ��ى �و��س �� �‬ ‫ا ��ل �ص�ا �� ��ث��ل�ث� ن� �ذ ا �ع�ا ���ف � ش‬ ‫ع���ر�ي�ن *‬ ‫ر ص و ر ى‬ ‫�‬ ‫�ا �ف ن �ق‬ ‫�ص ا �لن��ع�م�ا ن� ��ن ا �م ء ا �� �لق����� ف���ل�م�ا‬ ‫�ه�و ر ج���ل ا � ك�‬ ‫ب‬ ‫�س�� � ب� ��ى �� ر‬ ‫ر ي س‬ ‫� ّ‬ ‫�‬ ‫ف�غ �‬ ‫�غ �ا � اُ َ�ح�� �ة‬ ‫�ر ا � �لق��ا ه �م�ن ا �ع�ل�اه �لئ��ل�ا �ي�ب��ن��ى �لغ���ي�ره �مث���ل�ه ا �و �ه�و ��ل � �ل� يح�‬ ‫م‬ ‫ُ‬ ‫� ق � �ن � ا ف‬ ‫ب� ن�� ا ُ ����ط�م��ة ف���ل�م�ا �ف�غ ق��ا ��ل ��ل�ه �� �لق��د ا � ك�‬ ‫ح��مت��ه ��ا �ل ا ��ى �ل� �عر��‬ ‫ى‬ ‫ر‬ ‫�‬ ‫آ‬ ‫�‬ ‫�‬ ‫ح ا � �ن�ز �لت�ق �� �م�ن �ع ن�د � �خ� ه ��ف ا �� ه �ع�ن ا �ل‬ ‫�ف �‬ ‫�‬ ‫ح‬ ‫�ر ف��ا را ه‬ ‫� ر ��س� ل�‬ ‫ج‬ ‫�ي��ه ج�ر �لو ع � ��و �ض‬ ‫ض ه ف �ف ه �ح�� �ة � �ن � ا �� �فخ‬ ‫���ع� ��د ��ع� ا يح� م ا �ل� �‬ ‫� ّر �م�ي�ت�ا *‬ ‫� �مو�‬ ‫ط�‬ ‫م‬ ‫�ق � �� ق‬ ‫�صر�ل��ل�م�ت�و�ك��ل �رب� ��س ّر �م�ن را �ى *‬ ‫��‬ ‫� �‬ ‫ح��ص�ن ���د �و�م��ة ا ج��ل‬ ‫�‬ ‫� ن��د �ل *‬ ‫ب‬ ‫� ص�ن ��ت��� �آ �ق��ص�د �ت�ه� ا ا ��ل�ز � ا �ف��عج�ز ت ف� �ق ا ��ل ت ت�� ّ � ا � ��زّ‬ ‫ح�� ب يم� � � م� ب� � � ��� � �مرد م� رد وع‬ ‫�ا ق‬ ‫ا �ل� ب��� �ل� *‬ ‫� � ق‬ ‫ح��ص�ن ب�� ن��ا ه ا ��ل‬ ‫�‬ ‫�ج�ن �لب���ل��ي����س *‬ ‫���ة ن ت ا خ�ي�ز ن ا �ة ا ��خل ف �ة‬ ‫�ه� �� را � ج�� ر�ي�‬ ‫���لي ���� *‬ ‫ب��م��ك� ب���� �‬ ‫ق‬ ‫�ذ ن‬ ‫�م�ن �‬ ‫ح‬ ‫�ر � او �‬ ‫ح��د �رب� �ه�م� ا � *‬ ‫ج‬ ‫�‬ ‫��ا �ل ش����ا �‬ ‫ب م‬

‫*‬

‫‪228‬‬

‫‪228‬‬

‫*‬

‫‪٤٠٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a zūn,

“a place where idols are gathered, erected, and adorned”

or a masjid,

[“mosque”] “too well known to require definition”

or a kanīsah,

[“church” or “synagogue”] “too well known to require definition”

or a fuhr, “the midrās (‘midrash’) of the Jews in which they gather on their festival, or . . .”190 or a midrās,

“a place in which the Qurʾan is recited; origin of the midrās of the Jews”

or Kawkabān,

“a castle in Yemen whose inside was studded with rubies so that it shone like a star”

or al-Jawsaq,

“a house built for al-Muqtadir191 inside the caliph’s house in which was a pool of lead192 thirty cubits by twenty”

or Qaṣr al-Nuʿmān, [the Palace of al-Nuʿmān]193 that was built for him by al-Sinimmār; the latter was an artisan who built a palace for al-Nuʿmān, son of Imruʾ al-Qays; when he finished it, the latter threw him from its highest point so that he could never build another like it; or he was a slave of Uḥayḥah194 who built a castle; when he finished, Uḥayḥah asked him, “Have you made it strong?” and he responded, “I know a stone in it which, if pulled out, will lead to its utter collapse” and Uḥayḥah asked him which stone it was, so he showed it to him, and then Uḥayḥah pushed him off the castle and he was killed or al-Jaʿfarī,

“a palace of al-Mutawakkil’s195 close to Surra Man Raʾā”

or al-Mārid,

[“the Defiant”] “a castle at Dawmat al-Jandal”196

or al-Ablaq,

[“the Piebald”] “a castle at Taymāʾ, one of two that alZabbāʾ tried and failed to take, leading her to say, ‘alMārid defied me, and al-Ablaq was too strong’”

or Ṣirwāḥ,

“a castle built by the jinn for Bilqīs”

or Dār al-Khayzurān, “at Mecca, built by Khayzurān,197 the caliph’s slave girl” or Qaṣr Bahrām Jūr, “made from a single rock, near Hamadhān” or Qaṣr Ghafrāʾ,

“in Syria”

229

229

2.14.40

‫�‬ ‫� او �لب��د �ي�� ‬ ‫ُ ع‬ ‫�ز َ‬ ‫�و �ع�ي�ر�ة ‬ ‫ق‬ ‫ْ‬ ‫�صر ِ�ع���س�ل ‬ ‫�و���‬ ‫�َّ‬ ‫�د‬ ‫� او �ل ن� ‬ ‫� غُ �فْ‬ ‫� او �ل� �‬ ‫� ر ‬ ‫َ‬ ‫�و��س�م�د ا �ن ‬ ‫ا ��ل��شَ��خَ‬ ‫�� ب� ‬ ‫�و‬ ‫ََ‬ ‫�و�ث �بر�ا �ن ‬ ‫ّ‬ ‫�و هِ� ار �ن ‬ ‫ُ‬ ‫�‬ ‫�� او حِ� ��ط ‬ ‫�و�ش �‬ ‫� َْ َ‬ ‫مو�هب���ة ‬ ‫� او �ل �‬ ‫�َ�‬ ‫� او � ظل�� فِ�‬ ‫���ي�ر‪ 1‬‬ ‫�َ‬ ‫�و�لِ��سي����س ‬ ‫ُ‬ ‫� او ��لن�‬ ‫��ي�ر ‬ ‫جِ‬ ‫ُ�غ� ْ‬ ‫�و �م�د ا �ن ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫آ ظ � � ��‬ ‫ب�� ن��� �ع ���ي�� �ل��ل�م�ت�و�ك��ل ب���س ّر �م�ن را �ى‬ ‫م‬ ‫� ص�ن ق‬ ‫��‬ ‫�‬ ‫ا‬ ‫ل��رك *‬ ‫�‬ ‫ح�� رب� ك‬ ‫� ا ��ل ة‬ ‫�صر� *‬ ‫ب� ب��‬ ‫�‬ ‫�‬ ‫ح��ص�ن �ب�ا �يل��م�ن *‬ ‫�‬ ‫ح��ص�ن �ب��ه�ا *‬ ‫ظ�‬ ‫�‬ ‫� *‬ ‫ح��ص�ن �ب��ه�ا �ع ���ي�‬ ‫م‬ ‫�‬ ‫ح��ص�ن �ب��ه�ا *‬

‫*‬

‫ح��ص�ن ��ه�ا‬ ‫�‬ ‫ب�‬ ‫�‬ ‫ح��ص�ن �ب��ه�ا *‬ ‫�‬ ‫ح��ص�ن �ب��ه�ا *‬ ‫�‬ ‫ح��ص�ن �ب��ه�ا *‬ ‫�ن ص�ن‬ ‫�‬ ‫ح��ص�ن ي��م�ا ��ى � �ع�ا *‬ ‫�‬ ‫�‬ ‫ح��ص�ن �ب�ا �يل��م�ن *‬ ‫� � �م ت‬ ‫ح��ص�ن �ق ب� �‬ ‫�‬ ‫� *‬ ‫ح �ض ر و‬ ‫ر‬ ‫�ق‬ ‫�ف‬ ‫�ص ��ا ��يل��م�ن ب�� ن��ا ه � ش����خ� ��ا ر���ع��ة �و ج�� �‬ ‫�� ر ب‬ ‫�وه ا ح�مر � او ب��ي���ض� � او �ص� ر‬ ‫ي ر ب ب‬ ‫خ ق‬ ‫� �ة ق ف‬ ‫�� �� �ق �ف‬ ‫ن‬ ‫� او خ�‬ ‫� �ض‬ ‫��س��ع� ��س� ��و�� �ب��ي�ن �ك��ل س‬ ‫� ر � بو� ��ى د ا ���ل�ه ���‬ ‫��‬ ‫�ص ار ب ب‬ ‫� ن �ذ‬ ‫عو� را �ع�ا *‬ ‫ا بر�� �‬ ‫� ا ش ا � ا � � ا �ل� ا ة‬ ‫� � ة‬ ‫�ل� ا ا ��ن �ف � ا ن � �خ ق � � ة � ة‬ ‫ر� *‬ ‫�صر� � �و�ي� ��و�ل ا�ل�م ار � ا�ل�م ار � * �و�م�ن �ل�ى �ب�ا �ل�م ار � * �و �ل� �عي����� �ل� م �م‬ ‫م� ��ك � ي��‬ ‫ع‬ ‫� �ن�ز � ت �ف‬ ‫�و� �لو ا �ل��ه ��ى‬ ‫ش ْ َّ‬ ‫� ن �ا‬ ‫ح��د �ى ا ج��ل‬ ‫ا�‬ ‫� ن��ا � ا �ل� بر��� *‬ ‫ِ����ع ب� ب� �� او �ن ‬ ‫ع‬ ‫ص�ن آ‬ ‫��ا � ا �ل�م��ا ه �تش�����ه د �م ش‬ ‫ا ��ل �ن ��ث ة � ا ��ش�‬ ‫���ق� *‬ ‫�و� �ع�� ‬ ‫�‬ ‫د �ب� ي��م ك���ي�ر� ا �ل� ج� ر و ي‬ ‫ب‬

‫‪٤١٫١٤٫٢‬‬

‫*‬

‫ف‬ ‫ذ ف‬ ‫ُ َْ‬ ‫��� ا �ي� ا �ل��ق���ا �مو��س و �ي� ‪ :1855‬ا � �ظل����ف��ي��ر‪.‬‬ ‫‪  1‬ك‬

‫‪230‬‬

‫‪230‬‬

‫‪٤٢٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or al-Badī ʿ,

“a large building of al-Mutawakkil’s, at Surra Man Raʾā”

or Zuʿayrah,

“a castle close to al-Karak”

or Qaṣr ʿIsl,

“at Baṣrah”

or al-Nadd,

“a castle in Yemen”

or al-Ghufr,

another castle there

or Samadān,

another castle there, large

or al-Shakhab,

another castle there

or Tharabān,

another castle there

or Hirrān,

another castle there

or Shuwāḥiṭ,

another castle there

or al-Mawhabah,

another castle there

2.14.41

or al-Ẓafīr,

a castle east of Ṣanʿāʾ

or Lasīs,

“a castle in Yemen”

or al-Nujayr,

“a castle close to Haḍramawt”

or Ghumdān,

“a palace in Yemen built by Yashrukh, with four faces, one red, one white, one yellow, and one green, inside of which he built another palace with seven roofs, each roof forty cubits distant from the next”

he still wouldn’t stop yelling, “A woman! A woman! Who will get me a woman?” and “No life without a woman!” and if you set him down in Shi ʿb Bawwān,

“one of the four paradises”

or Ṣanʿāʾ,

“a town in Yemen with many trees and much water resembling Damascus”

231

231

2.14.42

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�ُ ْ‬ ‫�ق‬ ‫�ة �� ث ة‬ ‫ب���س�ا �ت��ي�ن �ن�ز �ه� � او �م�ا �ك�ن �م��مر� ب���س��مر� ن��د‬ ‫� او �ل��سغ���د ‬ ‫�َ ْ‬ ‫� ا � ا � ف �� � �‬ ‫�‬ ‫� ق‬ ‫مو��ص� �م�ن ا �ع�م ا ج��ل‬ ‫��ه � او �ل��‬ ‫�ب�� �ل �ب� � �ل �� او ك�‬ ‫ط�ي �ور *‬ ‫� او �ل ش����ع ار �ن ‬ ‫ج‬ ‫�ب���ل �رب� ا �ل � ل‬ ‫ر‬ ‫�‬ ‫ّ‬ ‫� ْ �‬ ‫���ا ن� �ل�ع�م �و ب��ن ا ��ل�ع�ا �� �ع��ل ��ث��لث���ة ا �م��ا ��ل �م�ن �َو��‬ ‫ب���س�ت�ا ن� �و�م�ا ��ل ك�‬ ‫� او � �لَو�ه ��‬ ‫ط ‬ ‫ص‬ ‫ي‬ ‫�‬ ‫ر‬ ‫ى‬ ‫ٍ‬ ‫ج‬ ‫� ف � ف �خ �ة ش آ‬ ‫َُ‬ ‫�ة‬ ‫�خ‬ ‫�‬ ‫�‬ ‫ش‬ ‫ك�‬ ‫���ا ن� �ي��ع ّر��ش� �ع��ل� ا �ل�� ا �ل�� � ش���ب�� ��� �‬ ‫ر �ك��ل ����ب�� د ر�ه� *‬ ‫ى‬ ‫م‬ ‫َ �َ نْ‬ ‫�‬ ‫ش ��ق � ا ن � �م ف �ف ا ��ل ن �‬ ‫ح ��و� �ب� ج�‬ ‫د ���ر�ى ا �ل� ���د �ل�� � �‬ ‫� ن��ا � �ل�ا �تر�ى ا �ل�ا �مي��ا �ه�ا �ت��د �ف��‬ ‫� ب�و�ل��‬ ‫��‬ ‫�‬ ‫�ة ‬ ‫س�ي‬ ‫س‬ ‫ع‬ ‫ت‬ ‫� ت � �‬ ‫ط��ا را ��� ج�س‬ ‫�‬ ‫�و �ل�ا ���س�م� ا �ل�ا ا ��‬ ‫�� *‬ ‫ي‬ ‫ع‬ ‫ع‬ ‫�‬ ‫ث �‬ ‫�‬ ‫د ا ��س�ل�ا �م�ى �ب�ا �لم�غ� رب� ك�‬ ‫����ي�ر�ة ا �لم ن��ا �زه � ا‬ ‫و �لب����س�ا �ت��ي�ن *‬ ‫�و�ُم ْر��س�ي ��ة ‬ ‫ثَ‬ ‫� ف �ة‬ ‫ن‬ ‫ٓ � �خ‬ ‫ث ن ن �ن ف‬ ‫ب���ل��د ب�� ن��ا ه � ��و� �ع� �لم�ا �ر�� �م�ن ا �ل��س���ي�ن � �و�م�ع�ه ��م�ا � ��و� � ����س�ا *‬ ‫�و��م�ا �ن��ي�ن ‬ ‫ج‬ ‫ح م‬ ‫ََ‬ ‫آ ن‬ ‫� �غ �‬ ‫د �ب�ا �لم� رب� �لي����س �ور� ه ا ����سى *‬ ‫�و ج��ا ب���ل��ص ‬ ‫آ‬ ‫� ُ‬ ‫�‬ ‫���� ��ا ��ل� ن‬ ‫ج�‬ ‫ه��د �هب� ��‬ ‫ط �ع��لي��ه � د � �ع� *‬ ‫� او �ل ار �ه�و�ن ‬ ‫ب‬ ‫ل‬ ‫ب‬ ‫م م‬ ‫في�ن �ة ن ٓ‬ ‫�ُ ّ‬ ‫� �ة ا � ت‬ ‫�س� ت‬ ‫� او ج��ل‬ ‫�ب��� ��ا ��ل‬ ‫ج�‬ ‫� �ع��لي��ه ��س��� � � ��و� �ع� *‬ ‫�ود �ى ‬ ‫�‬ ‫�‬ ‫ر‬ ‫و‬ ‫ل‬ ‫ب‬ ‫ج�ز�ي‬ ‫ح م‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�ز‬ ‫�ف‬ ‫ا‬ ‫ا‬ ‫ق‬ ‫� �‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫�ن‬ ‫ح� ��ط �ب� �ل� ر��ض� ا �و �م �مر �و�م� �م ب���ل��د ا �ل� �و�ي��ه‬ ‫ف ‬ ‫�و��ا ��‬ ‫ج‬ ‫�ب���ل �مي‬ ‫ف‬ ‫َ َ �ذ‬ ‫�عر�ق� �م ن��ه �و�ع��لي��ه �م��ل�ك ا ا ا را د ا لله ا ن� �ي��ه��ل�ك ��ق�و�م�ا ا �مره ��‬ ‫ح ّرك‬ ‫ف‬ ‫�خُ �ف‬ ‫��‬ ‫��س� �ب��ه� *‬ ‫ِ‬ ‫م‬ ‫�م � ا � � �ن ا ث � �‬ ‫�‬ ‫ق‬ ‫ج�‬ ‫ح� ��‬ ‫ط �ب� �ل�د �ي�� �و�م��ل�ه ا � �ل�فِ�ي �� *‬ ‫� او � �ل�قِ�ي ��ق ‬ ‫�ب���ل �ي‬ ‫�‬ ‫� �ق �ة‬ ‫� ي ج�رد�ه�ا ا لله �ي ��و� ا � �ل ي��ا �م� *‬ ‫� او �ل��س�ا هِ� ر�ة ‬ ‫ا ر��ض‬ ‫م‬ ‫� ا ش ا � ا � � ا �ل� ا ة‬ ‫� � ة‬ ‫�ل� ا ا ��ن �ف � � �خ ق � � ة � ة‬ ‫ر� *‬ ‫�صر� � �و�ي� ��و�ل ا�ل�م ار � ا�ل�م ار � * �و�م�ن �ل�ى �ب�ا �ل�م ار � * �و �ل� �عي����� �ل� م �م‬ ‫م� ��ك ي��‬ ‫ع‬ ‫�‬ ‫�‬ ‫ب���ل � �لو �ص�ع�د ا �ل�ى‬ ‫� �ة � � آ‬ ‫ا �ل�م ْش‬ ‫�‬ ‫�ب�ا ب� �ل��ل�ت� �و� ي ڡ‬ ‫� ا �ل��س�م�� *‬ ‫ق ‬ ‫���‬ ‫�‬ ‫�‬ ‫ر‬ ‫ِ ي�‬ ‫ب‬ ‫ش‬ ‫�‬ ‫�‬ ‫� �ة‬ ‫� ا ج�ل‬ ‫���ج�‬ ‫�ر�ة ي �ڡ‬ ‫� ن�� *‬ ‫ط بو�ى ‬ ‫�و �� �‬ ‫ّ‬ ‫ّ‬ ‫�‬ ‫� �‬ ‫� � آ �‬ ‫�ة ت‬ ‫يڡ‬ ‫�و�ع��لي���‬ ‫� ا �ل��س�م�� ا �ل��س�ا ب���ع� ���ص�ع�د ا �لي��ه ا ر � او ا �ل‬ ‫مو�م ن���ي�ن �ج��م� ِ�ع��ل� *‬ ‫ي�ن ‬ ‫�‬ ‫ع ى‬ ‫ح‬ ‫‪232‬‬

‫‪232‬‬

‫*‬

‫‪٤٣٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or al-Sughd,

“pleasure gardens and places filled with fruiting trees, in Samarqand”

or al-Shaʿrān,

“a mountain close to Mosul, one of the mountains most overflowing with fruits and birds”

or al-Wahṭ,

“an orchard, or a property belonging to ʿAmr ibn al-ʿĀṣ198, three miles from Wajj199, that took a million pieces of wood to trellis, each piece costing one dirham”

or Balansiyyah,

[Valencia] “A town in eastern al-Andalus, surrounded by gardens where all one can hear is water gushing and birds caroling”

or Mursiyyah,

[Murcia] “An Islamic town in the Maghreb, with many parks and orchards”

or Thamānīn,

[literally, “Eighty”] “A town built by Nūḥ, peace be upon him, when he left the ark with eighty souls”

or Jābalaṣ,

“a town in the Maghreb, beyond which nothing human lives”

or al-Rāhūn,

“a mountain in India, on which Adam, peace be upon him, fell”200

or al-Jūdī,

“a mountain in al-Jazīrah201, on which the ark of Nūḥ came to rest”

or Qāf,

“a mountain that surrounds the earth, or one made of emeralds, a vein of which is present in every town and on which is an angel to whom God, should He wish to destroy a people, gives an order, which the angel carries out, causing them to be swallowed up by the earth”

or Qīq,

“a mountain that surrounds the world, also called Fīq”

or al-Sāhirah,

“a land that God will strip bare on the Day of Resurrection”

he wouldn’t stop yelling, “A woman! A woman! Who will get me a woman?” and “No life without a woman!” In fact, even if he ascended to al-Mishrīq,

“a gate for repentance, in Heaven”

or Ṭūbā,

“a tree in Heaven”

or ʿIlliyyīn,

“in the Seventh Heaven, to which the souls of the Believers ascend; plural of ʿIllī”

233

233

2.14.43

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�ُ‬ ‫ا �� ت ا �ل�م�ع ��ف ا ��ل��س �آ �� � �ة‬ ‫� ا�‬ ‫لب�ي��� � �مور �ى �م� ا ل ارب��ع�‬ ‫ح ‬ ‫� او �ل �ض ر‬ ‫ُْ‬ ‫ا ��س ��ل��ل��س �آ �� ا �� �ة ا ا �� ا �ة � ا �‬ ‫� بو�ر�ق��‬ ‫ا‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ر ���ع� ا �و ا �ل� �و�ل�ى *‬ ‫�‬ ‫�‬ ‫ ‬ ‫ع‬ ‫��‬ ‫س‬ ‫م‬ ‫و‬ ‫ب‬ ‫ب‬ ‫م‬ ‫ع‬ ‫�� ��ل��ل��س �آ �� � �ة‬ ‫� ا ��ق‬ ‫� او ��ل‬ ‫ا س� �م� ا ل ا‬ ‫�‬ ‫ر ��ع� *‬ ‫ة ‬ ‫ح� �ور‬ ‫ب‬ ‫م‬ ‫� آ � � �ة‬ ‫� �ق‬ ‫ا ��س� �ل��ل��س�م�� ا �لث��ا �لث�� *‬ ‫� او �ل�ص�ا ��ور�ة ‬ ‫م‬ ‫� آ‬ ‫ة �‬ ‫�‬ ‫�ة‬ ‫���ذ َ� ُ ا ��ف‬ ‫�ُ ف‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ن‬ ‫ا �ل‬ ‫�ه� ��س�د ر� ا�لم���ه�ى *‬ ‫� او �ل�غ� ْر���ة ‬ ‫��س�م� ا �ل��س� ب���ع� �وك�� ا عر� �وب� �و ي �‬ ‫ت‬ ‫�‬ ‫�‬ ‫ع�قْ َ�ْ‬ ‫عه� ر�م�ا �‬ ‫حر�م�ن ا ��لر� �‬ ‫ح ت� ا �ل�عر��ش� �ف�ي��ه �م��لئ���‬ ‫ب�‬ ‫�ك���ة �م�ن ا �لر� �م�‬ ‫ن ‬ ‫�‬ ‫�‬ ‫و‬ ‫�وِ� � �ي‬ ‫ي‬ ‫م ح‬ ‫يح‬ ‫ح‬ ‫� �ن ا �� � ن ا ظ ��� �ي�ن ��ل ا ��� ��ش �ت��س���� ���س�� ا ن‬ ‫�ا‬ ‫ر�� ن��ا ا �ل� �ع��ل� *‬ ‫�‬ ‫م ليرح �� �ر ا �ى لعر � ب ي �‬ ‫حه�م بح� ب‬ ‫ى‬ ‫� اَ ْ‬ ‫� ن �ة �‬ ‫�� �س ر ���ي�ن ا ج��ل‬ ‫��� � ا‬ ‫و �ل ن��ا ر*‬ ‫ف ‬ ‫� او �ل� �ع ار ��‬ ‫و ب‬ ‫��ا خ����ذ �ي�ز‬ ‫ح��ل�ق �� �م�ه � � �ق �� ��ل ا �ل��م ا �ة ا �ل��م ا �ة * ف��ا ���ن �م�ا د �م ت� � ش��� ا ��ل�ا �� ّ�د ��ل� �م�ن‬ ‫��ا �م‬ ‫عق ب�� جم‬ ‫�‬ ‫�ل‬ ‫�‬ ‫ب ر ب ى‬ ‫ى‬ ‫� � و و�ي و ر ر‬ ‫� ح‬ ‫�‬ ‫�‬ ‫�‬ ‫ة‬ ‫�غ‬ ‫ا�ل�م ار � * �و� �لو ا �ر�ي ت��ه �م�ن ا �ل� ار ��ئ ب�‬ ‫� َ �ْ‬ ‫�‬ ‫�ش�� � ن �‬ ‫�ق‬ ‫�‬ ‫ا �ل��س ِك‬ ‫��ي��ن ��ة ‬ ‫�ى ك‬ ‫���ا � �ل�ه را ��س ك��را ��س ا �ل�هر �م�ن ب�ز�ر ج���د � �وي�ا ��و ت�‬ ‫� نا ن‬ ‫�و ج��� �‬ ‫ح�ا � *‬ ‫�� ْ‬ ‫�ت ا � ت � ة‬ ‫� او � ِك�‬ ‫� ا �ل�ت�ورا � *‬ ‫ل��� �ل او �ذ ‬ ‫� ب ��و‬ ‫ا �ة ن ت �ق �ظ � ا �‬ ‫ّ‬ ‫ُق �‬ ‫���ا ن� ���ف �ق ��� ا ا ئ ا ا‬ ‫�و� ْر ��ط�ى �م�ا ر�ي��ة ‬ ‫طه� �م� ��ت�� د ��ي ن�� ر ا �و‬ ‫��هى �م� ر�ي� ب����� ا ر��م ا �و ��� �ل�م ك� ى ر �‬ ‫� ت � �ة �‬ ‫�‬ ‫�‬ ‫ّ‬ ‫�و�هر ��ق�ّو� �ب�ا ر���ع��ي�ن ا � �لف� د ��ي ن��ا ر ا �و د ر�ت�ا ن� كب��ي���ض‬ ‫ح�م�ا �م� �ل�‬ ‫� ��‬ ‫ج��‬ ‫ى‬ ‫م ب‬ ‫م‬ ‫� �� �ة‬ ‫َ �مث���ل ا �ق �� ف ت‬ ‫�ير �ه�م� ��‬ ‫ط ��ا �ه�د ���ه�م�ا ا �ل�ى ا �ل�ك��عب�� *‬ ‫��ق ن ��� ة �خُ� َّ�ذ �ذَ �ّ‬ ‫���س� ��ق ن�د � �ي�ن ا ��د � � ا ��ل � ا ��� �م�ن �ع ا ��ئ ا ����د ��ن ا ��� �� ا ا ��ل�ف‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�م‬ ‫�و �طر� ر ا ا ‬ ‫�‬ ‫ل‬ ‫�‬ ‫ه‬ ‫�‬ ‫ب‬ ‫ط‬ ‫ر ب ي �ج و بر ط‬ ‫ج ب� ي �ول� �‬ ‫م‬ ‫� ا ا ئ �ة �خ� ن ��ث ا � ن ا �‬ ‫ �ذ‬ ‫ا‬ ‫  ا رد�ش���ي�ر‪1‬‬ ‫راع �و�ع�ل�و�ه� �م� �� �و �م�� �سو� ا ك���ر�ه� بم��ى �ب� �لر�ص� ��ص‬ ‫� او ��ل‬ ‫�‬ ‫ح��د�ي��د *‬ ‫*‬

‫ُ َ �ذ ّ‬ ‫ف‬ ‫ذ ف‬ ‫��� ا �ي� ا �ل��ق���ا �مو��س و �ي� ‪ :1855‬خ� ّر �ز ا ا ا ا �ز د ش�����ير‪.‬‬ ‫‪  1‬ك‬ ‫م‬

‫‪234‬‬

‫‪234‬‬

‫‪٤٤٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or al-Ḍurāḥ,

“the Prosperous House in the Seventh Heaven”

or Burquʿ,

“a name for the Seventh, Fourth, or First Heaven”

or al-Ḥāqūrah,

“a name for the Fourth Heaven”

or al-Ṣāqūrah,

“a name for the Third Heaven”

or al-Ghurfah,

“the Seventh Heaven, also called ʿArūbā; it contains the lote tree beyond which none may pass”202

or ʿIqyawn,

“a sea of wind beneath the Throne in which there are angels of wind with spears of wind gazing at the Throne whose Magnificat is ‘Glory to Our Lord Most High!’”

or the Aʿrāf,

“a wall between Paradise and the Fire”

he would set about yelling with all the force his throat could muster, “A woman! A woman! So long as I am human, I must have a woman!” and if you were to show him such wonders as the Sakīnah,

“a thing that had a head like a cat’s, made of chrysolite 2.14.44 and ruby and with two wings”

or the Kilwādh,

“the Ark of the Torah”

or Māriyyah’s

“she was Māriyyah, daughter of Arqam, or Ẓālim,

  Earrings,

who had two hundred dinars in her earrings, or jewels valued at forty thousand dinars, or two pearls like pigeon’s eggs the like of which had never been seen before, so she gave them to the Kaaba”

or the Bridge of

“in Samarqand, between Aydaj and the fort, one of

  Khurradhādh,

the wonders of the world, one thousand cubits in

  the mother of

length and one hundred and fifty in height, mostly

  Ardashīr,

constructed of lead and iron”

235

235

‫� �وت�ا ب� ��و ت� �ت�ا �‬ ‫ح��ة ‬

‫�ذ � َ‬ ‫�و ا ا � ف�ل �‬ ‫�ق��ا ر ‬

‫�َ‬ ‫� شُ‬ ‫��� �‬ ‫� او � ك‬ ‫ح ‬ ‫ل�� �و‬ ‫حّ‬ ‫� او ��ل‬ ‫�‬ ‫ِ�ن ‬

‫َ‬ ‫��َْ‬ ‫� او �ْو ر� ا جل‬ ‫�و�ز ‬ ‫��‬ ‫م‬ ‫� ئّ‬ ‫� او �لر�ى ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�ه �ت ا � �ة ن ت �ذ � شُ �فْ ق ا � �ن ش ا �ف‬ ‫ح� ا ��ل��س��� �ع�ن‬ ‫�ى �‬ ‫ح� ب����� �ى ا �ل���� ر �� �ل اب� �ه���� �م � ر ي ل‬ ‫��ا �ن��ق �م�ن د � ���ف ���د ��ه�ا‬ ‫ق��� ��ا ��ل��م�ن �ف���ه ا �م ا �ة ���ف �عن ��ق�ه�ا‬ ‫�س�� � خم‬ ‫�‬ ‫ر وى ي ي �‬ ‫ب‬ ‫بر ب ي ي ر ى � ع �‬ ‫�‬ ‫� � ا � �ة � �ة‬ ‫ة ا ��خل �ا خ‬ ‫�ا‬ ‫�‬ ‫�‬ ‫�س��ع�‬ ‫�ي���ل � او �ل�د �م�ي�ل��‬ ‫�ه�ا �م�ن ا �ل� �� �سور� �و��ل‬ ‫�س��ع� ب‬ ‫� ب‬ ‫�ور ج��لي�‬ ‫ج‬ ‫خ ا ت� �ف� ه � ة ث �ة‬ ‫�ف �‬ ‫� �� �ك��� ا �‬ ‫�و�هر� �م��م ن�� �و�ع ن��د را ��س�ه�ا �ت�ا ب� ��و ت�‬ ‫�ص�� �� � ي�� ج �‬ ‫وى ل بع م‬ ‫�‬ ‫ح � ن ا ت ا �ة‬ ‫�ً � �ف‬ ‫��ت�و ب� ��ا ��س�م��ك ا ��ل��‬ ‫م��‬ ‫�م�م��ل�و �م�ا �ل�ا �و� �لو� �ي��ه � ك‬ ‫له� ا �ل�ه ��م�ي ر ا �� �� �‬ ‫ح�‬ ‫�‬ ‫ب‬ ‫ح‬ ‫م‬ ‫ف ف ا � ا �ي�ن ا ��ف‬ ‫�‬ ‫ن �ذ ش �ف‬ ‫ئ‬ ‫ن‬ ‫ت‬ ‫ت‬ ‫ث‬ ‫ث‬ ‫ا‬ ‫ا‬ ‫ب���� ت� �ى ���� ر ب���ع�� �م� � �ر� ا �ل�ى �ي ��و�� �س� �� �ب� ��ط� �ع�ل� � ب��ع��‬ ‫��‬ ‫� �ف � ت‬ ‫ّ‬ ‫���ده �ف��� ث‬ ‫��ل�ا �ذ ���ت ب�ُ�م ّ�د �م�ن �َ �ق� ��لت��ا �ت���ن�� ب�ُ�م�د �م�ن‬ ‫�ن‬ ‫ط‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ح‬ ‫ع� ت� ب��م�د‬ ‫�م ج ب‬ ‫ى‬ ‫و ِر ي ى‬ ‫ت‬ ‫ت‬ ‫ف‬ ‫ف‬ ‫�ذ‬ ‫��� � � �ف� ث ت � � �ن � ّ‬ ‫ى �ل��� ج�‬ ‫���د ف��ا �مر ت� �ب�ه‬ ‫�م�ن �ه ب� ل� ج��ده ب��ع�� ب�م�د م بح �‬ ‫ر م‬ ‫م‬ ‫فُ �‬ ‫ط ف‬ ‫�ف‬ ‫�ق‬ ‫ف‬ ‫ح�م ن ا �ّ�ة ا � ا ة‬ ‫�� ���‬ ‫ح�ن �ل��� ا ��ن ت��ف�� �ب�ه ف��ا �ت��ف���ل ت� ��م�ن ��س�م� ب �ى ���ل�ي�ر� ��ى �و ي� مر �‬ ‫ع‬ ‫م ع‬ ‫� ت � ا � �ن � � ف ا ا ت ت �ّ ا �م ت‬ ‫ت‬ ‫�لب����س� �‬ ‫ح�لي�� م ح�يل��ى ��ل� �م� ��� ا �ل� ي�����ى‪* 1‬‬ ‫��ا ن ��ا ف ف ا �‬ ‫� �ف � ا‬ ‫�ن ّ �ق ت‬ ‫�س�� ا �ل�ع� ��ص ب� �م�بن��ه ����ل �ي ��و�م �ب��د ر �وك�� � ك�� � ار ���ص� ر ا �ل�ى‬ ‫ي‬ ‫ٓ‬ ‫ث‬ ‫�‬ ‫�ن‬ ‫ا �بل��ى �ص��ل�ع� �� �ص�ا ر ا �ل�ى �ع��ل� ّ *‬ ‫ى‬ ‫م م‬ ‫�‬ ‫�ف ا ��ل � �ة ا ��ل ت ا �ت ا � � �ق ا ��ل ��س��ل� �ن �عٓ‬ ‫��س�ع� ��ى �ه�د ��ه� ب�ل�ي����س �ى ي�م � *‬ ‫�م�ن ا �ل ي �‬ ‫��س�و� ب‬ ‫م‬ ‫�‬ ‫�‬ ‫حّ‬ ‫�‬ ‫�ج�ن �من‬ ‫�ج�ن‬ ‫�ه� ا �و ��س�ف���ل��ة ا ��ل‬ ‫ى �م�ن ا ��ل‬ ‫�‬ ‫�‬ ‫�ه� ا �� ك�‬ ‫ل��ل�ا ب� ا �ل�� �سود ا �ل‬ ‫��‬ ‫�‬ ‫�‬ ‫ب‬ ‫م‬ ‫م‬ ‫��ل�ا ���ه� ا �و خ��� �لق ���ي�ن ا ��ل�ا �ن�� � او ��ل‬ ‫�‬ ‫���ع�ف��ا � �ه� � ك��‬ ‫�ج�ن *‬ ‫�و ض�‬ ‫�ب‬ ‫س‬ ‫وم و ب م‬ ‫�‬ ‫�‬ ‫ق �ة‬ ‫� �ق‬ ‫ح��ل� �ف�ي� ا ا �ع‬ ‫� �و��ة �و��هى ا ن� الجم‬ ‫�‬ ‫��ا �ور �ي�ن �ل�ه�ا �م�ن ا � �ل ر�ى‬ ‫� �ري� ب� ب‬ ‫�ه� ج � ب‬ ‫ن �ف� �‬ ‫ن‬ ‫��ك �ف� ف �ذ آ � ا‬ ‫ن ا �ف �‬ ‫�ه�ا �ب�ا �ل��لي���ل �‬ ‫�ه�ا ��ا ا ج��� �وه �ل� �ير �و�‬ ‫��ض �و �� ر ��ى �هي� ��ل ي�‬ ‫�ير �و� ي�‬ ‫�ش�� �ا‬ ‫�ي‬ ‫� نّ ُ َ‬ ‫�ج �ى �ير�ى‬ ‫*‬

‫�ف�ُ�� ّ‬ ‫ح ب�‬ ‫ي‬

‫*‬

‫‪� :1855  1‬مي��ت�ى‪.‬‬

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An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

the Sepulcher of

“Tāḥah was the daughter of Dhī l-Shufr; Ibn Hishām203

  Tāḥah,

says that a flash flood washed away the earth from a grave in Yemen in which was a woman around whose neck were seven ropes of pearls and on whose hands and feet were seven times seven bracelets, anklets, and armlets and on each of whose fingers was a precious stone and at whose head was a chest full of money and a tablet on which was written ‘In Your Name, O God, God of Ḥimyar!204 I am Tāḥah, daughter of Dhī Shufr [sic]. I sent our purveyor to Yūsuf, but he made no haste to help us, so I sent my trusted lady-inwaiting with a bushel of silver that she might bring us a bushel of flour, but she could find none, so I sent a bushel of gold, and still she could find none, so I sent a bushel of fine pearls, and still she could find none, so I ordered the pearls brought and had them ground up, but I benefited nothing and had no food to give out, so let any who hears my plight be merciful to me, and let no woman who dons one piece of my finery die any death other than mine.’”

or Dhū l-Faqār,

“the sword of Sayf ibn Munabbih who was killed at the battle of Badr;205 he was an unbeliever, so his sword became the property of the Prophet (peace and blessings upon him) and of ʿAlī206”

or the Kashūḥ,

“one of the seven swords that Bilqīs presented to Sulaymān, peace be upon him”

or the Ḥinn,

“a tribe of the jinn to which jet-black dogs belong, or the meanest and weakest of the jinn and their dogs, or creatures between men and jinn”

or Awram al-Jawz,

“a village near Aleppo in which is a wonder, to wit, that at night the neighboring villages see firelight there in a tabernacle, but when they go to it they find nothing”

or the Raʾiyy,

“a jinni who, once seen, is loved”

237

237

‫ف ق � �ذ‬ ‫�و�ر��س ��ا �ي�ن ا �ل�� �ى ‬ ‫ق � � َْ‬ ‫��ا �ل �ل�ه هِج����د � ‬ ‫م‬ ‫�‬ ‫ف‬ ‫� او �ل�ع�ص�ا ��ي�ر ‬ ‫� نَ ْ‬ ‫� او �ل����س�ن �ا ��س ‬

‫ْ‬ ‫� دُ �ع� �م �ص� ا‬ ‫و و‬ ‫َّ‬ ‫�و�عب ��ودا ‬

‫ََ‬ ‫�و�ع�ا �مِ ر ب��ن ج���د ر�ة ‬ ‫ُ‬ ‫�و�م ار �م ا ر‬ ‫ُ‬ ‫� او �ب�ا �ع ْر�و�ة ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�‬ ‫ا خ‬ ‫� ف�ز‬ ‫��ي�ق��ا ��ل ا �و��ل �م�ن ك�‬ ‫�� ه ا ��ن ا � ا � �ق ا �ت�‬ ‫�ي��ه � �ج�ر‬ ‫ر ب�� ب د م ل�� �ل �ح�ل �ع��ل�ى‬ ‫ف �‬ ‫� �ف‬ ‫� ا ����د � �ف�خ ف� �ف‬ ‫�� *‬ ‫ا � �ل ر��س ���ق��ا �ل ِ ��ه‪ 1‬ل �‬ ‫م‬ ‫ج‬ ‫ش‬ ‫ة ��ا �‬ ‫�‬ ‫��ث� ة‬ ‫ف‬ ‫ا‬ ‫ث‬ ‫���ج�‬ ‫�ر ي���س��مّى �م�ن را �ى �م���ل� �ل�ه � �صور� ك�� �ل�ع�ص� ��ي�ر ك���ي ر�‬ ‫ى‬ ‫ف‬ ‫�ب ����ا ر��س *‬ ‫ْ‬ ‫ن � �ن ا ��خل ث‬ ‫ح��د�ة ���فى ا ��ل‬ ‫�‬ ‫ح��د �ه� �ع��ل� ِر ج���ل � او �‬ ‫��� �لق� �ي��� ب� ا �‬ ‫ج�����س م‬ ‫ح��د��ي ث�‬ ‫م ى‬ ‫�ف‬ ‫ا ن �ّ‬ ‫ح��ا �م�ن �ع�ا د �ع� �ص ا �� �س ��له� ��م�� خ‬ ‫�ه� ا لله �ن��س�ن �ا ��س�ا‬ ‫�س‬ ‫�‬ ‫� ي‬ ‫�م‬ ‫و ر و� م‬ ‫ن ن‬ ‫ش‬ ‫� ن ان ن‬ ‫�ك��ا‬ ‫�� �‬ ‫��ق� � او �‬ ‫ح��د ��ي ���ق�ز �و� �م‬ ‫�ه�م �ي��د �ور ج���ل �م�ن � �‬ ‫ل��ك�ل ا ���س� � �م �‬ ‫�‬ ‫ن ��ا �ت � � ئ �ق‬ ‫� �‬ ‫�ن �ق‬ ‫ع �ك� ع� ا �ل‬ ‫�ه�ا �� �و�ي���ل ا �و�لئ���ك ا � � ر�‬ ‫��ي ن ���ق�ز ا �ل��ط�ا ئ� � � �‬ ‫��ض � او‬ ‫ر و�ير و� م ر ى ب � م‬ ‫�‬ ‫��ت � � ا ��خل �ة‬ ‫ح��د�ة ا � �ه� ��ث��لث���ة ا � ن ا‬ ‫���ل�ق�� خ��� �لق� �ع��ل� �‬ ‫�ود �ع��ل�ى �لك‬ ‫موج��‬ ‫� او �ل �‬ ‫ج‬ ‫و‬ ‫��� ��س‬ ‫ى‬ ‫م‬ ‫�ن�ا �� � �ن��س�ن �ا �� � �ن��س�ا �ن�� ا � ا ��ل ن����س�ا �ن�� ا ��ل�ا �ن�ا ث� �من‬ ‫�ه� ا �و �ه�‬ ‫س و‬ ‫سو‬ ‫سو‬ ‫�‬ ‫س‬ ‫م م‬ ‫� � � �م�ا �‬ ‫ا ر�ف�� ق��د را �م�ن ا ��ل ن����س�ن �ا �� ا � �ه� ��ا �‬ ‫� � ا � �ه� ��ق �‬ ‫س و م ي ج �و�ج و ج �و�ج و م �وم‬ ‫ع آ‬ ‫�م�ن � ن�� � د � ا � خ��� �لق �ع�� � �ص �ة ا ��ل ن��ا �� � خ��ا �� ف�ل �� �ه� ���ف ا �ش�� �ا‬ ‫ب ى م و � ل�ى ور‬ ‫س و و م ى �ي‬ ‫� ��ل���� �س ا �من‬ ‫�ه� *‬ ‫�‬ ‫وي و‬ ‫م‬ ‫آ‬ ‫آ‬ ‫� �ة‬ ‫�ن‬ ‫ة‬ ‫�ز �نّ�� �م�� خ‬ ‫�س‬ ‫��ه ا لله د �ع� �مو�ص�ا �ل��د � ��يو ب�� ا �و د �ود� �� �سود � �ت��ك�و�‬ ‫ر ج���ل‬ ‫� ا ��لغ���د ا ن� ا �ذ ا �ن ش��� ت‬ ‫ي �ڡ‬ ‫� *‬ ‫ر‬ ‫� �ة‬ ‫خ‬ ‫� �نا‬ ‫� ��ل�ا ا ج��ل‬ ‫� ن�� *‬ ‫�عب��د ا �� �سود ا �و�ل ا �ل�� ��س د ��و‬ ‫�‬ ‫���ت ب خ‬ ‫� ��� ن‬ ‫�‬ ‫ط��ا *‬ ‫ا �و�ل �م�ن ك� ب�‬ ‫� �ن ض ��لخ � �‬ ‫��� ا �‬ ‫� ��‬ ‫ط ا �ل�عر�ى *‬ ‫ا �و�ل �م �و�‬ ‫ب‬ ‫ع‬ ‫ق ق‬ ‫� ��ا ��ل�ا ��س�د �ف� � ت ف ش‬ ‫���قّ �� ��� ن‬ ‫��ا ن �‬ ‫ط��ه ��ف�ي �و ج���د ���لب��ه ��د‬ ‫ي‬ ‫مو� �ي�� �� ب‬ ‫ر ج���ل ك�� � ي��ي�ص� ب‬ ‫ح‬ ‫�ز �‬ ‫���ع�ه *‬ ‫ا �ل �ع�ن � �مو ض�‬

‫‪ :1855  1‬جِ�ه‪.‬‬ ‫�‬

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‫‪٤٥٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or Qāyin’s horse,

“it is said that, when Adam’s son, the murderer, first

  called Hijdam,

mounted him, he charged his brother, but the horse held back, so he said, ‘Bestir thy blood! (hij al-dam),’ so it surged forward”

or the ʿAṣāfīr,

“a kind of tree called ‘Who Has Seen My Like?’ which 2.14.45 has the shape of birds (ʿaṣāfīr), plentiful in Persia”

or the Nasnās,

“a species of creature that jumps on one foot; in the hadith it says that a tribe of ʿĀd207 rebelled against their prophet, so God turned them into Nasnās, each one of whom had a hand and a foot on one side of the body and who hopped like birds and grazed like beasts; it is also said that those have become extinct and that what currently exists of that form are a separate species, or that they are of three kinds—nās, nasnās, and nasānis;208 or that the nasānis are the females, or that they are a higher form than the nasnās, or that they are Yākhūkh and Mākhūkh,209 or that they are a group of humans, or creatures that are in the shape of people but differ from them in certain things and are not of them”

or Daʿmūṣā,

“an adulterer whom God turned into a daʿmūṣā, meaning a certain creeping thing, or a black worm such as is found in rain pools when they dry up”

or ʿAbbūdā,

“a black slave, the first person to enter Paradise”

or ʿĀmir ibn Jadarah, “the first person to write using our script” or Murāmirā,

“the inventor of the Arabic script”

or Abū ʿUrwah,

“a man who shouted, ‘Lions!’ and then died, and when his belly was cut open, his heart was found to have moved from one place in his body to another”

239

239

‫َ �� خُْ‬ ‫� ��‬ ‫�مور�ث ‬ ‫ط�‬ ‫و‬ ‫�‬ ‫ا � َ ضّ‬ ‫���ا �‬ ‫ح ‬ ‫�و �لو�‬ ‫�‬ ‫����ة ‬ ‫� او �ل ار �ب� ض�‬ ‫� او ��لَ��ْ�ر �و�‬ ‫ح ‬ ‫يب‬ ‫ُ َ‬ ‫� �نْ‬ ‫�و��س ك‬ ‫��ي� ��ة ‬ ‫�و ���ط�ا خِ�‬ ‫�ي���ة ‬ ‫َ َْ‬ ‫�و��عج�‬ ‫ف ‬ ‫���ل�و��‬ ‫ي‬ ‫� تُ‬ ‫��َ‬ ‫�خ‬ ‫�‬ ‫� او ل ��س ‬

‫ا ��لَ ّ‬ ‫� ��س�ا ��س��ة ‬ ‫�و �ج‬ ‫� ّ‬ ‫�خ‬ ‫� او �ل ُر� ‬ ‫�� ��‬ ‫�رك���د �ن ‬ ‫ل�‬ ‫� او ك‬ ‫� ََْ َ‬ ‫� او �ل�زب���عر�ى ‬ ‫�َ‬ ‫� او �ل� �‬ ‫عق��ا � ‬ ‫م‬ ‫ن َ� َ‬ ‫� ب�و��� ت� ��طب ���ق ‬ ‫� فَ َ‬ ‫� او � �ل���لت��ا �ن ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫� � � � �ن � ظ �� ا ا �� �ف� �� � � � ��س��ع ا ئ �ة س�ن �ة‬ ‫م�لك م ع����م� ل ر س م�لك ب �م� �� �� �‬ ‫ف‬ ‫�� � ا‬ ‫�ّ‬ ‫��ا ن ت‬ ‫حق ��ا ��ل‬ ‫نّ �ة ���ل‬ ‫�ج�ن *‬ ‫ر ج���ل �م�لك ا �ل� ر��ض� �وك�� ��� ا �م�ه �ج���ي � ��� ب‬ ‫ح �ة � ا ت خ� �‬ ‫���ة �أُ ْ ُ ��‬ ‫ح�م�� �ة ا ��ل‬ ‫�‬ ‫�ئ‬ ‫ط ا‪� 1‬م� ا د � � � ���ق ���ة �‬ ‫���ل�و ا �ل�ا ر��ض�‬ ‫�‬ ‫�‬ ‫�� �ل�‬ ‫ل‬ ‫ج‬ ‫�م�ل���ك� �هبِ� �و ع م وب ي‬ ‫�من‬ ‫�ه� *‬ ‫�م‬ ‫ة ن ن‬ ‫� فّ ش‬ ‫ا ��ص�ل ا �ل��ل���ا � ���ب��ي��ه �ب�� �صور� ا ���س�ا � *‬ ‫ح‬ ‫�� � قّ �ة � � خ � �ة �ن ف ن� �ذ‬ ‫ا س� ا �لب ���� ا �ل�د ا ��ل� ا � �� ��مر�و *‬ ‫م‬ ‫ن �ة‬ ‫����ل ت ��س��ل� �ن �عٓ‬ ‫��م��ل� ك� �م� ي�م � *‬ ‫م‬ ‫� ن �ة � �ذ‬ ‫�� ة ��ف ا �� ��ق �آ ن‬ ‫ا ��س� ا �ل�م��ل� ا�لم� �ك�ور� �ى ل ر � *‬ ‫م‬ ‫ت ّ‬ ‫ا �‬ ‫�‬ ‫�‬ ‫�ة‬ ‫ن‬ ‫��ت‬ ‫�‬ ‫س�ت‬ ‫�غ‬ ‫ظ‬ ‫ق‬ ‫ي�ن‬ ‫ن‬ ‫�ن‬ ‫د ا ���ة �‬ ‫ح �ر� ج�‬ ‫�ل���� � �‬ ‫��ى ا �ل� ر� ��� � ك‬ ‫�م����ه �م �� �‬ ‫�هر�ه� ي ع� �ع��ل�ى‬ ‫ي‬ ‫ب ب ي‬ ‫� ا �ة ت‬ ‫� �ف‬ ‫��س�� �‬ ‫ح� �و���س��مى ا �ل��د � �ل���ي�ن *‬ ‫ا �ل ب‬ ‫� ��لج�ز ئ ت ّ � ا خ �ف �ت‬ ‫� �‬ ‫د ا �ب��ة �ت��‬ ‫� ا � ا �ر �ج� �� ا �ل� �‬ ‫�ك�و ن� ي ڡ‬ ‫�ب��ا ر � ت��ا ��ى �ب��ه�ا ا �ل��د ج��ا �ل *‬ ‫س‬ ‫� ا ئ �� � � َ‬ ‫�َْ��َّ ن‬ ‫ل��رك�د � *‬ ‫��ط� �ر كب���ي�ر ي �ح�م�ل ا � ك‬ ‫د ا ���ة ت �ح��م ا �� �ل�ف �� �ع� �ق �ن‬ ‫ر��ه�ا *‬ ‫ب �ل ي �ل �ل�ى‬ ‫د ا ���ة ت �ح��م ا �� �ل�ف �� � ���ق �ن‬ ‫ر��ه�ا *‬ ‫ب �ل ي �ل ب‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�� � � ّ ت‬ ‫�ت‬ ‫�‬ ‫�ك�ن ا �بل��‬ ‫ح���ة ���س��‬ ‫حر � �وي�ا ��ى ا �ل�ا �� �سود �م�ن ا �لب��ر �ي�� �ف�ص‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫ل‬ ‫س�م�ك �و ي‬ ‫�‬ ‫ر‬ ‫ى‬ ‫�� ش � ��فتخ� � � � ق ا �في�ت ا ا ن ث ف ت ق ا ن �ف �ذ‬ ‫��‬ ‫ا ل��� ��ط �ر� ا �لي��ه ا �ل� �‬ ‫ع�� �م �� �ل� � �وي� � ��م ��ي����ر�� � �ي�� �ه ب� �ك��ل‬ ‫ج‬ ‫�من ا ��ل �ن�ز ه�‬ ‫�ه�م� ا �ى �م� �ل� *‬ ‫�‬ ‫ت‬ ‫ت‬ ‫ي�ن �� ض �ة‬ ‫��س���ل �ف ة‬ ‫���� ا �� �ا � �ف‬ ‫ح��ا � �ت�ب��ي���ض� ���س�ع�ا �و���س�ع�� ب ي��‬ ‫ح� � �وت�ب��ي���ض�‬ ‫له� س�ل‬ ‫��� ك� �‬ ‫�� ض �ة �تن ق �ف �ع�ن � �ة‬ ‫ح�� *‬ ‫ب ي��‬ ‫��� � ����‬ ‫ي‬ ‫� �ق ة‬ ‫��� ئ‬ ‫ط�ا �ر �ي��ص�ي �د ا � �ل رد� *‬

‫ف‬ ‫ذ ف‬ ‫��� ا �ي� ا �ل��ق���ا �مو��س و �ي� ‪� :1855‬ه��ب��طوا‪.‬‬ ‫‪  1‬ك‬

‫‪240‬‬

‫‪240‬‬

‫*‬

‫‪٤٦٫١٤٫٢‬‬

‫‪٤٧٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or Ṭakhmūrath,

“one of the great kings of the Persians, who reigned for seven hundred years”

or al-Waḍḍāḥ,

“a man who ruled the earth; his mother was of the jinn, so he returned to them”

or the Rābiḍah,

“angels” who descended “with Adam, or the remainder of the bearers of the Proof, which no part of the earth is without”210

or the yabrūḥ,

“the mandrake root, which resembles a human”

or Sukaynah,

“the name of the bedbug that got up Numrūdh’s nose” 2.14.46

or Ṭākhiyah,

“an ant who spoke to Sulaymān,211 peace be upon him”

or ʿAyjalūf,

“the name of the ant mentioned in the Qurʾan”212

or the tukhas,

“a sea beast that rescues drowning men by offering them its back to save them from having to swim; also called the dulfīn (‘dolphin’)”

or the jassāsah,

“a beast to be found on islands that seeks out news and passes it on to the Antichrist”

or the rukhkh,

“a large bird that can lift a rhinoceros”

or the karkadan,

[“rhinoceros”] “a beast that can lift an elephant on its horn”

or the zabaʿrā,

“a beast that can carry an elephant on its horn”

or the ʿaqām,

“a fish, or a snake that lives in the sea—the lion comes from the land and whistles on the shore, the ʿaqām comes out to it, and they intertwine; then they part and each returns to its dwelling”

or bint ṭabaq,

[literally, “daughter of a plate”] “the tortoise, which lays ninety-nine eggs, all of which are tortoises, and one more, which hatches to reveal a snake”

or the falatān,

“a bird that hunts apes”

241

241

2.14.47

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�َُ‬ ‫�‬ ‫�ف �‬ ‫�ة‬ ‫���ط�ا ئ�ر ��م‬ ‫حر��ق ت��ه‬ ‫ح��تر�ق� ا �لر� ش��� ا ن� �و�ق��ع ت� ر� ش���� �م ن��ه ��ى ا �ل���ط�ي�ر ا �‬ ‫� او �لب���ل‬ ‫ت ‬ ‫�‬ ‫ي‬ ‫ي‬ ‫� ا ئ ا �� ن � ا ت ق �‬ ‫� َ َْ �‬ ‫��ط� �ر �ب� ل�ه��د �ل� ي�‬ ‫ح��ر�� �ب�ا �ل ن��ا ر*‬ ‫� او �ل��س�م ن��د �ل ‬ ‫ا ��لّت ّ �‬ ‫� ا ئ �غ ت � ق‬ ‫ت‬ ‫ت‬ ‫���ا �ن�ه � �ق �� ��ل ا �ن�ا‬ ‫�‬ ‫�هِ بِ� ��ط ‬ ‫�و ِ �‬ ‫��ط� �ر ا �ب��ر ��ي ��ع� �ل� �بر ج��لي��ه � �وي�� �صو� �ب�� �صو� ك� �ي و‬ ‫ا � �م ت� ا �ن�ا ا � �م ت‬ ‫� *‬ ‫و‬ ‫و‬ ‫ُ‬ ‫� اَُ‬ ‫�‬ ‫ْ‬ ‫���ا ��حل‬ ‫���ط�ا ئ�ر ك�‬ ‫�م�ا � � �ص �‬ ‫وت�ه ا �ن��ي�ن ا �وهِ ا �وه *‬ ‫� او �ل� �ن�ن ‬ ‫م‬ ‫� ا ئ ا خ ��ذ �‬ ‫�ن‬ ‫� او ��ل�ز �م�ا �‬ ‫��ط� �ر �ي� �� ا �ل�‬ ‫�صب��ى �م �م�ه�ده *‬ ‫ح ‬ ‫�َ‬ ‫�ف�خ� �ع�� �عه�د �ن�� � �ع�ٓ �م�ا ت� �ع ��� ش‬ ‫ط����ا ا � �ص�ا ده ��ا � �م�ن‬ ‫� او �ل�ه ِ�دي��‬ ‫ ‬ ‫�‬ ‫ل‬ ‫ر‬ ‫و‬ ‫ج‬ ‫�‬ ‫و‬ ‫�‬ ‫ل‬ ‫ر‬ ‫ى‬ ‫ح‬ ‫ح م‬ ‫�‬ ‫�ة‬ ‫ا‬ ‫�‬ ‫�ت‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫ا ��ل���ط��ر ���فم� �م �‬ ‫ح�م� �م� ا �ل� �و��هى � ب� ك��‬ ‫�ى �ع��لي��ه *‬ ‫ي‬ ‫�‬ ‫� َ�ق َ ْق�فَ َ‬ ‫�ذ‬ ‫� � � ّ ث في�ز �‬ ‫� ائ �‬ ‫� � نا‬ ‫� ن �ق ن‬ ‫� ��� د ا د �ل�ي�ن �ا*‬ ‫� او � �ل ر��� نّ���ة ‬ ‫��ط� �ر ي�م���س ج‬ ‫��� �ي‬ ‫ح��ه �ع��ل�ىع�ي�ى ا � �ل �� ع ا �ل�دي ��و‬ ‫ح‬ ‫� فَ قَ نَّ‬ ‫� �‬ ‫���ط�ا ئ� � ظ‬ ‫ع ���� �� ب�� ن‬ ‫م�ق��ا ره ا ر��� �عو ن� ��ث��ق ب��ا �ي�� �صو ت� ب� �‬ ‫��ك�ل ا �ل�ا ��ن غ���ا �‬ ‫�‬ ‫� او � �ل �‬ ‫ ‬ ‫��‬ ‫ر‬ ‫ي‬ ‫ب‬ ‫���� س‬ ‫م‬ ‫�م‬ ‫��ف‬ ‫�‬ ‫���� يج���م� �م�ن‬ ‫ح�ا ن� ا ��جل�ع‬ ‫� او ��ل�ا ��ل‬ ‫��بي���ة ا�لم���ط ���ة �ي�ا ���تى ا ��ل�ى را ��س ج�‬ ‫�‬ ‫ب‬ ‫ل‬ ‫ر‬ ‫ب‬ ‫ع‬ ‫آ‬ ‫�ت‬ ‫� �‬ ‫�ن‬ ‫ف‬ ‫�‬ ‫ي�ن‬ ‫ا‬ ‫�ي�ن‬ ‫ا ��ل‬ ‫ح ��ط ب� �م�ا �ش���� � �و �ق��ع�د � �و� �ع��ل� � ����س�ه ا بر���ع�� �ي ��و�م� ي�و ج �م�‬ ‫�ي‬ ‫ح ى‬ ‫ع‬ ‫�� �ل�‬ ‫�‬ ‫ث‬ ‫�ذ�ذ‬ ‫� ��‬ ‫ن‬ ‫� � � ت ن‬ ‫ت‬ ‫ا �لي��ه ا �ل�ع�ا �ل�م ي���س�م� �عو� ا �لي��ه � ��يو���ل�� �و� �� �ي��ص�ع�د ا ل�ى ا ح�ط ب�‬ ‫م‬ ‫ت ق �ل�‬ ‫ح ���ط� � ا ��ل���ط�ا �ئ‬ ‫� ��� فص� ��ق ب� ن ا‬ ‫ح��ه ��في�ن ��ق��د � �م ن��ه �ن�ا ر �و�‬ ‫ح��ر�� ا � ب و ر‬ ‫وي � ج‬ ‫��� �ي‬ ‫ي‬ ‫ح‬ ‫�ف � ش فآ‬ ‫�ذ��‬ ‫�في�ت‬ ‫�ك�ّ ن �م ن��ه ��� ئ‬ ‫ط�ا �ر�مث���ل�ه ك�ره اب��ن ��سي�� ن��ا ��ى ا �ل������� *‬ ‫� �و ��‬ ‫�ي��قى ر�م�ا د ا �� ��و�‬ ‫ب‬ ‫ّ‬ ‫�ّ‬ ‫ا � ة �‬ ‫��ن‬ ‫�ذ‬ ‫ا ��ف �ذ‬ ‫ن‬ ‫ة‬ ‫�ن‬ ‫خ‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�لم�د �عن ��ق��ه �و ج�‬ ‫���ع�ل ا �ص� ب���ع�ه �ى ا �ي��ه � او � �ص� ر�� * �ه� �ى �ه� �ى ا�ل�م ار � ا�ل�م ار � * ا ر �و�ى‬ ‫ا ئ ن �ش� ع�ن � ة‬ ‫� ة‬ ‫� ن� � ا‬ ‫ع��ت�ه‬ ‫ا�ل�م ار � * �م� ي�ج�ز� ��ى ��ى � ا�ل�م ار � * �و� �لو ا ��ك �ل� � ب‬ ‫ا ��لُ َ‬ ‫� �ة �‬ ‫ن‬ ‫�ب� ج�‬ ‫�ل�عب�� �ل��ل�صب��ي��ا � *‬ ‫� ن��اب �ى ‬ ‫َ َ َْ َ‬ ‫� �ة � �‬ ‫�و�‬ ‫�ل�عب�� �ل��ل ن�ب��ي� ��‬ ‫ط *‬ ‫ح��د �ب��دب �ى ‬ ‫�َ� ْ �‬ ‫�خ� ش �ة � � ض �ة ���ل� � ا � ا ��� ة‬ ‫ل��ر� *‬ ‫� او �ل��طب� ��ط�ا �ب��ة ‬ ‫��� �ي ع ب� ب��ه� ب� ك‬ ‫���ب�� عر��‬ ‫ي‬ ‫� �ق � َّ‬ ‫�ن ��‬ ‫�ن �‬ ‫ن‬ ‫�ص ا‬ ‫ر *‬ ‫�ض‬ ‫� او � �ل ْر ��ب ��ى ‬ ‫� رب� �م ا �ل�ل�ع ب� �و� ��و �م ا �ل�‬ ‫طِ‬ ‫ع‬ ‫ع‬ ‫‪242‬‬

‫‪242‬‬

‫*‬

‫‪٤٨٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or the bulat,

“a bird with burning feathers which, should they fall on other birds, burn them”

or the samandal,

“a bird in India that cannot be burned by fire”

or the tihibbiṭ,

“a grayish bird that clings on with its feet and makes a sound as though it were saying ‘anā amūt anā amūt, I am dying, I am dying’”

or the unan,

“a bird like a dove whose sound is a moan—‘ouhiouhi’”

or the zummāḥ,

“a bird that takes children from their cradles”

or the hadīl,

“a chick in the days of Nūḥ, peace be upon him, that died of thirst or was caught by some bird of prey, so that every dove now weeps for it”

or the qarqafannah, “a bird that wipes the eyes of the complacent wittol with its wings, making him yet more pliant” or the faqannas,

“a large bird with forty holes in its beak that sings every exhilarating, wonderful tune and air; it comes to the top of a mountain and collects as much firewood as it wants and sits and mourns for itself for forty days, during which everyone gathers to listen to it and take pleasure; then it climbs atop the firewood and claps its wings, and fire is struck from them, and the firewood and the bird catch fire, and it turns to ashes; then a new bird just like it is formed from them; Ibn Sīnā mentions it in the Shifāʾ (The Cure)213”

he would crane his neck and cup his ears with his hands214 and cry to all the world, “Hey! Hey! A woman! A woman! Show me a woman! Nothing can take the place of a woman for me,” and if you were to seek to divert him with a junābā,

“a child’s game”

or a ḥadabdabā,

“a game of the Nabataeans”

or a ṭabṭābah,

“a broad stick used when playing ball”

or qarṭibbā,

“a way of playing, or a kind of wrestling”

243

2.14.48

243

‫�‬ ‫�‬ ‫�‬ ‫ل���ْ ِك‬ ‫�� ب� ‬ ‫� او � ِكب‬ ‫�ُ‬ ‫�ْ‬ ‫� او �ل���ك �وب��ة ‬ ‫�َْ‬ ‫�ه�ا ب� ‬ ‫� او �ل�هب �‬ ‫ُ��تُْ‬ ‫� تَ‬ ‫�وك�� ك‬ ‫����ى ‬ ‫� ُ َّ َْ‬ ‫� ا �ل��‬ ‫ح�ي�ثى ‬ ‫وب‬ ‫�ُ‬ ‫�ثُْ‬ ‫� ثَ‬ ‫� او � ك‬ ‫ل��� ك‬ ‫����ى ‬ ‫�َ� ّ‬ ‫� او �ل��ط ث� ‬ ‫� ُْ‬ ‫� او �ل�� �ل �وث��ة ‬ ‫� اُ ُْ‬ ‫� او �ل� ��نب �� �وث��ة ‬ ‫� ش ْ� ن‬ ‫� او �لِ��� ��طر�� ‬ ‫ج‬ ‫�خَ ْ‬ ‫� او �ل‬ ‫�‬ ‫�ير� ‬ ‫ج‬ ‫ِ‬ ‫� َ نَْ‬ ‫� او � �لف����ز �� ‬ ‫� قَْ ج‬ ‫ا �ل��قَ‬ ‫�‬ ‫� ج�‬ ‫���ة ‬ ‫و ج‬ ‫� ُّ‬ ‫�‬ ‫� او � جك‬ ‫���‬ ‫ل��ة ‬ ‫�َ‬ ‫�َْ‬ ‫�‬ ‫�‬ ‫ل�‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� او ج جك‬ ‫���ة ‬ ‫�ّ‬ ‫�مُ�ا �‬ ‫� او �ج ��ل‬ ‫ح ‬ ‫� َْ‬ ‫�ل‬ ‫ح ‬ ‫� او ج��م‬ ‫�‬ ‫�ود � نْ��د �‬ ‫ح ‬ ‫ِ حِ ِ‬ ‫� او ��ل��دّ ا �‬ ‫ح ‬ ‫� ّ‬ ‫� او �ل ُر ج��ا �‬ ‫ح��ة ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫��� �ة‬ ‫لعب��‬ ‫�ش � ن‬ ‫ا ��ل�ن�رد ا �و ا �ل��� ��‬ ‫طر�� *‬ ‫ج‬ ‫� �ة �‬ ‫ن‬ ‫�ل�عب�� �ل��ل�صب��ي��ا � *‬ ‫� �ة‬ ‫�ل�عب�� *‬ ‫��� �ة ا ��لُ�� �ة‬ ‫�ت‬ ‫ح�ا �ث� ا �ى ا �ل��را ب� *‬ ‫لعب�� �ب� ب‬ ‫� �ة � ت‬ ‫�ل�عب�� �ب�ا �ل��را ب� *‬ ‫� �ة �‬ ‫� ش �ة س�ت ة �ت�� ا � َ �� َّ�ة‬ ‫ن‬ ‫ن‬ ‫�ل�عب�� �ل��ل�صب��ي��ا � �ير� �مو� ب�خ ���ب�� �م�� �د �ير� س��مى �لِم�‬ ‫طث�� *‬ ‫ت‬ ‫�خ�رق���ة ج��م� � �‬ ‫و��ل�ع ب� �ب��ه�ا *‬ ‫ع �ي‬ ‫�ف‬ ‫ت‬ ‫�ف‬ ‫� �ة‬ ‫�غ‬ ‫ف‬ ‫خ‬ ‫ا‬ ‫ش‬ ‫ح��ي�ر ��م�ن ا ���س�‬ ‫�ل�عب�� �ي��د ��ف�ن�و ن� ����ي � ��ى � �‬ ‫�ر ج��ه ���ل ب� *‬ ‫*‬

‫ف‬ ‫�م�عر�و��‬ ‫� �ة � � َ‬ ‫�ل�عب�� ��ي�ق��ا �ل �ل�ه�ا �خ� ار �ِ� �خ� ا‬ ‫ر �� *‬ ‫ج ج‬ ‫�‬ ‫ر�ق��� �ل�� جل�ع‬ ‫�� *‬ ‫ص‬ ‫� �ة ق ا �م � ا َ ْ‬ ‫�‬ ‫ّ‬ ‫ظ‬ ‫ض‬ ‫ا‬ ‫�ل�عب�� ��ي��� �ل �ل�ه� �ع ��‬ ‫��‬ ‫��� � *‬ ‫�م و� ح‬ ‫��ل�ع �ة � ا خ ��ذ ا ��ل� �خ ق �ة �ف ّ � ن �� ة‬ ‫ب�� ي� ��‬ ‫�صب��ى �ر�� �ي��د �و ر�ه�ا ك���ا ���ه�ا ك�ر� *‬ ‫� �ة‬ ‫��ل�ع���ة �ت��س�م ا �� ت‬ ‫س� ا �� ك�‬ ‫ل���لب�� *‬ ‫ب �ى‬ ‫ت ت‬ ‫�‬ ‫�خ �ة‬ ‫ن‬ ‫���مر�ة ج�‬ ‫���ع�ل �ع��ل� را ��س � ش���ب�� ��ي��ل�ع ب� �ب��ه�ا ا �ل�صب��ي��ا � *‬ ‫ى‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ت‬ ‫�ي�ز‬ ‫�‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫ع�ن‬ ‫�صب�� ا ��ل�ك��ع� �� �ل�ك��ع� �‬ ‫ر�م�ى ا �ل‬ ‫ح�ى ���ل�ه � � ك�‬ ‫�‬ ‫م�� ��ه *‬ ‫ب‬ ‫ى‬ ‫ب‬ ‫ب‬ ‫�ي‬ ‫� �ة �‬ ‫�ف‬ ‫�ة ي� ت‬ ‫�‬ ‫�‬ ‫ق‬ ‫خ‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫��م� �عو ن� ��ل�ه�ا �ف�ي ��ق ��و� �لو�ن��ه�ا ��م�ن ا �‬ ‫� ��ط� �ه� �� �‬ ‫�ل�عب�� �ل��ل�صب��ي�� ج‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫ل‬ ‫�‬ ‫م ى‬ ‫�� � �‬ ‫�� ��س�� �م ا ت‬ ‫� *‬ ‫ر ج �ل و ج‬ ‫ح �ل بع ر‬ ‫ّ‬ ‫�‬ ‫َ‬ ‫�‬ ‫�ة‬ ‫ن‬ ‫ن‬ ‫��ن �ق� ش��� ��ي��ل�ّو� �ل��ل�صب��ي��ا � �ي��ع��ل�ل�و� �ب�ه �و�م ن��ه ا �ل��د ��ني��ا د ا �‬ ‫ح� *‬ ‫َح‬ ‫�� ه ا �� ا ن‬ ‫ّق‬ ‫�‬ ‫حب���ل �ي��ع�� �ل� �و رك�ب�� ل�صب��ي�� � *‬ ‫�ي‬

‫‪٤٩٫١٤٫٢‬‬

‫*‬

‫‪244‬‬

‫‪244‬‬

‫‪٥٠٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or kibkib,

“a game”

or kūbah,

“backgammon, or chess”

or habhāb,

“a children’s game”

or kutkutā,

“a game”

or buḥḥaythā,

“a game using buḥāthah (i.e., ‘soil’)”

or kuthkuthā,

“a game using soil”

or ṭathth,

“a children’s game, in which they throw a round piece 2.14.49 of wood called a miṭaththah”

or a lūthah,

“a piece of cloth, picked up and played with”

or unbūthah,

“a game in which they bury something in a hole they make and the one who gets it out wins”

or shiṭranj,

[“chess”] “too well known to require definition”

or kharīj,

“a game also called kharāji kharāji”

or fanzaj,

“a non-Arab dance”

or qajqajah,

“a game, also called ‘Waḍḍāḥ’s Bone’215”

or kujjah,

“a game in which the child takes a piece of cloth and twists it until it takes the shape of a ball”

or kajkajah,

“a game also called ist al-kalbah (‘bitch’s butt’)”

or a jummāḥ,

“a date placed on the end of a stick that children play with”

or jamḥ,

“a child’s kicking the heel of another child with his 2.14.50 own in order to dislodge it from its place”

or diḥindiḥ,

“a children’s game, in which they gather and then say this word, and any who mispronounces it has to stand on one leg and hop seven times”

or dāḥ,

“gewgaws that one waves at children and by which they are pacified; from it derives the saying al-dunyā dāḥah (‘the world is a gaudy toy’)”

or a rujjāḥah,

“a rope that is suspended and that children climb”

245

245

‫� او ��ل��دُ �ّ�ا �‬ ‫�خ ‬ ‫ب‬ ‫� او ��ل��دُ �م�ا �‬ ‫�خ ‬ ‫�َ�‬ ‫�خّ‬ ‫� اولِم �ط‬ ‫���ة ‬ ‫�َ� ْ‬ ‫� او �ل��ط �ر��د �ة ‬ ‫ِي‬ ‫� نَ‬ ‫� او �ل�� ْرد ‬ ‫ا � �غ‬ ‫م او ��د �ة ‬ ‫�و �ل �‬ ‫�ّ‬ ‫� او �لب ��ق��ا ر ‬ ‫�ُ َّ َْ‬ ‫� او �لب ��ق��ي�ر�ى ‬ ‫� َّ‬ ‫� او �ل‬ ‫�‬ ‫ ‬ ‫�ِ�عر�ى‬ ‫جِ‬ ‫�� ا ُ‬ ‫� او ل‬ ‫�‬ ‫�ور�ة ‬ ‫ح� ج��‬

‫� ْ�‬ ‫� او �ل��ِد ك��ر ‬ ‫ا ��ل َ���سّ‬ ‫�و �‬ ‫ح�ا ر�ة ‬ ‫� ُ َّ‬ ‫� او �ل��س�د ر ‬ ‫�َ‬ ‫� او �ل�ع ْر�عر�ة ‬ ‫�َ‬ ‫� او �ل ش����ع�ا ر�ير ‬ ‫�ْ‬ ‫� ال�مِو نج�‬ ‫��ا ر ‬ ‫�ُ‬ ‫� او �ل�ت�ْو�ز ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫��� �ة‬ ‫لعب��‬ ‫� �ة‬ ‫�ل�عب�� ��ل�ل�ا �ع ا‬ ‫ر ب� *‬ ‫�‬ ‫�خ �ة‬ ‫ن‬ ‫� ش���ب�� ��ي��ل�ع ب� �ب��ه�ا ا �ل�صب��ي��ا � *‬ ‫�‬ ‫��ل�ع �ة �ت��س�م ا ا ��ل� ا � �ة ا �ل�مَ ّ �ة � ا ��لضَ ْ � �ة ف �ذ ق‬ ‫�ه� ع� م� ��س� و �‬ ‫��ب� ��ط� ��ا ا �و���ع ت� �ي��د ا �ل�ل�ا �ع ب�‬ ‫ب�� ي�‬ ‫��تف ف‬ ‫�ن آ�خ‬ ‫� ّ �ة �ذ ق‬ ‫ن‬ ‫�ه�ى ا�لم��س� � او ا �و���ع ت�‬ ‫�م � �ر�ع��ل�ى �ب��د ��ه‪ 1‬ا �و را ��س�ه ا �و ك� ����ه � �‬ ‫�‬ ‫ف‬ ‫� اَ ْ‬ ‫�ه�ى ا �ل� ��س�ن *‬ ‫�ع��ل�ى ا �لر ج���ل � �‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫� �ة ن �ت ف ��ف‬ ‫ا‬ ‫ح���ك *‬ ‫�ل�عب�� � او � � ����ع�ل ��ك���ع�ل �ص� � ب‬ ‫� �ة‬ ‫�ل�عب�� *‬ ‫� �ة‬ ‫�ل�عب�� *‬ ‫�‬ ‫� �ة �‬ ‫�ل�عب�� �ل��ل�صب��ي��ا ن� �و�ه�وا ن� ي �ح��م�ل ا �ل�‬ ‫�صب��ى �ب��ي�ن ا ��ث ن���ي�ن �ع��ل� ا �ي��د �ي��ه�م�ا *‬ ‫ى‬ ‫�ف‬ ‫� �� ا �� ا ن خ� ّ‬ ‫��ل�ع���ة ت خ‬ ‫� ���ط�ا �م�د �ورا � �و �ق �‬ ‫�ف� �ي��ه �‬ ‫ل‬ ‫�‬ ‫��‬ ‫�‬ ‫ص‬ ‫�‬ ‫�‬ ‫�‬ ‫ط‬ ‫�‬ ‫ب‬ ‫ي‬ ‫�صب��ى‬ ‫ب‬ ‫�ي‬ ‫� ن � ا خ ��ذ‬ ‫طو� �ب�ه �لي�� �� �وه *‬ ‫ح� �� �‬ ‫�يو�ي‬ ‫ن‬ ‫�‬ ‫�ل�عب���ة ��ل��ل�ز �� � او ��ل‬ ‫�‬ ‫حب�� ش��� *‬ ‫ج‬ ‫�ش�� ��� � � ه ا �� ا ن‬ ‫�ى �ي لع ب� ب� ل�صب��ي�� � *‬ ‫� �ة �‬ ‫ن‬ ‫�ل�عب�� �ل��ل�صب��ي��ا � *‬ ‫� �ة �‬ ‫ن‬ ‫�ل�عب�� �ل��ل�صب��ي��ا � *‬ ‫� �ة‬ ‫�ل�عب�� *‬ ‫�‬ ‫�‬ ‫�ل�عب���ة ��ل��ل�ص��ي��ا ن� ا �و ا ��ل� �ص او ب� ا يل�مج�‬ ‫��ا ر*‬ ‫ب‬ ‫� ّ‬ ‫��ة‬ ‫�خ� ش���ب���ة ��ي��ل�ع� �ب��ه�ا ��ا � جك‬ ‫���‬ ‫ل� *‬ ‫ب‬ ‫ب‬ ‫*‬

‫�أ‬ ‫‪ :1855  1‬ب��د ن��ه ر ��س�ه‪.‬‬

‫‪246‬‬

‫‪246‬‬

‫‪٥١٫١٤٫٢‬‬

‫‪٥٢٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or dubbākh,

“a game”

or dumākh,

“a game played by the Arabs of the desert”

or a miṭakhkhah,

“a piece of wood that children play with”

or a ṭarīdah,

“a game, called by the common people al-massah wa-l-ḍabṭah (‘touch and grab’); if a player’s hand falls onto another’s trunk, head, or shoulder, it is called massah, and if it falls onto his leg it is called asn”

or nard,

[“backgammon”] “too well known to require definition”

or muwāghadah,

“a game, in which you do the same as your companion does”

or baqqār,

“a game”

2.14.51

or buqqayrā,

“a game”

or jiʿirrā,

“a children’s game in which the child is carried between two others on their hands”

or ḥājūrah,

“a game in which children draw a circle and a child stands inside it and they surround him to try to grab him”

or dikr,

“a game of the negroes and Ethiopians”

or saḥḥārah,

“something children play with”

or suddar,

“a children’s game”

or ʿarʿarah,

“a children’s game”

or shaʿārīr,

“a game”

or minjār,

“a children’s game; the correct form may be mījār”

or a tūz,

“a piece of wood with which they play at kujjah”

247

247

2.14.52

‫�َ‬ ‫� او �ل�ع ْر�ز ‬

‫� قُ َّ ْ�زَ‬ ‫� او � �ل �‬ ‫�ف��ي� �ى ‬ ‫�ُ ّ‬ ‫� او �لن ��ف��ا �ز ‬ ‫�ُ ْ‬ ‫�‬ ‫� او �لب� ك‬ ‫����س��ة ‬ ‫�َ �‬ ‫� او ��ل‬ ‫�‬ ‫ا‬ ‫ل‬ ‫ ‬ ‫ح‬ ‫��‬ ‫�‬ ‫ِ‬ ‫و‬ ‫س‬ ‫� ُ َّ‬ ‫� او �ل��د ��س��ة ‬ ‫�َ ْ َ‬ ‫�‬ ‫� او �ل��د �ع ك‬ ‫����س��ة ‬ ‫ا �� � ْ َ‬ ‫��س�����سى ‬ ‫�و فِل� فِ‬ ‫�ف‬ ‫عو��س ‬ ‫� او � �ل��ا � �‬ ‫� َْ آ‬ ‫� ا �ل �� �ص��‬ ‫ ‬ ‫و بو‬ ‫� َ ّق‬ ‫� او �لر��ا �ص��ة ‬ ‫�‬ ‫�ُْ �‬ ‫حو ��ط��ة ‬ ‫� او �ل�‬ ‫�ُّ �‬ ‫� ا ��لخ‬ ‫� ��ط��ة ‬ ‫و‬

‫ا �� ضَ ْ �‬ ‫��ب� ��ط��ة ‬ ‫�و ل�‬ ‫ا ��لَت َ فُ �‬ ‫� ْر�� ��ط ‬ ‫�و � �ض‬

‫�ُ‬ ‫� َ�ْ�� ��� ّ‬ ‫ط���ة ‬ ‫� او �ل �ض ر�ي ي‬ ‫َْ فِ‬ ‫� �ق �‬ ‫� او �ل‬ ‫م� ��ط ‬ ‫�‬ ‫� او �لمِ� ْر�ص�ا ‬ ‫ع‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�ز �‬ ‫ش �ف‬ ‫��ف��ه ض‬ ‫�ير�ه‬ ‫�عر � �لف��ل�ا ن� ��قب���ض� �ع��ل� ����ى ��ى ��‬ ‫���ا �ّم�ا �ع��لي��ه ا �ص�ا ب���ع�ه �‬ ‫ك‬ ‫�‬ ‫ي‬ ‫ى‬ ‫�‬ ‫� � �‬ ‫ا‬ ‫�‬ ‫�‬ ‫�م ن��ه �ش���ي �ا �لي�ن ظ� ���را �لي��ه �و �ل� �‬ ‫�ير�ه ك���ل�ه *‬ ‫ي‬ ‫� �ة �‬ ‫�ة‬ ‫ن‬ ‫ن‬ ‫ن �خ‬ ‫ق‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ش‬ ‫ف�ز‬ ‫�‬ ‫�ه� *‬ ‫�ل�عب�� �ل��ل�صب��ي��ا � ��ي ن�� ب �‬ ‫�ص�و� ����ب�� � ��يو ���� � �و� �ع�لي�‬ ‫��ل� �ة �� � ت ن ا ف�ز ن �ف� ا ا � ��ي�ت ا � ن‬ ‫�ث�و� *‬ ‫�ه� ى �و ب �‬ ‫عب�� ل�ه�م ي����� � �و� ي�‬ ‫�‬ ‫��ة‬ ‫ا � جك‬ ‫���‬ ‫ل� *‬ ‫� �ة �‬ ‫ن‬ ‫�ل�عب�� �ل��ل�صب��ي��ا � *‬ ‫� �ة‬ ‫�ل�عب�� *‬ ‫�‬ ‫� �� � � ق‬ ‫� �ل‬ ‫���ا �لر���‬ ‫�ص *‬ ‫�و س ك‬ ‫�ل�ع ب� �ل� �جم�‬ ‫� �ة �‬ ‫�ل�عب�� �ل�ه� *‬ ‫م‬ ‫� �ة �‬ ‫�ل�عب�� �ل�ه� *‬ ‫م‬ ‫�ذ‬ ‫�ف‬ ‫� �ة �‬ ‫�ف‬ ‫ن‬ ‫خ‬ ‫ن‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫�‬ ‫عود ا ��ى را ��س�ه �� ر �ي��د �ير � �و�ه‬ ‫�ل�عب�� �ل�ه� �ي� �� �و� �‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫ى‬ ‫م‬ ‫ر ��ؤ ��س�ه� *‬ ‫م‬ ‫� �ة‬ ‫�ل�عب�� *‬ ‫� �ة ت‬ ‫� ة‬ ‫�ل�عب�� ���س��مى ا �ل��د ا ر� *‬ ‫� �ة‬ ‫�ل�عب�� ��ل�ل�ا �ع ا‬ ‫ر ب� *‬ ‫� �ة �‬ ‫�ل�عب�� �ل�ه� *‬ ‫م‬ ‫� ت‬ ‫� � � �ن ت� ت � ��‬ ‫ن‬ ‫�‬ ‫�‬ ‫خ‬ ‫�ت‬ ‫�‬ ‫ط��ه‬ ‫�و�ه�و ا � رك� ب� ا �‬ ‫ح�دا �و�ر�ج ر ج��لي��ك م ح� ا ب�� ي‬ ‫ت‬ ‫ق‬ ‫��ع��‬ ‫�و ج�‬ ‫له�م�ا �ع��ل� �عن ����ه *‬ ‫�‬ ‫ى‬ ‫� �ة �‬ ‫�ل�عب�� �ل�ه� *‬ ‫م‬ ‫ث خ ��ذ‬ ‫ا �‬ ‫ق � �‬ ‫ة‬ ‫ا‬ ‫�‬ ‫ا‬ ‫� � ��ه� ا �ل� �‬ ‫� �� ا �� �ه� *‬ ‫ل�� � �ض‬ ‫�م�� ��ط ا � ك‬ ‫ر رب ب � ر �ض م‬ ‫َ‬ ‫�‬ ‫دُ �ّ او �م��ة ا �ل�ص��ي��ا ن� �و�ك�‬ ‫���ل �خ� ش������ة �ي�ُ�د �‬ ‫ح�ى �ب��ه�ا *‬ ‫ب‬ ‫ب‬

‫‪248‬‬

‫‪248‬‬

‫‪٥٣٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or ʿarz,

“when someone plays at ʿarz, he takes something in his hand and closes his fingers over it and shows a part of it for another to see but doesn’t show him all of it”

or quffayzā,

“a children’s game in which they erect a piece of wood and compete at jumping over it”

or nuffāz,

“a game of theirs in which they compete at bounding, or leaping”

or a buksah, “[the buksah is] the kujjah” or ḥawālis,

“a children’s game”

or dussah,

“a game”

or daʿkasah,

“a pastime of the Magians, similar to dancing”

or fisfisā,

“a game they play”

or fāʿūs,

“a game they play”

or bawṣāʾ,

“a game they play, in which they take a stick with fire 2.14.53 at its end and pass it around on their heads”

or raqqāṣah,

“a game”

or ḥūṭah,

“a game that they also call dārah”

or khuṭṭah,

“a game played by the Arabs of the desert”

or ḍabṭah,

“a game they play”

or taḍarfuṭ,

“this is when you climb onto someone’s back and stick your legs out from under his armpits and put them around his neck”

or ḍurayfiṭiyyah,

“a game they play”

or maqṭ,

“to play maqṭ with the ball is to cast it onto the ground and then catch it”

or a mirṣāʿ,

“a child’s spinning top or any piece of wood that is thrown down to hit a mark in a game”

249

249

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫ا ��خلُ ْ�ذ ف‬ ‫�َ َ‬ ‫� او �ل�ي� ْر�م� ‬ ‫��� ر �و��‬ ‫ع‬ ‫َق َ َ‬ ‫� �ة �‬ ‫�ل�عب�� �ل�ه� *‬ ‫�و��� �لْبو��� ‬ ‫م‬ ‫�َْع‬ ‫�‬ ‫�‬ ‫�ة‬ ‫�ل‬ ‫�� �ف‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل‬ ‫ع‬ ‫�‬ ‫ل��ر� *‬ ‫�‬ ‫�ة ‬ ‫�‬ ‫� او�جح‬ ‫ب� ب ك‬ ‫�‬ ‫��خلُ ْ�ذ‬ ‫ش‬ ‫�� ���ط ���ف ���د ��ه �في����س�م� ��ل�ه د � � ّ � ���س� ّ‬ ‫�ص� ب�خ‬ ‫��� ُر �و�‬ ‫����ى �ي��د �وره ا �ل‬ ‫�‬ ‫ف ‬ ‫�‬ ‫ى‬ ‫ب�‬ ‫م‬ ‫و‬ ‫و‬ ‫� او‬ ‫ى‬ ‫�‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫ى‬ ‫ي ى‬ ‫ع‬ ‫ض �خُ ْ‬ ‫�ج�ن ��ع‬ ‫����ذ ر �و�ف� ا �ي� ض� ا �ي�ن ��ع‬ ‫����ذ ر�ة � او �� �ل�ق �ص�ا ف���ة � او ��خل‬ ‫���ا ا �ل‬ ‫ا �ي��‬ ‫��� ��ط�� �ي� �ي ��م�ل‬ ‫ر‬ ‫ش ا ا� ّ‬ ‫�‬ ‫ن‬ ‫�‬ ‫��س��ر ��ي��ل�ع ب� �ب�ه ا �ل�صب��ي��ا � *‬ ‫�ه� �ب� �ل ك‬ ‫���ب��ي�‬ ‫��زُ ْ ف �ة �ت�ز ّ��ل �‬ ‫ن‬ ‫�ف ق � �‬ ‫ف‬ ‫� او �ل �‬ ‫ح��ل�و��‬ ‫� ا �ل�صب��ي��ا � �م�ن ��و�� ا �لت���ل ا �ل�ى ا ��س����ل�ه *‬ ‫�‬ ‫ج‬ ‫�َ‬ ‫�� ا �ف ا �� �� ة � ن �‬ ‫� او �ل�عي��ا �‬ ‫ا ل�عي�� � �و ل�‬ ‫ط �ر��د� �ل� بع��ت�ا � �ل�ه� *‬ ‫ف ‬ ‫�‬ ‫ي‬ ‫م‬ ‫� �ة �‬ ‫ق ا ّ �ة ق ف‬ ‫�ل�عب�� �ل�ه� *‬ ‫�ص� �ر�ص�ا ���ة ‬ ‫�و�� �‬ ‫م‬ ‫�ُُ ّقَ‬ ‫�‬ ‫� او �ل‬ ‫�‬ ‫� رب� �م�ن ا �ل��ل�ع ب� *‬ ‫�ض‬ ‫ح�ز ���ة ‬ ‫�َ ّ‬ ‫� �ة‬ ‫�ل�عب�� *‬ ‫� او �ل��د ب� ��و��ق ‬ ‫� ا � �ة‬ ‫� ا ���زُ ْ� ق‬ ‫�و�‬ ‫ول‬ ‫ح� *‬ ‫ح��ل�و���ة ‬ ‫ا �ل� رج �‬ ‫َ‬ ‫� َ فَ ّ‬ ‫خ ف �ف‬ ‫� �ة‬ ‫ن‬ ‫ن‬ ‫�‬ ‫�ل�عب�� �و�ه�و ا � �ي ك‬ ‫�صر�ع�ه *‬ ‫� او �ل ش������� �لق���ة ‬ ‫����س� ا ���س�ا �ن�ا �م�ن ���ل���ه �ي��‬ ‫ع‬ ‫� َ فْ‬ ‫� �ة‬ ‫� او �ل� �‬ ‫ع�‬ ‫�ل�عب�� *‬ ‫�ق���ة ‬ ‫�‬ ‫�ُ ّ‬ ‫ن‬ ‫�ت‬ ‫� او �ل� �‬ ‫ا �ل ��ى ��ي��ل�ع ب� �ب��ه�ا ا �ل�صب��ي��ا � *‬ ‫عق���ة ‬ ‫� ُ َّ‬ ‫�‬ ‫�‬ ‫�ل�ع ب� ا �ل��س�د ر *‬ ‫� او � �قِ�ل ْر��ق ‬ ‫� َُّ‬ ‫� �ة �‬ ‫ل��‬ ‫�ل�عب�� �ل�ه� *‬ ‫�رك ‬ ‫� او � ك‬ ‫م‬ ‫َّ َ�َ‬ ‫� �ة‬ ‫ح‬ ‫�ل�عب�� *‬ ‫���ل ‬ ‫�وِدب �ى ج‬ ‫� ُ خَ ْ آ‬ ‫� �ة �‬ ‫����ل���‬ ‫�‬ ‫�ل�عب�� �ل�ه� *‬ ‫ ‬ ‫� او �ل�د �ي ي‬ ‫م‬ ‫� �ة �‬ ‫ن‬ ‫� َ ْق‬ ‫�ل�عب�� �ل��ل�صب��ي��ا � *‬ ‫� او �ل��ِد ر���ل��ة ‬ ‫�‬ ‫ْ‬ ‫� � �ة‬ ‫�ن � ق‬ ‫��ل�عب���ة �ل�� جل�ع‬ ‫� او ��ل��د َرك�‬ ‫حب�� ش����ي � *‬ ‫�� ا �و �ض‬ ‫����ل��ة ‬ ‫� رب� �م ا �لر����ص ا �و �هى‬ ‫ِ‬ ‫م‬ ‫*‬

‫‪250‬‬

‫‪250‬‬

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‫‪٥٥٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a yarmaʿ,

“the same as a khudhrūf”

or qalawbaʿ,

“a game they play”

or jaḥfah,

“playing ball”

or a khudhrūf,

“a thing that a child turns with a string in his hands

2.14.54

and that produces a humming sound; also called a khudhrah or a qirfāṣah; khudhrūf is also clay that is kneaded until it is made into something like sugar that children play with” or zuḥlūfah,

“the sliding of children from the top of a mound to its bottom”

or ʿayāf, “ʿayāf and ṭarīdah are two games they play” or qāṣṣah qirfāṣah,

“a game they play”

or ḥuzuqqah,

“a kind of pastime”

or dabbūq,

“a game”

or a zuḥlūqah,

“a swing”

or shafalaqqah,

“a game consisting of striking a person from behind and then throwing him to the ground”

or ʿafqah,

“a game”

or a ʿuqqah,

“such as children play with”216

or qirq,

“a pastime of the frivolous”

or kurrak,

“a game they play”

or dibbā ḥajal,

“a game”

or dukhayliyāʾ,

“a game they play”

or diraqlah,

“a children’s game”

or diraklah,

“a game played by non-Arabs, or a kind of dance; or it may be Ethiopian”

251

251

2.14.55

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫� �ة �‬ ‫� �‬ ‫ا ن � ّ ن ا ��ل ش�� ��ف � �ت ا ث� � �ق���س ن ق � ن‬ ‫� او � �فِ�ل ئ��ا �ل ‬ ‫خ�و� ��ى �ى ا �ل� ر ب� � �ي � �‬ ‫�ل�عب�� �ل��ل�صب��ي�� � ي�ب �‬ ‫م �و�ه � �و�ي� ��و� �لو�‬ ‫م‬ ‫�ف ّ‬ ‫��ى ا �ي��ه�ا �ه�و *‬ ‫� �ة � ف ن �‬ ‫� �‬ ‫�ل�عب�� � �ل��ت�ي �ا � ا �ل�عرب� *‬ ‫� او � �فِ�ل ي��ا �ل ‬ ‫� ُ َّ‬ ‫� �ة‬ ‫�ل�عب�� *‬ ‫� او �ل��د �م��ة ‬ ‫ت‬ ‫�‬ ‫�ُ‬ ‫ض �‬ ‫ن �ف‬ ‫�ت‬ ‫���ا ا �لمِ� ْر�ص�ا *‬ ‫� او �ل��د �ّ او �م��ة ‬ ‫ا �ل ��ى ��ي��ل�ع ب� �ب��ه�ا ا �ل�صب��ي��ا � � ت��د ا ر �و���س��مى ا �ي��‬ ‫ع‬ ‫�َ ْ غ‬ ‫� �ة �‬ ‫�ل�عب�� �ل�ه� *‬ ‫� او�ل�مر���م��ة ‬ ‫م‬ ‫ا ��ل�َش�� ْ‬ ‫� �ة �‬ ‫�و �ح�‬ ‫�ل�عب�� �ل�ه� *‬ ‫�م��ة ‬ ‫م‬ ‫�َ ْظ ��‬ ‫� �ة �‬ ‫� ضّ‬ ‫���ا �‬ ‫�وع‬ ‫�ل�عب�� �ل�ه� *‬ ‫ح ‬ ‫� �و�‬ ‫�‬ ‫م‬ ‫م‬ ‫�ف‬ ‫ن‬ ‫� ْ �ز‬ ‫عود ي ج�‬ ‫���ع�ل ��ى را ��س�ه �ن�ا ر ��ي��ل� بع ��و� �ب�ه *‬ ‫� او �لِم�ه ا � ‬ ‫��‬ ‫م‬ ‫�َ َ �‬ ‫�ن �‬ ‫��ا � � �� �ة‬ ‫هو ك�� �لب� ر�‬ ‫�ط�م� *‬ ‫�ض‬ ‫� او �لب�� ْر ��ط ن���ة ‬ ‫ل�‬ ‫� رب� �م ا �ل�� �‬ ‫�‬ ‫��ة‬ ‫�ُ‬ ‫�‬ ‫�خ ق �ة �‬ ‫�ه�ا ��ا � جك‬ ‫���‬ ‫ل� *‬ ‫� او �ل�ت�ْو�ن ‬ ‫�ر�� ��ي�ل�ع ب� �ع�لي� ب‬ ‫�ُ� َ‬ ‫� �ة �‬ ‫�ل�عب�� �ل�ه� *‬ ‫� او �ل��طب���ن ‬ ‫م‬ ‫� ْ‬ ‫� �ة �‬ ‫ق‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫�ل�عب�� �ل��لر�و� ��ي ���� �مر �ب��ه� *‬ ‫� او � �قِ�ل ِنّ��ي��ن ‬ ‫م‬ ‫�ُ‬ ‫�ْ‬ ‫� �ة‬ ‫�ل�عب�� *‬ ‫ل����ن ��ة ‬ ‫� او � كب‬ ‫� �ة �‬ ‫ن‬ ‫�ََ‬ ‫�ل�عب�� �ل��ل�صب��ي��ا � *‬ ‫� او �ل��د �م�ه ‬ ‫�ْ آ‬ ‫�‬ ‫�ة‬ ‫� اولجم‬ ‫�خ� ش���ب�� �م�د �ور�ة ��ت��ل�ع ب� �ب��ه�ا ا �ل�ا �ع ا‬ ‫ر ب� *‬ ‫����ذ� ‬ ‫ِ‬ ‫ل�‬ ‫خا ا �‬ ‫ا �ل�‬ ‫�ز‬ ‫� �ز ف‬ ‫ا‬ ‫خ‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫� اوم‬ ‫�و �رد ا ا �و �و ج�� *‬ ‫�� ��س� �ة ‬ ‫�� ��س� ه �ل� �عب��ه �ب� ج �‬ ‫� �ة‬ ‫�ُ�ق َ‬ ‫�ل�عب�� *‬ ‫� او � �ل �ز �ة ‬ ‫� قُ َ‬ ‫�‬ ‫ن‬ ‫� ن‬ ‫عود ا � ��ي��ل�ع ب� �ب��ه�م�ا ا �ل�صب��ي��ا � *‬ ‫� او � �ل���ل��ة ‬ ‫�‬ ‫ض‬ ‫�‬ ‫ش‬ ‫ق � � ة � ة � ا ف ا ��ن‬ ‫��ا ه � �ز ا د �ص ا خ��ا � �‬ ‫�� �ج�‬ ‫�‬ ‫ا‬ ‫�ل��ش��‬ ‫ح ف��ا ه �و����� ا �ع‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ل‬ ‫�ل‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�م‬ ‫�م‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�ل ل ب �و�ى‬ ‫ح� ه �و ج و � ر و ي ج و �و �ي �ول ر ر‬ ‫�ر‬ ‫�‬ ‫�‬ ‫�‬ ‫�ب�ا �ل�م ار �ة * �و� �لو ا �ن��ك ��ط َّر��ت��ه‬ ‫ب‬ ‫‪252‬‬

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An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or fiʾāl,

“a children’s game consisting of hiding something in the dirt and then dividing the dirt into parts and saying, ‘Which part is it in?’”

or fiyāl,

“a game played by Arab youths”

or dummah,

“a game”

or a duwwāmah,

[the “spinning top”] “that children play with, making it revolve; also called mirṣāʿ ”

or marghamah,

“a game they play”

2.14.56

or shaḥmah,

“a game they play”

or ʿaẓm Waḍḍāḥ,

“a game they play”

or mihzām,

“a stick on top of which fire is placed and which they play with”

or barṭanah,

“a kind of diversion, also pronounced barṭamah”

or a tūn,

“a piece of cloth that they play with, like the kujjah”

or ṭuban,

“a game they play”

or qinnīn,

“a game played by the Greeks on which they gamble”

or kubnah,

“a game”

or damah,

“a children’s game”

or a mijdhāʾ,

“a round piece of wood with which the Arabs of the desert play”

or mikhāsāh,

“to play mikhāsāh with someone is to play with him at walnuts, saying ‘Odd or even?’”

or quzzah,

“a game”

or qullah,

“two sticks that children play with”

he would open wide his mouth in a rictus and yell yet louder and more noisily, saying “A woman! A woman! Give me a woman to play with!” and if you charmed his ear with

253

253

‫�َ‬ ‫ ‬ ‫�ب�ا �ل ّ�بر�ا ب�‬ ‫�َ ْ �‬ ‫ط���ة ‬ ‫� او �ل�عر �� ب‬ ‫�ُ‬ ‫�‬ ‫� او �ل���ك �وب��ة ‬ ‫� ّْ‬ ‫� او �ل��ِد ير �� ‬ ‫ِج‬ ‫� َ نْ‬ ‫� ‬ ‫� او �ل��ص��‬ ‫ج‬

‫� نَ‬ ‫� او � �لَو�� ‬ ‫ج‬ ‫�‬ ‫� او �ل� �عود ‬ ‫�ْ‬ ‫� او�ل�مِ�ز �م�ا ر ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫ف‬ ‫�م�عر�و��‬ ‫�‬ ‫� ش �ة‬ ‫� �ن‬ ‫ط� �� ر ا �و ا ��ل���طب��� ا �و ���طب��� ا ��ل‬ ‫حب��‬ ‫���� *‬ ‫ا �ل� �عود ا �و ا �ل�� ب و‬ ‫ل‬ ‫ل‬ ‫� ّ‬ ‫ا ���َ� ْ�� ��� � ا ��ل���ط�� ا ��ل�صغ���� ال� خ‬ ‫م‬ ‫�صر*‬ ‫��‬ ‫ير‬ ‫لب رب ط و ب �ل‬ ‫�ش� ��ا � � ن‬ ‫� رب� �ب�ه *‬ ‫ط� ��ور �ي� �ض‬ ‫��ى ك�� �ل�� ب‬ ‫�ش� ت خ �ذ‬ ‫ُ‬ ‫� ا �خ آ � �ة ا ت ا‬ ‫� � ا�� ا‬ ‫��ى ��ي �‬ ‫��� �م�ن � �ف�‬ ‫ح�د �ه�م� �ع��ل�ى ا �ل� �ر � �و �ل� �ب� � �و� ر‬ ‫�ص ر �ي� �ض رب‬ ‫�‬ ‫� ن‬ ‫� *‬ ‫�ي� �ض‬ ‫� رب� �ب��ه�ا �م�ع ّرب� � او �ل�ص�ي �ا ر � �صو ت� ا �ل��ص��‬ ‫ج‬ ‫�‬ ‫� ف‬ ‫�ا‬ ‫عود ا �و ا�لم�ع�ز �� *‬ ‫�ض‬ ‫� رب� �م�ن ا �ل� � �وت�ا ر � او �ل� �‬ ‫*‬

‫ف‬ ‫�م�عر�و��‬ ‫��زَ�نْ ق � ُ ْ‬ ‫ْ‬ ‫� �‬ ‫�ي�ز ّ‬ ‫���ا ا ��ل�زَ � خم‬ ‫�ر � او �ل �ب ��� � او �ل�‬ ‫�ص��لب ��و ب�‬ ‫�م�ا �مر �ب�ه � �و�ي�ق��ا �ل �ل�ه ا �ي� ض�‬ ‫�� �قَ ّ ا �ة �� ُ ْن ق �ة‬ ‫�ق‬ ‫�و�� *‬ ‫� او �لن ���ي� ب� � او ل��‬ ‫ه� �‬ ‫�ص� �ب� � او ل� ب‬ ‫�‬ ‫�ْ‬ ‫� رب� �ب�ه *‬ ‫ا �ل� �عود �ي� �ض‬ ‫� او�ل�مِ�ز �هر ‬ ‫� شَ ُّ‬ ‫� ق ق ا � � ض � �قُ ْ � �قُ ْ � �قُ‬ ‫� ُ‬ ‫�صور*‬ ‫��� ��ور ‬ ‫ا �لب ��و�� � �و�ي��� �ل �ل�ه ا �ي��‬ ‫���ا ا � �ل ب�� � او � �ل ث�� � او � �ل ن�� � او �ل� �‬ ‫� او �ل ب‬ ‫ع ع ع‬ ‫ف‬ ‫� �ن‬ ‫�م�عر�و�� *‬ ‫ط� ��ور ‬ ‫� او �ل�� ب‬ ‫� َّ‬ ‫�‬ ‫�� �� �‬ ‫� �ف ف‬ ‫ن‬ ‫�‬ ‫� �ن‬ ‫�ور*‬ ‫ل��ا را �ت ‬ ‫� او � ك��ن‬ ‫ط� �‬ ‫ا �ل�عي��د ا � ا �و ا �ل��د ��و�� ا �و ا ل� ب �‬ ‫ط�و�ل ا �و ا �ل�� ب‬ ‫�ُ‬ ‫� �‬ ‫�ْ‬ ‫ا �ل��‬ ‫طب���ل *‬ ‫� او �ل���كو��س ‬ ‫�‬ ‫�َ َ �‬ ‫عود *‬ ‫� او �لب�� ْ�رب� ��ط ‬ ‫ا �ل� �‬ ‫�‬ ‫�‬ ‫�م�ز �م�ا ر ا �ل ا‬ ‫ر �ع�ى *‬ ‫ِ�ي �ا ‬ ‫� ا �ل ش���‬ ‫و ع‬ ‫� َ َْ‬ ‫�‬ ‫� �ة‬ ‫ا �ل�ي�را �ع� �ي�ز �مر �ب��ه�ا ا �ل ا‬ ‫ر �ع�ى *‬ ‫� او �ل�ه�ي�ر�ع��ة ‬ ‫�‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫ف ‬ ‫� او �ل��د ��‬ ‫ا � ن ن‬ ‫�ُ ْ ُ‬ ‫آ � �ة‬ ‫حوه *‬ ‫� او�لم��ست ��ق���ة � �ل� �ي� �ض‬ ‫� رب� �ب��ه� ا �ل��ص��‬ ‫� �و��‬ ‫ج‬ ‫َ‬ ‫� �‬ ‫�‬ ‫� او ��ل�َع ْ�ك�‬ ‫ا �ل��د �ف� � او �ل��‬ ‫طب���ل *‬ ‫���ل ‬ ‫ر‬

‫‪٥٧٫١٤٫٢‬‬

‫*‬

‫‪254‬‬

‫‪254‬‬

‫‪٥٨٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

a rabāb,

[“rebec, spike-fiddle”] “too well known to require 2.14.57 definition”

or a ʿarṭabah,

“a lute, or a tambour, or drums, or the drums of the Ethiopians”

or a kūbah,

“a lute, or a small goblet drum”

or a dirrīj,

“a thing like a tambour that is played”

or ṣanj,

“a thing made out of brass, one piece of which is struck against the other, or a stringed instrument that is played (an Arabized non-Arab word); the sound made by the ṣanj is referred to as ṣiyār”

or wanaj,

“playing on strings or a lute or any musical instrument”

or ʿūd,

[“lute”] “too well known to require definition”

or mizmār,

“what is blown on as though it were a reed; also called zamkhar or zanbaq or ṣulbūb or naqīb or qaṣṣābah or hubnūqah”

or a mizhar, “the ʿūd (‘lute’) on which one plays217” or a shabbūr,

“a trumpet, also called qabʿ or quthʿ or qunʿ or ṣūr”

or a ṭunbūr,

[“tambour”] “too well known to require definition”

or kannārāt,

“lutes, or large tambourines, or drums, or the tambour”

or a kūs,

“a drum”

or a barbaṭ,

“a lute”

or a shiyāʿ,

“a shepherd’s pipe”

or a hayraʿah,

“a reed on which a shepherd blows”

or a duff,

[“large tambourine”] “too well known to require definition”

or a mustuqah,

“an instrument with which cymbals and the like are

or a ʿarkal,

“a drum or a tambourine”

struck”

255

255

2.14.58

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�َ‬ ‫� �ن � �ا � � � ّ �ة‬ ‫م ا�لم�ل �هى مع �ر�‬ ‫�صغ���ا �ن��ة ‬ ‫� او �ل�‬ ‫ب‬ ‫�‬ ‫�ُ� ْ‬ ‫� �ن‬ ‫عود *‬ ‫� او �ل��طب���ن ‬ ‫ط� ��ور ا �و ا �ل� �‬ ‫ا �ل�� ب‬ ‫�‬ ‫� �ن‬ ‫�ور*‬ ‫� او � �قِ�ل ِنّ���ي�ن ‬ ‫ط� �‬ ‫ا �ل�� ب‬ ‫�‬ ‫� ن‬ ‫� او �� كِل��‬ ‫� *‬ ‫� ار �ن ‬ ‫ا �ل� �عود ا �و ا �ل��ص��‬ ‫ج‬ ‫� نّ‬ ‫� ن‬ ‫� *‬ ‫� او � �لَو� ‬ ‫ا �ل��ص��‬ ‫ج‬ ‫�‬ ‫�ي�ز‬ ‫� ظ � فا غ فا‬ ‫عق � � �ق �� ��ل ا �ل��م ا �ة ا �ل��م ا �ة * ا ��ل�ا �ف� ���ط ّ� �� ���ن ��ا �ل��م ا �ة * � �� �ل ا ��‬ ‫�ط�ع�مت��ه *‬ ‫وو‬ ‫بروى ب ر‬ ‫�ل�����ل �� �� ار �� ه �و�ه�و � �� و�ي و ر ر‬ ‫� ا ت خ �ذ‬ ‫�ُْ�ذ‬ ‫ا ج��ل‬ ‫� �ور �ز �و ��ل‬ ‫���ط�ع� � ��ي �‬ ‫�‬ ‫�س��‬ ‫ح� *‬ ‫�و ا ب� ‬ ‫��� �م�ن � ك‬ ‫�‬ ‫ر‬ ‫م‬ ‫م‬ ‫� �قَ‬ ‫� ا �ق � خ � � ��‬ ‫ا‬ ‫ط��ه ب��ي�� ب���س�ه *‬ ‫� او � �ل ِب�ي�� ب� ‬ ‫ا �ل� � ��ط ��ل��ط ر� ب‬ ‫�َ‬ ‫ف‬ ‫�‬ ‫�م�عر�و�� *‬ ‫ل��ا ب� ‬ ‫� او � بك��‬ ‫�‬ ‫� َ نّ‬ ‫�ت‬ ‫ا ��ل�ز ���د � او ج��ل‬ ‫� رب� �م�ن ا �ل��مر*‬ ‫�ب���ن � او �ل�ع���س�ل �و �ض‬ ‫ت ‬ ‫�‬ ‫� او �ل��س‬ ‫�‬ ‫�‬ ‫و‬ ‫ب‬ ‫�َ‬ ‫ّ‬ ‫ا ��ل�ع�ص�ي �د�ة ا �ل�مغ���� �ظل�����ة ا �و �م ق���ة �تش���ب��ه ا ��ل‬ ‫�‬ ‫حي����س*‬ ‫� او �ل�� فِ�ل��ي�ت��ة ‬ ‫ر‬ ‫�َ‬ ‫�س �ة‬ ‫����ط��ا � ا �غ��� ظل��� �م�ن ا ��ل���خ‬ ‫��ي�ن � *‬ ‫� او �لن ��ف��ي�ت��ة ‬ ‫عم �‬ ‫�ُ‬ ‫��س �ن �ق �� خ� �‬ ‫���ل��‬ ‫ط *‬ ‫� او �ل�ع�ل�ا �ث��ة ‬ ‫�م � او ��ط ي‬ ‫� �غَ‬ ‫� ت � ا �ق �� � � � �ة‬ ‫�ل� ا �ل� ��‬ ‫ط �ب�ا �ل��س�م�ن ك���ا �ل�عب�ي��ث�� *‬ ‫� او �ل�ِب�ي��ث���ة ‬ ‫�‬ ‫ف‬ ‫�‬ ‫�‬ ‫�م�عر�و�� *‬ ‫��ا � ‬ ‫� او �لِ��س بك��‬ ‫ج‬ ‫���‬ ‫�‬ ‫ّ‬ ‫�‬ ‫ش‬ ‫ا ل�ل‬ ‫� او �� َل���طب��ا ج�ه‬ ‫ح� ا�لم���ر� *‬ ‫���ة ‬ ‫م ح‬ ‫�‬ ‫� او ��ل ن��ا ب ج�‬ ‫��‬ ‫�ط�ع�ا � ج��ا �ه��ل� ّ *‬ ‫���ة ‬ ‫ى‬ ‫م‬ ‫َ‬ ‫� ��ا ��ل��س�م�ن ا � ا ��ل�ز �� ت‬ ‫د ��ق�ي �ق ��ع�ا ���ل‬ ‫� او ��ل�ا �خِ�ي خ�‬ ‫�‬ ‫� *‬ ‫�ة ‬ ‫�‬ ‫و‬ ‫�ي‬ ‫ب‬ ‫ي‬ ‫� ج‬ ‫� قَ‬ ‫�‬ ‫�‬ ‫� ا ��ل ت � ا ا � �ة‬ ‫� او � �ل�� �في� خ�‬ ‫���ط�ع�ا � �ي��ع�ا ��ل �ب� ��مر � ا‬ ‫و �ل� �ه� �ل� *‬ ‫���ة ‬ ‫م ج‬ ‫�‬ ‫ل��ا �م‬ ‫�‬ ‫� او �� ك�‬ ‫ا دا� *‬ ‫�خ ‬ ‫م‬ ‫ف‬ ‫�ث‬ ‫�م�عر�و�� *‬ ‫� او �ل��ر�ي��د ‬ ‫*‬

‫‪256‬‬

‫‪256‬‬

‫‪٥٩٫١٤٫٢‬‬

‫‪٦٠٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or a ṣaghānah,

“a musical instrument (Arabized)”

or a ṭubn,

“a tambour or a lute”

or a qinnīn,

“a tambour”

or a kirān,

“a lute or the ṣanj”

or wann, “the ṣanj” he would remain open-mouthed, crying out and saying, “A woman! A woman! Will you not charm me with a woman?” and if you were to feed him with jūdhāb,

“a dish made of sugar, rice, and meat”

or qabīb,

“moist and dry curds mixed together”

or kabāb,

[“kebabs”] “too well known to require definition”

or sannūt,

“butter, or cheese, or honey,218 or a kind of date”

or lafītah,

“thickened wheat gruel, or a broth resembling ḥays219”

or nafītah,

“a dish thicker than sakhīnah”

or ʿulāthah,

“clarified butter and curds mixed together”

or ghabīthah,

“curds kneaded with clarified butter; synonym

or sikbāj,

[“meat cooked in vinegar”] “too well known to re-

2.14.59

ʿabīthah” quire definition” or ṭubāhajah,

“sliced meat”

or nābijah,

“a dish of the Days of Barbarism”

or akhīkhah,

“flour made with clarified butter or oil”

or qafīkhah,

“a dish made with dates and drippings”

or kāmikh, “pickles” or tharīd,

[“crumbled bread moistened with broth”] “too well known to require definition”

257

257

2.14.60

‫�‬ ‫� او �لر�ش���ي �د �ي��ة ‬ ‫�َ‬ ‫� او �ل ّر�هي��د �ة ‬ ‫�َ‬ ‫� او �ل ش����هِ ي��د �ة ‬ ‫�َ‬ ‫� او � �لق� ِ�د �ي��د ‬ ‫�َ‬ ‫� او ��ل‬ ‫ح�نِ�ي ��ذ ‬ ‫�ُ ْ‬ ‫� او �ل�ز �م�ا �َو رد ‬ ‫�َ‬ ‫� او �لب��را �بِ�ي�ر ‬ ‫�ُ‬ ‫� او �لب ��ورا ��ني���ة ‬ ‫��ل ّ‬ ‫�ا‬ ‫��ا ِش��� �ر��ة ‬ ‫وج ي‬ ‫�� َ‬ ‫� او جل‬ ‫�‬ ‫��ع�ا �جِ�ر ‬ ‫�َ‬ ‫� ا ��ل‬ ‫حرر�ة ‬ ‫و ِ�ي‬ ‫�َْ‬ ‫� او �ل‬ ‫�‬ ‫��‬ ‫�ر ‬ ‫حك‬ ‫ال�َمخْ‬ ‫�و�‬ ‫�ب ��ور ‬ ‫��خلَ‬ ‫�ا‬ ‫� ر�ة ‬ ‫و �زِ�ي‬ ‫� َ‬ ‫� او �ل��‬ ‫��ص�ي�ر�ة ‬ ‫حِ‬ ‫�َ‬ ‫� او �لغ����ذِ�ير�ة ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�‬ ‫���ط�ع�ا � �م�عر�و�ف� ف��ا ر��سي��ت��ه ر�ش���ت�ه‬ ‫م‬ ‫�‬ ‫�ُ ّ �ق‬ ‫�ص� �ع��لي��ه �لب���ن *‬ ‫ا �لب��ر �ي��د � � �وي�� ب‬ ‫�َ ق �‬ ‫���و�ى *‬ ‫ا �لب��َر�� ا�لم ش �‬ ‫ا ��ل��ل � ش � ق ّ‬ ‫�‬ ‫ح� ا �ل‬ ‫م��� ّرر ا�لم���د د *‬ ‫م‬ ‫�ن ض‬ ‫���� ا �ف‬ ‫���ع ��ف� �ق�ه�ا �‬ ‫ح���ذ ا ��ل ش����ا ه �ش‬ ‫�ن‬ ‫��ا ر�ة � �ح�مم�ا �ة �لي���‬ ‫ح‬ ‫�� او �ه�ا �و ج�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ج‬ ‫�‬ ‫ج‬ ‫و‬ ‫ل‬ ‫ى‬ ‫� �ذ‬ ‫ح�ي�ن � *‬ ‫�‬ ‫ض � َّ‬ ‫����ط�ع�ا � �م�ن ا ��ل���� � او �ل���ل‬ ‫���ا ا�لمي����سر*‬ ‫ح� �و�ي��س��مى ا �ي��‬ ‫ب ي �ض‬ ‫م‬ ‫م‬ ‫�ذ‬ ‫�‬ ‫ت‬ ‫�ل ��‬ ‫ن‬ ‫ف‬ ‫خ‬ ‫�‬ ‫�ن‬ ‫����ط�ع�ا � ��ي �‬ ‫�� �م � �ر��ك ا �ل��س��ب���ل � او �‬ ‫ح�لي� ب� *‬ ‫م‬ ‫ي‬ ‫�‬ ‫�ز‬ ‫ن‬ ‫ن‬ ‫�‬ ‫ن‬ ‫ت‬ ‫�ن‬ ‫ح��س�ن ب� ��س��ه� �و��‬ ‫����ط�ع�ا � �ي�����س� ا �ل�ى ب� ��ورا � ب����� ا �ل‬ ‫�‬ ‫ب‬ ‫م‬ ‫ل ج‬ ‫� ا� ن‬ ‫ا�لم� �مو� *‬ ‫�‬ ‫��‬ ‫�ط�ع�ا � *‬ ‫م‬ ‫�ف‬ ‫ا ت خ� ��ذ � �ن ا ��ل�عي�ن � � ت‬ ‫��ع��ل� �ن�ه�ا ��ف ا ��ل ّ ا �ذ ا ��� خ‬ ‫�وه *‬ ‫�م� ��ي�� م ج��� ك‬ ‫���ا �ل�م�ا ��ثي���ل �ي ج�� و � �ى ر ب�‬ ‫�ط���‬ ‫ب‬ ‫�‬ ‫د ��ق�ي �ق� �ي� ��ب�ط‬ ‫� ب���لب���ن ا �و د ��س� *‬ ‫�خ�‬ ‫م‬ ‫ق ا �‬ ‫��‬ ‫ا�‬ ‫�ه�م� ا �ل�‬ ‫�صب��ى *‬ ‫ا ل��س�م�ن �ب� �ل�ع���س�ل ��ي��ل�ع� �‬ ‫�خُ ْ ة � ث ة �� ض‬ ‫� ّ‬ ‫� �‬ ‫���خ��ة‬ ‫� � ا �� �‬ ‫ح� � �م�ا‬ ‫س � او �ل‬ ‫ا �ل���ط�ع�ا � ا�لم�د �� �‬ ‫�ب��ر� ا �ل��ر�ي��د� ‪ 1‬ا ل� �‬ ‫�م� — � او �ل���ط�ع� �م � او ل��ل و‬ ‫م‬ ‫م‬ ‫م‬ ‫ُق� ّ�د � �م�ن �ش��� � ����ط�ع�ا � ي �ح�م��ل�ه ا �ل�م��س�ا �ف ���ف �� �فس� �ت�ه � �ق��ص�ع��ة �ف��ه�ا‬ ‫رى ر و‬ ‫ي�‬ ‫ى و م‬ ‫م‬ ‫�خ‬ ‫خ ��ز �ل�‬ ‫� ي�ن � �ة � �ة‬ ‫�ب� �وح� �ب�� ا بر��ع� ا �و �م��س� *‬ ‫م‬ ‫�ش����ه �ع� �د�ة �ب���ل‬ ‫ح� *‬ ‫ص�ي‬ ‫ب‬ ‫م‬ ‫�ل�‬ ‫�‬ ‫ث‬ ‫غ‬ ‫��‬ ‫ا ��ل��ل���ن ا �ل‬ ‫�ص� �ع��لي��ه ا ��س�م�ن *‬ ‫ح�لي� ب� �ي�����ل�ى ��م �ي�� ب‬ ‫ب‬ ‫�‬ ‫ث‬ ‫�‬ ‫ح � ا �ل ض �ف‬ ‫د ��ق�ي �ق� ي�‬ ‫��� *‬ ‫ح��ل ب� �ع��لي��ه �لب���ن �� ي���مى ب� ر�‬ ‫م‬ ‫*‬

‫�ُْ ة ث ة‬ ‫�خُْ ة ث ة‬ ‫� ذ�� ا ف�� ا �ل��ق���ا �مو��س و ف�� ‪ :1855‬ا �ل‬ ‫�ل‬ ‫�‬ ‫�خ ب��ر� وا �ل��ر�ي�د �‪.‬‬ ‫ي‬ ‫‪ 1‬وا ب��ر� ا �ل��ر�ي�د �‪ :‬ك ي‬

‫‪258‬‬

‫‪258‬‬

‫‪٦١٫١٤٫٢‬‬

‫‪٦٢٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or rashīdiyyah,

“a well-known dish; in Persian rishtah (‘noodles’)”

or rahīdah,

“pounded wheat over which milk is poured”

or shahīdah,

“grilled lamb”

or qadīd,

“jerked, sun-dried meat”

or ḥanīdh, “ḥanadha l-shāh means ‘he grilled the ewe by placing on top of it heated stones to cook it’; the result is called ḥanīdh” or zumāward,

“a dish of eggs and meat, also called muyassar”

or barābīr,

“a dish made of parched ears of wheat and fresh milk”

or būrāniyyah,

“a dish attributed to Būrān, daughter of al-Ḥasan ibn

2.14.61

Sahl, the wife of al-Maʾmūn”220 or jāshiriyyah,

“a dish”

or jaʿājir,

“whatever is made of dough, such as figurines, that they then place in inspissated fruit juice and cook”

or ḥarīrah,

“flour cooked with milk or fat”

or ḥakr,

“clarified butter with honey that children lick”

or makhbūr,

fatty dishes or221 “khubrah, or tharīdah ḍakhmah (‘great tharīdah’) . . . or food generally, or meat, or the part of a thing that is offered, or food that a traveler takes with him on his journey, or a large wooden bowl containing bread and meat for between four and five persons”

or khazīrah,

“something resembling ʿaṣīdah (‘a paste of flour and clarified butter’) with meat”

or ṣaḥīrah,

“fresh milk that is boiled and onto which clarified butter is poured”

or ghadhīrah,

“flour to which fresh milk is added and which is then 2.14.62 heated with hot stones”

259

259

‫��فُ �ف‬ ‫� او � �ل ْر��ور ‬ ‫�ُ ّ ّ‬ ‫� او�ل�مر�ى ‬ ‫ِ‬ ‫�َ‬ ‫���ي�ر�ة ‬ ‫� او�لم ضِ�‬ ‫َ‬ ‫� او ��لن�‬ ‫��ي�ر�ة ‬ ‫جِ‬ ‫�‬ ‫َ‬ ‫� او � �لو��ي�ر ‬ ‫�غِ‬ ‫��خَ‬ ‫� او ل‬ ‫��ا �م��ي�ز ‬ ‫��لخَ‬ ‫� او �‬ ‫� نِ���ي�ز ‬ ‫�ُ �زَّ‬ ‫� او�ل�مر �ز ‬ ‫�َ‬ ‫� او �لب�� ِ��سي����س��ة ‬ ‫�� َ‬ ‫�ا ل‬ ‫�‬ ‫حِ�مي����س��ة ‬ ‫و‬ ‫��لَ ْ‬ ‫� او �‬ ‫حي����س ‬ ‫�َ‬ ‫�‬ ‫�‬ ‫ل��‬ ‫ ‬ ‫��‬ ‫��س‬ ‫��‬ ‫ي‬ ‫ِ‬ ‫� او ك س‬ ‫�َ‬ ‫� او �ل�هِري���س��ة ‬ ‫� ش‬ ‫� او �لب ��و��� ‬ ‫ا ��لَ‬ ‫� ِش���ي�� ش��� ‬ ‫�و �ج‬

‫� ْ ش‬ ‫� او �ل َرش���ر��� ‬ ‫� قَ‬ ‫� او � �ل�ِ�مي�� ش�����ة ‬ ‫� ََّ‬ ‫م��‬ ‫�ر�ش����ة ‬ ‫� او �ل ك‬ ‫�َ‬ ‫�ْ‬ ‫� او �ل���كو�ش���ا �ن ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫ث � َنْ‬ ‫�� �سو�ي��ق� �م�ن ���مرا �لي� ب�� ��و ت�‬ ‫ل��ا �‬ ‫�‬ ‫�خم‬ ‫ا د ا � ا �� ك�‬ ‫� *‬ ‫م‬ ‫ق �ة �ت ���خ ا ��‬ ‫�‬ ‫ض‬ ‫�ن‬ ‫���ي�ر*‬ ‫�م �ر��� ��ب�ط�‬ ‫� �ب� �ل�لب�� ا�لم�‬ ‫� �ي خ � � ��‬ ‫ي�ن‬ ‫�‬ ‫�‬ ‫�ل���ن ي�‬ ‫���ل��ط ب�ط‬ ‫�‬ ‫ح�� ا �و �س�م�ن *‬ ‫ب‬ ‫�‬ ‫��لب���ن �ي� غ����ل� � �و� ��ب�ط‬ ‫� *‬ ‫�خ�‬ ‫ى ي‬ ‫ق �‬ ‫�‬ ‫ا‬ ‫��س�� �� *‬ ‫�مر�� ا �ل بك��‬ ‫ج‬ ‫� �ث � �ن ��خل ��ز �� ف� � ��‬ ‫ا �ل� ر�ي��د م ا�ب� ا ل��‬ ‫ط�ي ر*‬ ‫ا �� �� ا � ا ��ل � �ز‬ ‫� �ب�ا �لر *‬ ‫ل��ط�ع� �م ا�لم�ع� �‬ ‫ج‬ ‫�‬ ‫� ت � ا ق � ال�م �� ن �‬ ‫�ل� ا �ل� �� ��ط ط‬ ‫حو� �ب�ا �ل��س�م�ن *‬ ‫��‬ ‫� ق ّ �ة‬ ‫ا � �ل���لي�� *‬ ‫�ف ت‬ ‫���ل���ط ب���س�م�ن � او �ق� ���ط ���ع‬ ‫ت���م ي خ�‬ ‫�‬ ‫�ج�ن �ش���د �ي��د ا‬ ‫ر‬ ‫�‬ ‫ح ة ف �ذ‬ ‫ق‬ ‫�ف �� ا �ل‬ ‫�‬ ‫��ل‬ ‫�‬ ‫ح� ي ج� ف�‬ ‫��ا ر� ��ا ا �ي�ب����س د ��‬ ‫� �� ع�ل�ى ج‬ ‫م‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫*‬

‫‪٦٣٫١٤٫٢‬‬

‫*‬

‫�ف� � ��ا � ق‬ ‫ي��ص�ي ر ك�� �ل�� �سو�ي���‬

‫*‬

‫�‬ ‫�م�ن � ن ��� �ة � �ع�د �� ي�� � � غ‬ ‫��ف �ز ن‬ ‫ح�ط� و س ج م‬ ‫���ط�ع�ا �م ب��م�‬ ‫ع �و�ي�����س�ل �ى ��ب��ي���ل‬ ‫�صر‬ ‫�ف ّ‬ ‫�ف‬ ‫���ع�ل ��ى �ج�ر�ة � �و� ���ط��ي�ن �و ج�‬ ‫�و ج�‬ ‫���ع�ل ��ى ��ت�ن�ور *‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫�‬ ‫� �ة �ت‬ ‫ا ��ف‬ ‫ت‬ ‫� �ق �ف� �ل�‬ ‫�‬ ‫�ف‬ ‫ق‬ ‫�‬ ‫�‬ ‫ق‬ ‫�‬ ‫ا �ل�� �س � �� � � ن‬ ‫ح� ��ط� ط‬ ‫ح�ن ج���لي��ل� ج��‬ ‫�‬ ‫���ع�ل ��ى ��د ر � �و�ل� ��ه �‬ ‫ح� ا �و‬ ‫وي� و‬ ‫�ي �ى ي م‬ ‫ت �ف �‬ ‫���مر �ي� ��ب�ط‬ ‫� *‬ ‫�خ�‬ ‫�ش آ‬ ‫�‬ ‫��� �‬ ‫و *‬ ‫ا �ل��س�م��ي�ن �م�ن ا �ل �‬ ‫� ظ� ن‬ ‫� ا �ن � � �ن‬ ‫�ن‬ ‫ح� ا �ل‬ ‫حوه *‬ ‫ح� �����ل �و��‬ ‫���ط�ع� �م �م ا �ل�لب�� �و� ب‬ ‫� ا ��ع �ن ا ��ل��ل ا ��ل��ش�� ��ف �ق � �ة � ة �� ش �‬ ‫ح� �و �‬ ‫���ط�ع� � �ي ��م�ل �م �‬ ‫ح� �ى � ��‬ ‫�ط�ع� �م��ك�ور� �م�ن ك�ر��� ا �لب��ع�ي�ر*‬ ‫م‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�ز‬ ‫�‬ ‫�ن‬ ‫����ط�ع�ا � �م ا �ل � ا‬ ‫و ل��س�م��ك *‬ ‫ر‬ ‫م‬ ‫‪260‬‬

‫‪260‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or furfūr,

“mush made of thorny carob fruit”

or murrī,

“pickles as condiments”

or maḍīrah,

“broth cooked with sour milk”

or najīrah,

“milk mixed with meal or clarified butter”

or waghīr,

“boiled or cooked milk”

or khāmīz,

“broth made of sikbāj (‘meat cooked in vinegar’)”

or khanīz, “tharīdah (‘crumbled bread with broth’) made from flaky pastry” or murazzaz,

“food made with rice”

or basīsah,

“milled curds pounded with clarified butter”

or ḥamīsah,

“synonym of qaliyyah (‘broth made of camel meat’)”

or ḥays,

“dates mixed with clarified butter or curds and then well kneaded”

or kasīs,

“meat dried on stones and beaten when dry until it becomes like sawīq (‘parched barley meal’)”

or harīsah,

[“a condiment made with chili peppers” or “a sweet confection made with flour, butter, and sugar”] “too well known to require definition”

or bawsh,

“in Egypt, a dish of wheat and lentils washed together in a sieve, placed in a jar, sealed with mud, and put in a clay oven”

or jashīsh,

“mush and finely milled wheat placed in a pot into which meat or dates are tossed and which is then cooked”

or rashrash,

“the drippings from the grill”

or qamīshah,

“a dish of milk and colocynth or similar seeds”

or mukarrashah,

“a dish made of meat and fat wrapped in camel tripes”

or kawshān,

“a dish of rice and fish”

261

261

2.14.63

‫� �آ‬ ‫� او �ل� �ِم��ص ‬ ‫�خَ‬ ‫� او ��ل‬ ‫�بِ�ي���ص ‬ ‫� َْ‬ ‫� او �ل�ع�م��ص ‬ ‫�َ‬ ‫ل��‬ ‫� �ر���ص ‬ ‫�ا� ك‬ ‫و ِي‬ ‫�َ ُ‬ ‫�صو��ص ‬ ‫� او�لم� �‬

‫� اَ �‬ ‫� او �ل� قِ�� ��ط ‬ ‫�َُ ْقَ �‬ ‫� او�لمب��ر�� ��ط ‬ ‫ا ��َ َ ّ �‬ ‫�ه ��ط ‬ ‫�و لب �‬ ‫ا ��خلَ ْ �‬ ‫�ِ��لي� ��ط ‬ ‫�و‬ ‫�َ ْ �‬ ‫� او �ل��سِ�مي� ��ط ‬ ‫� ُ ْ �آ‬ ‫� او �ل��س َ�ر� ��ط�� ‬ ‫ي‬ ‫� ُ َ ْ �آ‬ ‫ �‬ ‫� ا �ل‬ ‫��س �و� ��ط�‬ ‫و �ي‬ ‫� تَ ْ �‬ ‫� او �ل�� ش���ي��ي� ��ط ‬ ‫��خَ‬ ‫� او ل‬ ‫���ِد �ي��ع��ة ‬ ‫��خَ‬ ‫� او ل‬ ‫����ذِ �ي��ع��ة ‬ ‫�خَ ْ‬ ‫� او �ل‬ ‫���ل� ‬ ‫ع‬

‫�‬ ‫� او �ل َر�صِ�ي �ع��ة ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫آ‬ ‫ق‬ ‫� �‬ ‫����ذ �م�ن ��ل‬ ‫��� ب ج�‬ ‫ا ��ل�� �م�� � او ��ل�ا �مي��� ����ط�ع�ا � ��ي ت خ�‬ ‫���ل��ده ا �و �مر��‬ ‫ح�م جع ل‬ ‫ص‬ ‫ص م‬ ‫ا ��ل �ا � � � ّ ا �ل� ّ�فَ � �ن ��‬ ‫ه�ن‬ ‫��س�� � ا�لمب� رد م� �ص�ى م ا �ل�د � *‬ ‫ك��‬ ‫بج‬ ‫�� ا � � �ن ا ��ل�ت ا ��ل��س �ن ��� � ض �َُ‬ ‫���ا ا �لب��ر �وك *‬ ‫��ط�ع� م م �مر �و �م �وي س��مى ا ي��‬ ‫� �‬ ‫� رب� �م�ن ا �ل��‬ ‫�ط�ع�ا � *‬ ‫�ض‬ ‫م‬ ‫ّ‬ ‫����خ �‬ ‫�ُا �� ا �� � �ن ��ف�� ف �ف � � �ف � �ق �‬ ‫� ا ��حلم� �ض �ب� ل�لب�� ي ج �‬ ‫��� �ف�ي �و�ك‬ ‫���ل ��ى ا � �ل ي ظ� ��‬ ‫� *‬ ‫ب�ط�‬ ‫� ا �ن �� �‬ ‫� � �‬ ‫�خ‬ ‫�ك�و ن� �م�ن ��ل‬ ‫���ط�ع� � �م ل‬ ‫� � �و ن ��ق�� ���فى ا ��خل‬ ‫���ل ا �و �ي��‬ ‫�‬ ‫ح� �ي� ��ب�ط‬ ‫�‬ ‫ح� ا �ل��ط�ي�ر‬ ‫م‬ ‫�ي ع‬ ‫م‬ ‫م‬ ‫خ ا �ة‬ ‫�� �ص� *‬ ‫�‬ ‫�غ ن‬ ‫�خ‬ ‫����ذ �م�ن الم‬ ‫�ش���ى ��ي ت خ�‬ ‫�ي� �ض�‬ ‫� ا �ل����مى *‬ ‫� ا �ف ّ �ق �ف� ��ز ت ��ث‬ ‫���ط�� � � � ��ه ا �ل ��‬ ‫� ك���ي�را *‬ ‫ع م �ي ر� ي ي‬ ‫� ا �ز � ���خ �‬ ‫� �ب�ا �ل��لب���ن �م�عرب� *‬ ‫ا �ل� ر ي��ب�ط�‬ ‫�ذ‬ ‫�خ �ف‬ ‫ا ج��ل‬ ‫���و�ى *‬ ‫���د �ى ا ا ��س��ل‬ ‫� �ش �‬ ‫�ذ �ن�ز ش �ف‬ ‫ا ج��ل‬ ‫���د �ى ا ا‬ ‫���و�ى *‬ ‫����عره � ش �‬ ‫ع‬ ‫ً‬ ‫� ة‬ ‫���ا ��ل‬ ‫�‬ ‫ح��س�ا ك�‬ ‫حرر� *‬ ‫�ي‬ ‫���ثر �م�ا �و�ه�ا �وث���م ه ا �ى �ب��ص��له�ا �و�‬ ‫�ص�ه�ا �و��س�ا ئ�ر ا ��ل‬ ‫�مرق���ة ك��‬ ‫ح�و ب� *‬ ‫�ب �‬ ‫ح�م�‬ ‫�‬ ‫ر‬ ‫� � ش � ��ل��ل�ق‬ ‫��ل‬ ‫�و� *‬ ‫���‬ ‫ح‬ ‫�‬ ‫�‬ ‫ى‬ ‫�‬ ‫و‬ ‫ي‬ ‫م‬ ‫م‬ ‫�� �‬ ‫�‬ ‫�ط�ع�ا � �ل�ه� *‬ ‫م م‬ ‫�‬ ‫�ذ‬ ‫�ز ق �‬ ‫����ط�ع�ا � ��ا ��ل ش����ا � �م�ن ا �ل���ل‬ ‫ح� �م ش���ت ��ق� �م�ن خ��� ا �ى �‬ ‫ح�زّ �و�� ���ط�‬ ‫م ب م‬ ‫ع‬ ‫ع‬ ‫م‬ ‫� خ َّ�ذ � ش آ‬ ‫� الم‬ ‫��� �‬ ‫وء *‬ ‫��� ا �لِ �‬ ‫و ع‬ ‫�ف آ‬ ‫آ‬ ‫�� �‬ ‫�ق‬ ‫�ش‬ ‫�خ� ا ��ت‬ ‫��ف � �ن � �‬ ‫��� �ى ��ى �و�ع��‬ ‫ل‬ ‫�‬ ‫ح� �ي� ��ب�ط‬ ‫� �ب� �ل � او ب���ل �ى �و�ع� �م ج��ل�د ا �و ا � �ل��د �ي��د ا�لم �و‬ ‫م‬ ‫�‬ ‫�ب�ا �ه�ا �لت��ه *‬ ‫ّ � �‬ ‫�‬ ‫ُ‬ ‫�هر � �و ب���ل � �و� ��ب�ط‬ ‫ا ��لب�� ّر �ي��د �ق� �ب�ا � ف�‬ ‫ل‬ ‫� �ب�ا �ل��س�م�ن *‬ ‫�خ�‬ ‫�‬ ‫�ي ي‬ ‫‪262‬‬

‫‪262‬‬

‫‪٦٤٫١٤٫٢‬‬

‫‪٦٥٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or āmiṣ, “āmiṣ, or amīṣ, is a dish made of calf meat with the 2.14.64 skin, or sikbāj broth cooled and with the fat strained off ” or khabīṣ,

“a dish of dates and clarified butter, also called barūk”

or ʿamṣ,

“a kind of food”

or karīṣ,

“sorrel cooked in milk and then dried; eaten in hot weather”

or maṣūṣ,

“a dish of meat cooked and marinated in vinegar, or especially of fowl meat”

or aqiṭ,

“something made from buttermilk of sheep and goats”

or mubarqaṭ,

“a dish into which a large amount of oil is worked”

or bahaṭṭ,

“rice cooked with milk (an Arabized word)”

or khalīṭ,

“kid, skinned and grilled”

or samīṭ,

“kid, stripped of the hair and grilled”

or surayṭāʾ,

“a soup, synonym ḥarīrah”

or suwayṭāʾ,

“a broth with a lot of water and trimmings, meaning onions, chickpeas, and grains of any kind”

or tashyīṭ,

“meat grilled for the whole group”

or khadī ʿah,

“a dish of theirs”

or khadhī ʿah,

“a dish, in the Levant, of meat, the word deriving from khadhaʿa meaning ‘to shear’ or ‘cut’; mukhadhdhaʿ means ‘grilled meat’”

or khalʿ,

“meat cooked with spices, or in a container made of hide, or jerked meat grilled in a container with its drippings”

or raṣī ʿah,

“wheat pounded with a stone pestle, moistened, and cooked with clarified butter”

263

263

2.14.65

‫�َ‬ ‫�� �ع��ة ‬ ‫� او � �لو�ضِ�ي‬ ‫ا ��ل ث‬ ‫م�غ����ة ‬ ‫�و � ي‬ ‫�َ �‬ ‫� ا ��لخ‬ ‫�طِ�� ي ��ف���ة ‬ ‫و‬ ‫�‬ ‫ف‬ ‫� او �ل� �ص�� �صف���ة ‬ ‫� �‬ ‫طْ‬ ‫� او � ِل ���‬ ‫ف ‬ ‫حر��‬ ‫�ُ‬ ‫مو خِ� �‬ ‫ف ‬ ‫� او �ل �‬ ‫��‬ ‫� اَ �ُ ق‬ ‫� او �ل� � �لو���ة ‬ ‫�َُ ق‬ ‫� او ��ل‬ ‫حر�و���ة ‬ ‫� ّقَ‬ ‫� او�لم�د ���ق���ة ‬ ‫� �ذَ‬ ‫� او �ل َر�ْو ��ق ‬ ‫� ُ َ ْ قآ‬ ‫� او �ل�ز ر��ي���� ‬ ‫�َ‬ ‫� او �ل��سِ��لي ��ق���ة ‬ ‫�‬ ‫� او �ل�� �سو� ���ق ‬ ‫ي‬ ‫�ُ‬ ‫� او �ل ش���ب��ا ر��ق ‬ ‫�‬ ‫� او � �لَو�ش��ي ���ق ‬

‫� �‬ ‫� او � �لو�لي��ق���ة ‬ ‫�َ�‬ ‫� او �ل��دِ�لي���ك ‬ ‫� �‬ ‫� او �ل َبر���ي��ك���ة ‬ ‫ِ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫� ن � �ة ت ق �ف‬ ‫��‬ ‫�ص� �ع��ل ا ا ��ل‬ ‫�ه� ��س�م�ن ��ف�ي �و�ك��ل‬ ‫ح� ��ط� ���د �� �ي�� ب ي�‬ ‫قّ‬ ‫� �‬ ‫� ت � �� � َ َ‬ ‫خ‬ ‫�م�ا ر�� �م�ن ا �ل���ط�ع�ا � � او ���ل�‬ ‫ط �ب�ا � �لود ك *‬ ‫م‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫ث‬ ‫�ن‬ ‫د ��ق�ي �ق� �ي�� ر �ع��لي��ه ا �ل��لب�� �� �ي� ��ب�ط‬ ‫� *‬ ‫�خ�‬ ‫م‬ ‫�‬ ‫� �ة‬ ‫��س��ا ج�� *‬ ‫ا �ل بك��‬ ‫ن �‬ ‫ة‬ ‫�‬ ‫ح��س�ا ر��ق�ي �ق� د �و� ا �ل�ع�ص�ي �د� *‬ ‫�‬ ‫�‬ ‫� ن �ذ‬ ‫�آ ث‬ ‫����ط�ع�ا � �م�ن ا �ق� ���ط�م ��‬ ‫�ص� �ع��لي��ه ا �ل��س�م�ن *‬ ‫ط�‬ ‫حو� �ي�� ر �ع��ل�ى �م� ��م �ي�� ب‬ ‫م‬ ‫�� ا ��‬ ‫�زُ ُ َ ��‬ ‫ط� ب� ا �و �ب��د �بر�‬ ‫ط ب� *‬ ‫��ط�ع� �م �ي‬ ‫����ط�ع�ا � ا �غ��� ظل���� �م�ن ا ��ل‬ ‫�‬ ‫ح��س�ا *‬ ‫م‬ ‫�م�ن ا �� ��� � ا � � �� � ة‬ ‫ل�طع� �مول�د� *‬ ‫م‬ ‫�‬ ‫� ا ��ل��س � ا ���خ �ن �ل�‬ ‫� خ � �� ا خ �ا � ه�‬ ‫� �م ح� �و��ل�ط �ب� ��ل �‬ ‫ط� *‬ ‫ا ��حل�م�ل �مي� ��ط �و�م� �ب�ط�‬ ‫م‬ ‫ا ��ل��ث ���د�ة ���ل���ن � �ز �� ت‬ ‫� *‬ ‫ري ب ب و ي‬ ‫�‬ ‫�‬ ‫� �ذ ة ق ت‬ ‫ا �ق � خ � �‬ ‫ا ُ �ق‬ ‫ث ث‬ ‫ا �ل�� ر� �ت��د �� � �و��ص��ل‬ ‫� ا �و ا �ل� � ��ط ��ل��ط �ب�ه ��ط ار ��ي��� �و�م� ��س� �ل�‬ ‫ن ح‬ ‫�ق �‬ ‫حو�ه�ا *‬ ‫�م�ن ا �لب �� ��و�ل �و��‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫�‬ ‫�‬ ‫�م�ا ا ��قت� ����ط� �م�ن ا �ل���ل‬ ‫ح� �صغ���ا را �و ��ب�ط‬ ‫� *‬ ‫�خ�‬ ‫ع‬ ‫م‬ ‫� ��ف‬ ‫ح�ت � ��� ا � �ُغ���َ ا �غ�� �ا �ة ث�� � �ق‬ ‫�‬ ‫��ل‬ ‫�‬ ‫ح‬ ‫�‬ ‫�دد‬ ‫�دد‬ ‫�م‬ ‫�‬ ‫ح� ��ي�ق�‬ ‫�‬ ‫وي �ل �ى‬ ‫ى �يي ب ��س و �ي �ل�ى ل م �ي‬ ‫م‬ ‫�ا ف‬ ‫ا �ل� ��س���ا ر*‬ ‫� ا ت خ �ذ‬ ‫�‬ ‫���ط�ع� � ��ي �‬ ‫��� �م�ن د ��ق�ي �ق� �و�ل�ب��ن �و��س�م�ن *‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ث‬ ‫ت‬ ‫�ز‬ ‫ا‬ ‫�ن‬ ‫ت‬ ‫�ن‬ ‫�ز‬ ‫ا‬ ‫� ا‬ ‫�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫���ط�ع� �م �م ا �ل �ب��د � او �ل�لب�� ا �و �ب��د �و��مر � �و ب�� � �و��مرا � �لورد ا �ل� ح�مر‬ ‫��‬ ‫خ� � ف ه � � ُ �‬ ‫�خل‬ ‫ي��ل��� �و�‬ ‫���ا �ن�ه رَ ��ط ب� ا‬ ‫� *‬ ‫ح�ل�و ك‬ ‫ي‬ ‫�ق � ت‬ ‫�‬ ‫ا � ��‬ ‫ط ب���مر �و�س�م�ن *‬

‫‪264‬‬

‫‪264‬‬

‫*‬

‫‪٦٦٫١٤٫٢‬‬

‫‪٦٧٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or waḍī ʿah,

“pounded wheat onto which clarified butter is poured before eating”

or thamīghah,

“soft food mixed with fat”

or khaṭīfah,

“flour sprinkled with milk and cooked”

or ṣafṣafah,

synonym of sikbājah222

or ṭiḥrif,

“a thin soup thinner than ʿaṣīdah (‘thick gruel of flour

2.14.66

and clarified butter’)” or mūkhif,

“a dish of ground curds sprinkled onto water onto which clarified butter is then poured”

or alūqah,

“delicious food, or butter with ruṭab dates223”

or ḥarūqah,

“a dish thicker than ḥasāʾ (‘soup’)”

or mudaqqaqah,

“a kind of food (a post-classical word)”

or rawdhaq,

“lamb roasted with the wool removed, or any meat cooked and mixed together”

or zurayqāʾ,

“crumbled bread with broth to which milk or oil is added”

or salīqah,

“millet bruised and dressed, or curds mixed with legumes, or boiled pulses and the like”

or sawīq,

[“parched barley meal”] “too well known to require definition”

or shubāriq,

“meat cut into small pieces and grilled”

or washīq,

“meat cut into strips and dried or well boiled and then cut into strips and taken on journeys”

or walīqah,

“a dish made of flour, milk, and clarified butter”

or dalīk,

“a dish made of butter and milk, or of butter and dates, or a plant to which red rose hips may be admixed, in which case it becomes as sweet as moist fresh dates,” etc.

or rabīkah,

“curds with dates and clarified butter”

265

265

2.14.67

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫� َّ‬ ‫�‬ ‫��س �‬ ‫� او �ل‬ ‫���ط�ع�ا �‬ ‫ه���ك���ة ‬ ‫�‬ ‫ي‬ ‫م‬ ‫� �فَ‬ ‫�غ‬ ‫����ط�ع�ا � � �ف� ك � ���ل ت‬ ‫� ب���س�م�ن �و��ي�ره *‬ ‫� او � �ل �ر��ك ‬ ‫م �ي ر �يو‬ ‫َِي‬ ‫�ّ‬ ‫�ق �� � ق ت� ��س �ن خ� � ��‬ ‫�‬ ‫ا ��ط �ود �ق�ي �� ا �و ��مر�و �م ي��ل�‬ ‫ط *‬ ‫� او �ل��لب��ي��ك���ة ‬ ‫�‬ ‫د ��ق�ي �ق � ش����ا ���ط ب���ش���‬ ‫�ك��‬ ‫� او � �لَودِ�ي��‬ ‫ح� *‬ ‫�ة ‬ ‫ي‬ ‫�‬ ‫م‬ ‫� ق ا�‬ ‫ا ��ل�� �ن ا ��ل ت‬ ‫�َ‬ ‫�‬ ‫� او �لب� كِي��‬ ‫د �ق�ي �� �ب� �لر ب� ا �و �ب� س�م �و ��مر*‬ ‫���ل��ة ‬ ‫�ش‬ ‫�ََ�ذ �‬ ‫� � �خ �ز‬ ‫� او ��ل‬ ‫�‬ ‫�ت�ب�� *‬ ‫ح�� �ل ‬ ‫ح ب� ��ج�ر يو‬ ‫� َ � فَ ْ َ‬ ‫� ق‬ ‫ن‬ ‫� او �ل�� �‬ ‫� ��و �م�ن ا�ل�مر�� *‬ ‫ط�ي�� ش�����ل ‬ ‫ع‬ ‫َ‬ ‫�ا‬ ‫� او ��ل�َ�عْو�ك�‬ ‫� رب� �م�ن ا �ل� د ا � *‬ ‫�ض‬ ‫���ل ‬ ‫م‬ ‫� ا � ا ا ��ل �ن �ن � � �ن � ��ذ �ذ‬ ‫�َ‬ ‫��‬ ‫�ط�ع� � �ل� ��ه�ل ي��م �م ا �ل�لب�� �ل� �ي�� *‬ ‫� او �ل�ز �ْو� ‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ق‬ ‫ا‬ ‫��س�� �� *‬ ‫� او �ب�ا �ع�ا �ص� ‬ ‫ا �ل��س �� � ا �ل ك��‬ ‫�وي�� و ب ج‬ ‫م‬ ‫ق �‬ ‫�‬ ‫�‬ ‫�ُ‬ ‫�‬ ‫ا‬ ‫�‬ ‫��س��ا �� ا �ل�م�� د ا �ل�م�ص��ف �م�ن‬ ‫�ن‬ ‫���ط�ع� � �م �ل‬ ‫��� ب ج�‬ ‫ح� جع‬ ‫�‬ ‫���ل��ده ا �و �مر�� ا �ل بك�‬ ‫� او �ل�ه�ل�ا �‬ ‫ ‬ ‫�‬ ‫ر‬ ‫�‬ ‫ب‬ ‫ل‬ ‫ى‬ ‫م‬ ‫م‬ ‫ج‬ ‫م‬ ‫��‬ ‫ه�ن‬ ‫ا �ل�د � *‬ ‫�َ‬ ‫� ا � ق ت خ �ذ‬ ‫�س�ي�ن‬ ‫���ط�ع� � ر � ��ي �‬ ‫� او �ل���خِ�‬ ‫�‬ ‫��� �م�ن د ��ق�ي �ق� *‬ ‫�ة ‬ ‫�ق�ي‬ ‫م �‬ ‫�ُ‬ ‫� ا �ن � ��ذ ة ��ل�‬ ‫�‬ ‫�‬ ‫ي�ن‬ ‫� او � بك�‬ ‫��‬ ‫�ط�ع� � �م ا �ل� ر� لي�م�ن�ي �� *‬ ‫ل��ا �ن ‬ ‫�‬ ‫م‬ ‫�َْ‬ ‫�آ ت خ ��ذ �ن ن‬ ‫�‬ ‫�‬ ‫�ة‬ ‫خ‬ ‫�ن‬ ‫ا‬ ‫ح��س� ��ي �‬ ‫�� �م �‬ ‫�‬ ‫�� �ل� �و�ل�ب� �و�ع���س�ل *‬ ‫� او �لت���لب�ي�� ن���ة ‬ ‫ا ��ل �‬ ‫ت‬ ‫� او ��لَ �‬ ‫� �ب�ا �ل��لب���ن *‬ ‫�ه��ة ‬ ‫���مر �ي��ع�ج�‬ ‫�ِ�لي�‬ ‫ج‬ ‫�ف‬ ‫�‬ ‫آ‬ ‫�‬ ‫�‬ ‫� � غ ا ��خل �غ � ة �� �ف‬ ‫� َ‬ ‫�ف‬ ‫ا � �لق��د ���د �و �ل‬ ‫ح� �ي����ل� �ب� ���ل ا ��ل� � ي �ح‬ ‫� او �لِ�ا ر�‬ ‫��م�ل ��ى ا �ل��س� ر*‬ ‫ة ‬ ‫ي‬ ‫م ى‬ ‫� �آ‬ ‫ا ��ل ت‬ ‫���ا ��ل‬ ‫�‬ ‫����ط�ع�ا � ك�‬ ‫ح���سى �ب� ��مر*‬ ‫� او �ل� �صِ�ي ��ة ‬ ‫م‬ ‫� ا ْ � َّ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ق‬ ‫�‬ ‫ا‬ ‫�ن‬ ‫����ط�ع�ا � ك�� �ل‬ ‫�‬ ‫�خ�ي �و ��‬ ‫ط �م ا �ل��د ��ق�ي �� *‬ ‫� او �لِ� ��ط �ر��ة ‬ ‫م‬ ‫ي‬ ‫�َ‬ ‫�َ‬ ‫� �ن ن �ق �ف� ه ا ��ل�ت �ت��س َّ�ن ه �‬ ‫ت‬ ‫ا‬ ‫�ن‬ ‫� او � �ك‬ ‫�لب�� ��ي ��� ي�� �مر �م �ب� ا �لب� � � *‬ ‫ل��د �ى ‬ ‫ع‬ ‫�‬ ‫� أ‬ ‫َ‬ ‫ح�ا �ن��ة � ا �� �لُ�ق ْ‬ ‫��� �ة ا ��ل���ذُبَ� � ا �� �ف�لَ ْ‬ ‫�و�� �ل ا ���ط�ع�مت��ه �م�ن ا �ن�� ا ا �‬ ‫ح�ا ن� � او ��ل�غ�َ ْد �و�� ن��ا ت� ا �ْو�ر � او �ج ���ل‬ ‫�م�ا‬ ‫ل�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫م‬ ‫ك‬ ‫��‬ ‫�‬ ‫م‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫ي‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫س‬ ‫ب‬ ‫ب‬ ‫ح‬ ‫ع‬ ‫*‬

‫‪266‬‬

‫‪266‬‬

‫‪٦٨٫١٤٫٢‬‬

‫‪٦٩٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or sahīkah,

“a dish”

or farīk,

“a food that is rubbed and pounded with clarified butter and other things”

or labīkah,

“curds mixed with flour or dates and clarified butter”

or wadīkah,

“meal parched with clarified butter”

or bakīlah,

“flour with inspissated fruit juice or clarified butter and dates”

or ḥadhal,

“the seeds of a tree that are baked”

or ṭafayshal,

“a kind of broth”

or ʿawkal,

“a kind of condiment”

or zawm,

“a dish of the people of Yemen, made of milk and

2.14.68

delicious” or abū ʿāṣim, “either sawīq or sikbāj” or hulām,

“a dish of calf ’s flesh with the skin, or sikbāj broth cooled and with the fat strained off ”

or sakhīnah,

“a soft dish made of flour”

or kubān,

“a millet dish of the Yemenis”

or talbīnah,

“a soup made with bran, milk, and honey”

or jalīhah,

“dates worked with milk”

or irah,

“jerked meat, or meat well boiled with vinegar, and taken on journeys”

or āṣiyah,

“a soup-like dish with dates”

or iṭriyyah,

“a dish like threads, made of flour”

or kadā,

“milk in which dates are steeped and which is used to fatten girls”

and if you were to feed him with all the different kinds of fungi, such as 2.14.69 dhubaḥ truffles or farḥānah truffles or qurḥān truffles or ghard truffles or the little earth-colored truffles they call “Daughters of Awbar” or jamāmīs

267

267

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫� �قُ‬ ‫�‬ ‫ا �� ف�َ �قْ � � ْ� ق � ��ذُ ْ � �ق ا �� �لقَ��ْع ا ���ُ ْ� ن �ُ ن‬ ‫ن‬ ‫�و� � او �ل�عر�ه�و� �و�م�ن ا � �� او ا �ل��س�م��ك ا � �ل ب��ا ب�‬ ‫�و ل��� � او �لبِ� ر�ن�ي �� � او �ل� �ع�ل�و� �و ب���ل �و لعرج �‬ ‫ع‬ ‫ع‬ ‫َ‬ ‫� َ نْ‬ ‫�ُّ‬ ‫�ُ ّ‬ ‫� ا َ �� َ�نَْ‬ ‫� اَ ْ‬ ‫� َْ ن‬ ‫�خُ �‬ ‫�ا‬ ‫���ع�د � او ��ل‬ ‫ل��‬ ‫� او �ل�ه� �زِ �ى � او ك‬ ‫���ع ت� � او � ك‬ ‫ل�‬ ‫�بّ��ا ��ط �و��هى ا �و �ل� ده � او �لب��ي ��ي� ث� � او�لم�د �� � او �ل� �ب��د � � او � �لق��د‬ ‫ب‬ ‫ج ُ ح‬ ‫� ُ نْ‬ ‫� اُ‬ ‫�ُْ �فَ‬ ‫ْ‬ ‫�‬ ‫ْ‬ ‫ْ‬ ‫�‬ ‫�َ‬ ‫�‬ ‫�‬ ‫�‬ ‫ن‬ ‫َ‬ ‫ّ‬ ‫ّ‬ ‫�ن‬ ‫ا‬ ‫ق‬ ‫َ‬ ‫�ز‬ ‫خ‬ ‫�‬ ‫�ز‬ ‫ا‬ ‫ا‬ ‫ش‬ ‫�‬ ‫� ر � او �ل� ��� �� ر � او �ل��ط�� � او �ل� � ����ل���� � او ج�ل‬ ‫� او �لغ� ��ْو�ر � او �ل �م�ي�ر‪ � 1‬او �ل ج�‬ ‫�و��ى � او ل��ل� � ا‬ ‫و �ب� �م �ر ن�� *‬ ‫��‬ ‫�‬ ‫و‬ ‫و‬ ‫ي‬ ‫ب‬ ‫س‬ ‫ب‬ ‫�زِ ِ‬ ‫ِ �ي‬ ‫م‬ ‫ْ‬ ‫�‬ ‫�‬ ‫ق‬ ‫ن‬ ‫ا‬ ‫�صِ ِ��ل��� �‬ ‫��س�م��ك ��‬ ‫� او �ل‬ ‫طو���ل د ��ق�ي �� *‬ ‫ح ‬ ‫�‬ ‫�‬ ‫ب‬ ‫ي‬ ‫��ة آ‬ ‫��ل فّ ْ‬ ‫� او �‬ ‫سود � *‬ ‫ح�ا ِ��ي�ر�ة ‬ ‫��س�م��ك�� �� �‬ ‫�‬ ‫��� �‬ ‫��ل ّ ّ‬ ‫�� � ��‬ ‫هود �و��ل���� �ع��لي��ه �ف�� �صو�‬ ‫طو���ل ا �م��ل�� �ل�ا �ي�ا ك��ل�ه‬ ‫�‬ ‫� او �ر�‬ ‫س‬ ‫ا‬ ‫ل‬ ‫�‬ ‫�ص *‬ ‫ ‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫ك‬ ‫ى‬ ‫ي�‬ ‫يس‬ ‫س‬ ‫ي‬ ‫جِ ِ‬ ‫�‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫��س�م��ك ا �م��ل��س *‬ ‫�ص ار �ن ‬ ‫�صر�‬ ‫� او �ل�‬ ‫� ّ‬ ‫���ة �� � �ة‬ ‫و��ل� *‬ ‫� او �لغ���ا ر�ة ‬ ‫ط‬ ‫��س�م��ك� � �ي�‬ ‫��ة �ف آ‬ ‫� �قَ ْ‬ ‫ة‬ ‫��س�م��ك�� �ص� �‬ ‫ر �م��س�ت�د �ير� *‬ ‫� او � �ل ي��ص�ا �ن��ة ‬ ‫� � �ي�ن � ّ غ �‬ ‫� شَ ُّ �‬ ‫ق � ��ذ ن‬ ‫� �‬ ‫��� ��و ��ط ‬ ‫�س�م�ك د ��ق�ي �� ا �ل� �� ب� �ع �ري���ض� ا � �لو��س ��ط �ل�� ا�لم��س �ص���ي�ر ا �ل ار ��س‬ ‫� او �ل ب‬ ‫� َْ �‬ ‫���ا �ن�ه ب� �بر� ��‬ ‫ط *‬ ‫ك‬ ‫���ة � �ي�ن �� ا �� ا � �ف ة‬ ‫� او ��ل‬ ‫�‬ ‫��س�م��ك� ب� ا لب��ي � �ض �‬ ‫و �ل� �ص ر� *‬ ‫�ِنّ�ي����س ‬ ‫جِ‬ ‫� َ‬ ‫�� ��ة غ ة خ آ ق ة ا ��� ظ ��‬ ‫س�م��ك�� �ص���ي�ر� �‬ ‫� او �لضِ�‬ ‫�*‬ ‫� �ض‬ ‫����ل�ع��ة ‬ ‫� �ر ���ص�ي�ر� لع��‬ ‫م‬ ‫��ة ض آ‬ ‫��لَ ّ‬ ‫���ة‬ ‫���� �ش���ا ك���‬ ‫� او � �‬ ‫حف���ة ‬ ‫��س�م��ك�� ب��ي��‬ ‫�ُ ّ‬ ‫���ة آ ض �آ ��� � � �� خ� � � ا �ز‬ ‫� او �ل� �‬ ‫�ه�ا ك���ا �ل� ر *‬ ‫عف���ة ‬ ‫��س�م��ك� �ج�رد � ب��ي��‬ ‫��� �طع� م� ب �‬ ‫ط�و �‬ ‫م‬ ‫��خلُ ّ�ذ‬ ‫�ذ‬ ‫� �‬ ‫���ا ��ل‬ ‫��س�م��‬ ‫�ك���ة ��ل�ه�ا � او ��ئ ب� ك�‬ ‫�خ�ي �و ��‬ ‫ط *‬ ‫��� ا ��ق ‬ ‫� او‬ ‫��ل �قُ �‬ ‫�‬ ‫��س�م��ك ا خ�‬ ‫� او �‬ ‫� ر ��‬ ‫طو���ل *‬ ‫� �ض‬ ‫ح�ا ��و�ل ‬ ‫�‬ ‫ي‬ ‫� َ تَ‬ ‫�ة‬ ‫���ة � � ض �ة‬ ‫��� ق��د ر را �‬ ‫ح� *‬ ‫� او � �لق����ن ‬ ‫��س�م��ك� عر��‬ ‫ي‬ ‫� غَ �آ‬ ‫ق‬ ‫� او �ل���ل�‬ ‫��س�م��ك ���ص�ي�ر*‬ ‫ ‬ ‫� فّ‬ ‫�‬ ‫� غ � �ة‬ ‫ا �ل��س�م��ك ا �ل�ص���ا ر ا �ل�ه�ا ر�ب� *‬ ‫� او � هِل� �� ‬ ‫ف‬ ‫ذ ف‬ ‫��� ا �ي� ا �ل��ق���ا �مو��س و �ي� ‪ :1855‬ا �ل �م��ير‪.‬‬ ‫‪  1‬ك‬ ‫�زِ ِ‬

‫‪268‬‬

‫‪268‬‬

‫‪٧٠٫١٤٫٢‬‬

‫‪٧١٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

truffles or soft white faqʿ truffles or long red (or short black) birnīq truffles or dhuʿlūq truffles or qaʿbal truffles or the ʿurjūn mushrooms that look like faqʿ truffles or ʿurhūn mushrooms (which are a kind of truffle), or with all the different kinds of fish, such as the qubāb (which resembles the kanʿad) or the hāzibā (one of which is called a huffah) or the kanʿat (which is the same as the kanʿad) or the kanʿad (which is a sea fish) or the khubbāṭ (the young of the kanʿad) or the baynīth (a sea fish) or the muddaj or the abdaḥ or the qudd (a sea fish) or the ghawbar or the zimmīr or the zunjūr or the ushbūr or the ṭanz or the anqalīs (which looks like a snake) or the jūfā or the lukhm (a sea fish) or the abū marīnā or the ṣilinbāḥ,

“a species of long, slim fish”

or the ḥāffīrah,

“a black fish”

or the jirrī,

“a species of long, smooth fish not eaten by the Jews

2.14.70

and having no scales” or the ṣarṣarān,

“a smooth species of fish”

or the ghārrah,

“a long fish”

or the qayṣānah,

“a round, yellow fish”

or the shabbūṭ,

“a species of fish with a slim tail and broad middle, soft to the touch and with a small head, as though it were a lute”

or the jinnīs,

“a fish halfway in color between white and yellow”

or the ḍilaʿah,

“a small, green fish with short bones”

or the ḥaffah,

“a bony white fish”

or the ʿuffah,

“a white scale-less fish that tastes like rice when 2.14.71 cooked”

or the khudhdhāq,

“a fish with thread-like feces”

or the ḥāqūl,

“a long, green fish”

or the qatan,

“a fish as broad as the palm of the hand”

or the ghalāʾ,

“a short fish”

or hiff,

“small fry that flee”

269

269

‫� ََ‬ ‫� او �ل�ل��� ‬ ‫ب‬ ‫�� مَ‬ ‫حْن�� �ة ا‬ ‫��ص‬ ‫� او ل��‬ ‫� ْ‬ ‫�صِ �ي�ر ‬ ‫� او �ل�‬ ‫�َ ْ‬ ‫� ا ��ل‬ ‫ح �ر��د ‬ ‫و ِي‬ ‫� َ�ق‬ ‫� او � �ل ر�� ب� ‬ ‫ِي‬ ‫�� �‬ ‫ّ‬ ‫ل�� ر�‬ ‫�خ ‬ ‫� او طِ‬ ‫يِ‬ ‫�ُ‬ ‫� او ��ل‬ ‫ح��س�ا ��س ‬ ‫ا �� نَ شُ �‬ ‫���و ��ط ‬ ‫�و ل�� �‬ ‫�اْ‬ ‫� او �لِ� بر��ي��ا �ن ‬ ‫�ُ‬ ‫�ص�ْ ��ق‬ ‫� او �ل�‬ ‫ع ر ‬ ‫� ْ‬ ‫�‬ ‫� او �لِ��س �‬ ‫��ك�ل ‬ ‫�َ ْ‬ ‫� او �ل�ز �ج�ر ‬ ‫� �‬ ‫� او �لب��ا �ل ‬ ‫� َُ �‬ ‫� او �ل�ا ��‬ ‫طو� ‬ ‫�‬ ‫م‬ ‫�َ �ذ‬ ‫� او ج��ل‬ ‫�يْ�� ر�ة ‬ ‫� نْ‬ ‫� او �لبُ���بُ���ك ‬ ‫��لَ‬ ‫��م�ل ‬ ‫� او �ج �‬ ‫� ّآ‬ ‫� ا �ل��ل���‬ ‫ ‬ ‫وِي‬ ‫ا ��لتُ�خَ‬ ‫�� ��س ‬ ‫�و‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫غ �‬ ‫�ص���ا ر ا �ل��س�م��ك‬ ‫�‬ ‫ت خ �ذ‬ ‫� غ‬ ‫ا د ا � ��ي �‬ ‫��� �م�ن ا �ل��س�م��ك ا �ل�ص���ا ر*‬ ‫م‬ ‫��‬ ‫�‬ ‫�‬ ‫ة‬ ‫�‬ ‫ش‬ ‫ل‬ ‫ت‬ ‫ا‬ ‫ح��ة �ي��ع��م� �من�ه�ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫��‬ ‫�ن‬ ‫ا �ل�‬ ‫��ص‬ ‫����ه�ه� �و س�مي� ك�‬ ‫�� � ا �لم�م��ل�و�‬ ‫ل �‬ ‫ح�� � ا �و � ب‬ ‫�‬ ‫�ن ة‬ ‫ا �ل�‬ ‫��ص‬ ‫ح��ا � *‬ ‫*‬

‫�‬ ‫�‬ ‫ا �ل��س�م��ك ا�لم�ق��دد‬ ‫�ف � آ‬ ‫�‬ ‫�‬ ‫ا �ل��س�م��ك ا �لم�م��ل�و� �م�ا د ا � ��ى ��ط �‬ ‫ر �ت�ه *‬ ‫م‬ ‫ح‬ ‫غ ا �ت ا �� ا �‬ ‫�‬ ‫��س�م��ك �ص��� ر ��ع� �ل‬ ‫� *‬ ‫� �ب� �لم�ل‬ ‫تج ح‬ ‫��س � �صغ� ا � ف� �ف‬ ‫�� *‬ ‫�م�ك �� ر ج�‬ ‫�ق �ف آ‬ ‫� *‬ ‫��س�م��ك ي��م� ر ��ى �م�� �و�م��ل‬ ‫ح‬ ‫��‬ ‫��س�م��ك ك���ا �ل��د �ود *‬ ‫�‬ ‫� ا �ل��س�م��ك *‬ ‫ب��ي���ض‬ ‫آ‬ ‫���خص�ة‬ ‫�‬ ‫�م� *‬ ‫��س�م��ك���ة �� �سود � � �‬ ‫��س � �ظ ��‬ ‫��ا � *‬ ‫�م�ك �ع‬ ‫م‬ ‫�‬ ‫� ت � ظ�‬ ‫� *‬ ‫ا �ل�‬ ‫حو� ا �ل�ع ���ي�‬ ‫م‬ ‫���ة � �ة �غ � �ظ �� �ة‬ ‫�� *‬ ‫��س�م��ك� بح �ر� ��لي�‬ ‫ي‬ ‫��ل��ض‬ ‫ن‬ ‫�‬ ‫�� ���ة �‬ ‫ا‬ ‫خ‬ ‫س�م��ك� ك�‬ ‫سود ا ���� *‬ ‫���ا �ل�ز ج��ى ا �ل� �� �‬ ‫م‬ ‫�ة� � � ف‬ ‫د ا �ب� ك���ا �ل��د � �ل���ي�ن *‬ ‫���ة � � �ث ن �ذ‬ ‫طو�ل�ه�ا ���ل�ث�و� را �ع�ا *‬ ‫��س�م��ك� �� �‬ ‫ت‬ ‫ض ش‬ ‫���ا ��ل‬ ‫�‬ ‫����ذ �من‬ ‫�ه�ا ا ��ل��تَر��س��ة ا ج��ل‬ ‫�ك���ة ��ت خ�‬ ‫�‬ ‫ح‬ ‫��س�م��‬ ‫���ا ����ى ك�‬ ‫�ي��د�ة �و�ه�و ا �‬ ‫�‬ ‫�‬ ‫�م‬ ‫�‬ ‫�‬ ‫�‬ ‫ي‬ ‫ص‬ ‫�ش � �� ا �� �ت �ف � ه ا �ل� ا ة‬ ‫ر� *‬ ‫���دي��د ا لب��ي � �ض ��و�ص� ب� �م‬ ‫�ت ق �ذ‬ ‫�� �ه�ا ���ف ا ��ل�غ� ا ئ‬ ‫ر �� ب� *‬ ‫� ���د �م ك�ر ى‬ ‫*‬

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An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or balam,

“small fry”

or ṣaḥnāh,

“a condiment made from small fry”

or ṣīr, “ṣaḥnāh or something resembling it, or the salted fish from which ṣaḥnāh is made” or ḥarīd,

“sun-dried fish”

or qarīb,

“salted fish when still moist”

or ṭirrīkh,

“small fish treated with salt”

or ḥusās,

“small fish that are dried”

or nashūṭ,

“fish that are macerated in water and salt”

or the irbiyān,

“a species of fish like worms”

or ṣuʿqur,

“fish eggs”

or the sikl,

“a huge, black fish”

or zajr,

“large fish”

or the bāl,

“the mighty whale”

or the aṭūm,

“a thick sea fish”

or the jaydharah,

“a fish like a huge black negro”

or the bunbuk,

“a beast like a dolphin”

or the jamal,

“a fish thirty cubits long”

or the liyyāʾ,

“a fish from which high-quality shields are made; also something like chickpeas, extremely white, to which women are compared”

or tukhas,

previously mentioned under “the wonders”

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271

2.14.72

2.14.73

‫�َ‬ ‫�ا‬ ‫�و�م�ن الم‬ ‫ح� ر‬ ‫�ُ َ‬ ‫� ‬ ‫ا �ل��س���ل‬ ‫ج‬ ‫� ُ�ّ ا‬ ‫� او �ل��د �ل� ‬ ‫ع‬ ‫� َ�ق ْ‬ ‫� او � �ل �ر�ث� ‬ ‫�عَ‬ ‫��ُّْ‬ ‫�‬ ‫� او ج لم‬ ‫�ح�ل ‬ ‫�ن ن‬ ‫��خ‬ ‫����ز‬ ‫�و�م ا � �� اوع ا لب‬ ‫�ُ� ُ‬ ‫ا �ل��ط ْر� �مو ث �‬ ‫� َ�َْ‬ ‫� ا �ل�زَ �ل‬ ‫�‬ ‫ح���ل‬ ‫ح��ة ‬ ‫و‬ ‫�ُُ‬ ‫ح�‬ ‫ا �ل��ل‬ ‫ح ‬ ‫�و��و‬ ‫� ا � اَ��نْ خ� �نّ‬ ‫��ا ��ى ‬ ‫و �ل� ب‬ ‫��خلُ ْ‬ ‫�ب��ر�ة ‬ ‫� او‬ ‫�َشْ �‬ ‫طور ‬ ‫� او�لم��� �� �‬ ‫َ‬ ‫� ّْ‬ ‫� او �لِ��س�ج���ل�ن ‬ ‫��لخَ‬ ‫� او �‬ ‫� نِ���ي�ز ‬ ‫� ْ ش‬ ‫� او �ل َرش���ر��� ‬ ‫�َ ش‬ ‫� او �ل�ه ش����ا ��� ‬ ‫�ََُّ‬ ‫� او�ل�م �ر��ق���ة ‬ ‫ب‬ ‫� ُق‬ ‫ا‬ ‫� او �لر�� ��ق ‬ ‫�َ‬ ‫� او �لض�‬ ‫���غِ� ي�غ����ة ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫ف‬ ‫ح ���ة �ف� ا �ش ��‬ ‫ا�‬ ‫�ه� ���ى �ي ��و�ك��ل‬ ‫�ص�د ا �� ب�ري ي�‬ ‫ح�ا ر ا ��بل��‬ ‫� ب� �م�ن ��م‬ ‫حر*‬ ‫�ض ر‬ ‫�ة �ة �‬ ‫ف �ة‬ ‫د � � �� �‬ ‫�ص�د �� *‬ ‫ح �ر� �ل�ه�ا �‬ ‫�يو ب ب ي‬ ‫ف �‬ ‫� � ن �ف‬ ‫ف‬ ‫��ل‬ ‫*‬ ‫�و�� ا �ل�‬ ‫ح� �ي��ك�و� ��ى ج��‬ ‫�ص�د ��‬ ‫م‬

‫*‬

‫� ْ َ� ْ‬ ‫�ُ�‬ ‫خ ��ز �َ�ّ�ة � ث � �ُ�فْ ت �أ �ُ ضْ‬ ‫� �ة‬ ‫�ص��ط ك��‬ ‫�ب� ا�لم�ل� �و م��ل�ه ا �ل �‬ ‫��ب��ا �ة � او �ل��ط ْر� �مو��س � او �لِ�ا �‬ ‫�م�‬ ‫م �� د � او�لم�‬ ‫� ُ ْ ُ� ْ‬ ‫نا ا ن‬ ‫�م��ة * � �م�ن ا ��ل�غ‬ ‫ح� ا �� �لق‬ ‫ئ‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�ص��ط ك‬ ‫�‬ ‫�‬ ‫�‬ ‫� او �ل�ا �‬ ‫��‬ ‫�‬ ‫ا‬ ‫�ه‬ ‫��‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ص‬ ‫�‬ ‫ر ب�‬ ‫�‬ ‫و‬ ‫�و س‬ ‫ب‬ ‫� �‬ ‫�‬ ‫� �ض‬ ‫�‬ ‫ش‬ ‫ا �ورد ا �ل ��تى �ب�ا � ك‬ ‫� ب���ع�د ��ص ��‬ ‫ل����سر ب���ع�د ا ��� � � او �ل ��تى �ب�ا �ل�‬ ‫ط� *‬ ‫�‬ ‫م‬ ‫م‬ ‫م‬ ‫���ذ ا �� َ ق �ة‬ ‫ا ��ل ��ق ��ق���ة �م�ن ا ��خل �ز‬ ‫�ص �ر��� *‬ ‫�ب�� �وك�� ا ل�‬ ‫ري‬ ‫ِ �ي‬ ‫خ ��ز �ش ه ا �� �ق �� ئ ف‬ ‫�ب� ��ب�� ل��‬ ‫ط�ا � ��� *‬ ‫خ �ز ة ��ن خ �ة ض‬ ‫���خ��ة‬ ‫�ب�� � ا ب �‬ ‫�م� *‬ ‫��ا ��ني�� � �‬ ‫� ث ة �� ض‬ ‫���خ��ة‬ ‫�م� *‬ ‫ا �ل��ر�ي��د� ا ل� �‬ ‫��خل �‬ ‫ل��ا �‬ ‫�‬ ‫�خم‬ ‫�ب���ز ا�لم���ط��ل� ّ ا �� ك�‬ ‫ا‬ ‫� *‬ ‫ى‬ ‫��‬ ‫ا �ل�ك��ع��ك *‬ ‫� �ث � �ن ��خل � �‬ ‫ا �ل� ر���د م ا‬ ‫�ب���ز ا � ف�ل� ��‬ ‫ط�ي�ر*‬ ‫ي‬ ‫�‬ ‫�‬ ‫�‬ ‫خ‬ ‫��ا �� َ شْ ا ��ش‬ ‫خ‬ ‫�ز‬ ‫�ن‬ ‫�و �م ا �ل‬ ‫�ب�� ك�� لر���ر � *‬ ‫ا �لي��ا ب���س ا �لر��‬ ‫��خل �ز � خ� �‬ ‫�و ا �ل��ل��ي�ن *‬ ‫ا�ب�� ا �لر �‬ ‫�خ �ز ة ال�م�ش�� �ة ن‬ ‫� َّ � �ة‬ ‫��� � �ح�‬ ‫�‬ ‫�‬ ‫حو�ه�ا ا�ل�مر�و�ل� *‬ ‫�م� �و �‬ ‫ا لب‬ ‫��خل �ز �‬ ‫ا‬ ‫�ب�� ا �لر� �ق� *‬ ‫�ق�ي‬ ‫خ �ز � ا �ز � �ق‬ ‫�ب�� ا �ل� ر ا�ل�مر��ق� *‬

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An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or of shellfish, such as sulaj,

“seashells containing something edible”

or the dullāʿ,

“a kind of shell found in the sea”

or the qarthaʿ,

“a small sea creature with a shell”

or jummaḥl,

“flesh found in the interior of the shell”

or of the various kinds of bread, such as ṭurmūth,

“bread made in the ashes, similar to muftaʾad, 2.14.74 muḍbāh, ṭurmūs, iṣṭakmah, and uṣṭukmah” (an oddity here is that the author of the Qāmūs puts the form with i after the entry for the root ʾ-sh-m and that with u after ṣ-ṭ-m)

or zalaḥlaḥah, or luḥūḥ,

“a thin bread, synonym ṣarīqah” “bread resembling qaṭāʾif (‘small triangular doughnuts fried in butter and served with honey’)”

or anbakhānī,

“a huge puffed-up loaf of fermented dough”

or khubrah,

“a huge mess of crumbled bread moistened with broth”

or mashṭūr,

“bread wiped with sour condiments”

or sillajn, “cake” or khanīz,

“crumbled unleavened bread moistened with broth”

or rashrash,

“floppy dry bread; synonym rashrāsh”

or hashāsh,

“soft floppy bread”

or murabbaqah,

“a bread made with fat; murawwalah is similar”

or ruqāq,

“flaky bread”

or ḍaghīghah,

“layered rice bread”

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273

‫�ُ َّ‬ ‫� او�لم��ل�ى ‬ ‫� ن��ا �� ا ��ل��ل���ن‬ ‫�ن‬ ‫�و�م ا ج� س ب‬ ‫ا ��ل َ��س ْ َ‬ ‫�‬ ‫م�ع‬ ‫� ‬ ‫�‬ ‫ج‬ ‫ا �� �قُ َ �� ّ‬ ‫ط�ِ�ي ��ة ‬ ‫�و ل��ب‬ ‫� شَ ْ �‬ ‫� او �ل���ِ�مي� ��ط ‬ ‫ا ��لُ َ ْ � �‬ ‫���ل�عطِ��ي� ��ط ‬ ‫�و ج‬

‫َ‬ ‫� فْ‬ ‫ا ��ل���ك خ‬ ‫���ة ‬ ‫�و‬ ‫�ّ‬ ‫� او �لِ��لي��ا خ���ة ‬ ‫� ْ‬ ‫� او � قِ�ل� ش����د �ة ‬ ‫� ْ‬ ‫� او � قِ�ل���ل��د �ة ‬ ‫�نَ‬ ‫�هِ يْ��د ‬ ‫� او �ل �‬ ‫� َ�‬ ‫� او �ل�ع كِ��ي����س ‬ ‫�ث‬ ‫� او �ل�م�ي�ر�ة ‬ ‫َ‬ ‫� او ��لن خِ�‬ ‫�ي����س��ة ‬ ‫ْ‬ ‫� او ��لِ�ا � خم‬ ‫��ا ���ض ‬ ‫� �ُ‬ ‫� ا �ل‬ ‫�‬ ‫ح�ا � �لو� ‬ ‫و م‬

‫�و�م�ن ا ��ل‬ ‫�‬ ‫ح��ل� او ء‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�خ ة � ن ض‬ ‫��� �ة‬ ‫ا �ل‬ ‫�ب���ز � الم�� ج��‬

‫*‬

‫�‬ ‫� � �ن � � � ��ل � � ث � ا ��ل َ��س ْ � ا ��ل َ��س ْ ا �ل��‬ ‫ه‬ ‫� �و س�م� ي�ج‬ ‫ا �ل�لب�� ا �ل�د �س� ا �‬ ‫� �و �م� �ه‬ ‫ح�ل�و �و م��ل�ه �م��ل‬ ‫����‬ ‫م‬ ‫ج‬ ‫ج‬ ‫ج‬ ‫�� ��ن ا �ل�م� �ز ا �� ض ا ن خ� � �� ا ن ا �� ��ن ا ��ل ن ا ق �ة ا �� ش ا ة‬ ‫��� � ي��ل�ط� � �و لب�‬ ‫�� �� �و ل���� � *‬ ‫لب� ع �و ل�‬ ‫�‬ ‫� ُ َ‬ ‫ح�ا �م�� �ه�و ا � �‬ ‫�م�ا �ل�ا �ي��د ر�‬ ‫ا‬ ‫ح�ق���ي�ن �م�ن ��‬ ‫�‬ ‫ط�بي��ه *‬ ‫ى‬ ‫�ض‬ ‫م‬ ‫�ذ �� ��‬ ‫�� � �ن �� ئ ا ��لث خ�ي�ن �مث � ه � �ن ُ�عَ� �� � ث � ��‬ ‫ا ل�لب�� ا ل ار �� ب� ��� �و ��ل� �لب�� ج��ِل�ط �وع��ل�ط �و�ع� ل�ط‬ ‫ن‬ ‫� �ا‬ ‫�‬ ‫���ا ن� ��ي ت� ك�‬ ‫ع���ل���ط �و�ع��لب� ���ط * ��ت�ق��د � �‬ ‫�و� ك�‬ ‫حو�ى ب���غ�ي��� ك�‬ ‫�ل��� �ب�ا �ل� �ع ار ب�‬ ‫�‬ ‫�ض‬ ‫م‬ ‫م‬ ‫�� � ّ ا ن ف� ق ا � ا � ا ن � ن � �ن ُ� ثَ� � � � �ع � ف ق �‬ ‫���ل��ط �����ا �ل‬ ‫ا ل�ى �لب�� � ���� �ل �ي� �لب�� � ا ع��د ك �لب�� ع��ِل��ط �ع�لب� ��ط ج‬ ‫تُ فَ‬ ‫� ه � � ا ن ��ت ن ف‬ ‫�صر�� ا �و ���ص��� *‬ ‫�ل� ا �ل�لب�� � ��‬ ‫آ ع‬ ‫�‬ ‫ا ��ل�ز ���د�ة ال جم‬ ‫�‬ ‫��تم�ع��ة ا ��ل���ض‬ ‫���� *‬ ‫بي‬ ‫ب‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫ئ‬ ‫�ن‬ ‫ا �ل�ز ���د ا �ل�� ا �� ب� �م� ا �ل��لب�� *‬ ‫ب‬ ‫ع‬ ‫���ز ة �� ��ق ق �ة‬ ‫ا ل ���د� ا لر ي���� *‬ ‫ب‬ ‫��‬ ‫ّ‬ ‫�‬ ‫ت‬ ‫�‬ ‫ة‬ ‫خ‬ ‫ش‬ ‫ق‬ ‫�‬ ‫ل‬ ‫ا �� �لق�����د� � او ل��م � او �ل�� �سو� �� ي�‬ ‫���ل�‬ ‫�ص �ب�ه ا ��س�م�ن *‬ ‫ر‬ ‫ي�‬ ‫� �‬ ‫ا �ل�ز ���د ا �لر� �ق� *‬ ‫ب �ق�ي‬ ‫� ه � ا ا � �ة‬ ‫ت‬ ‫��‬ ‫ا ��ل��ل���ن ا ��ل‬ ‫�ص� �ع�لي�� ا �ل� �ه� �ل� *‬ ‫ح�لي� ب� ��� ب‬ ‫ب‬ ‫�� � �ن � ��ذ � ظ �� �ز‬ ‫�هر �ب��ده *‬ ‫ا ل�لب�� ا �ل� ى � �‬ ‫�‬ ‫���ة ي خ� � ن‬ ‫��ل���ن ا ��ل�ع��ن�ز � او �لن�ج�ع‬ ‫�ه�م�ا *‬ ‫���ل��ط ب��ي�� �‬ ‫ب‬ ‫�‬ ‫ْ‬ ‫�‬ ‫�م ض �ة‬ ‫ح��ل� �م�ا د ا � ��ف ال ِ خ‬ ‫ا �ل‬ ‫��� *‬ ‫م���‬ ‫� ي ب�‬ ‫م �ى‬ ‫����ن‬ ‫� ب� �م�ن ا ��ل�ا �ق� ���ط ا �و ��ل���ن �ي� غ���� ظل���� �ف�ي��ص�ي�ر �ش����ي� ا ا ��ل‬ ‫�ض ر‬ ‫�ه� �ب� ج ب‬ ‫ب‬ ‫ب‬ ‫� �‬ ‫ا �ل��‬ ‫طر�ى *‬ ‫*‬

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An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or mullā,

“a well-cooked bread”

or of the different kinds of milk, such as samʿaj,

“sweet, fatty milk; similar are samlaj, samhaj, and 2.14.75 samhajīj”

or quṭabiyyah,

“goat and sheep milk mixed, or camel and sheep milk mixed”

or shamīṭ,

“milk that is so tasty that it is impossible to tell if it is curdled or fresh milk mixed with curdled”

or julaʿṭīṭ,

“thick buttermilk; other terms with the same meaning are ʿujaliṭ, ʿuthaliṭ, ʿudhaliṭ, ʿukaliṭ, and ʿulabiṭ”; once an insufferable grammarian, who insisted on speaking literary Arabic, went up to a milkman and said, “Milkman, hast thou any milk that is ʿuthaliṭ,

ʿulabiṭ, or ʿujaliṭ?” to which the milkman replied, “Be off before I give you a slap on the back of your neck!” or kafkhah,

“a white blended butter”

or liyākhah,

“butter melted with milk”

or qishdah,

“a runny butter”

or qildah, “qishdah, dates, and parched barley meal made with pure clarified butter” or nahīd,

“runny butter”

or ʿakīs,

“fresh milk onto which drippings have been poured”

or thamīrah,

“milk whose butter has appeared”

or nakhīsah,

“goat or ewe milk mixed together”

or imkhāḍ,

“fresh milk while still in the churn”

or ḥālūm,

“a kind of curds or milk thickened until it turns into something like moist cheese”

or of sweet things, such as

275

275

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫�ج�ن ���ل���ن � ا ��ا �ق� ��� ��ا ��ل � ��‬ ‫ا �� �لَ ��� �ئ‬ ‫ت���م ي خ� �� �ن�� ا ه �و��ع‬ ‫�‬ ‫�ة ‬ ‫ي�‬ ‫� ب ب و �ل ط ب ك‬ ‫��س��ر � او �ل�ك��ع��ك‬ ‫و‬ ‫ر‬ ‫ر‬ ‫�ي‬ ‫وطِ‬ ‫ج‬ ‫�َ‬ ‫�‬ ‫ُ‬ ‫�‬ ‫ف �‬ ‫���ط�ع�ا � �و ش��� ار ب� �م�ن ا �ل�ع ْر�� ��ط �‬ ‫ح��ل�و*‬ ‫� او �ل�عِب�ي��ب���ة ‬ ‫م‬ ‫� ّ‬ ‫�ُ‬ ‫�‬ ‫��س��ر*‬ ‫� او �لب�� ْر�ت ‬ ‫ا �ل ك‬ ‫�‬ ‫ا �� َ ْ‬ ‫ا �ل� �ق‬ ‫م���ل *‬ ‫ح ‬ ‫���‬ ‫�‬ ‫ا �ل�ع���س�ل �و‬ ‫�و ل��ضي‬ ‫� ََ‬ ‫�ڡ �ّ ن ا �َظّ �‬ ‫� ج��ل�� ر ا �ل‬ ‫م��‬ ‫� *‬ ‫�خ ‬ ‫� او�لم��ل‬ ‫�‬ ‫�ع���س�ل ي‬ ‫ق �‬ ‫�‬ ‫ا ��لَ��ْ ��ق‬ ‫��‬ ‫�ط�ع�ا � �ي��ع���د �ب�ا �ل�ع���س�ل *‬ ‫ع ي��د ‬ ‫�و ي‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�وده *‬ ‫� او � �لف��ا ِرد ‬ ‫ا ب��ي���ض� ا �ل ك‬ ‫��س��ر � او ج��‬ ‫�ق‬ ‫�‬ ‫� �قَ ْ‬ ‫�‬ ‫��س��ر*‬ ‫� او � �ل ن��د ‬ ‫�ص� ا �ل ك‬ ‫�ع���س�ل �� ب‬ ‫� آ‬ ‫�‬ ‫� ب� �م�ن ا �ل‬ ‫�‬ ‫ح��ل� �‬ ‫و *‬ ‫� او � �لف��ا ��نِي���ذ ‬ ‫�ض ر‬ ‫� َُ �‬ ‫� ا ��لَ �ْ�ق‬ ‫��‬ ‫د���س *‬ ‫�ص ر ‬ ‫و�‬ ‫�ع���س�ل ا �لر ��ط ب� � او �ل� ب‬ ‫� ْ‬ ‫ش‬ ‫���ا �ن�ه �خ����� ��ا ��� ��ل���� � ش����د ���د ا ��ل‬ ‫ح�ل�ا �و�ة ي ج�� �ب�ه ا ��لن�‬ ‫���‬ ‫����ى ك�‬ ‫�‬ ‫� او �لِ�ا كب��‬ ‫�ح�ل *‬ ‫ ‬ ‫ر‬ ‫ب‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫ب‬ ‫ب‬ ‫ص س س‬ ‫ِ‬ ‫ى‬ ‫�َ‬ ‫�ْ‬ ‫�ُ�ز �فَ‬ ‫َ‬ ‫ُ‬ ‫�‬ ‫�‬ ‫ْ‬ ‫�‬ ‫�‬ ‫�ف ا�‬ ‫َ‬ ‫ض‬ ‫�ز‬ ‫ا‬ ‫�ز‬ ‫�ز‬ ‫��� ا �ل �ع�د ���د � او�ل�م �ع � او �ل �ل��� � او � ك�‬ ‫ل��م�� � او�ل�م �‬ ‫� �و���س��م ا �‬ ‫� او � �ل�� �‬ ‫�‬ ‫ع� ر*‬ ‫�ذ ‬ ‫ل‬ ‫�‬ ‫�‬ ‫ي‬ ‫ر‬ ‫و‬ ‫ي‬ ‫ل‬ ‫ِ‬ ‫ص‬ ‫م ي ى‬ ‫ع ِي‬ ‫�‬ ‫�‬ ‫� ّ‬ ‫ا �ل�ع���س� ا ��ل�ا ب����� ا �و ا ج��ل‬ ‫���د�ي��د ا �و خ��ا �ل�ص�ه �و ج�‬ ‫�ي��ده *‬ ‫� او�لم�ا �ذِ �ى ‬ ‫ل‬ ‫ي‬ ‫�ض‬ ‫آ‬ ‫�ُ َّ‬ ‫ح��ل� �‬ ‫�‬ ‫و *‬ ‫� او�لم��س�ي�ر ‬ ‫ف‬ ‫� ْن‬ ‫�م�عر�و�� �م�عرب� *‬ ‫� ‬ ‫� او �ل��ل�و�زِ��ي ��‬ ‫� ج‬ ‫ي�ز �ث �‬ ‫� او � �لَو خِ���‬ ‫�ر��د ا �ل�ع���س�ل *‬ ‫ي‬ ‫� َّ‬ ‫� ف ا � �ذ �‬ ‫ا � �ل�� � �لو � ا‬ ‫و �ل�ع���س�ل *‬ ‫� او �ل�� �ل او ��ص ‬ ‫� ْ� �‬ ‫�خ‬ ‫ا �� �لف��ا �� �ل �ذ ا �و ا ��ل‬ ‫�ب�ي��‬ ‫�ص *‬ ‫� او �ل سِ�� ر ��ط ار ��ط ‬ ‫و‬ ‫َ ِ‬ ‫�‬ ‫ت‬ ‫�‬ ‫�‬ ‫�ن‬ ‫���م �ي ع‬ ‫� اولم‬ ‫�‬ ‫�‬ ‫�ج�ن ب���لب�� *‬ ‫�ي�� ‬ ‫ر‬ ‫جِ‬ ‫ع‬ ‫ف‬ ‫� ا �� �قَ �� ا �ئ‬ ‫�‬ ‫�‬ ‫�م�عر�و�� *‬ ‫ف ‬ ‫�‬ ‫و ل��ط �‬ ‫� ُْ ُ‬ ‫�‬ ‫ن‬ ‫�س�ف ّ‬ ‫ل��‬ ‫� ��و �م�ن ا �ل�ع���س�ل *‬ ‫ى ‬ ‫�ر� ��‬ ‫� او � ك‬ ‫ع‬ ‫‪276‬‬

‫‪276‬‬

‫*‬

‫‪٧٦٫١٤٫٢‬‬

‫‪٧٧٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

waṭīʾah,

“pitted dates kneaded with milk, or curds with sugar 2.14.76 and cake”

or ʿabībah,

“a food and a drink made from mimosa (sweet)”

or burt, “sugar” or ḍayḥ,

“honey, or ripe doum fruit”

or malakh,

“honey from wild pomegranate blossoms”

or yaʿqīd,

“a dish thickened with honey”

or fārid,

“the whitest, best sugar”

or qand,

“sugar-cane molasses”

or fānīd,

“a kind of sweetmeat”

or ṣaqr,

“molasses of fresh moist dates, or inspissated fruit juice”

or ikbir,

“something like dry khabīṣ (‘dates mixed with clarified butter’) that is not extremely sweet and is brought by bees”

or fālūdh,

[“blancmange”] “too well known to require definition; also called riʿdīd, muzaʿzaʿ, zalīl, kamṣ, and muzaʿfar”

or mādhī,

“white, or new, honey, or the purest and best honey”

or muyassar,

“a sweet dish”

or lawzinj,

[dish made with almonds (lawz)] “too well known to require definition; an Arabized word”

or wakhīz,

“moistened crumbled bread made with honey”

or lawāṣ,

“blancmange with honey”

or siriṭrāṭ,

“blancmange, or khabīṣ (‘dates mixed with clarified butter’)”

or majī ʿ,

“dates kneaded with milk”

or qaṭāʾif,

[small triangular doughnuts fried in butter and served with honey] “too well known to require definition”

or kursufī,

“a kind of honey”

277

277

2.14.77

‫�� �‬ ‫�ا‬ ‫ل�� ْر� ‬ ‫و طِ م‬ ‫�َ ّ‬ ‫� او �لم�ن ‬ ‫�َ � ا‬ ‫� او �ل�ز �ل�بِ��ي���ة ‬ ‫�ن ا ��ل ث‬ ‫�و�م ��مر‬ ‫� َ‬ ‫ا �ل‬ ‫�ص َ�ر��ة ‬ ‫� ب‬ ‫� ُ ْتُ‬ ‫� او �ل�ع��ر ب� ‬ ‫�ُ‬ ‫� او �لب ��و�ت ‬ ‫�َ ْ آ‬ ‫� ا �ل �عث���‬ ‫ ‬ ‫ور‬ ‫��َ‬ ‫ْ‬ ‫��‬ ‫ل‬ ‫ح ‬ ‫� او ج��و‬ ‫ا �� َ‬ ‫�صَ�د �‬ ‫ح ‬ ‫�و ل�‬ ‫� ا �ل�ُ �ا � ّ‬ ‫ح�ى ‬ ‫وم�ل‬ ‫� َ نَْ‬ ‫� او �ل��عج�‬ ‫���د ‬ ‫�‬ ‫� او � �فِ�ل ْر�ص�ا د ‬ ‫� �قَ َ‬ ‫� او � �ل ث��د ‬ ‫�َ‬ ‫�ْ‬ ‫� او � ك‬ ‫ل�� ش����د‬ ‫ ‬ ‫�َ‬ ‫� او�ل�م �ر��د ‬ ‫ِي‬ ‫�َ ْ‬ ‫� او�لمغ���د ‬ ‫��لَ‬ ‫� او �‬ ‫ح ن��ا �ذ ‬ ‫� ُ �فْ َّ‬ ‫� او �ل� �‬ ‫�ص �ر��ة ‬ ‫ي‬ ‫� ضَ‬ ‫� او �ل��ِ�م�ي�ر ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫��ز �‬ ‫�ش‬ ‫ا �ل����ه�د � او �ل �ب��د � او �ل�ع���س�ل‬ ‫آ‬ ‫� ا� �‬ ‫ح��ل� � � ن��ع�ق��د �ع��س�ل�ا‬ ‫�� � ّ ن�ز � �ن ا ��ل � ��ش�‬ ‫ح‬ ‫�ر ي� و �يو‬ ‫�ك��ل ���ط�ل �ي�� �ل �م ��س�م� �ع��ل�ى ج�ر و ج‬ ‫ف ا �ف ا ��ل��غ ��‬ ‫�خل‬ ‫��� � �ص�م� ا‬ ‫�و ج� �‬ ‫�ف� ج� �‬ ‫� *‬ ‫ي‬ ‫� آ � � �ف‬ ‫ح�ل� �‬ ‫�‬ ‫و معر�و� *‬ ‫*‬

‫�ش‬ ‫��‬ ‫�� ا �� ا ��ل ن � �ف �ش ��ا � �‬ ‫��س�ور �ي��ه ���ى ك�� �ل� بد���س ي��م��ص �و�ي��و�ك��ل‬ ‫���ى ك�ر س‬ ‫��ش�� � � ن ��‬ ‫�ر ك���ا �لر�م�ا � �ي ��و�ك��ل *‬ ‫ج‬ ‫��ش�� �ن ا ت ��ا �ز�‬ ‫ج�ر � ب�� ��ه ك�� �ل �عر�ور*‬ ‫ن �ه � ّ � �‬ ‫طا‬ ‫و �ل *‬ ‫�ع� ب� �ل� ح ب� �� �‬ ‫� ّ�‬ ‫� ا ��ل ش‬ ‫ا �لب� ��ي�ط‬ ‫����ا �م�ى *‬ ‫�خ�‬ ‫ث�� ة ا �ش ّ � ة‬ ‫�ُ ّ‬ ‫�مر� ���د‬ ‫ح�مر� �م�ن ا �ل�ع ن��ا ب� *‬ ‫�‬ ‫�‬ ‫ن‬ ‫�ن‬ ‫طو���ل �و� ��و �م�ن ا �لت���ي�ن *‬ ‫ع� ب� ا ب��ي���ض� �� �‬ ‫ي ع‬ ‫�‬ ‫� رب� �م ن��ه *‬ ‫ا �ل�زب����ي ب� ا �و �ض‬ ‫ا ��ل�ت� ت� ا � �‬ ‫ح�م��ل�ه ا �و ا �‬ ‫ح�مره *‬ ‫و و‬ ‫� �ق آ‬ ‫�‬ ‫�خ‬ ‫�ن��� ت� � ش�����ه ا � �ل ث��� ا �و ا �ل‬ ‫�ي��ا ر*‬ ‫ب ي ب‬ ‫� ��‬ ‫ح ب� �ي ��و�ك��ل *‬ ‫� ت ق �ف �‬ ‫ا �ل��مر ��ي ن ���� ��ى ا �ل��لب���ن *‬ ‫ع‬ ‫�خ‬ ‫ث���م � ش�����ه ا ��ل‬ ‫�ي��ا ر*‬ ‫ري ب‬ ‫ال� ش‬ ‫م��� ش‬ ‫م��� *‬ ‫�ف �‬ ‫�‬ ‫ت� � ا ��ن � ف� � ُ ً �ف‬ ‫��س��‬ ‫�ف� ب���س ار �ي ��ق�� � �مو�ق�� ا �ل‬ ‫�ر ��ى ا �ل��‬ ‫سو� ��ق� *‬ ‫��مر ي�م� �ى ي ج�‬ ‫ك‬ ‫�‬ ‫ي‬ ‫ع ع‬ ‫�� ن � �ذ‬ ‫ا ل�‬ ‫ع� ب� ا �ل�� ا ب���ل *‬ ‫*‬

‫‪278‬‬

‫‪278‬‬

‫‪٧٨٫١٤٫٢‬‬

‫‪٧٩٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or ṭirm,

“honeycomb, or butter, or honey”

or mann,

“any dew that falls from the sky onto trees or rocks and is sweet and coagulates to form honey and dries like gum”

or zalābiya,

[“fritters”] “a sweet dish, too well known to require definition”

or of fruit, such as ṣarabah,

“something like a cat’s head with something like in- 2.14.78

or ʿutrub,

“a tree, like the pomegranate, whose fruit is eaten”

or būt,

“a tree whose foliage is like that of the azarole”

or raʿthāʾ,

“grapes with a long fruit”

or jawḥ,

“Levantine watermelons”

or ṣadaḥ,

“a fruit redder than the jujube”

spissated juice on it that is sucked or eaten”

or mulāḥī,

“long white grapes, or a kind of fig”

or ʿanjad,

“raisins, or a particular kind thereof ”

or firṣād,

“the mulberry, or its fruit, or such of its fruit as is red”

or qathad,

“a plant resembling squirting cucumber, or cucumbers”

or kashd,

“an edible berry”

or marīd,

“dates steeped in milk”

or maghd,

“fruits resembling cucumbers”

or ḥanādh, “apricots” or ṣufriyyah,

“Yemeni dates dried before ripening and used in place of sugar when making parched barley meal”

or ḍamīr,

“withered grapes”

279

279

2.14.79

‫� �نْ‬ ‫� او �ل�زِ � ب��ا ر ‬ ‫�ُ ّ‬ ‫��‬ ‫�ر ‬ ‫� او �ل��س ك‬ ‫�َ ْ آ‬ ‫�ز‬ ‫ ‬ ‫� او �ل �ع �ر‬ ‫� شَ ْ آ‬ ‫� او �ل����ع �ر ‬ ‫� ْ ثَ‬ ‫� اوِ�لمغ����ر ‬ ‫�َ ف‬ ‫� او �لغ� ��ْو�ر ‬ ‫� ُ َّ‬ ‫� او � �لق�ب���ز ‬ ‫�َ ْ‬ ‫� او�ل�مر�م�ا ر ‬ ‫�نَ‬ ‫�ِهر ‬ ‫� او �ل �‬ ‫�‬ ‫�َْ�ز‬ ‫�و �ة ‬ ‫� او ج�ل�‬ ‫�َْ‬ ‫� اوِ�لم ش����� �لو�ز ‬ ‫�َ‬ ‫� او �لبَ���ل��س ‬ ‫� ضَّ‬ ‫��غ���ا �ب�ي����س ‬ ‫� او �ل�‬ ‫�َ ْ‬ ‫� او�لمي����س ‬ ‫� ْ‬ ‫ل��‬ ‫� ش��� ش‬ ‫� او � ِك‬ ‫م��� ‬ ‫�ُ‬ ‫� ُر�و ‬ ‫� ا �ل �ض‬ ‫و َْ ع‬ ‫� ا �ق ّ‬ ‫� او �ل� ��م�ا �ع�ى ‬ ‫�َْ‬ ‫� او �لمي��ع��ة ‬ ‫�غ‬ ‫ف ‬ ‫� او �ل���ا ��‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫� تي�ن ��ل �ن‬ ‫ا �ل��� ا �‬ ‫ح��ل� او ��ى‬ ‫ح��س�ن ا ��ل� ن‬ ‫�م�ن ا �‬ ‫ع� ب� *‬ ‫��خ‬ ‫�خ‬ ‫�و� *‬ ‫�ض‬ ‫� رب� �م�ن ا �ل�‬ ‫*‬

‫���ا‬ ‫�ض‬ ‫� رب� �م ن��ه ا �ي� ض�‬ ‫���ذ � غْ �فَ‬ ‫ض‬ ‫�‬ ‫�ْ ث �‬ ‫�ُ‬ ‫�ش���ى ��ي ن��‬ ‫����‬ ‫���ا �ل�ع���س�ل �وك�� ا اِ�لم� �‬ ‫ح�ه‪ 1‬ا �ل�ثم�ا � � او �ل�عِش���ر � او �لر�م� ك�‬ ‫� ر*‬ ‫ِ‬ ‫م‬ ‫� �‬ ‫ن‬ ‫�خ� ا ��خل �ف‬ ‫ن‬ ‫ا �لب� ��ي�ط‬ ‫�ر����ى ا �و � ��و �م��ه *‬ ‫�‬ ‫ي‬ ‫ع‬ ‫��‬ ‫�ن‬ ‫ع� ا �� � �‬ ‫طو���ل *‬ ‫ب� ب ي� �ض� � ي‬ ‫� ن �‬ ‫�ث� ��آ � ا ��ش��� �‬ ‫ا �لر�ّم�ا � ا � ك‬ ‫ح� �ل�ه*‬ ‫ل����ي ر ا�لم� ء �ل�‬ ‫ُ م‬ ‫�‬ ‫�‬ ‫ل� �ا � ّ � ن ا �� �ف� ه خ� ة‬ ‫ا �ل� نع� ب� ا �ل�ا ب��ي��� � او �� ك�‬ ‫� ر� *‬ ‫��ل �فِ�ى ع� ب� ب ي���ض� ي�� � �ض‬ ‫�ض‬ ‫�‬ ‫ن‬ ‫� رب� �م�ن ا �ل�ع� ب� *‬ ‫�ض‬ ‫ال� ش‬ ‫م��� ش‬ ‫م�� ا ��ل‬ ‫�‬ ‫ح��ل�و*‬ ‫�‬ ‫ث ��‬ ‫ي�ن‬ ‫���مر ك���ا �لت��� *‬ ‫غ� ا ا �� ��ق ث�آ ا ��ن ا ت � � ن‬ ‫� ك���ا �ل�ه��ل�ي �و� *‬ ‫�ص�� ر ل �� �و ب��‬ ‫�‬ ‫ن‬ ‫� ��و �م�ن ا �ل�ز ���� ب� *‬ ‫بي‬ ‫ع‬ ‫�� ��ل�ه ا ��ل��ي�ن �م�ن ا ��ل� ن‬ ‫�ن‬ ‫ع�� �صغ���ا ر ��ل�ا ج�ع‬ ‫ع� ب� *‬ ‫ب‬ ‫م‬ ‫ع�� ا ����� ك���‬ ‫ن‬ ‫��ا ر ا ��ل‬ ‫�‬ ‫ح ب� *‬ ‫� ب ب ي �ض ب‬ ‫� �ف ّ خ � � �‬ ‫ن‬ ‫ح��ه ك���ا � �لور��س *‬ ‫�ع� ب� ا ب��ي���ض� ي�� �ص ر ا ��ي�را ب‬ ‫�‬ ‫� �ز ت�� � ّ‬ ‫��ش�� ة‬ ‫���ا ��لت��ف��ا � ��له�ا ث���م �ة ��� ض� آ ��‬ ‫� �ن�� ا �ه�ا‬ ‫���� ا كب���ر �م�ن ا ج�ل�‬ ‫ج‬ ‫�ر� ك� ح � ر ب ي‬ ‫�و � ��و�ك��ل �و�ل ب و‬ ‫�‬ ‫ن ه ا �ل �ة � ئ �ة �ف �ق �‬ ‫م��ع� ا �ل��س�ا ���ل� (��ى ��و�ل)‬ ‫د ��س� �ي��ع�‬ ‫�صر�م�� ي‬ ‫م‬ ‫ش‬ ‫ث‬ ‫�‬ ‫�‬ ‫���ج�‬ ‫�ر �ل�ه ���مر�‬ ‫ح��ل�و ج��دا *‬ ‫*‬

‫� ���ج��ه‪.‬‬ ‫‪ :1855  1‬ي�ن����ض‬

‫‪280‬‬

‫‪280‬‬

‫‪٨٠٫١٤٫٢‬‬

‫‪٨١٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or zinbār,

“figs from Ḥulwān”

or sukkar,

“the best grapes” [literally, “sugar”]

or zaʿrāʾ,

“a kind of peach”

or shaʿrāʾ,

“another kind [of peach]”

or mighthar,

“something honey-like exuded by panic grass, milkweed, and the dwarf tamarisk; synonym mighfar”

or ghawfar,

“rainy-season watermelons, or a kind thereof ”

or qubbaz,

“long, white grapes”

or marmār,

“pomegranates with much juice and little pulp”

or nahir,

“white grapes; kulāfī are white grapes with a touch of

2.14.80

green” or jawzah,

“a kind of grape”

or mishlawz,

“sweet apricots”

or balas,

“fruits resembling figs”

or ḍaghābīṣ,

“small squirting cucumbers, or a plant resembling asparagus”

or mays,

“a kind of raisin”

or kishmish,

“small, seedless grapes softer than [regular] grapes”

or ḍurūʿ,

“white grapes with a large berry”

or aqmāʿī,

“white grapes whose berries eventually turn as yellow

or mayʿah,

“a tree like the apple with edible fruit larger than wal-

as wars224” nuts, whose kernels are fatty, liquid storax (mayʿah) being squeezed from them” (according to one definition) or ghāf,

“a tree with very sweet fruit”

281

281

2.14.81

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫ث � �ة �ف آ‬ ‫�‬ ‫�‬ ‫�س�ق ‬ ‫� او �لب��ا �ِ �‬ ‫��مر ��ط�بي�� �ص� �ر‬ ‫ُ‬ ‫� �ز ّ‬ ‫ا ��ل� نع�� ا �ل�م� ّل�ا �‬ ‫ح�ى *‬ ‫� او �ل ار �قِ��ى ‬ ‫ب‬ ‫ض‬ ‫�ا ف‬ ‫��ز �ش‬ ‫ح ��ن ا �ل� ا ة‬ ‫ق � � ة � ة‬ ‫ح ���ف � �ز�ع ��ق��ا � �ز ��ا ����ا � �‬ ‫�� �ج�‬ ‫�ي ج�‬ ‫ر� *‬ ‫��ا �و�ه�و ��ي� ��و�ل ا�ل�م ار � ا�ل�م ار � * ا �ل� ����ل�� �سو�ى �م‬ ‫�ل ا د ����رٍم و ي و ي ط و‬ ‫�‬ ‫�‬ ‫ق‬ ‫�و� �لو ا �ن��ك ��س���ي�ت�ه �م�ن ا �ل ش��� ار ب�‬ ‫��خل �‬ ‫� �ذ‬ ‫�‬ ‫� �ف �‬ ‫ا ��ل � ق �م�م�ز � ��ا ��ا ��ل��ن �د ا ��ل � ق ا ��خل‬ ‫�‬ ‫ط�ب��ه�ا ا �و ا‬ ‫��ا �ل��ص ا �و ا �ل�ص�ا ��ى � او �لب��ن �د ا �ل�� �ى‬ ‫ر‬ ‫رح�ي �� و ج ب ب‬ ‫ح�ي �� �مر ا �و ا ��ي‬ ‫�آ‬ ‫� �‬ ‫��س��ر�م�ن ا�لم�� *‬ ‫ي كِ‬ ‫آ‬ ‫�َ ْ‬ ‫�‬ ‫خ‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫� �ن ا �ل � �ة‬ ‫ا �ل��س��ل���س�ل ا�لم�� ا �ل�ع� ب� �و م‬ ‫��مر ا �ل��ل�ي�ن � *‬ ‫� او �ل��س��ل���س�ل �م�م�ز �و ج���ة ‬ ‫ا� �‬ ‫ �ب� �ل��س�ل���س�ل‬ ‫�‬ ‫� ْ � ا ا ��خل �‬ ‫� �ذ‬ ‫�آ �‬ ‫�ة �‬ ‫�ه� ا‬ ‫� ْ � ا م�ز‬ ‫��مرا �ل�ص�ا ر�ع� �ل ش����ا ر�ب��ه�ا � او �ل�ع �ض‬ ‫� ر��س ا�لم�� ا �لب��ا رد ا �ل�ع� ب�‬ ‫اِ�لم��س ��ط� ر‬ ‫� اوِ�لم��س ��ط� ر � ا ج� �‬ ‫�‬ ‫�َ ْ‬ ‫� *‬ ‫� ر��س ‬ ‫ ا �ل�ع �ض‬ ‫� او �لث����ل‬ ‫ج‬ ‫�ا ْ‬ ‫� �ن � ا ش �ة‬ ‫ا ��ل�ا ��س��ف ن� ���ط ا �ل�م���ط�� �م�ن �ع�ص�� ا ��ل� ن‬ ‫�ه� ا‬ ‫�س� ن� ���ط �م�ز ا ج�‬ ‫� او �لِ� �‬ ‫� رب� م ا �ل� ��� �ر�‬ ‫ع� ب� ا �و �ض‬ ‫ر‬ ‫�‬ ‫�فِ‬ ‫ي‬ ‫ي‬ ‫ب‬ ‫ب‬ ‫� �آ � �ف � �ذ‬ ‫ا � ا �ع�� ا ��خل‬ ‫ ا ��لنَ���قِ�ز‬ ‫��مر* � ا‬ ‫و �لن ���ق�ز ا�لم�� ا �ل�ص�ا ��ى ا �ل�ع� ب� *‬ ‫ ‬ ‫ل‬ ‫و‬ ‫�‬ ‫ى‬ ‫� � �ة ا �ز � ا � ���غ‬ ‫��خل � ا ��خ‬ ‫� ّ ��ف �ل�‬ ‫��خل �‬ ‫ح��لق‬ ‫ل‬ ‫�ا‬ ‫طو� �مر ا �ل��س �ر�ع� �و�م� �ل� �ل ك�� ار ب� ��س �ر�‬ ‫ا � ��‬ ‫� ��‬ ‫طو� �م�م�ز �و ج���ة ‬ ‫ع ا�ل�مر �ى ا � ��‬ ‫ر �م‬ ‫و ر �م‬ ‫�ي‬ ‫�ي‬ ‫�ذ‬ ‫�آ � � ا �‬ ‫ف‬ ‫�ب�ا رد �ع� ب� �ص�ا �� ��س��ه�ل ��س��ل��س *‬ ‫ �ب�ا �لم�� ا �ل�ز �ل� �ل ‬ ‫َ‬ ‫� � ق � �ة �� �ف ت �آ � �ذ‬ ‫� ت ق �ة ا ��خل‬ ‫�ه� ا‬ ‫� ّت ق �ة م�ز‬ ‫� ا�لم�� ا �ل�ع� ب� ج���دا *‬ ‫� او�لم�ع ���� � ا ج� �‬ ‫ا�لم�ع ���� �مرا � �ل��دي�م� � او �ل ار‬ ‫��فُ‬ ‫ ا � �ل ار ت�‬ ‫� َّ‬ ‫����خ � ت �ذ‬ ‫�ث‬ ‫ح�ى �ه ب� ���لث��ا ه *‬ ‫ث ‬ ‫ش��� ار ب� ب�ط��‬ ‫� او �لمث���ل�‬ ‫�‬ ‫�‬ ‫ت خ� ��ذ � �ن ُ ف� �خ‬ ‫ا � ف�‬ ‫��ض �و� *‬ ‫�خ ‬ ‫���‬ ‫�ع�ص�ي�ر ا �ل� نع� ب� �و ش��� ار ب� ��ي�� م ب���سر�م��‬ ‫�‬ ‫�و ل���ضي‬ ‫��ا � فُ قْ‬ ‫� فَ قْ‬ ‫ش��� ار ب� �م�ن �ز ��ي�� ب� ا �و �ع���س�ل ك�� � �ل �‬ ‫� او � �ل �‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫���دد *‬ ‫ ‬ ‫ب‬ ‫�ََ ّ‬ ‫� او �ل �‬ ‫ش��� ا‬ ‫ر ب� �م�ن �ع���س�ل *‬ ‫مق��د �ى ‬ ‫� ّ‬ ‫ش ا �ف ّ ق‬ ‫ر ب� ا � �ل���س�ا �� *‬ ‫���‬ ‫� او �ل��د ا �ذِ �ى ‬ ‫*‬

‫‪282‬‬

‫‪282‬‬

‫‪٨٢٫١٤٫٢‬‬

‫‪٨٣٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or bāsiq,

“a tasty yellow fruit”

or rāziqī,

“long white grapes”

he would open his mouth even wider and shriek, shout, yell, and clamor yet more, saying, “A woman! A woman! Get me a woman to lick!” and even if you provided him by way of drink raḥīq mixed with

raḥīq is “wine, or the best-tasting thereof, or the 2.14.82

 band,

purest, or what is clear” and band is “water that intoxicates”

or salsal mixed with salsal is “sweet water, or smooth wine”   salsal, or misṭār with which misṭār is “wine that fells the one who drinks it” and   ʿaḍras has been

ʿaḍras is “sweet, cold water, or ice”

 mixed, or isfinṭ with which isfinṭ is “perfumed grape juice, or a sort of drink, or   naqiz has been

the finest wine” and naqiz is “sweet, clear water”

 mixed, or khurṭūm mixed

khurṭūm is “fast-acting wine” and zulāl (on the pat-

 with zulāl water,

tern of ghurāb) water is “water that is flowing, easy, clear, sweet, cold, and quick to pass down the throat”

or muʿattaqah mixed muʿattaqah is “old wine” and furāt is “very sweet  with furāt, water” or muthallath,

“a drink that is cooked until two-thirds of it is gone”

or faḍīkh,

“grape juice, or a drink made from split unripe dates”

or faqd,

“a drink from raisins or honey; synonym fuqdud”

or maqadī,

“a drink from honey”

or dādhī,

“the drink of the depraved”

283

2.14.83

283

‫��‬ ‫�ُْ ّ‬ ‫هور�ى ‬ ‫� او ج ل�م� �‬ ‫�خُ ْ �ن‬ ‫� او ��ل‬ ‫� ��سر� او ��ى ‬ ‫�َ َ‬ ‫��‬ ‫�ر ‬ ‫� او �ل��س ك‬ ‫��غُ َ ْ آ‬ ‫� او �ل� ب��ي�ر� ‬ ‫�ْ‬ ‫� او�ل�مِ�ز ر ‬ ‫�َ‬ ‫�‬ ‫�‬ ‫ل��‬ ‫ ‬ ‫��‬ ‫��س‬ ‫��‬ ‫ي‬ ‫ِ‬ ‫� او ك س‬ ‫�ْ‬ ‫� او �لب�ِ�ت � ‬ ‫ع‬ ‫� ُ ُ�ق َْ‬ ‫� او �ل��س� ر�ق�� ‬ ‫ع‬ ‫�َ‬ ‫� او ��ل‬ ‫��ع��ة ‬ ‫جِ‬ ‫� فُ ق اّ‬ ‫� ا � �ل �‬ ‫��� ‬ ‫و ع‬ ‫�‬ ‫� او �لب��ا �ذِ ��ق ‬ ‫ا ��خلَ َ �‬ ‫���لي� ��ط��ي�ن ‬ ‫�و‬ ‫�� َ ّ‬ ‫�صر�ى ‬ ‫� ا ل�‬ ‫و ِ‬

‫�� َ �ّ‬ ‫�ى ‬ ‫�‬ ‫� او ل�ع كِ�‬ ‫� اَ ْ �‬ ‫ط او ��ق ‬ ‫� او �ل� �� �‬ ‫�َْ‬ ‫�ص� �‬ ‫ف ‬ ‫� او �ل�‬ ‫ع�‬ ‫�‬ ‫� او �لنب� ���ق ‬

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫� ا � �ن������ذ ا ��ل� نع�� ا ��ت ت� �ع��ل��ه ��ث��ل ث� ��س�ن ��ي�ن‬ ‫ش��� ار ب� � ك‬ ‫م��س��ر و ب ي‬ ‫ي‬ ‫ب‬ ‫ش��� ا‬ ‫ر ب� *‬ ‫�‬ ‫� ن �ذ ت خ �ذ‬ ‫�ت‬ ‫ا �خل�م � �و���ي�� ��ي �‬ ‫��� �م�ن ا �ل��مر*‬ ‫ر ب‬ ‫�ُ‬ ‫� �ذ ة‬ ‫� ك���‬ ‫���ة �و��هى ش��� ا‬ ‫ر ب� �م�ن ا �ل�� ر� *‬ ‫ا �ل��س ك‬ ‫��ر‬ ‫�ن������ذ ا ��ل���ذ �ة � ا � ش‬ ‫و �ل����ع�ي�ر*‬ ‫ر‬ ‫بي‬ ‫ن �ذ ا ��ل ت‬ ‫��ب��ي�� ��مر*‬ ‫�ن������ذ ا ��ل�ع���س ا �ل�م ش����ت ّ�د ا � ��س�ل�ا ��ل��ة ا ��ل� ن‬ ‫ع� ب� *‬ ‫و‬ ‫بي‬ ‫�ل‬ ‫�ل�‬ ‫ت خ� ��ذ �ن � ��ذ ة �ن ش�‬ ‫ح�و ب� *‬ ‫ش��� ار ب� ��ي�� �م ا �ل� ر� ا �و �م ا �ل����ع�ي�ر � او � ب �‬ ‫ن �ذ � ش‬ ‫��ب��ي�� ا �ل����ع�ي�ر*‬ ‫� ا �ت ف �ف‬ ‫� ََ‬ ‫�ذ � �ذ‬ ‫�ه� ا ا �ل�� �ى ي� ش���رب� �لم� �‬ ‫�ير��� ��ى را ��س�ه �م�ن ا �ل�ز ���د *‬ ‫ب‬ ‫ع‬ ‫�‬ ‫�‬ ‫��ن ����ط خ� �ة ف‬ ‫ش‬ ‫�م�ا ��ب�ط‬ ‫ا‬ ‫د‬ ‫�� ���ص�ا ر ����د �ي��د ا *‬ ‫�خ�‬ ‫� �م�ن �ع�ص�ي�ر ا �ل� نع� ب� �ى ب‬ ‫�‬ ‫�م�ا ��ن�� ّ�َ��ذ �م�ن ا ��ل��ُ��س � ا ��ل�ت�م �م�عً�ا ا � �م�ن ا ��ل� ن‬ ‫ع� ب� � او �ل�ز ���� ب� ا �و �م ن��ه‬ ‫و‬ ‫يب‬ ‫ب رو ر‬ ‫بي‬ ‫ن‬ ‫�‬ ‫ت‬ ‫� �ن ا �ل� � �ذ �‬ ‫حو �ل��ك *‬ ‫�و م �مر �و �‬ ‫آ‬ ‫� ن ق ��ف �ي�ت خ� �ذ ن‬ ‫ح � ا � ا � �ف‬ ‫�ص� �ن‬ ‫ا �ل�م�� �م�ن ا ��ل����س ا ��ل�ا �‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫ا‬ ‫ص‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�م‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫��� �و�‬ ‫�‬ ‫ل‬ ‫و‬ ‫ب‬ ‫ي‬ ‫و‬ ‫ب‬ ‫�‬ ‫ب‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫ى �‬ ‫ن �ذ‬ ‫�م ن��ه ��ب��ي�� ا *‬ ‫�ق‬ ‫��‬ ‫سو� ��ق� ا�لم����ل *‬ ‫�ي‬ ‫� � � � � ت � ا ا �ل� � �ز‬ ‫��ل���ن ا ��ل ن��ا ر ج�‬ ‫م��س��ر ج��دا � ك‬ ‫�ي���ل �و�ه�و � ك‬ ‫�س�� ار مع��د �ل� �م� �م �ي�بر‬ ‫ب‬ ‫��‬ ‫�ش ا � ه �� � � ف ا ن � �ز ا ف �� � � �خ‬ ‫�س��ره ا �ل *‬ ‫��� رب� ل�لير �� � بر �ر�ط ك‬ ‫ح‬ ‫�ن �‬ ‫ش َ�خ� � ن �ف� �� � ث‬ ‫غ‬ ‫ا �ل�‬ ‫��‬ ‫ش��� ار ب� �م ا �ل� �س ا � �‬ ‫طر �� �ي�����ل� *‬ ‫ع�� �ل و ي����د ع� ب� ي ح م ى‬ ‫ث‬ ‫� ق خ � � �ن � ّ ��ذ ا ��لن خ� � �ة‬ ‫ح��ل�و ��ي�ق ��و�ى �ب�ا ��ل�� بد��� �� ي ج�‬ ‫�‬ ‫د �ق�ي �� ي�ر� م �ل ب� ج�� ��ل�‬ ‫���ع�ل‬ ‫ج‬ ‫سم‬ ‫ع‬ ‫ن �ذ‬ ‫��ب��ي�� ا *‬

‫‪284‬‬

‫‪284‬‬

‫*‬

‫‪٨٤٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or jumhūrī,

“an intoxicating drink, or three-year-old grape wine”

or khusruwānī,

“a drink”

or sakar,

“wine, or a fermented drink made from dates”

or ghubayrāʾ, “sukarkah, which is a drink made from millet” or mizr,

“a fermented drink from millet and barley”

or kasīs,

“date wine”

or bitʿ,

“a fermented drink made from fortified honey or the best grapes”

or suqurqaʿ,

“a drink made from millet or barley and other grains”

or jiʿah,

“a fermented drink from barley”

or fuqqāʿ,

“what is drunk when foam rises to its surface”

or bādhiq,

“wine that is cooked as lightly as possible and thus fortified”

or khalīṭān,

“a fermented drink made of unripe and ripe dates together, or of grapes and raisins, or of the latter plus dates or the like”

or ṣarī,

“juice of red and yellow unripe dates that they pour onto lote fruit and make into a fermented drink”

or ʿakī,

“ripe doum-fruit mash”

or aṭwāq,

“coconut milk, which is highly intoxicating—moderately so, as long as the drinker does not go out into the wind, but if he does go out, he becomes extremely drunk,” etc.

or ṣaf ʿ,

“a drink made from honey or grapes that are crushed, whose skins are discarded, and whose juice is then boiled”

or nabq,

“a flour that is extracted from the heart of the palmtree trunk, that is sweet and is fortified with inspissated juice and then made into a fermented drink”

285

285

2.14.84

‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫��خل ا �‬ ‫ا ��ل ش‬ ‫� ا ��ل َ��س��‬ ‫ل‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫���‬ ‫ ‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫و ِ‬ ‫ي‬ ‫ب‬ ‫ل‬ ‫ر‬ ‫ص‬ ‫�‬ ‫ا �ف � � �ن �‬ ‫�َ ْ �‬ ‫ا�لم�ع� �مو��ل �م�ن ا ��ل ش��� ار ب� �م� �ي��ه ا �ل�لب�� � ا‬ ‫و �ل�ع���س�ل *‬ ‫� او�لم�ع� �مو�ل ‬ ‫�خ‬ ‫� � �آ‬ ‫����خ � ت �ذ‬ ‫�‬ ‫� � خ ا �ث ا �ل�من� َّ �ف‬ ‫ن ف‬ ‫� او � ِل��ط�ل�‬ ‫ح�ى �ه ب� ���ص���ه *‬ ‫ ‬ ‫�ص� �و�ه�وا �ل ش��� ار ب� ب�ط�‬ ‫ا �ل�مر و�� ر �‬ ‫�‬ ‫�‬ ‫�ز‬ ‫ا � ا ف ا �� �ق ��ن ا �ل� ا ة‬ ‫ق � � ة � ة‬ ‫�ص ار خ��ا �و�ص�ي �ا �‬ ‫ر� *‬ ‫ح�ا �و�ه�و ��ي� ��و�ل ا�ل�م ار � ا�ل�م ار � * �ل� �� س ��و�ى �م‬ ‫�ل�ع �بر��د �و ا د �‬ ‫� قي�ت �ن ا �� �لف‬ ‫ت ن‬ ‫ح�ي �ق ��م‬ ‫ح�ف��ا � � او ��ل��‬ ‫�ك�و�ثر * �و�م�ن ر�‬ ‫�‬ ‫ب���ل � �لو ��س��� �ه �م‬ ‫� *‬ ‫�خ�ت�و�م * �م�زا ج��ه �م�ن ���س��ي�‬ ‫�‬ ‫ح‬ ‫م‬ ‫� � ا ن � خم � � ن‬ ‫ا��‬ ‫ا ق ��ا‬ ‫��ع��لت��ه ���فى �ج��م��ل��ة �م�ن �� ��� � ف �‬ ‫�و ج�‬ ‫�ه�م �و�ل�د �‬ ‫طو�� �ع�لي�‬ ‫ي‬ ‫��ل�د �و� * �ب� �ك� او ب� � او �ب� ر�ي��� �وك�� ��س‬ ‫� �� � �م ا � ش ت ن‬ ‫��ف � �د ��مخ‬ ‫��ي�ر �و ن� * �و ��ل‬ ‫��ك�ه��ة �م�م�ا ��ي ت خ�‬ ‫�م�ن �م�ع��ي�ن * �وف��ا �‬ ‫��ض �ود *‬ ‫��‬ ‫ح� �ط�ي ر �م� ي����� �‬ ‫هو� * �ى ِ�س ر‬ ‫آ م‬ ‫�‬ ‫�� �ة‬ ‫�‬ ‫�‬ ‫��ث� �ة � ا � �ق ��� �ة � ا‬ ‫�ف‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫م��س�‬ ‫ك‬ ‫م‬ ‫�‬ ‫ك‬ ‫�‬ ‫*‬ ‫�‬ ‫*‬ ‫ه‬ ‫�‬ ‫طو�ع� �و �ل�‬ ‫�‬ ‫�‬ ‫�و ��ط��ل‬ ‫�‬ ‫ك‬ ‫�‬ ‫� �من��‬ ‫��ض �ود * �وظ �����ل �م�م�د �ود * �و�م�� � و ب� و � ي ر �ل‬ ‫�‬ ‫ح‬ ‫ن � نّ�ت ا ن �ذ ت ا �ف� ن ا ن �ف‬ ‫ف ��ش ��ف �ة‬ ‫�م �ن �ة‬ ‫ن ت ن‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ع‬ ‫�‬ ‫�ده‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ه�م�ا �ع�ي�ن �ا � ج� �ر�ا � *‬ ‫*‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫*‬ ‫م‬ ‫�‬ ‫*‬ ‫ع‬ ‫ع‬ ‫�‬ ‫�‬ ‫� ي�‬ ‫�ج � و‬ ‫و‬ ‫و ر � ر �و‬ ‫�م �و‬ ‫ي‬ ‫ا ّ ا ن �ف‬ ‫ن‬ ‫ن ا ن�ت ا ن‬ ‫�ف� ا �� فا�� �ة �ز ا ن‬ ‫�ه�م�ا �ع�ي�ن �ا �‬ ‫�ه�م� �م�ن �ك��ل �� �ك�ه� �و ج�� � * �م�ن د �و���ه�م� �ج�� � � * �م�د�ه� �مت�� � * �ي�‬ ‫ي�‬ ‫ن‬ ‫�ف‬ ‫�� �ة‬ ‫�ف� ه�ن خ � ا ت � ا ن‬ ‫ان‬ ‫�ن ض ّ ا � ت ا ن‬ ‫�ف� ف‬ ‫��ك�ه��ة �و خ�‬ ‫�ه�م�ا ف��ا �‬ ‫�ه�ا ��ا �ك�ه�‬ ‫���‬ ‫� ��ي ر �‬ ‫��‬ ‫ح�� � * �ي�‬ ‫ح��س� � * ي�‬ ‫���ل �ور�م� � * ي�‬ ‫ف ف‬ ‫� �ي�ن �مت�ئ‬ ‫� �ذ ا ���َ ْ �ف ا �� � ن‬ ‫ا ��لن خ� �ذ ا ت ا � ا‬ ‫�ك��ا � * � او ��ل‬ ‫ح�ا � * ب� � ك‬ ‫�‬ ‫� �‬ ‫ح ب� �و لع�‬ ‫�����ي�ن �ع��ل�ى ر�ر��‬ ‫�‬ ‫م‬ ‫�ص� �و لير‬ ‫و ��ل � �ل م‬ ‫�ع ��ق � � ن‬ ‫ف ��ش � �� ا ئ��ن ا �ن س�تَ ْ ق‬ ‫ف ش‬ ‫�ئي�ن‬ ‫خ�‬ ‫ح��س�ا � * �ب��ي�ن �مت� ك‬ ‫� �ض‬ ‫� ر �و ب� رى‬ ‫����� �ع��ل�ى �ر � ب��ط� �‬ ‫�ه� �م ا �� ب��ر�� * �و�ع��ل�ى �ر���‬ ‫ي�ن ا �ف ت‬ ‫���ا ن �م�ز ا � ا �ز ن ا‬ ‫��ض � �ن��ة * ���س�ق �� ن� �ف� ا��ا ا‬ ‫�ه�ا ���س��مى ��س��ل��سب��ي��ل�ا *‬ ‫�ه� �ج�ب��ي �ل� * �ع� � �ي�‬ ‫�ه� ك�� ��س� ك� � ج �‬ ‫ي و ي�‬ ‫� �مو� و‬ ‫� � ن � خم � � ن �ذ ت � ت � �‬ ‫� �� ف‬ ‫ا ��َ‬ ‫�ه� �و�ل�د ا � ��ل�د � ا ا ا �‬ ‫�ه� � �لو� �ل او �من�ث ��ورا * �ع� ل‬ ‫ط � �ع��ل‬ ‫�ه� ح��س��‬ ‫�ه� ��ثي��ا ب�‬ ‫� �� �‬ ‫�‬ ‫ي‬ ‫م‬ ‫ب�م‬ ‫و� ر �ي � م‬ ‫وي و� ي� م‬ ‫س�ت ق ُ ّ‬ ‫ف‬ ‫� ا � �ة‬ ‫�� �ا‬ ‫��س�ن �د ��س خ�‬ ‫����ة * �ل�م�ا را ��ي ت��ه � او ��ل‬ ‫� ر � او �� ب��ر�� �و�‬ ‫� �ض‬ ‫ح�� �ل او ا ��س�ا �ور �م�ن �� ض�‬ ‫ح� �ل� �ه��ذه را �ض�ي‬ ‫� �ن ن � ة ف ا �ذ‬ ‫�� ن‬ ‫�ذ � ا ن ن‬ ‫�ذ �‬ ‫�ود‬ ‫عو �ب�ا لله �م�ن �ه� ا ا �ل� ���س�ا � * �و�م� �ل��ك ا �ى �م� �ك�و� �و ج��‬ ‫م د �و� ا�ل�م ار � * �� � �‬ ‫ع‬ ‫ع‬ ‫��ز �ن � � ة �ذ � ا � � خم � �ق ��ل ف ظ � ��ل ا ة � ث ا �ن‬ ‫� �‬ ‫�‬ ‫�‬ ‫�ود ا�ل�م ار � ا ا �ل� �و�ل ��ل�و� �‬ ‫ا �ل���ط�ع�ا �م � او �ل ش��� ار ب� �ل��لر ج���ل ا �ل �م �م �و ج �‬ ‫ح�� � � او �ل�� ��ى‬ ‫ح�� ��� ا �ي‬ ‫ث �ذّ‬ ‫��ت�ق � ا �� ��� �ة‬ ‫فا ن � � ة‬ ‫�ذ�‬ ‫ن‬ ‫�ه�م�ا � او ك��‬ ‫���ر ��ت�ع� را‬ ‫�س�ق� ك��ره * �� � �و ج �‬ ‫ط��ي �ع� �ع��ل�ى �م�ا � ب �‬ ‫�ود ا�ل�م ار � ا �ص�ع ب��م �‬ ‫ل� ��وي�م ل ب‬ ‫�ا ن �ز ا ن � ت ن‬ ‫� او �غ���ل ��س�ع ا * ا �ذ ا ��ل����ط�ع�ا � � او ��ل ش��� ا ب� �ي ��و ج���دا ن� ���فى �ك�‬ ‫���ل � ك�‬ ‫م�� � �و �م� � * ح�ى ا � ا ��ه�ل‬ ‫ر‬ ‫�ى ر‬ ‫م‬ ‫*‬

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‫‪٨٥٫١٤٫٢‬‬

‫‪٨٦٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

or salīl,

“a pure drink”

or maʿmūl,

“any drink containing milk and honey”

or ṭilāʾ,

“wine, or khāthir al-munaṣṣaf, which is a drink that is cooked until reduced by half ”

he would frown, and scream and shout yet more, saying, “A woman! A woman! Give me a woman to drink!” Nay, even if you watered him with the waters of al-Faḥfāḥ and al- 2.14.85 Kawthar225 or with fine honey wine with which tasnīm226 has been mixed, and added him to the company “among whom pass immortal youths bearing goblets and ewers and a cup from a spring”227 and “such fruits that they shall choose and such flesh of fowl as they desire” “mid thornless lote trees and serried acacias and spreading shade and outpoured waters and fruits abounding—unfailing, unforbidden—and up-raised couches,” and who have “two gardens abounding in branches, therein two fountains of running water . . . therein of every fruit two kinds and besides these two gardens . . . and green, green pastures . . . and two fountains of gushing water . . . and fruits, and palm trees, and pomegranates . . . and maidens good and comely . . . and fruits and palm trees with sheaths and grain in the blade and fragrant herbs” with among them those who “recline upon green cushions and lovely druggets” and those who “recline upon couches lined with brocade . . . upon close-wrought couches” who “shall be given to drink a cup whose mixture is ginger, and therein a fountain whose name is Salsabīl; immortal youths shall go about them, when thou seest them one supposest them scattered pearls . . . with upon them green garments of silk and brocade, adorned with bracelets of silver,” never, even in such a state, will you see him consenting to go without a woman, and I seek refuge with God from such a person: despite all of the foregoing (meaning the availability to the man of food and drink), he will insist upon a woman being present, since the first is created for the sustenance of life and the second to rectify his nature, as mentioned. The presence of a woman is harder to ensure than that of either food or 2.14.86 drink, demands more effort, and is costlier, for food and drink are to be found in every place and at every time; even the people of hell have food in the form of zaqqūm,228 molten copper, and cactus thorn, and drink in the form of foul pus, and shade from a smoking blaze,229 but they do not have women in the form of “fire from a smokeless blaze”230 or from among the demons, and there are no women present on board ship or in a monastery (except

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‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫��ز �قّ‬ ‫�ُْ‬ ‫� َ‬ ‫�ق �‬ ‫� �� * � ش��� ا � �م�ن �غ� ��س��ل��ي�ن * � ظ ������ �م�ن‬ ‫� ا �ن‬ ‫��س� ر �ل�ه�م ���ط�ع� �م �م ا �ل ��و�م � او�لم��ه�ل � او �ل �ض �يرع و ر ب‬ ‫و ل‬ ‫�� � � ن آ‬ ‫�‬ ‫�‬ ‫�‬ ‫�ا‬ ‫ي�‬ ‫�ود‬ ‫� �م�ن ا �ل ن��ا ر ا �و �م�ن ا �ل ش����ي �ا ��ط��ي�ن * �و �ل� �و ج��‬ ‫ح� �مو�م * �و�ل��ك�ن �لي����س �ل�ه�م ���س�� �م�ن �م�ا رج�‬ ‫�ا �‬ ‫� �ل ة ض ا �ف � في�ن �ة � ا �ف‬ ‫��� �ف �� ا � � ا‬ ‫� ا ن � ا نا‬ ‫�ل� �م ار � ا �ي��‬ ‫ح�م� ر‬ ‫��� ��ى ا �ل��س��� � �و �ل� ��ى د �ير ا �لر�هب�� � ا �ل� �� د را * �و �ل� �ل ار ك� ب ر س و‬ ‫�ا �‬ ‫� ن‬ ‫�ا‬ ‫ا �و �ج���م� ا �و ب��غ���� * �و ��ل�ا ��ل��س�ا �ع��ل ا �� �لق��د � * �و ��ل�ا �ل�مب��ا ش��� ا ��ل‬ ‫�‬ ‫�و� * �و �ل�‬ ‫حرب� �و �ل� لم�� ج�س�‬ ‫ل‬ ‫ل‬ ‫ر‬ ‫ٍع �ى‬ ‫م‬ ‫� ا � ش ا � ق ن ت قّ‬ ‫�‬ ‫�‬ ‫آ‬ ‫�‬ ‫�ذ‬ ‫��ل�� * �و �ل� �ل���� �ع م�م�� �ل � او � ��م�� �ل �ه�ن‬ ‫� ا �خل‬ ‫���ا ن� �ج��مي��� ا ��ل��د ��ي ن��ا ر � او ��ل‬ ‫��‬ ‫���ل�ق���ة ا �ل�ا ا ا ك�‬ ‫� �لق�‬ ‫�‬ ‫ب‬ ‫ي‬ ‫� �و��س�هر‬ ‫ر �‬ ‫ل‬ ‫جِ‬ ‫ح ��ف‬ ‫� ا � �ن ه تش � �ة �ت � �ة �زَ �� ��ق ّ �ة‬ ‫�ف ��م ا ن ه�ن ا �� ت‬ ‫� �‬ ‫ش‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�ل‬ ‫��‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫ص‬ ‫���‬ ‫م‬ ‫��� �و�لي�� �و ر � �ي�و�لي�� �و ِل ي��‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫ه‬ ‫�س�‬ ‫و �ل‬ ‫ا �ل��لي��ا �ل�ى �ى و �‬ ‫� و ب ب� ب��‬ ‫ب � �ي‬ ‫ْ‬ ‫َْ‬ ‫َ ّ‬ ‫َُ‬ ‫ْ َ ْ‬ ‫ُ � َ‬ ‫�ا �ز �ة �ثَْت � ّ �ة � نّ �ة‬ ‫�و �ز �م�اِ� �ل�قيّ���ة �و �ه�ِ� �ل�قيّ���ة � �وت���ت��ا ئ��ي���ة � او �ذ ��لي��ل�ائ��ي���ة � �و�ن�عن��عيّ���ة �و�ه�� �لوك�‬ ‫��ي���ة �و�ش�� ك�‬ ‫�� �ي� �و�ي����لي�� �وِعِ�ي���ن�ي �‬ ‫�زِ‬ ‫ي‬ ‫ِ‬ ‫�ة �ذَ �ذَ‬ ‫َ � ّ �ة َ � ْ َ �ة �َ نْ‬ ‫� �ة َ� ْ ق � �ة‬ ‫�ة‬ ‫�ة‬ ‫�ة‬ ‫�ف‬ ‫َ‬ ‫خ‬ ‫ْ‬ ‫�‬ ‫�م‬ ‫�و�ي�� �و�‬ ‫ح� �صور�� �و��س ��س�ي � �و جع‬ ‫�‬ ‫حر ك‬ ‫حو��لي��‬ ‫��ي�ر�ي� �و �و �ي�� �و �‬ ‫��ي�� �و ���ط�م��س��لي�� �و ج���‬ ‫ِر‬ ‫ي‬ ‫�و ِ�ي‬ ‫ْ‬ ‫� �ة �ذ �َ �� ّ �ة � ضْ �� �ة � ظْ �� �� �ة �ث تّ �ة ثَ�ُ �ت �ة ضَ � �� ّ �ة‬ ‫�َ ْ �ذ ��ل �ة َ خْ� خ‬ ‫ط��‬ ‫ط�� �و���ي�� �و �‬ ‫�و ه�و ي�� �و �و �‬ ‫ط�� �وعِ �‬ ‫�م �و ي�� �و� �فِ‬ ‫�� ي�� ي‬ ‫ط�� �وعِ ���ي �و� ي‬ ‫��ي ��و� ي‬ ‫�وا �ي�� �وِ�ع� ي ��و� ي‬ ‫� ا خ �ز �‬ ‫�ُ�م َّا ئ�� �ة �ع ْ � �ة ف ن �ق ن � ا‬ ‫���ا * ق���ل ت� ي��م��‬ ‫�ك�ن ا ن� �ي��د �ق� ��ل�ه‬ ‫ِ�ت�و�لي�� * ��ا � �ي���ل ا � ا �ل� د ر�م �ل� �ب�� �ل�ه ا �ي� ض�‬ ‫�و ج�ي�� ي�� �و‬ ‫�� � ف �‬ ‫��ل � ض�غ ا � ة ا �� ت ت ا ئ ّ �ة‬ ‫����ز �ن�ا �ع�م�ا ف���مض‬ ‫���ت�ز � ئ‬ ‫ا ��خل‬ ‫��غ���ه �و ج�‬ ‫��� �ل�م ار � �م� ل�ي���� ��ي��‬ ‫�‬ ‫� �ب�ه * �و�ل��ك�ن ك��ي ��� ا �ل��سب��ي���ل ا �ى م�‬ ‫ي‬ ‫ب‬ ‫ي‬ ‫ع‬ ‫ث ن ه��ا �ق ت ا ��ل � � �ة �ع�ن �ذ ت � �أ ة ا ت � ق � ��ف � ّ � ��ذ‬ ‫خ‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا � ا�ل�مر � �و�‬ ‫�‬ ‫�وا �ت��ه�ا * �� ا �� �مك� �و��ع� ب��لب��ل�‬ ‫��س‬ ‫ل‬ ‫� او ��‬ ‫ح� ر� ا �ل�ع� ��و�ل �ى ا �ل ر ى‬ ‫م‬ ‫�ذ �‬ ‫ا ه ا ه �ف� ا �م�ن � �ة ن � � ا‬ ‫�‬ ‫�س��ا ب� ���فى �ع�م ار ن� ا ��ل��‬ ‫�ك�و ن� �و�خ� ار �ب�ه * ا �ل�ا �ي ك�‬ ‫��ا د‬ ‫�ه� *‬ ‫ج�‬ ‫�ود �ع� لل ي�‬ ‫�ه� ا ��ه ا �و�ل ا �ل� � ب‬ ‫�‬ ‫ق ف �ة آ‬ ‫� � ث ��ف � ا � خ� �‬ ‫� �ة‬ ‫ح �ى �مض�‬ ‫�� ��‬ ‫� � ا �ت ا �ن خ � �‬ ‫ط‬ ‫ا ��ل‬ ‫��ع� *‬ ‫ي‬ ‫ج‬ ‫ح�د � �ى ا �ل�ع� �ل�م � ��ط ب� ج��لي���ل ا �ل� �و ار �ه� �م ��لل�ه � او ����� �ور� ه ا �و �ب� �ر‬ ‫ت‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�‬ ‫ح��ص ا �ل��ت ش ش � خ‬ ‫���ل� ���ط ���ف ا ��س�مه�ا * ف��ا �ل�م ا �ة ���ف �لغ���ت�ن �ا ا ��ل ش��� � �ف���ة �م ش���ت ��ق���ة �م�ن‬ ‫�� ��ل��ك �‬ ‫ك��‬ ‫�‬ ‫ر ى‬ ‫���وي���� � او ل� ي ى �‬ ‫�ل‬ ‫ر�ي‬ ‫�ؤ � � ا �ذ ا ۤ ئ ا ن ئ ا � � �غ ّ �ة � ا ن �ث‬ ‫� ن �� ا ا �ذ �غ ّ �ة‬ ‫�ص�‬ ‫�مر� ا �ل���ط�ع� � ا �ص� ر �م �ر�� �ه�ي����‬ ‫ح�مي��د ا�لم� ب�� * ا �ل� ا ���ه�ا ك����ي�را �م�ا �ت��ك�و� ��ط�ع� �م� ا ��‬ ‫م‬ ‫�ي‬ ‫ت‬ ‫�ش ا ت�خ �ة ت‬ ‫�‬ ‫ث‬ ‫�‬ ‫ن‬ ‫�غ‬ ‫خ‬ ‫خ‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫م�ز‬ ‫م�ز‬ ‫�ن‬ ‫�ت���ر �و� ث‬ ‫�‬ ‫�و��� �‬ ‫له� �ل�� �‬ ‫عه� �م ��ي�ر‬ ‫له� * �و�ج �م� �‬ ‫���ي�ر* ��م ا � �ه� �ه� �ل��ل�و��ص�ل �و �و�ص�� �‬ ‫�� �و �م� �و� ي‬ ‫ج‬ ‫�أ‬ ‫�‬ ‫َ‬ ‫�‬ ‫�‬ ‫�ف‬ ‫��ف �� ض ا � ْ ة‬ ‫�� ف�ل ظ‬ ‫غ‬ ‫� ���� ا �ل �ف�‬ ‫�سو � *‬ ‫���ه� �‬ ‫م رد �و�ه�و�مت��ع�دد * �و��ى ب���ع��ض� ا �ل��ل���ا ت� ��هى �و�ي��ل ا �لر ج���ل * �و�ى ب�ع�‬

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‫‪٨٧٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

occasionally) or available to a man riding a horse or a camel or a mule, or to one running on foot, or to one fighting a war, or to a prisoner, or to a man with an ugly face (unless his money or his pedigree are attractive), or to an unctuous poet even though he flatter them and spend his nights describing their charms and rhapsodizing over them, or to one who has erectile dysfunction, or a tendency to premature ejaculation, premature climax, rapid climax, or early ejaculation, or to come immediately on penetration or to go soft before it, or one who suffers from weak erections, or from going soft after being stiff, or is too quick to come, or comes just from talking to a woman, or suffers from impotence, or lack of libido, or frigidity, or lack of virility, or thwarted sexual capacity, or lack of sexual interest in women, or lack of sexual drive, or lack of studliness, or lack of manly vigor, or floppiness of the member, or poor performance, or sexual inertia, or sheer inability, or coming too fast, or behaving like a female jerboa, or lack of virility or machismo, or sexual ignorance, or shooting his wad the moment he enters, or indifference to women. If it be said that the toothless man can eat no bread either, I would reply that he can have bread pounded for him until it’s soft and then chew on and work it over with his gums, but when you’re one of those who come immediately on penetration, or suffer from any consanguine conditions, how are you ever going to find a way to chew over a woman? In addition, just as confusion reigns over the very nature of womankind 2.14.87 and men’s minds are at a loss to understand the mystery with which God has endowed her, from the perspective that she is first cause of both the flourishing and the ruination of the universe, for almost nothing of great import takes place in the world but you’ll discover when you peep through its chinks that there’s a woman standing (or more likely lying) behind it, so likewise muddling and mixing are present in her name. Thus the word imraʾah (“woman”) in our noble language is derived from the verb maraʾa, used of food to mean “it was wholesome, healthy, and of beneficial effect,”231 though in fact a woman is often a food to choke or gag on, one that causes indigestion, spoils one’s appetite, and makes one’s stomach heave. Furthermore, the glottal stop (hamz) in imraʾah is for purposes of elison (waṣl), and the elision (waṣl) in it is for purposes of compression (hamz),232 while its plural is constructed from a different root than that of the singular and has numerous forms,233 and in one language the word denotes “man’s woe” and in another “pudendum.”234

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‫�ف �ت ف � ا �غ� ض ن � �ف ا ظ � ذ‬ ‫�ه�� ه ا �ل�م��ق�ا �م��ة � �م�ع�ا ن���ه�ا‬ ‫�ي� � ����س�ير�م� �م����م�ا � �ل � ���‬ ‫و ي�‬

‫ف ا ا ��ز �ة‬ ‫ف‬ ‫ة ن‬ ‫ة �ز ة ن‬ ‫�ف‬ ‫م�� � ن‬ ‫�ه�ا ا �ن��ه�ا ا �م ار � �و �ي�ا د� � �و��ص�ف� ا �م ار � � �و��ص�ف� ر ج���ل ���ق��د‬ ‫�� �م� ا �ل �و ج�� �و��هى ا �ل �‬ ‫هو�م �م �‬ ‫آ‬ ‫خ� ّ ت �ت ضّ �‬ ‫�� ا �ز �ة‬ ‫��ث� ة � �ن �ذ � � ا �� ��ق � ن �ة ش ت ق ا �ق‬ ‫�ه�ا �م�ع��ل�و� * � او ل�ع� �ب�‬ ‫���ي �ا �ل�ه�ا �ب�ا ��س�م�� ك���ي ر� * م �ل�ك ل ر�� � او ��� ����‬ ‫��‬ ‫�ص� ر�‬ ‫�‬ ‫م‬ ‫�ي‬ ‫ا��‬ ‫� ا �ش��ت ��ق��ا �ق�ه�ا �م�ن �ع�ز � ا �ى ���ع�د ��ل�ا �ن�ه�ا ��ت�ع�ز � �ع�ن ا � �� ��ه�ا ا ��ل� �ز � � ا‬ ‫ب وي� ى و ج‬ ‫��ه� ا �و �ب� �ل�ع��ك��س ا �و‬ ‫و‬ ‫�‬ ‫�‬ ‫ب‬ ‫ب‬ ‫ب‬ ‫�‬ ‫�‬ ‫�‬ ‫ا��ا ا ��ت‬ ‫ُ‬ ‫�ف‬ ‫ن �� �غ‬ ‫��ل‬ ‫ح ْ�م��ة * � او �ل���ل‬ ‫ح�ا �ف� �ل�ا �ن��ه�ا �ت��د ��ى ا �لر ج���ل ب�‬ ‫حر �ج���س�د�ه� �مك� ��س�ي � �ى *‬ ‫�ع��ه ا ل�ى ��ي�ره * � او �ر‬ ‫� ا � ��خُ ضُ ّ‬ ‫��لََ‬ ‫��لَ � ة � ْ �‬ ‫�َنّ �ة‬ ‫�َ � � �ة � � ا‬ ‫ح� �ل � ا ل‬ ‫��ل‬ ‫�‬ ‫����ل��ة � او ��ل ش����ا �ع��ة � او ��ل‬ ‫�ث��� � او �ل‬ ‫� او �‬ ‫��‬ ‫ح��‬ ‫ح�دا د� ‪ � 1‬او �لنِ� �ض‬ ‫� و‬ ‫� را �لِ�عر��س � اوح�لي��ل� � او �ل�لب�� ��س � او ج� ل‬ ‫ض‬ ‫� �غ‬ ‫ن‬ ‫ف � اَ ْ � �‬ ‫� ا ��ل ُ�ُ��� � ا ��لنَ��ْ�ع � ��ل�� ت‬ ‫حو�ه�ا * �و�م�ن ا �ل� ر�� ب� ا ���ه�ا ��س� يم� ت�‬ ‫س� ا ر���ى �ب��ه��ذه ��ا �ل� �و�ل�ى �م�‬ ‫و بر �ض و �ل و‬ ‫ي‬ ‫آ‬ ‫�‬ ‫�‬ ‫� ت‬ ‫�ذ‬ ‫�‬ ‫ق‬ ‫��لب��ا ��س�ا �و ��ل‬ ‫�‬ ‫ح�ا ف��ا �و�ل� ���س�ّ ��سر� او �ل�ا * ق��ا �ل ب���ع��ض� ا �ل�ع��ل�م�� ء ا ا ا را د ا لله ا ن� ��ي�� ض���ى خ��ي�را‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫ل‬ ‫�‬ ‫ى‬ ‫م‬ ‫م‬ ‫آ‬ ‫ة ف�ا ن ت �‬ ‫��ق ّ �‬ ‫� �ة ��‬ ‫ا �ذ ا ا ا ا ��ل ش �� ا ن ا ن � �ق� ض‬ ‫�ا‬ ‫ئ‬ ‫ه‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫���‬ ‫ك‬ ‫ل‬ ‫ل‬ ‫�‬ ‫و ر‬ ‫� �و س�ي �ى �ج ر‬ ‫ي ط � � �ي �ى‬ ‫ا �ل� ر��ض� ي���ض� �ل�ه ا �م ار‬ ‫�ذ �ق �‬ ‫ق خ‬ ‫ف ا ��خل � ن‬ ‫ا ��ل ه ا � ض ا ا ة‬ ‫ّ ت‬ ‫� ت � ف ��ف ت ا‬ ‫ش��� ار � ��و���س�ل ي�� ي��‬ ‫�ج�ي �و�‬ ‫��� �ب� �م ار � * �و��د ا ���ل� �� او �ى �� �و�ي��ل �ه� ا ا � �ل ��و�ل * �� �ر‬ ‫� ا �ن� ي�ز ��ا ن � � خ �‬ ‫�‬ ‫ن خ� � � ة ��ف �ق‬ ‫��ي�ر الم‬ ‫���ل�� ك�� � �ل�ل‬ ‫ض�ي ��ة �م��ل�ك ا �ل� ك�‬ ‫�‬ ‫ح�� * � او �ل�� �سو� �و ن� �ع��ل� ا �ن�ه‬ ‫�‬ ‫��‬ ‫�‬ ‫�ع��ل�ى ا � د �‬ ‫�و�ل ا�ل�م ار � �ى‬ ‫�ض‬ ‫�ق�ي‬ ‫ى‬ ‫���ذ � � �ق �ة � � � �‬ ‫�ز �ة � �‬ ‫���ي�ز �ق �ة‬ ‫ل��� ا ج��ل‬ ‫���ا ن� ��ل�� ش‬ ‫�‬ ‫���تى ا �ل�ا �ن ك�‬ ‫�ه�ن�م * �وك��‬ ‫ك�‬ ‫ض�ي � م� ك‬ ‫ل�‬ ‫ض�ي � ا �ير �ي�ن �و ج�� �ل�ي �و ا �ل ار ���‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫��‬ ‫ل‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ك‬ ‫و‬ ‫ر‬ ‫ى‬ ‫ب‬ ‫ع‬ ‫ا �ع�� �ه ن ا ا �ن ه �ل�� ت ا ��� ا ة‬ ‫� � � د � �ة �ز � ���ة �ث�ا � �ف����ل � �� * � �غ��� �ذ ��ل��ك �م�م�ا ��ل�ا ي�‬ ‫ح��صى* �و ل� �� � ج�ر لع� د�‬ ‫و�ث�ي و ور و ج و ي �ي و س و ي ر‬ ‫م‬ ‫م‬ ‫�ن آ‬ ‫ا ن ت خ �ذ‬ ‫� ن‬ ‫�ذ �‬ ‫ف �ة ق‬ ‫�� � ��ي �‬ ‫��� �م�ن ا �ل����س�� �ب�ا �ب�ا ا �و �م ��ط ار � ا �و ر�ئ�ي����س ج�ي�� ش��� ا �و ر�ئ�ي����س ��س���ي�ن � ا �و ��ا ��ض� * �ل��ك‬ ‫ب‬ ‫آ‬ ‫آ‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ن‬ ‫ن‬ ‫ا �ت ق‬ ‫طو�ت��ه�ن * ف��ا � ا �لر ج��ا �ل �م��س�ت �عب��د �و� �ل��ل ن����س�� �ب�ا �ل��‬ ‫ط�� خ��� �ل او �م�ن �ه��ذه‬ ‫�ل� � ���� ء �ب�ا ��س�ه�ن �و��س �� �‬ ‫ب‬ ‫ع‬ ‫�‬ ‫� �ة‬ ‫� ��ف � ه�ن ا �ذ ا � ��ل ن �ا * ف�ا ن ��ق�� ا ن ا � ا �ف ن ت خ‬ ‫�‬ ‫ل��ا �ت‬ ‫����ذ � ن� �من‬ ‫�ه�ن �م�� ك�‬ ‫ا�ل�م ار��ت ب� ا �ل�ع��لي�� �ف ك‬ ‫وي���ه � � ي �ل � �ل� رج�‬ ‫� ��ي � و �‬ ‫��ي � ب��‬ ‫ف‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫� �و�����ل‬ ‫���ا ن� ر�ئ�ي���� ا ��ل��د �و��ل��ة ا �ن ��ثى ك�‬ ‫حو ن� * ق���ل ت� ق��د ��ت��قرر �ع ن��د �ه� ا �ن�ه ا ا ك�‬ ‫���ا ن�� ت� ا د ا ر�ة ا �ل�ا � ك�‬ ‫ح��ا �‬ ‫�‬ ‫س‬ ‫�ي‬ ‫م‬ ‫م‬ ‫�‬ ‫� ا �ن�ث �ة ف ا ن �ذ �‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�ق‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫ت‬ ‫�‬ ‫�‬ ‫�‬ ‫ش‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�ن‬ ‫� او لع��م�ل ك���ل�ه �ل�� ك�ر * �و�ل��ع�ل �ل��ك �م �م���� �ك��ل ا �ل� � �مور ا �ل� � � �وي� �� � �ه� ا ا �ل��ع�لي���ل �ي��‬ ‫�ص�د �‬ ‫آ‬ ‫ت خ �ذ‬ ‫�‬ ‫�‬ ‫ا� ض‬ ‫ل��ل�ا � �ه ن��ا‬ ‫��و ن� ا ��لب��ا ��ا �و�غ��ي�ره ��ي �‬ ‫��� �م�ن ا ��ل ن����س�� * �و�ل�ع��ل� ق��د ا ���ط��ل ت� ا �� ك�‬ ‫���ا �ع��ل� �ك�‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫ل‬ ‫�‬ ‫ب‬ ‫ى‬ ‫ى‬ ‫ي�� ى‬ ‫م‬ ‫� �ف� ق‬ ‫� �‬ ‫�ف ن �غ � � ا ن‬ ‫ا ��ل ن����س��آ �م� ن‬ ‫ا‬ ‫�ه�ن ���ص�ا ر �غ��ي�ر ج���د ا‬ ‫�ير ت� �ب�ا �ل�� �‬ ‫طو�ي��ل �م ن��ه * �ي���ب���ى �ل�ى ا �ل� �‬ ‫ع ا ��ه رب��م� �ي ��و ج��د ي�‬ ‫� � ��ن‬ ‫ا � ا �� ه�ن ��ف � ض آ�خ ن‬ ‫�ت� �����ل �ق‬ ‫عود ل‬ ‫��� � �ر ا � �ش���ا ا لله *‬ ‫ط ي�‬ ‫� �ى �مو�‬ ‫�ه�ن � او �ل� �عود ا �ل�ى �م�ا ك�� ت� �ب��‬ ‫�ص�دده * �و��س� �‬ ‫ي�‬ ‫�‬ ‫ع‬ ‫�ْ ة‬ ‫‪ :1855  1‬ا �ل‬ ‫ح�د ا د �‪.‬‬

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‫‪٨٨٫١٤٫٢‬‬

‫‪٨٩٫١٤٫٢‬‬

An Explanation of the Obscure Words in the Preceding Maqāmah and Their Meanings

In contrast, a wife, by which is understood “a woman plus” or “half a 2.14.88 woman plus half a man,” has been allocated numerous names out of respect, among them qarīnah (“consort”), whose etymology is well known,235 and

ʿāzibah, which derives from ʿazaba, meaning “to distance oneself,” because she distances herself from her parents when she goes to her husband or vice versa,236 or when she goes away from him altogether, etc., and ḥurmah (“the protected one”), and also al-liḥāf (“the quilt”) because she warms the man with the heat of her body, as will be explained,237 and ḥadādah238 and niḍr and ʿirs239 and ḥalīlah (“co-dweller”) and al-libās (“the bloomers”) and jathal and ḥāl (“burden”) and khuḍullah (“comfort, ease” or “a soft woman”) and shāʿah240 and ḥannah and rubuḍ and al-naʿl (“the sole”) (though I don’t approve of the last and it would be better if it were deleted). It’s strange that she is called “the bloomers” and “the quilt” but not “the underdrawers.” A certain scholar has said that if God wishes to do something good on 2.14.89 earth, he chooses a woman as the means to its accomplishment, and if the Devil wishes to do something evil, he also uses a woman for his ends. People differ over the interpretation of this statement. The Bag-men believe that the accession of women to the throne of England was an unalloyed blessing,241 while the Market-men believe it was an infernal evil; similar are the cases of the two queens of England242 and of Irene, wife of Leo IV, and Theodora, wife of Theophilus,243 and so on without number. Note here that it has not been the custom to make women popes, metropolitans, heads of armies, ships’ captains, or judges, out of fear of their intrepid and powerful natures. What would happen if men, who by nature worship women, were to vacate these high posts and they to assume them? If it be said that the Franks take them as queens and do well, I would respond that it has been decided among them that, if the head of state is a female, the management of the laws and all official work go to a male. This may be one of the most difficult issues relating to women, for the same analysis applies equally to women being popes or anything else. I may have gone on at too great a length here about women, overlooking the fact that there are to be found among them some who are too short to justify a long discussion. Now, then, it is time for me to divorce myself from them and return to the matter in hand, though I shall come back to them at some other point, God willing.

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‫��‬ ‫ا �� �‬ ‫��خ�ا �م�� �ع ش‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫��‬ ‫ف‬ ‫ص‬ ‫�‬ ‫�ل‬ ‫س �ر‬ ‫� �ذ � �‬ ‫�ڡ �ل��ك ا�لم�و����ض� ☜‬ ‫‪. . . . . . . . . .‬ي‬ ‫ع‬

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Chapter 15244

. . . . . . . . . . Right There! ☞

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‫ا �� ��ل�ف��ص ا ��ل���س�ا د �� �ع ش‬ ‫��‬ ‫�ل‬ ‫س �ر‬ ‫� �ذ � � �‬ ‫��ض� ���ع� ن‬ ‫ي��ه‬ ‫يڡ‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ب‬ ‫� �ل�ك ا �ل و ع �‬ ‫� � ن �ق‬ ‫�ذ �‬ ‫�ا �‬ ‫� ا �ف � ف ق‬ ‫��� � ش‬ ‫ه ا ��ل�ى ا �� ك�‬ ‫�ل� �ي� ��ط�ا �و�ع��ى ا � �ل�ل��� �ع��ل�ى ا �ل� ��ن ت��ق��ا �ل �م�ن �ه� ا ا�لم�و ض�‬ ‫ل��ل� �م ��ى ا � �ل��ا ر�ي�ا ��‬ ‫ع ا �ل���� �ى‬ ‫م‬ ‫م‬ ‫�‬ ‫�ف ا �ذ �ن �‬ ‫�ذ‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�‬ ‫�ن‬ ‫ف‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ث‬ ‫ث‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� او �م�� �ل�ه * ب���ل لع�ل�ه �ه�و � ����س�ه �ير �و�م �ل�ك ا ��ي �� را �ل�ه �ع��ل�ى ا ��ه * �ل� �ب��د ا ا �م ا �ل �‬ ‫آرج وع‬ ‫ف �ن آ‬ ‫�� ف‬ ‫�‬ ‫��‬ ‫ق�‬ ‫�ذ � ف �ق �‬ ‫ن‬ ‫ن‬ ‫�‬ ‫ا �ل�ى �و�ص�� ا �ل����س�� �م�ن د �و� ا �عت�� ا ر ا �لي��ه ��ا ��و�ل * ��ا �ل ب���ع��ض�ا ل��‬ ‫حو�ل �م�ن ا �ل�ع��ل�م�� ء ا �‬ ‫ف‬ ‫�‬ ‫ف‬ ‫� ة ش ف‬ ‫�‬ ‫�ن‬ ‫�خ � ا ��ن �� � ا � ف ض‬ ‫�‬ ‫�‬ ‫حل��� � او ������ل � او ك�ر�م * ا �م�ا �و ج��ه ك��و���ه�ا ا ش���ر��‬ ‫ا�ل�م ار � ا ���ر�� �م�ن ا �لر ج���ل � او ��‬ ‫�‬ ‫و‬ ‫و‬ ‫ب‬ ‫ل‬ ‫م‬ ‫م‬ ‫�ف ا ن ش ا � ت ا ن ث ا �ق ف ا ن ��ف‬ ‫�ك�ن �‬ ‫ن‬ ‫�ف‬ ‫�ت‬ ‫�‬ ‫ث‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�ه� � او ���� � �ى �ح�ل �مر �وع * بحي�� ي�م� �ل�ه� ا � ار �م� ا �و‬ ‫�ل� � ���� �ه�د ى �� ��ي�� �‬ ‫آ‬ ‫ن‬ ‫�‬ ‫� ف‬ ‫�ف �ذ �‬ ‫�تر���ه�م�ا ا ��ا ن� �ش���ا ت� �م�ن د �و ن� �ت� ���ط�ا ���ط را �� � او � ن‬ ‫ح��� * �و��ى �ل��ك �م�ن ا �ل�ع�ز � او �ل ش���ر��‬ ‫�ى س‬ ‫ي‬ ‫ي‬ ‫�‬ ‫ا � ا �ت � ا ن �� ا � ا �آ �ق ا �� ا ن � �ن ��زّ � ا ا ن � �ق �� ا ا � ا ن ا ن‬ ‫ا‬ ‫خ‬ ‫�م�ا �� ي���ف‬ ‫ل �‬ ‫�ى * �ل� رى � ب�ع��ض� �ل� د �ب� � ل � م ع �ل� � �ي ��ول�ه� �ل� ���س� � �و�ه�و‬ ‫ُ‬ ‫ّ‬ ‫ف‬ ‫�ذ � �ن ن ق �‬ ‫ف‬ ‫���ه * ا �م�ا �ش���ا �ه�د ا ا ��ل ��� �ف�ه�م�ا‬ ‫را ��� را ��س�ه * �و�م�ن �ل ��ع� ا � ��ي� ��و�ل�ه�ا �و�ه�و خ��ا �� ض�‬ ‫رج ل �‬ ‫ع‬ ‫م‬ ‫� ا �ذ ت � � ن‬ ‫ث �‬ ‫� ا ن ��ف �م ��من‬ ‫ن‬ ‫ا‬ ‫ف‬ ‫ن‬ ‫ق‬ ‫خ‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫�ير �م� ا �ل� ا ا �� ��ط� ��ط� � ا‬ ‫����ض� بحي�� �ل� ��ي���د ر ا � ا‬ ‫�من��ك�و��س� � �ى �ح�ل � �‬ ‫و �ى *‬ ‫� ن ا ف�خ ف ا ن ا �ق ا � � تي�ن � ا � ن �� � ��‬ ‫�‬ ‫ط�ه�ا‬ ‫ا‬ ‫� ��س� * � �� ��� ن‬ ‫ل‬ ‫ه� �‬ ‫�ه� ا �ل�ل��� ه�م� ع�م�ود ا � ل� ي‬ ‫��ك�ل ا �ج م وب �‬ ‫� او �م� �و ج��ه ك��و���ه� ا ��م ��ل� � ��س� �ي�‬ ‫�ن‬ ‫�‬ ‫� �ذ‬ ‫� ن ف�خ‬ ‫� ا �ع �ز‬ ‫�ك�ّو ن� ا �ل����س�م��ة * �و�ع‬ ‫ا ��ل���ذ �ى �ه�و �م ن��� ت� �لت���‬ ‫�ج�ز �ه�ا ا �ل�� �ى �ه�و �م�ورد �ل�ل�‬ ‫��ا * �ت��ك�و� ا‬ ‫��‬ ‫ج‬ ‫ب‬ ‫م‬ ‫�‬ ‫� �ن ا ا ��ن �ف �ا �ن ا �ت�ن�� � ا � � �ق ا ��ل ا � ة‬ ‫�‬ ‫ا‬ ‫�م�ن ��س�ا ���ق ا ��ل ج��� � �� �� ن‬ ‫ط��ه �و�ع‬ ‫�ه� م�د�‬ ‫�ج�زه � او �م� �و ج��ه ك��و��ه� ب���ل �ل ��ه� ب���ل ب�م� �ي� �ل�ى ي�‬ ‫ى ر ل وب‬ ‫�‬ ‫ّ‬ ‫َ‬ ‫�ف‬ ‫�ة‬ ‫ن‬ ‫ف‬ ‫�‬ ‫� � �ت‬ ‫�ل‬ ‫شا‬ ‫�ت��س�ع��ة ا �ش��ه * � ا �م�ا � ��ه ك��� �ن�ه�ا ا � � ا �‬ ‫تا ن ث‬ ‫�ه�ا *‬ ‫حل��م ��ل� � سِ��م� احل��م ر�ى ��ى ���� �ه�د �ى �� ��ي�� �‬ ‫� ر و وج و�‬

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‫‪٢٫١٦٫٢‬‬

‫‪٣٫١٦٫٢‬‬

Chapter 16

Right Here!

The pen has refused to obey my command to leave this stimulating spot and

2.16.1

talk of the Fāriyāq and his like, and he too indeed, in all likelihood, would rather stay put than talk about himself. Thus there is no help for it but to resume my description of women, without tendering him any apology. I thus declare: certain of our most eminent scholars have said that the

2.16.2

woman is more honorable than the man, more imposing, nobler, more clement, more virtuous, and more generous. The argument for her being more honorable rests on the fact that the two witnesses to her feminity stand in an elevated position, enabling her to see them and to make them seen whenever she wishes, without bowing her head or bending over, and in this lie a pride and a nobility that cannot be concealed. Are you not aware that a certain litterateur has claimed that “the pride of ‘No’ lies in one’s saying it with one’s head raised, while the humiliation of ‘Yes’ lies in saying it with it bowed?” The two witnesses to a man’s masculinity, on the other hand, are withdrawn, in a position that allows him to see them only if he bends over and bows down. The argument for her being more imposing lies in the fact that her legs, which are the columns upon which the mass of the body stands, her belly, which is the nest in which the soul is formed, and her backside, which is a source of paralyzing inaction, are more imposing than the legs, belly, and backside of the man. The argument for her being nobler lies in the fact that she is treated with the respect due to nobility for a period of nine months because of what is cast into her. The argument for her being more clement lies in the fact that the mark of clemency245 is visible on the two witnesses to her femininity.

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2.16.3

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫ا‬ ‫�� �ن�ه�ا ا �ف� ض���� ف��ل�ا �ن�ه�ا خ���ل�ق� ت� �م�ن ا ��ل ج��� � �ع��ق ��ه * � �ه� خ��� �لق �م�ن‬ ‫�‬ ‫� او �م� �و ج��ه �ك�و �‬ ‫ر ل و ب‬ ‫وو �‬ ‫ل‬ ‫ت‬ ‫�‬ ‫��� ن‬ ‫�ا‬ ‫�ه�ا ا �ذ ا �م�ا ��ت ت� (�م�ع�ا �ذ ا لله �م�ن �ذ ��ل��ك) ����ست��‬ ‫حي���ل ا ��ل�ى �ت ار ب� ك�‬ ‫�ت ار ب� * ك‬ ‫���ا �لر ج���ل �ل�‬ ‫ل�� �‬ ‫�� �ن�ه�ا‬ ‫ا‬ ‫ا ��ل� ا �ص��له�ا ا ��ل���ذ �ى ا خ����ذ ت� �م ن��ه ا �ى ��ل�ا �ت��ص�� ��ل�ا � ��ل�ا ض� ا‬ ‫ير ر ج و‬ ‫ى‬ ‫����ل�ع� * � او �م� �و ج��ه �ك�و �‬ ‫�‬ ‫� �م ت ا ا �� ��ش‬ ‫�‬ ‫�ذ‬ ‫�� � ف��ل�ا �ن�ه�ا ا �ق� ��ف� ا د ا � ا � ق ا �ي�ن‬ ‫ح�دا �‬ ‫ا ك�‬ ‫ط��ع�ا * ف��ا ا را ت� ا �‬ ‫� ر و ور‬ ‫ح�� ج�� ا ل�ى ��ى‬ ‫ح�م ���لب�� � او �ل�� �� ب‬ ‫رم‬ ‫آ‬ ‫�‬ ‫�‬ ‫ة �ز ة �ذ ق �‬ ‫ن‬ ‫�م�ن �ع ن��د�ه�ا �ل� �ت����‬ ‫ض�ن �ب�ه �ع��لي��ه * � �و�ا �هي���ك �م�ا ج��� �ع�ن �م�ا دح� ا �ل��س�ي �د� ب��ي��د� ا ��ا �ل‬ ‫م‬ ‫��ج�ع����ف ���ط� �� ��ل�زا ����ئ ك ا �ل� ث‬ ‫ا �ز ���ي�د�ة ا ب����ن��ة �‬ ‫�م��ا ب�‬ ‫بوى‬ ‫ر‬ ‫� ر‬ ‫ب�‬ ‫�‬ ‫�‬ ‫ف‬ ‫�‬ ‫�غ‬ ‫�‬ ‫�ت‬ ‫ا‬ ‫�‬ ‫��ت�ع����ط��ي�ن �م�ن ر�‬ ‫�‬ ‫�ج��لي���ك �م� ا ��ع ��ط�ى ا �ل� �ك�� �م�ن ا �لر��ا ب�‬ ‫آ‬ ‫ّ‬ ‫ف‬ ‫ح��سن�� ت ا ��ل��ه ��ل�ع��ل�مه�ا ا �ن�ه �ل�� خ‬ ‫� ��ه ا ��ن ت‬ ‫�هر�ت��ه� � او �‬ ‫� ا ��ل�و�ص�ف��� �ع��لي��ه �ذ ��ل��ك �و�ه‬ ‫�‬ ‫�م او �‬ ‫� ���ط� ئ‬ ‫�‬ ‫�ض‬ ‫���ل�م�ا ا �ن ك‬ ‫ي‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ب‬ ‫ي‬ ‫ر‬ ‫��ر‬ ‫م �‬ ‫ب‬ ‫م‬ ‫ق ا � �ف �خ ن � ة �ت ّ �ف � غ � ��ث‬ ‫�‬ ‫�ذ �‬ ‫� ف‬ ‫�ح�ل ا �ر ا � ا�ل�م ار � ��ع�مر ��ى ا �ل���ا �ل ب� ا ك���ر �م�ن ا �لر ج���ل * �و��سب�� ب� �ل��ك‬ ‫ا �ل�و�ص�� * �و�� �ل‬ ‫ن ا � ا��ا ن ت ف � ة‬ ‫� �ي�ن � � ف � �ة � ن �ة��ا ن � ا ن �ت ت �ق ا ت‬ ‫�س��ق ���له�ا‬ ‫ا ���ه� �لم� ك�� ��� �م�� ��ط�ور� �ع��ل�ى ا �ل�ل�� � او �ل��ط� ��و�ل� � او �ل��ع�و�م� ك�� � �ل�ه� ا � � ����ل�ى �م� ي�� � ب �‬ ‫�‬ ‫� �نّ �ف‬ ‫� ن � ه �َم ْ���َ� ا ا � �ت ا ة ت��م ا ��ل �ذ ا ا ��ل ش ق �ت ا ة‬ ‫�م�ن ا ��ل‬ ‫���� �و� ر�‬ ‫حوا د ث� �ب�ا �ل�صب��ر � او �لت��ا ��ى * ��ت��ك�و� ب� ي لع� ى � ر� ي���ل �ى �ه�‬ ‫��‬ ‫�‬ ‫��فَثَُ‬ ‫فا ا �‬ ‫� �ذ �‬ ‫���مث�� ا ��لغ� ص�ن ا ��ل ��� ��م�� �م� ا ��ل � ف �ا � ن ��ق��ص�ف‬ ‫�‬ ‫ا‬ ‫ك‬ ‫�‬ ‫ا‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫م‬ ‫�‬ ‫ط�‬ ‫ه‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ر ي ب يي�‬ ‫ا �ل�ى �ل��ك * �م��� � �‬ ‫يرح ل �ي‬ ‫ر ج �ل‬ ‫ل‬ ‫ل‬ ‫�فع‬ ‫�‬ ‫ت �ّ � �ق ت‬ ‫�‬ ‫�ة �‬ ‫ف ا �ن ه � ا � ن‬ ‫�ة ت‬ ‫� ف��ل�ا‬ ‫�‬ ‫���ا � � فم�� ��ط�ورا �ع��ل� ا � �لق���س�و�‬ ‫�� � �لم� ك‬ ‫ح� � او �ليب� ��و��س� ��م��ى د ه�م�ه ا �مر ���ص�ل ب� �ل�ه � او �����س‬ ‫ى‬ ‫ح‬ ‫�ف �� �‬ ‫� �ة ا ��ل��ا ���س��ة ا �ذ ا ��ق� �� ت� �ع��ل�ه�ا ا ��ل � * ق��ا ��ل � �م�ن‬ ‫��ي��ل� ث� ا ن� �ي��ع ���ط� �ب�ه * ��مث���ل�ه ك��مث��� ا �ل��ش�ج�‬ ‫و‬ ‫ي�‬ ‫ي‬ ‫ر‬ ‫و‬ ‫ب‬ ‫ب‬ ‫ل‬ ‫ر‬ ‫ب‬ ‫ي‬ ‫يح‬ ‫�‬ ‫خ‬ ‫�‬ ‫�‬ ‫�ف‬ ‫خ‬ ‫� �ة ا ��ت����غ� �من ا ق‬ ‫خ‬ ‫�صه�ا ا �� ض� ا ن ا �ل‬ ‫� ت � ف � ��ت �‬ ‫ا �ت ��غ �ن‬ ‫��‬ ‫��� ا � �مر �ل� ب ل �‬ ‫�وا � � ي‬ ‫�ه� ��د ر �م� � ب��ل� �م ا �لر ج���ل * � او ���ل��� او �ى �ع�لي���ل‬ ‫� �ف�ت‬ ‫ف �ذ‬ ‫�ق � ن ��ف‬ ‫����ذ ��ه ��س�ف��ل�ا ف��ل�ا‬ ‫ا ��خل‬ ‫�ذ � �‬ ‫� ة �ق ة ا �ذ �ة �ت غ �‬ ‫�ل�ك * �� �ه ب� ��و�م ا �ل�ى ا � �ى د �م ا�ل�م ار � ��و� ج�� ب��ي�� ����ل ب� �ع��ل�ى �مر ج� ب‬ ‫�‬ ‫ن �ف � ة ن‬ ‫ض‬ ‫�ن ا ��خل‬ ‫���ا ��ا � �ه� �ف��ه�ا‬ ‫ا �غ ا‬ ‫� �‬ ‫�ز �‬ ‫�ي��ص�ع�د ا �ل�ى د �م� � �ه� * �و ع�م ب���ع��ض� ا � ��ى ا�ل�م ار � ���و�ع�ا �م �مر ي��س��مى ر� ب و و ي�‬ ‫�ذ �‬ ‫�‬ ‫ّ‬ ‫���ا ن� �ذ �ه� � ��ق �� �ت�ه * � ا �� �لق� ���ط �ة �م�ن‬ ‫��ق�و�ى ج���دا * ب�‬ ‫ى ش��� ار ب� ك�‬ ‫حي� ث� ا ا خ��ا �ل���ط�ه ا �ل ش��� ار ب� ا �‬ ‫ب بو‬ ‫و ر‬ ‫ن‬ ‫ن ن‬ ‫ة‬ ‫خ‬ ‫ق‬ ‫�ه��ذ ا ا ��ل�ن� ��ت��ا ا � ا ن ا‬ ‫ح��ا �ن�ا � ا‬ ‫بر ��س ا ���س�ا � ا �و ب���عن ����ه * �و�م�ن ��‬ ‫�وا �‬ ‫�ص�ه�ا ا �‬ ‫ح�� �� ب��ب��د ر� � او �ي‬ ‫وع ب ع ي‬ ‫�‬ ‫�ن � �‬ ‫ق‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫ش‬ ‫�غ‬ ‫�ش���عر�ه�ا �ي��ك�و� ا ��‬ ‫ط�و�ل �م�ن ����عرا �لر ج���ل * �و����عر�ه�ا ا ب���ل� �م�ن ����عره * �و����ع�ور�ه�ا ا د �� *‬ ‫ِ‬

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‫‪٤٫١٦٫٢‬‬

‫‪٥٫١٦٫٢‬‬

‫‪٦٫١٦٫٢‬‬

Right Here!

The argument for her being more virtuous lies in the fact that she was

2.16.4

created from and subsequent to the man and that he was created from dust. She, on the other hand, were she to die (which God forbid), would turn to dust like the man, not to the origin from which she was taken, i.e., would not become either a man or a rib. The argument for her being more generous lies in the fact that she is more tender-hearted, more kindly-minded, and more gentle-natured. If she sees someone to be in need of something she has, she will not begrudge it to him, on which topic it is enough to cite what the eulogist had to say about Mistress Zubaydah when he wrote, O Zubaydah, Jaʿfar’s daughter, Happy the visitor you reward! You grant as many wishes with your feet As your hands accord. When her attendants reproached him for these words and rose to beat him, she scolded them and thanked him, for she knew that his description was not wrong.246 Another eminent scholar has stated that a woman generally lives longer

2.16.5

than a man, because her inborn suppleness, childlikeness, and smoothness allow her to face events with patience and deliberateness so that she is flexible with them, meaning that she bends now to this side, now to the other, being in this like the supple branch that bends with the wind and does not snap. Man, on the other hand, given his innate hardness and dryness, holds himself rigid and unyielding in the face of whatever may befall him and is, as a consequence, quickly destroyed by it, being in this like the dry tree in the face of the tempest. Another of her singular charactestics is that alcohol does not affect her as much as it does the man, and people differ over why this is so. Some believe that there is an attractive force in the woman’s blood that overcomes the alcohol and draws it downward so that it doesn’t ascend to her brain. Others claim that the woman herself contains a kind of alcohol called ruḍāb247 that is so strong within her that if you mix it with any other drink whatsoever the latter loses its strength; a single drop of this type of alcohol is sold sometimes for an enormous sum of money and sometimes for a man’s head or his neck. Further peculiarities of hers are that her locks are longer than a man’s, her lyrics more eloquent, and her likes more precise, and that sleeping with

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2.16.6

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� �ن ف ن �ذ ق �‬ ‫ا � ا �� �ف�� �خ ف �ف‬ ‫ن‬ ‫�ن ف‬ ‫�و�م ش����ا �ع �رت��ه�ا ا � ��� * ا �م� ا �ل� �ول ل� ي‬ ‫�ت���ل�� �ي��ه ا ��ث ن��ا � * � او �م�ا ا �لث��ا ��ى ��ل�ا ���ه�ا ا ا ��ا �ل ت�‬ ‫م‬ ‫ع‬ ‫�ن آ‬ ‫ا �� ��‬ ‫ش ف ا ن� ا �ت ق � ��ف‬ ‫� ا�‬ ‫�ف‬ ‫�‬ ‫�غ‬ ‫�‬ ‫�� ا �ل����س��‬ ‫ن‬ ‫ط�� * �و��ع‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫ه‬ ‫�‬ ‫����ع ار �� �م� � � ��و�ل� �ى ر ج �ل � �و �ي�ج ب� ر ج ل �يو ب‬ ‫�ي�ج ب‬ ‫� م ب بع‬ ‫� آ�خ �ن � ش �� � ا �ة ف �ن‬ ‫� ا ��ل���ط�� � ا ��ل�ص�ن � �ة ا �� ض ا � ��ل� �ذ �� � � ش‬ ‫م��� �‬ ‫��ك�ل � �ر�م ا �ل‬ ‫ب� ب و ع� ي �‬ ‫��� * و �ع�ل ل�ك‬ ‫م����ا �ك��ل ا �ل� ��ن�ث� �وي� * ��ا ��ى ا ر�ى‬ ‫ع‬ ‫�ذ �‬ ‫�‬ ‫�ك�ن ا ن‬ ‫�ق‬ ‫ف ا �ن ه ا ن� ا � �ق �� ا ��ل ش���� ��ف ا � ا ة‬ ‫ت‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ل‬ ‫�‬ ‫ع‬ ‫�م�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ص�د‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫م‬ ‫ع‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫� ي ج ب�‬ ‫�ي �ول‬ ‫يو‬ ‫�ه� ا ا ي �ل ي � � �ل�ى ر ج �ل‬ ‫ر �ى ر‬ ‫�‬ ‫ث‬ ‫�‬ ‫�ذ‬ ‫� �ف‬ ‫��ا خ‬ ‫��ا ن� ا ��ل ش����ا �ع الجم‬ ‫�‬ ‫�‬ ‫�ك�و ن� ��ى �غ��ي�ر ا �ل��غ�ز ��ل * �و ��ل��ك ك�‬ ‫�ت��ل�ا �ق� �م�د � ��ي�ف���تر��ه‬ ‫���ر �ش���‬ ‫�ي��د ا ك��‬ ‫�‬ ‫ه‬ ‫�‬ ‫ع‬ ‫�ي‬ ‫ب‬ ‫ر‬ ‫ر‬ ‫ح ي‬ ‫ن‬ ‫� � ف ن �ذ‬ ‫�ع��ل� ا �م�ي�ر* ا �و �و� �صف� �ج�م��ل��س ا �ن��س ا �و �‬ ‫حوه * � او �م�ا ا �لث��ا �ل ث� ��ل�ا ���ه�ا ا ا �م ّر ت�‬ ‫حر ب� �و��‬ ‫ى‬ ‫ف ا � ا ��ت‬ ‫ن‬ ‫ّ‬ ‫ّ‬ ‫�ذ‬ ‫�‬ ‫ق‬ ‫�ز‬ ‫�‬ ‫ن‬ ‫�‬ ‫ف‬ ‫ن‬ ‫�ت‬ ‫�‬ ‫ف‬ ‫�ز‬ ‫�ز‬ ‫ش‬ ‫ل‬ ‫�ت‬ ‫ت‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ح� � ��و� ب� ا �ورا � ب� ا ������ �� ا ر�� ا �ل��ل�و� * �� �و�ل �م� �م‬ ‫�‬ ‫�مث��ل� ب�‬ ‫ح�ه � � ��و�ل �ل��ك �ه� ا‬ ‫جى‬ ‫�ّ‬ ‫�ا ت � ا �‬ ‫�ذ‬ ‫�ا�ن‬ ‫��ف ش آ � ا �ت‬ ‫� �ق ئ �ذ ��ف ت�‬ ‫����ه * � او ا‬ ‫�ي��ص��ل‬ ‫� �ل��لي���ل * �ورب�م� ك‬ ‫���ا � �ف ك‬ ‫��رك �و��ت�� �ى ك��� ب� �� ��ط� �ل�ع�ه ا �و �ى ��� �ر ح�م� ر رك�ب‬ ‫ح‬ ‫� آ‬ ‫ت‬ ‫ف ا �خ خ� ّ‬ ‫ا �ذ‬ ‫ت ا ا خ� ق ا �‬ ‫�‬ ‫ن‬ ‫ت‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ش‬ ‫�ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ص‬ ‫�ص�ص�ت�ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫�ه�‬ ‫د‬ ‫�د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ض‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ي � ���‬ ‫ر �‬ ‫ب ي� �ض�‬ ‫و‬ ‫را � �ي ب ج‬ ‫ر � ب ي��‬ ‫ح‬ ‫�ذ ت ّ تَ‬ ‫خ �ذ ت � ق �‬ ‫ث� ا �ذ ا َّ ت � � ن‬ ‫� ا ��ل �ف‬ ‫هو��‬ ‫�ص�� * � �مر� ب��د ك‬ ‫س� ا ن�� ت� � او ��� ���ه�ا ا �لي��ه ��ا �ل ت�‬ ‫�و�هر�ى ا �و ا ا ��� �‬ ‫���ا � ج��‬ ‫ب� � ي‬ ‫م‬ ‫�‬ ‫�ذ ��ل‬ ‫�ف‬ ‫� ا �ل�م�ا �� ���ص��ل ��ا ن � ف �ف خ ت � ن‬ ‫�‬ ‫�صر* �و�ه��ذه‬ ‫���ع�ل ���ص�ا ��ى ��ا �� �ل��لب���‬ ‫�ل��ك �ع��ل�ى ا � �ل ��ور �ه� ا ا جحر س ي � �ل � ي‬ ‫ج‬ ‫م‬ ‫ح‬ ‫�‬ ‫�ص * �و�ه��ذه ا ��ل�ز �م �ذ �ة ���فى خ��ا ت�� ��ل��ل�م�ت� ��س ���ط��ة * �و�ه��ذ ا ا �� �لف���ر �و �ز ��‬ ‫ا ��ل��ا ��ق� �ت��ة ���فى خ��ا ت�� �ل���خل‬ ‫� ن��‬ ‫ي‬ ‫و‬ ‫ي و‬ ‫ر‬ ‫ر‬ ‫ج‬ ‫م‬ ‫م‬ ‫�‬ ‫آ‬ ‫�‬ ‫ت‬ ‫ت‬ ‫�ف‬ ‫� �‬ ‫�ة‬ ‫� � ة � �ق �ا ة‬ ‫��ف خ ا � �‬ ‫��س��ا �ب� * �و�ه��ذه ا � �ف�ل �ر��د�ة ��ى خ��ا �� ��ل�ل�ا �ب��ه�ا � * �و�ه��ذه ا ��ل�ل�� �ل�ى ا � ك‬ ‫ل��ب��ي ر� ل��ل د�‬ ‫�ى �� ��م �ل�ل ب‬ ‫م‬ ‫ي‬ ‫م‬ ‫�ف �‬ ‫�‬ ‫�‬ ‫ة�‬ ‫�ة ت ض �ف‬ ‫�‬ ‫� �ذ‬ ‫���‬ ‫��ى ا �ل�ع�ن�ق� * �و�ه��ذه ا �ل�صغ���ي�ر� �ل�� �س او ر * �و�ه��ذه ا �ل��س�ل�ا ���س�ل ا �ل�� �ه ب� ا�ل�مر�ص�ع� � ��و�‬ ‫ع ��ى‬ ‫�ة �ذ‬ ‫� ن ف‬ ‫ا ��ل�ع�ن ق �م� ا �� �لق�� �ا د�ة � �ت��د ��لّ ا ��ل ا ��لخ‬ ‫ق‬ ‫�‬ ‫��‬ ‫�صر �و��ي�ع�� �ل� �ب��ه�ا ��س�ا �ع� �م�ن �ه ب� * �و�ه��ذه ا �ل ش��� ��و��‬ ‫�� ع ل و �ى �ى‬ ‫آ‬ ‫�‬ ‫�‬ ‫� �ه��ذه ا �لم�ت �� ��� �ة �� �ل ���� � ا ��خل ف‬ ‫��ف �ف �ة �ل��ل �ف‬ ‫ا ��لث���قي���ل��ة ��ل��ل ش����ت�� * � �و�ت��ل�ك ا ��خل‬ ‫��‬ ‫��‬ ‫�‬ ‫س‬ ‫�‬ ‫�‬ ‫� �ر � *‬ ‫�ص�� *‬ ‫�‬ ‫�‬ ‫ل‬ ‫ط‬ ‫� �و�ف ك‬ ‫�رك‬ ‫�‬ ‫�‬ ‫و‬ ‫و‬ ‫ي‬ ‫ي‬ ‫ر‬ ‫و‬ ‫�ي‬ ‫ب يع‬ ‫�‬ ‫ف ا ن ��ق ن ��� ف �ف‬ ‫�‬ ‫�‬ ‫ق‬ ‫ق‬ ‫ا‬ ‫�ل�� �ي�ز ��ل �م ش���غ� ��و ��ل�ا ��ا ���حل‬ ‫� ���ط�ا ب� �م ��ط�� �ل � �‬ ‫�رك خ�‬ ‫�م�ا ر * �� � ي���ل ا � ا ك�‬ ‫��‬ ‫ل��ا �� ��ى �ف ك‬ ‫ل��ك�ل �� ر�ى‬ ‫�‬ ‫ب‬ ‫م‬ ‫آ‬ ‫ا تش ف ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�ة‬ ‫�‬ ‫�غ‬ ‫ف‬ ‫ة‬ ‫ظ‬ ‫ت‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫� � ��و ج�‬ ‫�ي��ه‬ ‫�ورب��م� ����ر�� ك��� �ب��ك �ه� ا ب��م��ط� �ل�ع� ا �م�ي�ر ا �و ��ي�ره �م ا �ل��س� د� ا �ل�ع �����م� ��ل� �ي��‬ ‫��ص‬ ‫ح‬ ‫�‬ ‫�ف �ف �ت� �ي�ن �ف‬ ‫� �‬ ‫�ان �ا �ا‬ ‫ق ت ق‬ ‫ا ��لخ‬ ‫� �ف ��ل‬ ‫�‬ ‫� ��ط�ا ب� ا �لي��ه * �ل� � ا �ل� �م�ي�ر �ل� ��ي ف�� ك‬ ‫��ر ��ى اح�م�ي�ر* ���ل� ��د �ورد ��ى ��س� را �ل���ك�و ��ى‬ ‫�ز ن‬ ‫���ا ن� �ير�ع�ى �‬ ‫ا �� ف�ل���ص� ا ��ل��س�ا د ��س � او ��لث���لث���ي�ن ا ن� �ع�ا �ن��ة �م�ن �و��ل��د ��س�ع�ي�ر ا ��ل‬ ‫حور�ى ك�‬ ‫��‬ ‫ح�م�ي�ر ا ب��ي��ه ب���ي �و�‬ ‫ل‬ ‫ّ‬ ‫�عظ �� �ن ا�‬ ‫ا �� ن�خ �آ‬ ‫�ف‬ ‫�ن‬ ‫ق‬ ‫� �م ا �ل� �م�ي�ر*‬ ‫�وك‬ ‫���ا � ا �م�ي�را * ب���ل ��د �ع�� �لق� �ع��لي��ه ��ى ب���ع��ض� ل�����س‬ ‫� جِ��ل� د �وك �و�ه�و ا ��‬ ‫م‬ ‫‪298‬‬

‫‪298‬‬

‫‪٧٫١٦٫٢‬‬

Right Here!

her inside her slip is more fortifying. As to the first, no two will disagree. As to the second, the reason is that, when she makes up verses, she always composes them about a man and as a result it both pleases and affects men through nature, while simultaneously pleasing women through both nature and art. (This may be another of the knotty issues relating to women, for it seems to me that this analysis applies to the man only, for the only thing he composes verse about is women. This may be answered by saying that most of the output of the brilliant poet is directed to activities other than the love lyric, such as dreaming up praises with which to tell lies about some emir or describing a party or a war or something of the sort.) The third argument may be illustrated by the fact that, if she passes a cloth merchant’s store, for example, and catches sight of some translucent, citroncolored fabric, the moment she notices it she’ll tell you that it would be perfect for the evening, while your thoughts at the time may be elsewhere— on a book to read or on buying a donkey to ride. If she sees some green silk brocade she’ll tell you in the most matter-of-fact way that it would be perfect for winter or, if some extra-fine white linen, she’ll assign it to summer. Similarly, if she passes a jeweler’s store, or you’re besotted enough to take her to one, she’ll tell you immediately that that diamond would make a perfect bezel for a signet ring on her little finger, that ruby for one on her fourth finger, that emerald for one on her middle finger, that turquoise for one on her index finger, and that perfect pearl for one on her thumb; that those large pearls would make a collar for her neck, these little ones a bracelet, and those gem-studded gold chains could be placed around her neck next to the necklace so as to hang down to her waist, with a gold watch suspended from them, while those heavy earrings are for the winter, those light ones for the summer, and those medium ones for the spring and fall—during which time your thoughts are still preoccupied with the donkey. If it be objected that the second-person pronoun attached to the word “thoughts” is addressed indiscriminately to all readers and that your book may experience the honor of being read by an emir or other mighty lord, in which case it would be inappropriate to address him in this way, for an emir doesn’t think about donkeys, I declare, in Chapter 36 of the Book of Genesis, it says that Anah, descendant of the son of Seir the Horite, used to graze the asses of his father Zibeon, and he was an emir; in fact, in some copies the title “duke” is appended to his name, and a duke is higher than an emir.248

299

299

2.16.7

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� �‬ ‫�‬ ‫ث‬ ‫ن �ت ق‬ ‫�� �ن��ه�ا �ن�ا ظ ���� �ة ا ��ل�ى ��ت��ل�ك ا ج��ل‬ ‫ح�ا ��ل��ة �ك�‬ ‫�� ا �ن��ه�ا ا �ى ا�ل�م ار �ة �ل� ��ت��لب� ث� �‬ ‫�وا �هر ا � � ����س� ا ��ه�ل ا�لم�‬ ‫��‬ ‫و‬ ‫�صر‬ ‫ر‬ ‫م‬ ‫م‬ ‫م‬ ‫�ج��م��ع�ا ا ��ل� �خ��م��س��ة ا ��ق��س� �ا‬ ‫ي ى‬ ‫م‬ ‫�م�ن ا �� تِلج�‬ ‫��ا ب ‬ ‫�‬ ‫ال�َ شْ خَ َ‬ ‫�وم����‬ ‫���لب���ة ‬

‫� ئْ‬ ‫ ‬ ‫� او �لضِ�‬ ‫�‬ ‫���� ب‬ ‫� قَ َ‬ ‫�ص ب ‬ ‫�‬ ‫� او � �ل��‬

‫�َ َ‬ ‫� او �لي�� ش��� ب ‬ ‫�‬ ‫�َ ْ‬ ‫ت ‬ ‫�ه�‬ ‫� او �لب �‬ ‫��ْ‬ ‫ت ‬ ‫� او � كِل��ب��ر��ي�‬ ‫� �ق‬ ‫� او �لي��ا ��و�ت ‬ ‫� َ ْ نَ‬ ‫� او �ل��د ��ه�� ‬ ‫�‬ ‫� ج‬ ‫ْ‬ ‫�‬ ‫� او �ل ب�زِ�ر � ‬ ‫ج‬ ‫�‬ ‫�‬ ‫� او �ل ب�ز�رد � ‬ ‫ج‬

‫� ا � ��ف ت ئ �ة �‬ ‫�ق‬ ‫ا � �ل���س� ا �ل� �و �ل �ى ���ه�ي��‬ ‫م‬

‫ا ج�ل‬ ‫�وا �هر*‬ ‫��‬

‫�ذ‬ ‫ح ا �� ف� ض �ة‬ ‫ة‬ ‫���‬ ‫�م�ا ا ��ي ب� �مر� �م�ن ج��ر ل��‬ ‫��خل �ز‬ ‫� ّ ت خ� ��ذ �ن � � ف‬ ‫�خ�ر�ز ب����� �ت ش����ا �ك�‬ ‫���ل ا ��ل��ل�و��ل�و ا �و ا ��ل‬ ‫ح��ل�ى ��ي�� �م ا �ل�لي ��� � او �ر‬ ‫ي �ض‬ ‫ق �ت�� َّ ��ل ا �ة �َم��شْ� خ�َ � �ة � ا � ا � �ن ا ��خل �ز �‬ ‫�ه� م‬ ‫��‬ ‫�و��د س��مى ا ج�� ر�ي� ��لب�� ب�م� �ع�لي�‬ ‫�ر ولي����س �ع��ل�ى‬ ‫�‬ ‫نائ ا ش‬ ‫ق���ل ت � ��ف ��م ف‬ ‫�‬ ‫��ا �ه�ا‬ ‫ح ك�‬ ‫ح� ��و�ظ ���� ا ن� اب��ن ا �ل�ا �ث�ي�ر �‬ ‫ب���� ���ه� ����ى * � و�ى‬ ‫ى‬ ‫ن آ‬ ‫�خآ‬ ‫��� �ع�� ا ��ل ش‬ ‫ب��ت��ق��دي�� ا �ل‬ ‫�����ي�ن د �و� �ه�� *‬ ‫ل‬ ‫�‬ ‫ى‬ ‫م‬ ‫� ّ �� �‬ ‫ح ب� ا �ل�ل�و�ل�و*‬ ‫ت �‬ ‫� ّ � �‬ ‫ا ��ا ن‬ ‫ط��ل�ا �م�ن ا ج��ل‬ ‫�و�هر‪ � .....‬او �ل��د ر � او �لر ��ط ب�‬ ‫��‬ ‫�م� ك�� � �م��س� �� ي‬ ‫� ّ‬ ‫� � � �‬ ‫�ص� ��ا ��ل��ا ��ق� ت‬ ‫� *‬ ‫� او �ل ب�ز�ر ج��د ا �لر ��ط ب� ا�ل�مر�ع ب ي و‬ ‫ف‬ ‫�‬ ‫ح‬ ‫�ر�م�عر�و�� *‬ ‫ج‬ ‫*‬

‫ف‬ ‫�‬ ‫ح‬ ‫�ر�م�عر�و��‬ ‫ج‬ ‫َ‬ ‫�‬ ‫�‬ ‫ّ‬ ‫�ذ‬ ‫�‬ ‫ُ‬ ‫خ ف‬ ‫ا ��ل��ا ��ق� ت� ا �ل�ا �‬ ‫�و�هر �م�ع�د �ن�ه ���ل�� ا �لت�ب�� ت�‬ ‫ح�مر � او �ل�� �ه ب� ا �و ج��‬ ‫ي و‬ ‫�‬ ‫�‬ ‫ّ‬ ‫�ف‬ ‫ن‬ ‫� � �ا � ا �ل ش ق‬ ‫��‬ ‫��س��ر ب�ل د ب�‬ ‫ب� �� او د �ى ا �ل��م�ل �و��ى ت� ب� ت� �ت�ب�� ت� ك� ك‬ ‫م���ر��‬ ‫� �‬ ‫� ا �ذ ف‬ ‫ن‬ ‫�ه�ا ا�لم��س��ك ا �ل� �ر*‬ ‫س� ا �لي�‬ ‫�ي����� ب‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫� � � �ذ‬ ‫�و�هر ك���ا �ل�ز �مر *‬ ‫ج�‬ ‫ش‬ ‫� �ة‬ ‫�و�هر ا �و ا �ل�ز � ن�� �م�ن �و����ى *‬ ‫ج��‬ ‫�ي‬ ‫�‬ ‫ا �ل�ز�ر ج���د *‬ ‫ب‬ ‫*‬

‫‪300‬‬

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Right Here!

Next, she—that is the woman—while contemplating these jewels, will lose no time in dividing the entire population of the cosmopolis into five work groups:

Work Group 1: For the Preparation of Gems and Precious Metals including tijāb,

“what is extracted from silver-bearing rock at a single smelting”

and mashkhalabah, “white beads in the form of pearls or jewelry made from fiber and beads; also a name that may be applied to a girl because of the beads she has on; there is no other word of this pattern”; I declare, I seem to remember that Ibn al-Athīr cites it as makhshalab and ḍiʾb,

“seed pearls”

and qaṣab,

“any elongated gemstones . . . pearls of the first water or peridot of the first water studded with rubies”

and yashab,

[“jasper”] “a stone too well known to require definition”

and baht,

[“aetites, eagle stone”] “a stone too well known to require definition”

and kibrīt,

“red rubies, or gold, or gemstones whose source is beyond al-Tubbat, in the Valley of the Ants”; under t-b-t [in the Qāmūs], “Tubbat [sic] is a land in the east from which comes the finest musk”

and yāqūt,

[“rubies”] “too well known to require definition”

and dahnaj,

“a gemstone like emerald”

and zibrij,

gems, or an ornament with figures

and zabardaj,

“the same as zabarjad (‘peridot’)”

301

301

2.16.8

‫� َ‬ ‫� او �ل�‬ ‫�ص�لِ�ي ج�‬ ‫���ة ‬ ‫�ُ‬ ‫� او�ل�م ْر ج��ا �ن ‬ ‫��خلَ‬ ‫�ا‬ ‫� ار ���د ‬ ‫و ي‬ ‫� �فَ ْ‬ ‫� او � �ل �ر��د ‬ ‫ِي‬ ‫��لُ �ذ‬ ‫��� ا �ذ ‬ ‫� او ج‬ ‫� ّ‬ ‫� او �لبَ��� �لور ‬ ‫�ْ‬ ‫� او �لتِ�ب��ر ‬

‫� َآ‬ ‫� او �لِ��س�ي�ر�‬ ‫ ‬ ‫� َ �ذْ‬ ‫� او �ل ش���� ر ‬

‫� شَ ُّ‬ ‫�مور ‬ ‫� او �ل��� �‬ ‫� َْ‬ ‫� او �ل�ع�مر�ة ‬ ‫�ُ‬ ‫���ا ر ‬ ‫� او �لن� ض�‬ ‫��خََ‬ ‫� او ل‬ ‫�ر�ز ‬ ‫� فِ ّ‬ ‫� او � �ل���لِ�ز ‬ ‫� ْ� ّ‬ ‫ِ�زِ �ى ‬ ‫� او � هِل� ب� ر‬ ‫� َت‬ ‫� او �ل��را �ِم��س ‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫���ة ا �� ف� ض �ة ا �ل� �فّ ا ة‬ ‫��� م�ص�� �‬ ‫��سب��ي���ك� ل��‬ ‫غ � �‬ ‫� � ��ت�ع � �ف��ه �ڡ � ق‬ ‫� ا � �ل��ا � �مو��س ا �ن�ه �ص���ا ر ا �ل��ل�و� �لو*‬ ‫ي‬ ‫م و ر�ي‬ ‫��خل ة � � � ة � �تثق‬ ‫ا � �ر��د� ا �ل�ل�و� �لو� �ل� � ��� ب� *‬ ‫م‬ ‫� َ ي�ذْ‬ ‫ّ‬ ‫�ل�‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫ف‬ ‫ف‬ ‫�� ة‬ ‫ئ‬ ‫ي�ن‬ ‫�و هر�‬ ‫ا �ل ش���� ر ��ي����ص�ل �ب�� ا �ل��ل� �ل � ا �ل�� �ه‬ ‫� � ار ���د � او ج �‬ ‫و �و و ب� �ج‬ ‫�� ن �ف �ة � ّ‬ ‫ا ل��ي����س� � ا‬ ‫و �ل��د ر *‬ ‫ح ة � �ذ‬ ‫�‬ ‫��ا ر� ا �ل�� �ه ب� *‬ ‫ج‬ ‫ف‬ ‫�و�هر�م�عر�و�� *‬ ‫ج��‬ ‫� ��ذ‬ ‫�ف ض‬ ‫����ة ا � �ف� ت��ا �ت�ه�م�ا ��ق��� ا ن� ���ص�ا �غ��ا ف��ا �ذ ا � غ���ا �ف�ه�م�ا‬ ‫ص�ي �‬ ‫ا �ل� �ه ب� � او � �ل�� و � ب ل ي‬ ‫ف‬ ‫�ذ‬ ‫� ن �ق‬ ‫ن � ا�غ‬ ‫����ة ا �و �م�ا ا ���ستخ�‬ ‫�ر�� �م�ن ا�لم�ع�د � �ب���ل ا � ي��ص�‬ ‫�ه ب� �و�� ض�‬ ‫ج‬ ‫� �‬ ‫�� � � ���س�ت �ع��م �م�ن ا ��لن�� ا �� � ا � �ف‬ ‫�و� ك‬ ‫�و هر ي‬ ‫و �ل�ص� ر*‬ ‫� �و�ك��ل ج �‬ ‫م����سرا �ل�ز ج��اج�‬ ‫ح� س‬ ‫�ل‬ ‫��خل �‬ ‫� �ذ‬ ‫ا �ل�� �ه ب� ا‬ ‫��ا �ل�‬ ‫�ص *‬ ‫ن ا �ذ �ة �خ �ز ف ّ‬ ‫�ق � �ن � ��ذ‬ ‫�ت � ق � �ن‬ ‫� ���ط�‬ ‫ع �م ا �ل� �ه ب� ��ل�� ��ط �م �م�ع�د ��ه �ب�ل� ا ا �ب� ا �و �ر ��ي����ص�ل‬ ‫�ن ظ �‬ ‫� � � غ‬ ‫� ا �و �ه�و ا �ل��ل�و� �لو ا �ل�ص���ا ر*‬ ‫�ب��ه�ا ا �ل� ���‬ ‫م‬ ‫�‬ ‫ا�لم�ا ��س *‬ ‫�ن ظ �‬ ‫� �ذ ة �خ �ز ف‬ ‫� *‬ ‫ا �ل ش���� ر� �م�ن �ر ��ي����ص�ل �ب��ه�ا ا �ل� ���‬ ‫م‬ ‫�‬ ‫��خل �‬ ‫ا ج��ل‬ ‫�و�هر ا‬ ‫��ا �ل�‬ ‫�ص �م�ن ا �لت�ب��ر*‬ ‫��‬ ‫ُن ظ �‬ ‫ا ج��ل‬ ‫� *‬ ‫��‬ ‫�و�هر �و�م�ا ��ي � ���‬ ‫م‬ ‫ن‬ ‫ا � ن ��ف ه ��‬ ‫ا � ا� ا� ا‬ ‫�‬ ‫����له�ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ل�‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫�‬ ‫—‬ ‫�‬ ‫�‬ ‫م‬ ‫ك‬ ‫ح�ا ��س ا ب��ي���ض�‬ ‫ير‬ ‫و ج �و ر �ل ر �ض � و �ي ي‬ ‫�ن �� ا �ذ‬ ‫ن‬ ‫�ه�ا *‬ ‫�م �ك��ل �م� �ي�� ا ب� �م �‬ ‫��خل �‬ ‫� �ذ‬ ‫ا �ل�� �ه ب� ا‬ ‫��ا �ل�‬ ‫�ص *‬ ‫ا ��لُ ن‬ ‫�م�ا � *‬ ‫�ج �‬ ‫*‬

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‫‪١٠٫١٦٫٢‬‬

Right Here!

and ṣalījah,

“a purified silver ingot”

and murjān,

[“coral”] too well known to require definition; de-

2.16.9

fined in the Qāmūs as meaning “small pearls” and kharāʾid, “the kharīdah is the pearl, unbored” and farīd,

“a bead made as a spacer between pearls and gold [on a necklace], plural farāʾid; also any precious stone, or pearls”

and judhādh,

“gold nuggets”

and ballawr,

[“crystal”] “a gemstone too well known to require definition”

and tibr,

“gold and silver, or small pieces of either before being worked; once worked, they are known as dhahab (‘gold’) and fiḍḍah (‘silver’); or what is extracted from the rock before being worked, or broken glass, or any decorative beads of copper or brass that may be used”

and sayrāʾ,

“pure gold”

and shadhr,

“pieces of gold extracted from ore without smelting, or beads used as spacers on necklaces, or small pearls”

and shammūr, “diamonds” and ʿamrah,

“beads used as spacers on necklaces”

and nuḍār,

“gemstones free of impurities”

and kharaz,

“gemstones, or anything that is strung as a necklace”

and filizz,

“white copper . . . any of the gemstones of the earth, or anything that the bellows extracts from any such minerals as have been smelted”

and hibrizī,

“pure gold”

and tarāmis, “pearls”

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303

2.16.10

‫�ُ ّ‬ ‫� او ��ل‬ ‫ح��ص ‬ ‫� او ��خِل‬ ‫��ل�ا ��ص ‬ ‫� َّ � ْ‬ ‫� او �ل��دِ�لي���ص ‬ ‫�َ َ‬ ‫� ا ��لخ‬ ‫�����ض ‬ ‫�ض�‬ ‫و‬

‫�َ ْ‬ ‫� او �لث��عث�� ‬ ‫ع‬ ‫��لََ‬ ‫�ا‬ ‫��ز ‬ ‫وجع‬ ‫� َْ‬ ‫� او �ل�ز ���ل� ‬ ‫�يَع‬ ‫�َ‬ ‫� او �لي �ن� � ‬ ‫ع‬ ‫� ُ�خْ‬ ‫�‬ ‫�‬ ‫ف ‬ ‫� او �ل�ز ر�‬ ‫� َ ْ‬ ‫ف ‬ ‫� ا �ل�‬ ‫�ص �ر�ي��‬ ‫و ِ‬ ‫� ئ‬ ‫� او �ل��س�ف��ا � ���ق ‬

‫�‬ ‫� او �ل�ع��ق�ي ��ق ‬ ‫�َ ْ‬ ‫� ا ��لخ‬ ‫� ض����ل ‬ ‫و‬ ‫��ُْ‬ ‫ال‬ ‫حو�م��ة ‬ ‫��‬ ‫��لُ‬ ‫�م�ا �ن ‬ ‫ا �ج �‬ ‫� ا �ل�م ْ��ن � ا‬ ‫وِ ي‬ ‫�َْ‬ ‫هو ‬ ‫� او�لم� �‬ ‫� آ‬ ‫� ا �ل�ه��‬ ‫ ‬ ‫و نِ �‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� � ة ن‬ ‫�ُْ ض �ة‬ ‫�خ‬ ‫���‬ ‫�و�‬ ‫حو�ه�ا ا �ل�‬ ‫ا �ل��ل�و� �لو� �و��‬ ‫� �ذ‬ ‫ا �� ف� ض �ة‬ ‫خ‬ ‫��� *‬ ‫�م�ا ا ���ل�ص�ت�ه �م�ن ا �ل�� �ه ب� �و ل��‬ ‫ٓ � �ذ‬ ‫�م�ا ا �ل�� �ه ب� *‬ ‫�خ �ز‬ ‫� غ‬ ‫غ‬ ‫� �ص���ا ر ��ي��لب����س�ه�ا ا �ل�ص���ا ر*‬ ‫�ر ب��ي���ض‬ ‫� � �‬ ‫ف‬ ‫�ص�د �� *‬ ‫ا �ل��ل�و� �لو � او �ل�‬ ‫ا ��خل �ز � �ن � ن‬ ‫�ر ا �يل�م�ا ��ى ا �ل�صي����ى *‬ ‫�‬ ‫� رب� �م�ن ا � �لود *‬ ‫�ض‬ ‫ع‬ ‫�‬ ‫� رب� �م�ن ا �ل�ع��ق�ي �ق� *‬ ‫�ض‬ ‫� �ذ‬ ‫�ش‬ ‫�ك��ا ��ل �‬ ‫ح��س�ن ا �ل����ى *‬ ‫ا �ل�� �ه ب� �و �م‬ ‫ا �� ف� ض �ة ��خل � �ة‬ ‫��� ا‬ ‫��ا �ل�ص� *‬ ‫ل��‬ ‫*‬

‫� �ف �ة �‬ ‫� �ذ‬ ‫ا �� ف� ض �ة‬ ‫�ة � � ��ق ق �ة ا �� �� �ة‬ ‫���‬ ‫ا �ل��س� ي ��ق�� ا �ل �ض‬ ‫ط �ي�و��ل� �م�ن ا �ل�� �ه ب� �و ل��‬ ‫� �رب�� ا �ل�د ي ���� ل� �‬ ‫�ي‬ ‫ن‬ ‫حو�ه�م�ا *‬ ‫�و��‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫� � � � �ف �خ �ز‬ ‫ف‬ ‫ا �ل��ل�و� �لو � او �ل��د ر ا �ل�ص�ا ��ى �و�ر �م�عر�و��‬ ‫� ّ‬ ‫ا �لب��� �لور‬ ‫آ‬ ‫�‬ ‫�ا � � � �ن ف ض‬ ‫����ة ا � �خ� �ز ��ّ��� ��م��‬ ‫ا ��ل��ل�و� �لو ا �و �ه�ن� او ت� ا �ش�� ك�‬ ‫�� �ل ا �ل��ل�و� �لو �م ��� و ر ب ي �ض ب‬ ‫ا �� ف� ض �ة‬ ‫��� *‬ ‫ل��‬ ‫�‬ ‫�و�هرا �ل�ز ج��ا �� *‬ ‫ج��‬ ‫ج‬ ‫ا �َ ة � ة‬ ‫ا ��ل��ل� �� �ل �و�‬ ‫ح��صى ا ب��ي���ض� �‬ ‫و�لم�ه�ا � ا �لب���ل�ور� *‬ ‫وو‬ ‫�‬ ‫�‬ ‫ا ���ز ا � � �ق‬ ‫�ص ا � ا � �لق� ا � �‬ ‫ح‬ ‫�ر ا ب��ي���ض� ا ر�خ��ى �م�ن ا �لر خ��ا �‬ ‫�‬ ‫�‬ ‫�‬ ‫ر‬ ‫و‬ ‫ر‬ ‫و‬ ‫ج‬ ‫و‬ ‫ر‬ ‫�ي‬ ‫ل ج���ج �و�ي‬ ‫م‬ ‫� �ن ��خل �ز‬ ‫� رب� م ا‬ ‫�ر *‬ ‫— �و �ض‬

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Right Here!

and ḥuṣṣ,

“pearl”; synonym khūḍah

and khilāṣ,

“whatever gold or silver one may have purified”

and dalīṣ,

“gold lacquer”

and khaḍaḍ,

“small white beads worn by children”

and thaʿthaʿ,

“pearls, or mother-of-pearl”

and jazaʿ,

“Chinese beads from Yemen”

and zaylaʿ,

“a kind of seashell”

and yanaʿ,

“a kind of carnelian”

and zukhruf,

“gold, or the perfection of the beauty of something”

and ṣarīf,

“pure silver”

and safāʾiq, “the safīqah [singular] is a long thin spill of gold and silver or the like” and ʿaqīq,

[“carnelian”] “too well known to require definition”

and khaḍl,

“pearls, or pure pearls, or a certain kind of bead, too well known to require definition”

and ḥūmah, “crystal” and jumān,

“pearls, or little things with the appearance of pearls made of silver, or beads made white with silver lacquer”

and mīnāʾ,

“pure glass”

and mahw,

“pearls, or white pebbles”; also “mahāh means crystal”

and nihāʾ.

“glass (also occurs as nihā), or glass vessels, or a white stone softer than marble . . . or a kind of bead”

305

305

2.16.11

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫�‬ ‫�م�ن ا �لب ���ؤ �ب ���ؤ ‬ ‫� اُ ْ‬ ‫� او �ل� ر�ب��ة ‬ ‫� اَ ْ‬ ‫� او �ل� رن�� ب ‬ ‫�‬ ‫�ْ‬ ‫� او�لم� �‬ ‫عق� ب ‬ ‫�‬ ‫ِ‬ ‫حّ‬ ‫� ا ����ل‬ ‫وِ ج ��ة ‬ ‫�ُ‬ ‫� او �ل��د �م���ل ‬ ‫�‬ ‫�ج‬ ‫َ‬ ‫�‬ ‫� او �لي��ا ر � ‬ ‫ج‬ ‫� نِ‬ ‫� او ج�ل‬ ‫�‬ ‫��اح ‬ ‫�‬ ‫�‬ ‫� او �ل��د اح ‬ ‫�َ‬ ‫ح ‬ ‫��‬ ‫�‬ ‫� او �ل��س �نِي‬ ‫�‬ ‫�‬ ‫� او �ل�ِو�ش���اح ‬ ‫َ‬ ‫� او ��ل�َ ض�‬ ‫���‬ ‫�‬ ‫ح ‬ ‫و‬ ‫� ا �� �ل �ف�ت����ة خ‬ ‫و‬ ‫�خََ‬ ‫� او �ل‬ ‫���ل��د �ة ‬ ‫�‬ ‫� او �ل�زِ را د ‬ ‫�‬ ‫���ا د ‬ ‫� او �لعِ� ض�‬ ‫� ْ‬ ‫� او �لعِ� �ق��د ‬ ‫�‬ ‫� او � قِ�ل��ل�ا د �ة ‬

‫ح��ل ّ‬ ‫ا �� �لق���س� ا ��لث��ا ���نى ���فى �ع��م� ا ��ل‬ ‫�‬ ‫�‬ ‫ل ى‬ ‫م‬

‫�‬ ‫��� �ة‬ ‫را �� ال ك‬ ‫�‬ ‫ح��‬ ‫م�ل�‬ ‫س‬ ‫ا �� �ق �ا ة‬ ‫ل��ل د� *‬

‫‪١٢٫١٦٫٢‬‬

‫*‬

‫�‬ ‫ح��ل�ى‬ ‫ا �� �لُ�ق ���ط � �مث���ل�ه ا ��ل َ ْ�عث���ة � �ع�ا ث‬ ‫� *‬ ‫ر �ج ِر‬ ‫ر و‬ ‫�خ �ز ة � � ة �ت ق �ف � ا �ذ ن‬ ‫�ر � ا �و �ل�و�ل�و� ��ع��ل�� ��ى ا �ل� � *‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫�ُ ْ‬ ‫�‬ ‫ا � �لق���ل ب� ا �و ا �ل��س� ا‬ ‫و ر*‬ ‫�� ا ن �ن � � �ن ظ �� َ‬ ‫�� ا � � � ت ه ��ف �ن �ظ ��‬ ‫ال‬ ‫��ا � *‬ ‫� �ي��ع ّر��ض� ا �و �ك��ل �م� ج�ع�ل�� �ى �‬ ‫�� � �م ا �ل�د ر ���‬ ‫م‬ ‫جح‬ ‫م‬ ‫ا �ذ �ق‬ ‫و ر �و ��و�ى *‬ ‫��س�‬ ‫�‬ ‫ا �� � ا خ‬ ‫�ي� ���ط�ه ��قب��� ا ن� ��ي ن�ظ ��� �ف� ه � ا ��ل‬ ‫�‬ ‫�‬ ‫ح��ل� *‬ ‫ل�د ر �و‬ ‫ل‬ ‫�م ي�� و ى‬ ‫� �‬ ‫� ف‬ ‫�ْ ن‬ ‫�ظ � ا ن خ ا � ف ن‬ ‫��كِر��س�ا � �م�ن �ل�و�ل�و �و ج��‬ ‫�ه�م�ا �م�ع ��ط�و��‬ ‫�و�هر�من� �� �و�م� � ي�� �ل�� ب��ي�� �‬ ‫�‬ ‫� � �ت ش ا �ل� ا ة‬ ‫� �آ �خ‬ ‫ا�‬ ‫�و هر ����ده �مر �‬ ‫ح��د �ه�م�ا �ع��ل�ى ا �ل� �ر � او دي�� �ع �ر���ض� �ير�ص� �ب�ا ج�ل�‬ ‫م ي‬ ‫ع‬ ‫�‬ ‫�‬ ‫���ي�ن �ع�ا ��ت��ق ا ك���ش�‬ ‫ح�ه�ا *‬ ‫�ه� �و ��ي�‬ ‫ي�‬ ‫ب‬ ‫� �ن ا �� ف� �ة‬ ‫�‬ ‫ح��ل� م ل��ص� *‬ ‫ى‬ ‫�‬ ‫خ ا ت � �ف �‬ ‫� ق �ة �ن �ف ض �ة��ا ��خل ت‬ ‫�� �� كب�‬ ‫���ي�ر ��ى ا �لي��د ا �و ا �لر ج���ل �و�‬ ‫��ا �� *‬ ‫��� ك��‬ ‫ح�ل��� �م ��‬ ‫م‬ ‫م‬ ‫�‬ ‫ا �� �ُ�ق ْ ��‬ ‫��س او ر �و ل ر�‬ ‫ط *‬ ‫ا �لِ �‬ ‫�‬ ‫�خْ ق �ة‬ ‫اِلم‬ ‫�ن ���� *‬ ‫�� � � �‬ ‫� ك�‬ ‫���ا د *‬ ‫ا �ل�د م��ل‬ ‫���ا �لم�ع ض�‬ ‫ج‬ ‫� � �ف‬ ‫معر�و� *‬ ‫�ف �‬ ‫�م�ا ج�‬ ‫���ع�ل ��ى ا �ل�ع�ن�ق� *‬ ‫*‬

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‫‪١٣٫١٦٫٢‬‬

Right Here!

Work Group 2: For the Making of Jewelry and Ornaments

2.16.12

including the buʾbuʾ, “lid of a kohl-pot” and the urbah,

“a necklace”

and arnab, “ornaments” and the miʿqab,

“earrings”; synonym raʿthah, plural riʿāth

and the ḥijjah,

“a bead or pearl hung in the ear”

and the dumluj,

[“beaded armlet”] “too well known to require definition”

and yāraj,

“women’s bracelets”

and the jāniḥ, “the jāniḥ is made of pearls, strung to be displayed, or anything one arranges in order” and dāḥ,

“a bracelet with multiple strands”

and sanīḥ,

“pearls, or the thread before they are strung on it, or any jewelry”

and wishāḥ,

“two strings of alternating pearls and gemstones with 2.16.13 a spacer between each and one string above the other, or a broad piece of leather studded with gems that a woman hangs over her shoulders and that falls to her hips”

and waḍaḥ,

“jewelry made of silver”

and the fatkhah,

“a large ring worn on the hand or foot, or a circle of silver like a ring”

and the khaladah,

“a bracelet, or earring”

and the zirād, “a mikhnaqah ” and the ʿiḍād, “the dumluj; synonym miʿḍād” and the ʿiqd,

[“necklace”] “too well known to require definition”

and the qilādah,

“whatever is placed around the neck”

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307

‫�ْ‬ ‫� ال�مِو نج�‬ ‫���د ‬

‫�َ ْ‬ ‫� اولم�� ج�‬ ‫�ور ‬ ‫�س�‬ ‫� ا ��ل َّ فِ‬ ‫��س���ي�ر�ة ‬ ‫و‬ ‫ش�‬ ‫� او �ل����ع�ي�ر�ة ‬ ‫� ْت‬ ‫� او �لعِ���ر�ة ‬ ‫� َْ‬ ‫� او �ل�ع�مر ‬ ‫� قْ‬ ‫ا �لتِ ����ص�ا ر ‬ ‫�ُ‬ ‫�ْ‬ ‫� او � ك‬ ‫ ‬ ‫ل����سب��ر‬ ‫� قُ ّ‬ ‫� او � �ل �‬ ‫�ف��ا �ز ‬ ‫��ل ْ‬ ‫�ب����س ‬ ‫� اوحِ‬ ‫�َ ْ‬ ‫� او �ل��س��ل��س ‬ ‫� شَ ْ‬ ‫� او �ل����م��س ‬ ‫�ُ‬ ‫� او � �لق��د ا ��س ‬ ‫�َ‬ ‫�‬ ‫� او � ك‬ ‫ل��ِب�ي����س ‬ ‫� ق ا ة � َّ‬ ‫م��‬ ‫�ر��س��ة ‬ ‫� او � �ل��ل� د� ا �ل ك‬

‫� ْ�ق‬ ‫� او �لنِ �� ر��س ‬ ‫ِ‬ ‫��خَْ َ‬ ‫� او ل‬ ‫� ي���ص ‬ ‫� �رب� صِ‬ ‫��خلُْ‬ ‫�ر��ص ‬ ‫� او‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� � �ذ‬ ‫ق �ن ف‬ ‫� �ف‬ ‫ح��ل� � ك�‬ ‫�‬ ‫م���ل�ل �ب�ا � �ل�� �صو��ص �و�ه�و�م�ن � �لو� �لو �و �ه ب� ا �و � �ر����ل‪....‬‬ ‫ى‬ ‫�‬ ‫خ �ذ‬ ‫ف �‬ ‫�‬ ‫ق‬ ‫��� ا ��لنج�‬ ‫��ا د *‬ ‫�ي�ا ��� �م�ن ا �ل�ع�ن�ق� ا �ل�ى ا ��س����ل ا �لث��د �ي��ي�ن ��ي��� �ع��ل�ى � �مو ض�‬ ‫ع‬ ‫ع‬ ‫� �ن � � �� ا �ل� ن �ظ �� � ت‬ ‫� �و� ا�لم��س��ر���س�ل *‬ ‫م ا �ل�ل�و �لو م�‬ ‫م‬ ‫�ذ‬ ‫�ف ض �ة‬ ‫ق ة‬ ‫��� *‬ ‫��ل�ا د� ب���عر�ى �م�ن �ه ب� �و��‬ ‫� � ش ة ��‬ ‫َ نَ �ة �ت ا�غ � �ن �ف ض �ة‬ ‫�خل‬ ‫ح��د���د �ع��ل �ش�� �‬ ‫��ك�ل ا �ل����ع�ي�ر� ا‬ ‫��� ا �و �‬ ‫� *‬ ‫�ه�� ��ص� م ��‬ ‫�‬ ‫ي‬ ‫ى‬ ‫�ت‬ ‫�‬ ‫� �‬ ‫ق��ل�ا د�ة ��ع‬ ‫�ج�ن �ب�ا �لم��س��ك � او �ل�ا ف��ا � �‬ ‫و�ه *‬ ‫ي‬ ‫ا ��ل ش���ن �ف‬ ‫�� *‬ ‫� ق ة �ت ق‬ ‫ا � �ل��ل�ا د� �� � ���ا �ص�ي�ر*‬ ‫ج‬ ‫�َ ْ � �ن � ا ���ا �‬ ‫ا�لم��س�ك �م ا �ل�ع� � ك�� �ل�� �س ا‬ ‫و ر*‬ ‫ج‬ ‫�‬ ‫�‬ ‫�‬ ‫ي�ن‬ ‫�ي�ن‬ ‫� ب� �م�ن ا �ل‬ ‫�‬ ‫ح��ل� �ل��لي��د � ا‬ ‫و �لر ج���ل�� *‬ ‫— ا �و �ض ر‬ ‫ى‬ ‫� �‬ ‫ف‬ ‫�ف‬ ‫����ة ي ج�‬ ‫���ع�ل ��ى �و��س ��ط ا � �قِ�ل ا‬ ‫ر� *‬ ‫�� �س او ر �م�ن �� ض�‬ ‫م‬ ‫ُ‬ ‫— ا �و ا �� �ل�ق ْ ���ط �م�ن ا ��ل‬ ‫�‬ ‫ح��ل� *‬ ‫ر‬ ‫ى‬ ‫�ق‬ ‫� رب� �م�ن ا � �ل��ل�ا �ئ��د *‬ ‫�ض‬ ‫ش‬ ‫�‬ ‫�ا ن � �ن ا �� ف� ض �ة‬ ‫����ى �ي��ع��م�ل ك�‬ ‫��� *‬ ‫���ا �ج ��لم� � م ل��‬ ‫َ ْ ��م �ف ��م ش �‬ ‫�‬ ‫���ّو ��‬ ‫ط�بي��ا *‬ ‫�و� ح �‬ ‫ح��ل�ى ج �‬ ‫� ن � ن�ظ �� � � �‬ ‫� �� ث� �� ض�� ّ ا � ف� �� خ �ز‬ ‫��خل �ز ��ف خ‬ ‫�و �هى ا � �ي ��‬ ‫�م ا �ل�ل�و� �لو � او �ر �ى �ي��ط �م ي �م� ب��� �صول ب�ر‬ ‫�‬ ‫بك����ا ر*‬ ‫�ش� ت خ �ذ‬ ‫�ة �‬ ‫� ة �ف‬ ‫��ى ��ي �‬ ‫��� �ع��ل� �ص�ن �ع� ا � �لورد ��ت�غ� ر�زه ا�ل�م ا‬ ‫ر � ��ى را ��س�ه�ا *‬ ‫ى‬ ‫ا �� �ل�ق ���ط � او ��ل‬ ‫ح���ة �م�ن ا ��ل‬ ‫�‬ ‫�‬ ‫ح��ل� *‬ ‫ب‬ ‫ر‬ ‫ى‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ة � �ذ‬ ‫ا � ف� ض �ة‬ ‫��� �ق �ة ا �ل� غ� � ة‬ ‫ح��ل�ق���ة ا � �ل�ق ���ط ا �و ا �ل‬ ‫��� ا �و �‬ ‫�‬ ‫ص��ي ر�‬ ‫حل��‬ ‫ح��ل�ق�� ا �ل�� �ه ب� �و ل��‬ ‫ر‬ ‫�م�ن ا ��ل‬ ‫�‬ ‫ح��ل� *‬ ‫ى‬ ‫‪308‬‬

‫‪308‬‬

‫‪١٤٫١٦٫٢‬‬

‫‪١٥٫١٦٫٢‬‬

Right Here!

and the minjad,

“a piece of jewelry edged with bezels consisting of pearls and gold or cloves . . . that occupies the space from the neck to the base of the breasts, worn like a sword belt”

and the masjūr,

“[a piece of jewelry] made of strung, sagging pearls”

and the safīrah,

“a neck collar with loops of gold and silver”

and the shaʿīrah,

“a trinket fashioned from silver or iron in the shape of

2.16.14

a barleycorn,” etc. and the ʿitrah,

“a neck collar rubbed with musk and other perfumes”

and the ʿamr, “the shanf ” and the tiqṣār,

“a neck collar, plural taqāṣīr”

and the kusbur,

“a bracelet of ivory”; synonym siwār

and quffāz,

“. . . or a kind of ornament for the hands or the feet”249

and the ḥibs,

“a silver eyelet placed in the center of a curtain”

and the sals,

“. . . or decorative earrings”250

and the shams,

“a kind of neck collar”

and the qudās,

“something made like silver jumān”

and the kabīs,

“a piece of jewelry that has been hollowed out and filled with perfume”

and the qilādah

“pearls and beads are strung on a thread and then

  mukarrasah,

joined into segments with large beads”

and the niqris,

“something made in the shape of a rose that a woman sticks in her head covering”

and the kharbaṣīṣ,

“a pair of earrings, or something grain-shaped worn as jewelry”

and the khurṣ,

“a hoop of gold or of silver, or the hoop of an earring, or a small hoop worn as decoration”

309

309

2.16.15

‫�‬ ‫�َْ �‬ ‫حو ��ط ‬ ‫� او �ل�‬

‫� ْ�‬ ‫� او �ل سِ���م��ط ‬ ‫�ُ ْ �‬ ‫� او �ل�ع��ل��ط��ة ‬ ‫�ُ�ق �‬ ‫� او � �ل ْر ��ط ‬ ‫� َّّ �‬ ‫� او �ل��ل��ط ‬ ‫� اَ نْ �‬ ‫� او �ل� � �� او ��ط ‬ ‫�‬ ‫� او �ل َر�ص�ي �ع��ة ‬

‫� َ نْ‬ ‫ف ‬ ‫� او �ل ش��� ���‬

‫� َ�‬ ‫� او �لنُ� �� �‬ ‫طف���ة ‬ ‫� َ ْق‬ ‫ف ‬ ‫� او � �لو� ���‬ ‫� او ��ل‬ ‫�‬ ‫حِ�ز ا ��ق ‬ ‫�ْ‬ ‫� او �ل‬ ‫��� �ل�ق ‬ ‫حِ‬ ‫�‬ ‫ْ‬ ‫�خ‬ ‫� اولم‬ ‫�ن ��ق���ة ‬ ‫ِ‬ ‫��خَْ‬ ‫� او ل‬ ‫�و��ق ‬ ‫��‬ ‫�َ ْ‬ ‫� او �ل��دي��� �س�ق ‬ ‫�ُ‬ ‫� او �ل�ز �ن�ا ��ق ‬ ‫� َ �ذ‬ ‫��سْو ��ق ‬ ‫� او �ل �‬ ‫� � �ق‬ ‫� او �ل��ط�ا ر�يّ���ة ‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫�‬ ‫خ‬ ‫�� ���ط �م��ف�ت� �� �م�ن �� �ل �ن��ي�ن ا �� �س د � ا � �ف �خ �ز ت‬ ‫ح�مر �ي��ه �ر ا � �و�ه�ل�ا �ل‬ ‫ول‬ ‫و و‬ ‫�ي‬ ‫و‬ ‫�‬ ‫� �ن �ف ض �ة �ت ش ا �ل� ا ة ��ف �� �� ا � ئ ّا ت‬ ‫�ه�ا ا �ل�ع��ي�ن *‬ ‫م ��‬ ‫طه� �ل��ل� ���صي��ب �‬ ‫��� ����ده �مر � �ى �و س� �‬ ‫�‬ ‫ق ا ة �‬ ‫�خ ق �ة‬ ‫ط ��ل �م�ن الم‬ ‫�ن ���� *‬ ‫��ل� د� ا �� �و‬ ‫�ق ة‬ ‫ا � �ل��ل�ا د� *‬ ‫ا ��ل ش ن �ف ا ا �ل� � �ّق ��ف �ش��ح��ة � ا �ذ ن‬ ‫�م� ا �ل� � *‬ ‫����� �و مع� �ل� �ى �‬ ‫ح� ا ��ل ن ظ‬ ‫ح� ����� ا �ل�م� ّ�غ‬ ‫� ق ا ة �ن‬ ‫�ص�� *‬ ‫� �ل ب‬ ‫ا � �ل��ل� د� �م � ب‬ ‫� �‬ ‫ا�لم�ع�ا �ل�ي �ق� *‬ ‫�‬ ‫ح�� �ق �ة �م��س�ت�د �ة ��ف � �ف‬ ‫�س�ف� ا �ل�م��س�ت�د �ير�ة ا �و �ك�‬ ‫ح��لي���ة ا �ل� ي �‬ ‫�‬ ‫���ل � ل��‬ ‫�س��‬ ‫�ير �ى ي‬ ‫�غ‬ ‫ا �و ��سر�� ا �و ��ي�ر�ه�م�ا *‬ ‫ج‬ ‫� �ق � �‬ ‫ا �ّق ��ف‬ ‫ا �ق ��ف ��ق �ف � ا �ذ‬ ‫ن‬ ‫ا‬ ‫ا � �ل ر ��ط ا �ل� �ع��ل�ى ا �و �م�ع�ل� � �ى �و� ا �ل� � ا �و �م� �ع� �ل� �ى‬ ‫ا �ع�ل�ا �ه�ا *‬ ‫ا �� �ل�ق �� � � ة‬ ‫ر�ط � ا‬ ‫و �ل��ل�و� �لو� *‬ ‫�� �س ا‬ ‫و ر �م�ن �ع�ا �� *‬ ‫ج‬ ‫�‬ ‫� �‬ ‫ا �ل�� �س او ر ا �لغ����لي ظ� ��‬ ‫� *‬ ‫ض خ ت �ُ‬ ‫خ ا ت� � �ن �ف ض �ة ف ّ‬ ‫���ا ��ا �� ا�لم��ل�ك *‬ ‫�� � م ��‬ ‫��� �ب�ل�ا ����ص �و�ه�و ا �ي��‬ ‫م‬ ‫م‬ ‫���ذ ا �م�ز �ن ق �ة ا � � ن ق �ة‬ ‫ة‬ ‫�ق‬ ‫ا‬ ‫ا � �ل��ل� د� �وك�� ا �ل� � ��� �و�لمع ���� *‬ ‫ح�� �ق �ة ا �� �لُ�ق ��� � ا ��ل ش���ن �ف‬ ‫�� *‬ ‫� ل�� رط و‬ ‫� �ن �ف ض �ة ض آ خ � �ة‬ ‫�ك�‬ ‫���ل �‬ ‫���� ��ا �ل�ص� *‬ ‫ح��ل�ى م ��‬ ‫��� ب��ي��‬ ‫ت‬ ‫�ن‬ ‫�‬ ‫ح ت� ا ��ل‬ ‫���ل ر��ا ���ط �‬ ‫ح���ك *‬ ‫�ك ب‬ ‫� قُ ْ‬ ‫�‬ ‫ا �ل�� �س او ر � ا‬ ‫و � �ل���ل ب� *‬ ‫ق �ا ة‬ ‫��ل د�‬

‫*‬

‫‪310‬‬

‫‪310‬‬

‫‪١٦٫١٦٫٢‬‬

‫‪١٧٫١٦٫٢‬‬

Right Here!

and the ḥawṭ,

“a twisted black and red thread on which are beads, or a silver crescent that a woman wears on her waist so that the evil eye will do her no harm”

and the simṭ,

“a neck collar longer than the mikhnaqah”

and the ʿulṭah,

“a neck collar”

and the qurṭ, “the shanf , or an earring hung from the earlobe” and the laṭṭ,

“a neck collar made of dyed colocynth seeds”

and the anwāṭ,

“pendant earrings”

and the raṣī ʿah,

“a round ornament on a sword, or any round ring on a

2.16.16

sword, a saddle, or elsewhere” and the shanf,

“a top earring, or a pendant earring in the upper edge of the ear, or anything suspended from its upper part”

and the nuṭafah,

“an earring, or pearl”

and the waqf,

“an ivory bracelet”

and the ḥizāq,

“a thick bracelet”

and the ḥilq,

“a silver finger ring without bezel, or ‘the Ring of Power’251”

and the mikhnaqah, “a necklace”; synonyms minzaqah and miʿnaqah and the khawq,

“the ring of the qurṭ or the shanf ”

and the daysaq,

“any ornament made of pure white silver”

and the zunāq,

“anything tied under the chin”

and the sawdhaq,

“a bracelet, or a woman’s bracelet”

and the ṭāriqiyyah,

“a necklace”

311

311

2.16.17

‫�َ�‬ ‫طو��ق ‬ ‫� او �ل�� �‬ ‫� ا �� �لقَ���َ�ل ّ‬ ‫ى ‬ ‫و �قِ�‬ ‫�َ َ‬ ‫� او�لم��س��ك ‬ ‫��َ‬ ‫� او جل‬ ‫���ِدي���ل ‬ ‫�ُ ْ‬ ‫� او �ل‬ ‫�‬ ‫ح��لب���ة ‬ ‫�ْ‬ ‫� ا ��ل‬ ‫ح‬ ‫���ل ‬ ‫وِ ج‬ ‫ُ‬ ‫ْ‬ ‫� َ‬ ‫� او�ل�مر��س��ل��ة ‬ ‫� ْ�‬ ‫� او �لِ��س�د �ل ‬ ‫� اَ شْ � �‬ ‫� او �ل� ��� ك�‬ ‫��ا �ل ‬ ‫� �ْ‬ ‫� او �لِ���ط��م�ل ‬ ‫� �قَ َ‬ ‫� او � �ل ب���ل ‬ ‫�‬ ‫� او � �قِ�ل ْر� �ل ‬ ‫�مِ‬ ‫� ا�‬ ‫�‬ ‫� او �لِ� ك���لي���ل ‬ ‫ال�َم �‬ ‫�و�‬ ‫ح�ا �ل ‬ ‫� نَخْ‬ ‫� او �ل�‬ ‫���ل ‬ ‫�ت‬ ‫�ه�ا �و�ي��ل ‬ ‫� او �ل �‬ ‫�َ‬ ‫� او �لب��ري�� ‬ ‫م‬ ‫��تّ ئ‬ ‫� او �ل � او �� ‬ ‫م‬ ‫�ُ‬ ‫� او �ل�ت�ْو�م��ة ‬ ‫�خ تَ‬ ‫� ا �ل‬ ‫��ا �� ‬ ‫و م‬

‫ف‬ ‫�م�عر�و��‬

‫*‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫�‬ ‫� رب� �م�ن ا � �لق��ل�ا �ئ��د‬ ‫�ض‬ ‫ة ا ��خل �ا خ‬ ‫�ا‬ ‫�‬ ‫�ي���ل *‬ ‫ا �ل� �� �سور� �و��ل‬ ‫�‬ ‫ا � �لو�ش���ا � *‬ ‫ح‬ ‫� �ن �ل�‬ ‫� رب� م ا �‬ ‫ح��ل� *‬ ‫�ض‬ ‫ى‬ ‫��� خل �‬ ‫ا ��خل‬ ‫��ا �ل *‬ ‫�‬ ‫�� �ق �ا ة �ف� ا ��خل �ز‬ ‫ق �ا ة �� �ة �ت ق‬ ‫�ه� ا‬ ‫�ر *‬ ‫ط �ي�و��ل� � ��� �ع��ل�ى ا �ل�‬ ‫��ل د� � �‬ ‫�ص�د ر ا �و ا ل��ل د� ي�‬ ‫ع‬ ‫� � � �‬ ‫�‬ ‫� �‬ ‫�ص�د ر *‬ ‫طو�ل ا �ل�ى ا �ل�‬ ‫ا �ل��س�م��ط �م�ن ا �ل��د ر �ي� �� �‬ ‫�ن آ‬ ‫� �ن �� �� �ف ض �ة‬ ‫ض‬ ‫��ً�ا � ��ق َّ ���ط ��ه ا �ل����س��‬ ‫�‬ ‫��� ي� ش���ب��ه ب���ع ض�‬ ‫ح��ل�ى م �لو �ل او �و��‬ ‫���ه ب���ع� �ي ر ب‬ ‫َ ْ‬ ‫�‬ ‫�‬ ‫ح��د �ش�� �‬ ‫ا � �ل او �‬ ‫��ك�ل *‬ ‫�ت �‬ ‫� ق ا ة � � � ا ن تُ � َ‬ ‫�خ ا � �‬ ‫ا � �ل��ل� د� ك�‬ ‫ط� ب� *‬ ‫���ا �ل���طِ�مي���ل �ل� ���ه�ا �� ���ط��م�ل ا �ى ���ل ���‬ ‫ط �ب� �ل��ي‬ ‫ش‬ ‫�‬ ‫ّق �ف‬ ‫ا �ل� ا ة‬ ‫ر� *‬ ‫�ص�د ر �م‬ ‫����ى �م�ن �ع�ا �� �م��س�ت�د �ير ��ي ت��ل�ا � �لو �ي��ع�� �ل� ��ى �‬ ‫ج‬ ‫ا ت ش ّ � ة ��ف‬ ‫ا‬ ‫�م� �����د ه ا�ل�م ا‬ ‫ر � �ى را ��س�ه� *‬ ‫�ش����ه �ع�ص�ا ���ة ّ�ن ��ا ج��ل‬ ‫�و�هر*‬ ‫��‬ ‫ب‬ ‫ب �ت�ز�ي ب‬ ‫� ب� �م�ن ا ��ل‬ ‫�‬ ‫ح��ل� *‬ ‫�ض ر‬ ‫ى‬ ‫� ب� �م�ن ا ��ل‬ ‫�‬ ‫ح��ل� *‬ ‫�ض ر‬ ‫ى‬ ‫�‬ ‫�‬ ‫� ن ق ش ��‬ ‫�خ‬ ‫ا ��ل�ا �� �ل ا ن� الم‬ ‫�خل‬ ‫�ت���ل�ف���ة �و �ز � ن���ة ا �لت��ص�ا �و ر � او �ل �� ��و��� ا‬ ‫� *‬ ‫و‬ ‫�ي‬ ‫�ي‬ ‫�‬ ‫�‬ ‫ن ّ‬ ‫ة �ف‬ ‫�‬ ‫�و�هر*‬ ‫حب���ل �ل��ل�م ار � �ي��ه � �ل �ون�ا � � �ن ب ج��‬ ‫م�ز�ي‬ ‫ت ئ � � ا تش ا‬ ‫ن‬ ‫�ه�ا *‬ ‫� �� او ��م ا �ل��ل�و� �لو �م� ����� �ب��ك �م �‬ ‫�� � �� ة ا �� �ل�ق �� �ف� ه � �ة�� ة‬ ‫ح�� كب���ي�ر� *‬ ‫ا ل�ل�و �لو� �و ر�ط ي�� ب‬ ‫ف‬ ‫�م�عر�و�� *‬

‫‪312‬‬

‫*‬

‫‪312‬‬

‫‪١٨٫١٦٫٢‬‬

‫‪١٩٫١٦٫٢‬‬

Right Here!

and the ṭawq,

[“decorative collar”] “too well known to require definition”

and the qalaqī,

“a kind of necklace”

and masak,

“bracelets or anklets”

and the jadīl,

“a jeweled sash”

and ḥulbah,

“a kind of jewelry”

and the ḥijl,

“an anklet”

and the mursalah,

“a long necklace draped over the breast, or a necklace 2.16.18 containing beads”

and the sidl, “a simṭ of pearls that reaches the breast” and ashkāl,

“jewelry made of pearls and silver, each element resembling the next, which women wear as earrings; singular shakl”

and the ṭiml,

“a necklace (synonym ṭimīl), because it is ‘impregnated (tuṭmalu),’ i.e., smeared with perfume”

and the qabal,

“a round thing of ivory that shines and is hung on a woman’s breast”

and the qirmil,

“something a woman ties around her head”

and the iklīl,

“something resembling a headband that is decorated with gems”

and maḥāl,

“a kind of jewelry”

and nakhl,

“a kind of jewelry”

and tahāwīl,

“different colors, or decoration in the form of drawn figures and engravings”

and the barīm,

“a woman’s cord in which there are two colors and 2.16.19 which is decorated with gems”

and tawāʾim, “tawāʾim pearls are those that are joined together” and the tūmah,

“a pearl, or an earring containing a large drop”

and the khātam,

[“finger ring”] “too well known to require definition”

313

313

‫� ْ‬ ‫� او �لعِ� ��‬ ‫�صم��ة ‬ ‫� َْ‬ ‫� ا �ل��‬ ‫�ر� ‬ ‫و كم‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� اَ ْ �‬ ‫� او �ل� �ن �ظ� ���ا � ‬ ‫م‬ ‫�ُْ‬ ‫�‬ ‫� او �لث� ك‬ ‫��ن���ة ‬ ‫��لُ‬ ‫�م�ا �ن ‬ ‫� او �ج �‬ ‫�ُ‬ ‫� او �لب��ر�ة ‬ ‫� ّ‬ ‫� او �لِر�ى ‬ ‫�َ‬ ‫� او � �ل �و يّ���ة ‬ ‫�نِ‬ ‫�خَ شَ‬ ‫� �ل�‬ ‫ا �ل�ى ا � �����ل ‬

‫ا �� �ق �ا ة‬ ‫ل��ل د�‬ ‫ا �� �لق�� �ا د�ة � �ن �م�ن ا ��ل �ا �غ���ة ��ف ال� خ‬ ‫م‬ ‫��ا �ن��ق� ا �و ب�� ن��ا ت� ك�‬ ‫��ر� �‬ ‫�‬ ‫ح‬ ‫��‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�ى‬ ‫�‬ ‫�ص�ي‬ ‫م ى‬ ‫و وع‬ ‫�ذ‬ ‫ت‬ ‫��ا ن خ� � ��ف ��ل �ة‬ ‫��ا �ه��لي�� *‬ ‫ك�� � ��ي�� �ى ا ج‬ ‫� �� �ن�ظ �� �خ �ز‬ ‫�� خ‬ ‫� �ر ا *‬ ‫�ك��ل �ي��ط ��‬ ‫م‬ ‫�ق ة‬ ‫ا � �ل��ل�ا د� *‬ ‫��ف ف �ة � �ن َ َ �� ن����� �ف� �خ �ز‬ ‫�� �� ن ��ت�ت ��ش��� ه ا �ل� ا ة‬ ‫ر� *‬ ‫�ه�ا �ر �م�ن �ك��ل �لو� �وح� �م‬ ‫��س ي ���� م ا د � ي �س‬ ‫� �و ي �‬ ‫م ج‬ ‫��� خل �‬ ‫ا ��خل‬ ‫��ا �ل *‬ ‫�غ‬ ‫ا �� �لق�� �ا د�ة ا � ا ��ل�ت �ت� ض‬ ‫��� ي �ڡ‬ ‫� �ع�ن�ق� ا �ل���ل�ا � *‬ ‫�‬ ‫ل و � �‬ ‫م‬ ‫ى وع‬ ‫�‬ ‫�‬ ‫� ة‬ ‫� ق‬ ‫ا �ل�ع���د �م�ن ا �ل��د ر ا �و ا �ل��ل�و� �لو� *‬ ‫ة ا ��خل �ا خ‬ ‫�ا‬ ‫�‬ ‫�ي���ل *‬ ‫ر �و��س ا �ل� �� �سور� �و��ل‬

‫� اَ‬ ‫�م�ن ا �ل� �ن�ا ب ‬ ‫�‬ ‫��لُ ّ‬ ‫��ل�ا ب ‬ ‫�‬ ‫� او ج‬ ‫�َ ْ‬ ‫� او �ل�ز رن�� ب ‬ ‫�‬ ‫�� ُ�ُْ�‬ ‫�رك�� ب ‬ ‫ل�‬ ‫� او ك‬ ‫�‬ ‫�َ‬ ‫� او�لم�ل�ا ب ‬ ‫�‬ ‫�َ ّ‬ ‫� او �ل ش��� ث ‬ ‫�‬ ‫��لََنُْ‬ ‫�‬ ‫� ا ي���ل��‬ ‫�و� ‬ ‫�‬ ‫و جج‬ ‫� ا ��ل َّ� ا � ّ‬ ‫ ‬ ‫و ر�‬ ‫ح�ى‬ ‫ُ بَ نَّ‬ ‫�‬ ‫� او�ل�مر�‬ ‫ح ‬

‫�‬ ‫�‬ ‫���ا �هي��ه‬ ‫ا�لم��س��ك ا �و �ع ��طر �ي� ض�‬ ‫آ �‬ ‫�م�� ا �ل�ورد *‬ ‫�‬ ‫��ش�� �� ّ �� ئ� �ة‬ ‫ح� *‬ ‫ط� ب� ا ل ار‬ ‫ط� ب� ا �و ج�ر�ي‬ ‫��ي‬ ‫�ن ا ت �‬ ‫�� ئ� �ة‬ ‫ح� *‬ ‫ط� ب� ا ل ار‬ ‫� ب�� � ��ي‬ ‫�ع ��� ا ا ���ز � �ف� ا ن‬ ‫طر �و ل ع‬ ‫ر� *‬ ‫�‬ ‫� ُ َ�غ‬ ‫�ن�ب�� ت� ��‬ ‫ط� ب� ا �لر� �ي��د ب��� �ب�ه *‬ ‫ي‬ ‫يح‬ ‫�خ‬ ‫�ور*‬ ‫�ع�ود ا ب�ل���‬ ‫� �ف‬ ‫ج� ن���� �م�ن ا �� ك�‬ ‫ل��ا ��ور*‬ ‫س‬ ‫�‬ ‫خ‬ ‫�ور*‬ ‫�ود �ع�ود ا ب�ل���‬ ‫ا ج��‬

‫*‬

‫�‬ ‫� � �ف‬ ‫ت خ� �ذ � ش‬ ‫� �‬ ‫��ا الم���‬ ‫مو�‬ ‫ط� ب� �وا‬ ‫ا � �لق���س� ا �لث��ا �ل ث� ��ى �ع��م�ل ا �ل��‬ ‫�‬ ‫ي‬ ‫م‬ ‫م‬ ‫*‬

‫‪314‬‬

‫‪314‬‬

‫‪٢٠٫١٦٫٢‬‬

Right Here!

and the ʿiṣmah,

“a necklace”

and the karm,

“a necklace, or a kind of work on a mikhnaqah, or ‘the Daughters of Karm’—ornaments that were made during the Days of Barbarism”

and the anẓām,

“any thread on which beads are strung”

and the thuknah,

“a necklace”

and the jumān,

“a plaited strip of hide with beads of all colors on it that women wear as a sash”

and the burrah,

“an anklet”

and the riyy,

“a necklace, or the thing placed round the neck of a boy”

and the waniyyah,

“a necklace of pearls”

and khashal.

“the terminals on bracelets or anklets”

Work Group 3: For Making Perfume and Concocting Fragrant Pastes including anāb,

“musk, or an aromatic substance resembling it”

and jullāb, “rosewater” and zarnab,

“a perfume, or a sweet-smelling tree”

and kurkub,

“a sweet-smelling plant”

and malāb,

“an aromatic substance, or saffron”

and shathth,

“sweet-smelling plants used in tanning”

and yalanjūj,

“aloe wood”

and rabāḥī,

“a kind of camphor”

and murannaḥ,

“best-quality aloe wood”

315

315

2.16.20

‫� ْ‬ ‫� او �ل َر�‬ ‫ح�ا �ن ‬ ‫ي‬ ‫ل���� ْ‬ ‫ا �� ش‬ ‫ح ‬ ‫�و ي �‬ ‫�‬ ‫� َّ َّ‬ ‫�‬ ‫�ص�ي �اح ‬ ‫� او �ل�‬ ‫�نَ‬ ‫��ضُ � �‬ ‫ح ‬ ‫� او �ل�� و‬ ‫�َ‬ ‫� او �ل��س�لِ�ي خ�‬ ‫���ة ‬ ‫� َّ ْ‬ ‫� او �ل��لبِ ي�� خ�‬ ‫���ة ‬ ‫�ََْ‬ ‫خ‬ ‫���ة خ‬ ‫� او �ل���ل��ل‬ ‫�ُ ْ‬ ‫� او �ل��س�ع�د ‬ ‫� َْ‬ ‫� او �ل �نر��د ‬ ‫� َّ‬ ‫� او �ل�ز ��ا د‬ ‫ ‬ ‫ب‬ ‫�َ‬ ‫ْ‬ ‫� او �ل�عب��د ‬ ‫� ْ‬ ‫� او � �قِ�ل ن��د �ي��د ‬ ‫�َّ‬ ‫�د‬ ‫� او �ل ن� ‬ ‫�َ‬ ‫� او ��ل‬ ‫ح�نِ�ي ��ذ ‬ ‫��� �ذ‬ ‫� او ك�‬ ‫ل��ا �ى ‬ ‫�َ‬ ‫�ه�ا ر ‬ ‫� او �لب �‬ ‫�َّ �‬ ‫� ا ��لخ‬ ‫� ��ط�ا ر ‬ ‫و‬ ‫�خُْ‬ ‫� ا �ل‬ ‫��مر�ة ‬ ‫و‬ ‫� �ذَ‬ ‫� او �ل�� رِ�ير�ة ‬ ‫� َْ‬ ‫� او �ل�زب���عر ‬ ‫� اِ�ذْ‬ ‫� او �ل� �خِ�ر ‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫���ذ �‬ ‫�ن��� ت� ���ط�� ا ��ل ا ئ� �ة ��‬ ‫ح� ا �و �ك��ل �ن�ب�� ت� ك�� �ل��ك‬ ‫يب ر‬ ‫ب‬ ‫ئ‬ ‫�‬ ‫ن ت �‬ ‫� � �ة‬ ‫ح� *‬ ‫ط� ب� ا ل ار‬ ‫��ب��� ��ي‬ ‫�‬ ‫ْ‬ ‫�ع ��‬ ‫طر ا �و �غِ� ���س�ل *‬ ‫�‬ ‫ط� ب� *‬ ‫��ي‬ ‫�خ ه�ن ث � ا ن �ق ن َّ‬ ‫�‬ ‫���ا �ن�ه ��ق ش��� �م ن����س��‬ ‫� �ود � ���م ا �ل�� � �‬ ‫�ع ��طر ك�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�ير�� ب� *‬ ‫ل‬ ‫�‬ ‫�‬ ‫ب‬ ‫ب‬ ‫ل‬ ‫ر‬ ‫ر‬ ‫ب‬ ‫ن ا �ف �ة �‬ ‫�� ا�لم��س��ك *‬ ‫�� ج‬ ‫�‬ ‫��‬ ‫ط� ب� � *‬ ‫ي م‬ ‫�‬ ‫��‬ ‫ط� ب� � *‬ ‫ي م‬ ‫� �آ‬ ‫� ئ �ة �‬ ‫��ش�� �‬ ‫ط� ب� ا �ل ار �‬ ‫ح� � او �ل� �عود � ا‬ ‫و �ل� ��س *‬ ‫ج�ر ��ي‬ ‫�ُ ْ‬ ‫� �و���س��مى ا �ل�ز ��ه *‬ ‫م ي‬ ‫م‬ ‫�ن ا ت ��‬ ‫�� ئ� �ة‬ ‫ط� ب� ا ل ا‬ ‫ر ح� *‬ ‫� ب�� � �ي‬ ‫�‬ ‫�‬ ‫��ع ا ���ز � �ف� ا ن‬ ‫�ا �ف‬ ‫� �‬ ‫ا �ل�ع ن�ب��ر � او �� ك�‬ ‫ط� ب� �ي ��م�ل �ب� ل ع‬ ‫ر� *‬ ‫ل�� ��ور � او�لم��س�ك �و ��ي‬ ‫�‬ ‫��‬ ‫ط� ب� � *‬ ‫ي م‬ ‫� �‬ ‫ه�ن � غ‬ ‫ط� ب� *‬ ‫د � � او �ل�����س�ل ا�لم��ي‬ ‫�‬ ‫�‬ ‫��ش�� �‬ ‫ط� ب� �ب�ه ا �ل��د �ه�ن *‬ ‫ج�ر �ل�ه �ورد �ي� ��ي‬ ‫�‬ ‫ن ت �‬ ‫ط� ب� ا �لر� *‬ ‫��ب��� ��ي‬ ‫يح‬ ‫� �‬ ‫ه�ن ت خ� ��ذ �ن ��ز ت ا ف ا‬ ‫ط� ب� *‬ ‫د � ��ي�� �م ا �ل ��ي� �ب� �� � �وي�ه ا �ل��ي‬ ‫ش �آ �ن � �‬ ‫�َ ْ‬ ‫ط� ب� *‬ ‫ا � �لور��س � او ����ي � �م ا �ل��ي‬ ‫�‬ ‫�ع ��‬ ‫طر*‬ ‫ن ت �‬ ‫�� ئ� �ة‬ ‫ح� *‬ ‫ط� ب� ا ل ار‬ ‫��ب��� ��ي‬ ‫�ش ش �‬ ‫�� ئ� �ة‬ ‫ح� *‬ ‫ط� ب� ا ل ار‬ ‫ح���ي����� ��ي‬ ‫‪316‬‬

‫‪316‬‬

‫*‬

‫‪٢١٫١٦٫٢‬‬

‫‪٢٢٫١٦٫٢‬‬

Right Here!

and rayḥān,

“a [particular] sweet-smelling plant [i.e., ‘basil’] or any plant of that nature”

and shīḥ,

“a sweet-smelling plant”

and ṣayyāḥ,

“an aromatic substance, or a perfume for washing with”

2.16.21

and naḍūḥ, “perfume” and salīkhah,

“an aromatic substance like peeled bark, or the fat from the fruit of the ben tree before it is pulped”

and labīkhah,

“a vesica of musk”

and lakhlakhah,

“a perfume, too well known to require definition”

and suʿd,

“a perfume, too well known to require definition”

and rand,

“a sweet-smelling tree, or aloe, or myrtle”

and zabād,

[“civet”] “too well known to require definition”; syn-

and ʿabd,

“a sweet-smelling plant”

and qindīd,

“amber, or camphor, or musk, or a perfume made 2.16.22

onym zuhm

from saffron” and nadd,

[“ambergris”] “a perfume, too well known to require definition”

and ḥanīdh,

“an ointment, or a scented wash”

and kādhī,

“a tree bearing flowers with which ointment is perfumed”

and bahār,

“a sweet-smelling plant”

and khaṭṭār,

“an ointment made from oil with aromatic perfume”

and khumrah,

“Indian yellow, or various kinds of perfume”

and dharīrah,

“an aromatic substance”

and zabʿar,

“a sweet-smelling plant”

and idhkhir,

“sweet-smelling grasses”

317

317

‫� َّ ّ‬ ‫� او �ل��س�ا �ه �ر��ة ‬ ‫َ ي‬ ‫��ل ُْ‬ ‫� او �ض‬ ‫�ي��م ار �ن ‬ ‫�ُ � َّ‬ ‫� او�لم��ط�ي�ر ‬ ‫�َ�‬ ‫� او � ظل�� �‬ ‫�ف��ا ر ‬ ‫�َ‬ ‫� او �ل�عِب��ي�ر ‬ ‫�َ ْ‬ ‫�هر ‬ ‫� او �ل�عب �‬ ‫� ْ�‬ ‫� او �لعِ� ��طر ‬ ‫�َ‬ ‫� او �ل�ع�م�ا ر ‬ ‫�‬ ‫� او �ل�ع ن�ب��ر ‬ ‫� �غَ ّآ‬ ‫� او �ل� �ر ‬ ‫�‬ ‫� او � �لف��ا غِ��ر�ة ‬ ‫� قُ ْ �‬ ‫� او � �ل� ��طر ‬ ‫� �ف‬ ‫� او �� ك�‬ ‫ل��ا ��ور ‬ ‫�ْ‬ ‫� او �ل نِ����سر�ي�ن ‬ ‫���َُ‬ ‫� او لجع‬ ‫�و�ز ‬ ‫��‬ ‫�َ‬ ‫� او �لبَ���ل��س�ا �ن ‬

‫�ََ‬ ‫� او � �لق���ل��س�ا �ن ‬ ‫� َ نَ‬ ‫� او � �لق�����س ‬ ‫� ََ‬ ‫� او �ل�هب����س ‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫�‬

‫�ع ��‬ ‫طر*‬

‫ا ��ل � ا ن � ف ا‬ ‫ح� � ا � �ل�� ر��س�ى‬ ‫ير‬ ‫ُ‬ ‫�‬ ‫�‬ ‫�‬ ‫ّ‬ ‫ا �ل� �عود ا �و ا�لم��‬ ‫طر�ى �م ن��ه *‬ ‫� �‬ ‫ش‬ ‫��ا �ن ه ظ ��� �ف� �ق ف‬ ‫����ى �م�ن ا �ل�ع ��طر ك�� �‬ ‫� ر�م� ت���ل�� �م�ن ا �ص��ل�ه *‬ ‫خ ا � �ن � �‬ ‫��ز �ف ن‬ ‫ط� ب� *‬ ‫ا �ل �ع� ار � ا �و ا ��ل� ��ط �م ا �ل��ي‬ ‫ا �� ن� � � ا ��ل ا ��س� �ي�ن � �ن��� ت آ�خ‬ ‫� � �ر*‬ ‫ل� ر�ج ��س و ي�� م� وب‬ ‫� �‬ ‫ط� ب� *‬ ‫ا �ل��ي‬ ‫�‬ ‫�‬ ‫ا �لر�‬ ‫ح�ا ن� �ي�ز�ي�ن �ب�ه �ج�م��ل��س ا �ل ش��� ا‬ ‫ر ب� *‬ ‫ي‬ ‫�ة‬ ‫�ة‬ ‫�ف‬ ‫�ن‬ ‫ث‬ ‫ي�ن‬ ‫ر �و� د ا �� �‬ ‫ح �ر� ا �و � ب�� �ع�� �ي��ه *‬ ‫ب ب ي‬ ‫ع‬ ‫��غُ َْ آ‬ ‫ن ت �‬ ‫ط� ب� ا �و �ه�و ا �ل� ر �‬ ‫ر*‬ ‫��ب��� ��ي‬ ‫�ي‬ ‫�‬ ‫�‬ ‫� �ة‬ ‫ل��ا �ب� *‬ ‫ط� ب� ا �و ا � بك��‬ ‫��ي‬ ‫ا ��� � ��ذ �� �ت� خ�ّ‬ ‫�ر �ب�ه *‬ ‫ل �عود ا �ل� �ى ي ب‬ ‫آ‬ ‫ن ت � نَ ���ن � ا �ق‬ ‫� ن � �‬ ‫�‬ ‫ط� ب� �‬ ‫حوا � � او �ل��ط��ل� ا �و �و�ع�� �وه �و ��‬ ‫ط� ب� � ��وره ك� �ور ا �ل�‬ ‫�‬ ‫ي‬ ‫��ب��� ��ي‬ ‫م‬ ‫ع‬ ‫ش‬ ‫�� ن � ي�ن ��‬ ‫�خل‬ ‫�ك�و ن� �م�ن ���ج�‬ ‫�ي��‬ ‫�ر ب ج�‬ ‫�ب��ا ��ل ب�‬ ‫حرا ل�ه��د � او �ل�ص�� ا‬ ‫� *‬

‫‪٢٣٫١٦٫٢‬‬

‫*‬

‫� د�‬ ‫ور م‬ ‫�ن � �‬ ‫ط� ب� *‬ ‫�ض‬ ‫� رب� �م ا �ل��ي‬ ‫��‬ ‫ش‬ ‫� نّ�آ � ا �� ن�� ت ا �ّ ا �� �ي�ن �ش�� �ظ �� ا � ا �� �ق ا � ة‬ ‫� ا ��ل‬ ‫���� غ ا ك���ش��‬ ‫ح�� �ل� ي ب�� �ل� ب�ع� م��س �� هر ل�� هر�‬ ‫ج�ر�ص��� ر ج ر‬ ‫ت ن ا �ف �ف‬ ‫ن‬ ‫�ه�ا *‬ ‫�ي����� ���س ��ى د �ه �‬ ‫�ن ا ت �‬ ‫�� ئ� �ة‬ ‫ح� *‬ ‫ط� ب� ا ل ار‬ ‫� ب�� � ��ي‬ ‫��ن ا ت ��� ا ��ل ا ئ� �ة � ���س ا �� ض ا ا ��ل ا َ‬ ‫ر ��س�ن *‬ ‫���‬ ‫ط� ب� ر ح� وي ��مى ي �‬ ‫ب�� � ي‬ ‫��خِل ْ� ّ‬ ‫ا�ن‬ ‫ى � � �ق��ا ��ل ��ل�ه ا �ل� ن‬ ‫ا �‬ ‫م�ث ��ور �‬ ‫و �ل�م�ا � *‬ ‫و‬ ‫��ي ر �ي‬ ‫م‬ ‫*‬

‫‪318‬‬

‫‪318‬‬

‫‪٢٤٫١٦٫٢‬‬

Right Here!

and sāhiriyyah,

“an aromatic substance”

and ḍaymurān,

“Persian basil”

and muṭayyar,

“aloe, or moistened aloe”

and ẓafār,

“a sort of incense, so named because it resembles a

and ʿabīr,

“saffron, or a mixture of perfumes”

and ʿabhar,

“narcissus, or jasmine, or other plants”

and ʿiṭr,

“an aromatic substance”

and ʿamār,

“the sweet-smelling plants with which the place

2.16.23

fingernail (ẓufr) pulled from its root”

where men meet to drink is decorated” and ʿanbar,

“the dung of a sea creature, or a substance thrown up by a spring in the sea”

and gharrāʾ,

“a scented plant, or it may be that the correct form is ghurayrāʾ ”

and fāghirah,

“a perfume, or cubeb”

and quṭr,

“aloe used for censing”

and kāfūr,

“a scented plant whose flowers are like camomile and palm blossom, or the spadix of the latter, or a perfume too well known to require definition; it comes from trees in the mountains of the Sea of India and from China”

and nisrīn,

[“eglantine”] “a flower too well known to require

and ʿajūz,

“a sort of perfume”

definition” and balasān,

“small trees like those of henna that grow only in ʿAyn Shams, the Cairo suburb, and whose oil is much in demand”

and qalasān,

“a sweet-smelling plant”

and qanas,

“a sweet-smelling plant, also called rāsan”

and habas,

“gillyflower, also called manthūr and nammām”

319

319

2.16.24

‫�َْ َ �ق ش‬ ‫ ‬ ‫� او�ل�مرد ��و���‬ ‫�ُ ّ‬ ‫� او ��ل‬ ‫ح��ص ‬ ‫�َ �‬ ‫� او �ل��سِ�عي� ��ط ‬ ‫� قُ ْ �‬ ‫� او � �ل���س ��ط ‬ ‫� ضَ‬ ‫���ي �ا ‬ ‫� ا �ل�‬ ‫و ْ ع‬ ‫�َ‬ ‫� او �لمي��ع��ة ‬ ‫�َقُ‬ ‫� او �لن �� ��و ‬ ‫ع‬ ‫� َْ‬ ‫ف ‬ ‫� او �ل� �عو��‬ ‫� او ��خِل‬ ‫��ل�ا ��ق ‬ ‫� او ��ل َّر�‬ ‫حِ�ي ��ق ‬ ‫� ُْ‬ ‫� او �لب��ن ��ك ‬ ‫�ُ ّ‬ ‫� او �ل��س��ك ‬

‫�‬ ‫�ش‬ ‫مو ‬ ‫� او�لم��س��ك الم��� �‬ ‫ع‬ ‫�َ ْ‬ ‫� او �لت�ت���ل ‬ ‫� ْ‬ ‫� او �ل ُر�ع��ل��ة ‬ ‫� ُ نْ‬ ‫� او �ل��س��ب���ل ‬ ‫� �قُ ُْ �‬ ‫� او � �ل ن��د �و�ل ‬ ‫�َ ْ َ �‬ ‫� او �لم ن��د �ل ‬ ‫�َ‬ ‫� او �لب�� ش����ا � ‬ ‫م‬ ‫��َ ْ‬ ‫ا‬ ‫�هر�م� �ن ‬ ‫� او لب �‬ ‫�‬ ‫� او �ل�ثِ �َو�م��ة ‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫���ط� ت� � � ة �ف ش‬ ‫م��� ���طه�ا‬ ‫ي ب� ج‬ ‫��ع�ل�ه ا�ل�م ار � ��ى � �‬ ‫�‬ ‫ا �� َ ْ�� ا ��ز � �ف� ا ن‬ ‫�لور س �و ل ع‬ ‫ر� *‬ ‫� ا ن ه�ن ��خل �‬ ‫ا �لب�� � �ود � ا‬ ‫�رد �ل *‬ ‫عود �ه ن��د �ى �و�عر�ى *‬ ‫��‬ ‫ب‬ ‫�ن � �‬ ‫ط� ب� *‬ ‫�ض‬ ‫� رب� �م ا �ل��ي‬ ‫� �� � � ئ �ة‬ ‫ع�‬ ‫طر ك���ا �لم�ا ���ع� *‬ ‫�غ �ف� �ن �ف � �‬ ‫ط� ب� *‬ ‫�ب‬ ‫�ص�� ي��ه �م ا �� او ه ا �ل��ي‬ ‫�ن ا ت �‬ ‫�� ئ� �ة‬ ‫ح� *‬ ‫ط� ب� ا ل ار‬ ‫� ب�� � ��ي‬ ‫�ن � �‬ ‫ط� ب� *‬ ‫�ض‬ ‫� رب� �م ا �ل��ي‬ ‫�ن � �‬ ‫ط� ب� *‬ ‫�ض‬ ‫� رب� �م ا �ل��ي‬ ‫�‬ ‫��‬ ‫ط� ب� � *‬ ‫ي م‬ ‫ت خ �ذ‬ ‫�‬ ‫���ط�� ��ي �‬ ‫��� �م�ن ا �ل ا‬ ‫ر �م��ك *‬ ‫يب‬ ‫�‬ ‫�‬ ‫م �‬ ‫ا � ال خ‬ ‫���ل�و ��‬ ‫ط �ب�ا �ل�ع ن�ب��ر*‬ ‫ى‬ ‫�‬ ‫�ن �‬ ‫ط� ب� *‬ ‫�ض‬ ‫� رب� �م ا �ل��ي‬ ‫ن آ‬ ‫ا ك�‬ ‫����لي���ل �م�ن ر�‬ ‫ح�ا � � �‬ ‫و ��س *‬ ‫ي‬ ‫�ن ا ت �‬ ‫�� ئ� �ة‬ ‫ح� *‬ ‫ط� ب� ا ل ار‬ ‫� ب�� � ��ي‬ ‫��ش�� ا � ش �‬ ‫ف‬ ‫� �� �ل‬ ‫����ا � �ل�ز �هره د �ه�ن ش��� �ر �� *‬ ‫جر ب م‬ ‫�ي‬ ‫ا ��ل� ا � ا � � � � ّ‬ ‫�وده ك���ا �لم ن��د �ل�ى *‬ ‫�عود و ج �‬ ‫��ش�� � �� �� ئ� �ة‬ ‫ح� *‬ ‫ج�رع�طرا ل ار‬ ‫� ّآ‬ ‫�‬ ‫�ن‬ ‫ا �ل�ع� �فص� � او �ل‬ ‫ح��� *‬ ‫ر‬ ‫� �آ‬ ‫��ش�� ة �‬ ‫ئ� �ة‬ ‫ط� ب� را‬ ‫ح� �م�ن ا �ل� ��س*‬ ‫ج�ر� ا ��ي‬

‫‪320‬‬

‫‪320‬‬

‫*‬

‫‪٢٥٫١٦٫٢‬‬

‫‪٢٦٫١٦٫٢‬‬

Right Here!

and mardaqūsh,

“a perfume a woman puts on her comb”

and ḥuṣṣ,

“Indian yellow, or saffron”

and saʿīṭ,

“the ben tree, or mustard oil”

and qusṭ,

“Indian or Arabian aloe”

and ḍiyāʿ,

“a kind of perfume”

and mayʿah,

“an aromatic substance; synonym māʾiʿah”

and naqūʿ,

“a dye containing sweet-smelling aromatics”

and ʿawf,

“a sweet-smelling plant”

and khilāq,

“a kind of perfume”

and raḥīq,

“a kind of perfume”

and bunk,

“a perfume too well known to require definition”

and sukk,

“a perfume made from rāmik252”

and misk mashmūʿ,

[literally, “waxed musk”] i.e., “mixed with amber”

and tatl,

“a kind of perfume”

and ruʿlah,

“umbels of basil and myrtle”

and sunbul,

“a sweet-smelling plant”

and qundūl,

“a tree found in the Levant, whose flowers have an oil of excellent quality”

and mandal,

“aloe, or the best kind thereof; synonym mandalī”

and bashām,

“a fragrantly scented tree”

and bahramān,

“safflower, or henna”

and thiwamah,

“a tree more sweet-smelling than myrtle”

321

321

2.16.25

2.16.26

‫��لَْ ُ‬ ‫� او ج�‬ ‫�ه�م�ا �ن ‬ ‫�ي �‬ ‫ا ��خلُ َ‬ ‫��ز ا �م�ى ‬ ‫�و‬ ‫�ُ‬ ‫� ْر� ‬ ‫� ا �ل �ض‬ ‫و م‬ ‫�َ ْ‬ ‫��تُ‬ ‫� او �لم ك‬ ‫�� �و�م��ة ‬ ‫��َ �‬ ‫ا �ل�‬ ‫ل��يط�م��ة ‬ ‫�و ِ‬ ‫�َنْ شَ‬ ‫� ‬ ‫� او�لم���� �‬ ‫م‬ ‫� نّ‬ ‫� او �ل��م�ا � ‬ ‫م‬ ‫�َْ ُ‬ ‫��ض �و�م��ة ‬ ‫� او�لم�ه�‬ ‫� اُ ْ‬ ‫� او �ل� �ش���ن ��ة ‬ ‫�‬ ‫� او �لب��ا �ن ‬ ‫� َ فْ‬ ‫� او ج�ل‬ ‫��‬ ‫����ن ‬ ‫� َُّ‬ ‫� او �ل‬ ‫�‬ ‫ح�ن�و�ن ‬ ‫� �قُ‬ ‫� او �ل َر��و�ن ‬ ‫�ُ‬ ‫� ْث‬ ‫� او � ك‬ ‫ل����ن ��ة ‬

‫� ا �ل�مَ��ْ ُ َ‬ ‫��سو��س�ن ‬ ‫وي �‬ ‫� �‬ ‫� او �لغ���ا �لي���ة ‬ ‫�‬ ‫� او � �لف��ا ِ�عيَ���ة ‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫���ذ ا ا �� َ�ْ ُ �ق ن‬ ‫��ز �ف ن‬ ‫ه��ا �‬ ‫ا �ل �ع� ار � �وك�� لري��‬ ‫خِ ّ � ّ‬ ‫��ي�ر�ى ا �لب��ر*‬ ‫�‬ ‫��ش�� �‬ ‫�ر ��‬ ‫ط� ب� ا �لر� *‬ ‫ج‬ ‫ي‬ ‫يح‬ ‫�َ‬ ‫�تَ‬ ‫�‬ ‫ه�ن � �ف‬ ‫�ف ن‬ ‫���ع�ل �ي��ه ا �ل�ز �ع� ار � ا �و ا � ك‬ ‫� *‬ ‫ل�� �‬ ‫د� ي ج‬ ‫م‬ ‫�‬ ‫ا�لم��س��ك *‬ ‫�‬ ‫قّ � قّ ق ن � ن‬ ‫�ع ��‬ ‫طر �ش���ا �� ا �ل��د �� ا �و �ر�و� ا �ل��س��ب���ل *‬ ‫ن ت �‬ ‫ط� ب� *‬ ‫��ب��� ��ي‬ ‫�‬ ‫خ� � �� ا � � ا � ن‬ ‫ط� ب� ي��ل�ط �ب� �لم��س�ك �‬ ‫و �لب��ا � *‬ ‫��ي‬ ‫�ع ���ط ا ����� �م�م�ا ���لت��ف �ع� ��ش�� � � � ن‬ ‫�ص�و�ر*‬ ‫�را �لب���ل�و ��ط � او �ل� ب�‬ ‫�ي � �ل�ى ج‬ ‫ر ب ي �ض‬ ‫ش‬ ‫� ث� ة ه�ن �‬ ‫� ��ل‬ ‫����‬ ‫ط� ب� *‬ ‫ح ب� ��مر� د � ��ي‬ ‫جر‬ ‫��ش�� �‬ ‫�� ئ� �ة‬ ‫ح� *‬ ‫ط� ب� ا ل ار‬ ‫ج�ر ��ي‬ ‫ش‬ ‫ا �� �لف��ا �غ� ي���ة ا �و �نَ��ور �ك�‬ ‫���ل ���ج�‬ ‫�ر*‬ ‫�‬ ‫� نّ ا ا ���ز � �ف� ا ن‬ ‫ا حِ�ل �� �و ل ع‬ ‫ر� *‬ ‫آ‬ ‫ت خ �ذ‬ ‫غ ن خ ف ت �‬ ‫�ش���ى ��ي �‬ ‫���د‬ ‫��� �م�ن � ��س � او ���ص�ا � ��ل�ا �� ��ب����س ��ط � ��يو ن� ض�‬ ‫ُْ‬ ‫���نث ا ا � �ه �نََ ْ �ة �م�ن ا �� �ق‬ ‫�ع��ل�ه�ا ا ��ل ��ا �ي�ن‬ ‫ل‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ص�‬ ‫ح�� ا �ص��ل�ه ك�� و �ى �ور ج‬ ‫� ب‬ ‫ي� ري‬ ‫ت‬ ‫�‬ ‫�‬ ‫�‬ ‫ق �ة‬ ‫� ا �غ ا ن � �� �ة‬ ‫ح�ز � � ف‬ ‫ق‬ ‫�ه�ا ا �ل�ن�ور ���ل ت�‬ ‫ط�� ا � �لو �ر�ي��� � �م �يو ج���ع�ل ج �‬ ‫�و� �‬ ‫� او �ل� ��ص� � ا لر� ب‬ ‫�ُ‬ ‫ن‬ ‫�نْ �ة‬ ‫حو�ه�ا ا � ك‬ ‫ل����ث� *‬ ‫�و��‬ ‫ت‬ ‫� ن آ �ف � ْ �ة �‬ ‫�ش���ى ج�‬ ‫��ع��ل�ه ا �ل����س�� ��ى ا �لغِ����س��ل� �لر�و��س�ه�ن *‬ ‫�‬ ‫��‬ ‫ط� ب� � *‬ ‫ي م‬ ‫�‬ ‫� نّ�آ � ا �ف �آ �� ئ� ا �� �� �ة‬ ‫ا �ل�نم�ا �م��ة �و �ز �ه ا ��ل‬ ‫ح�� � او �ل� ��ع� ا لر� او ل�‬ ‫ط�بي�� *‬ ‫ر‬ ‫ح‬ ‫*‬

‫‪322‬‬

‫‪322‬‬

‫‪٢٧٫١٦٫٢‬‬

‫‪٢٨٫١٦٫٢‬‬

Right Here!

and jayhumān,

“saffron; synonym rayhuqān”

and khuzāmā,

“wild gillyflower”

and ḍurm,

“a sweet-smelling tree”

and maktūmah,

“an ointment containing saffron or katam (‘box­wood’)”

2.16.27

and laṭīmah, “musk” and mansham,

“an aromatic substance that is hard work to pound, or sunbul pods”

and nammām,

“a sweet-smelling plant”

and mahḍūmah,

“a perfume that is mixed with musk and ben”

and ushnah,

“a white aromatic substance that wraps itself around oak and pine trees”

and bān,

“a tree the seeds of whose fruits yield a sweet-smelling oil”

and jafn,

“a sweet-smelling tree”

and ḥannūn,

“Egyptian privet flower, or the blossoms of any tree”

and raqūn,

“henna, or saffron”

and kuthnah,

“something made from myrtle and branches of Egyptian willow, which are spread out and on which sweet-smelling herbs are layered, originally kuthnā; or it is something plaited from reeds and supple, leafy boughs bound together inside which a light is placed”; to which I would add that it has a synonym, kunthah

and maysūsan,

“something women put in the wash they use on their heads”

and ghāliya,

[“galia moschata”] “a perfume too well known to require definition”

and fāʿiya,

“mint, or henna flowers, or pleasant, sweet odors”

323

323

2.16.28

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� �غ‬ ‫� او � �لف��ا � ي���ة ‬

‫��آ‬ ‫ل���‬ ‫ ‬ ‫� او � كِ ب��‬ ‫��� �ذ‬ ‫� او ك�‬ ‫ل��ا �ى ‬ ‫� َُ‬ ‫� او �ل�� �لّو�ة ‬ ‫� �َ‬ ‫ا �ل�ى ا �ل نّ��د ا ‬

‫�ف‬ ‫� نّ‬ ‫� نّ‬ ‫ح��ا �م�ق���ل� ��ا �ي��ث�م �ز �ه ا ا ���ط�� �م�ن‬ ‫ح��ا ا �و �ي� �غ� ��س �غ���ص�ن ا ��ل‬ ‫�ن��ور ا ��ل‬ ‫ر‬ ‫وب ر ر ي ب‬ ‫� نّآ ف �ذ � � ف �غ �ة‬ ‫ا ��ل‬ ‫ح��� �� �ل��ك ا � �ل��ا � ي�� *‬ ‫ع د ا ��بل خ�‬ ‫� رب� �م ن��ه *‬ ‫�ور ا �و �ض‬ ‫��‬ ‫� �و‬ ‫ه�ن ن ت �‬ ‫�� ئ� �ة‬ ‫ح� *‬ ‫ط� ب� ا ل ار‬ ‫د � � �و�ب��� ��ي‬ ‫ا ��ل� �عود ��ي �تب� خ�‬ ‫�ر �ب�ه *‬ ‫�ش� ت � ّ‬ ‫���ا ��بل خ�‬ ‫ط� ب� �ب�ه ك�‬ ‫�ور*‬ ‫��‬ ‫��ى ��ي � ��ي‬

‫ا �� �لق��� ا �� ا �� ��ف �ع��م ا � �آ��ن �ة � ا � ا � ا ت � ا �ل�مت ا � ا �� �ف�ل ��ش‬ ‫س� لر ب�‬ ‫ع �ى �ل �ل� ي�� و �ل� د و � و ��ع و ر �‬ ‫م‬

‫�َ‬ ‫ا � �ن ا �� ف� ض �ة‬ ‫���‬ ‫�م�ن ا �ل�غ� َرب� ‬ ‫ج�� �م م ل��‬ ‫�‬ ‫�ُ‬ ‫�� ��‬ ‫�‬ ‫� ��ا ت‬ ‫�‬ ‫ط�ق �ف�ي��ه ا � �ل �في� خ�‬ ‫ا‬ ‫� *‬ ‫� او �ل ش����ف��ا ِر � ‬ ‫��ا ت� � او �ل ك‬ ‫��س��ر ج‬ ‫ل� ب ��‬ ‫ج‬ ‫آ�ن �ة ��ل�� خ‬ ‫�ُ‬ ‫ّ‬ ‫ل‬ ‫�‬ ‫ح���ة � �ي�� �مر*‬ ‫� او �ل�‬ ‫�ص ار �ي‬ ‫ف‬ ‫�غ ف‬ ‫� او �ل�م���ط�ا ��‬ ‫ا�لم���ا ر�� *‬ ‫ح ‬ ‫�ُ‬ ‫آ �� ا‬ ‫ا �ن�� ء ك���ا �ل� �بر�ي��ق� *‬ ‫�ه�ا ر ‬ ‫� او �لب �‬ ‫� �َْ‬ ‫�ف� ه ن� ا �� �� ْ� ا � �ة ا �� �ل �ف�ن� ن �ة ق �‬ ‫�ش��ب��ه ك�‬ ‫�ه�ا ر�ة ‬ ‫���ا ��س ي� ش���رب� ي�� �و �‬ ‫��ا �� � �و�ي���ا �ل‬ ‫حوه طِ‬ ‫� او � طِ‬ ‫ل� ر ج �‬ ‫ل�� ر ج� �‬ ‫�ه� �ل� �و ج‬ ‫��ل��ل� �ف�ن� ا ن �ة ا �� غ � ة َ ْ َ �ة‬ ‫�سو�م��ل� *‬ ‫ج�� �� ل�ص���ي ر� � �‬ ‫خ �ة ن‬ ‫�َ‬ ‫� �ع��آ ا ��خل‬ ‫حو�ه�ا *‬ ‫ف ‬ ‫��مر�م�ن ��ا ب��ي�� �و��‬ ‫� او �ل ش �‬ ‫��� او ِر��‬ ‫و‬ ‫ا ��ل� ن �ُ‬ ‫�‬ ‫�‬ ‫�ك��ؤ ��س � او ��ل�ا ق��د ا � � او ��ل���ط�ا ��س �و ��ص‬ ‫�� او ب� � او �ل�ا �ب�ا ر� ��ق � او �� �لق �� او رر � او ��ل��‬ ‫� او �ل�ا �ك�‬ ‫حو� � او �ل�عتُ��د‬ ‫��‬ ‫�‬ ‫ي‬ ‫�ي‬ ‫ح‬ ‫� ا ن � � ن ا ن �ل�‬ ‫��ل ف ا ن �‬ ‫��ص ا �ف � ا ��زُ ُ��ل �‬ ‫ق‬ ‫ا‬ ‫� او ��خل‬ ‫�ر�و��س � او �ل�ص�ي �ع� � � او �ل�د �� � � او ��‬ ‫ح� � � او � �لقِ��ص� � او �ل � � او � �ل �� او ر�ى � او جِ� �‬ ‫��� � � او �لعِ��ل� ب�‬ ‫ع ح‬ ‫� � �آ‬ ‫�‬ ‫�� �‬ ‫�‬ ‫�ُ‬ ‫ا �� فِ� � ا ��ل�ُ �ف‬ ‫ُ‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫��‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ك‬ ‫ل‬ ‫ل‬ ‫ع‬ ‫ل‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�د‬ ‫ع‬ ‫��‬ ‫ل‬ ‫�‬ ‫�‬ ‫سو� *‬ ‫�‬ ‫�د‪1‬‬ ‫�‬ ‫��‬ ‫ع‬ ‫س‬ ‫��‬ ‫� او �لب �� او ��ط�ى � او�لم�� �ل و قِ ب� و �و ج ي و عِ س و ��س س و م و �‬ ‫�� ض‬ ‫��لَ ْ‬ ‫�‬ ‫���خ��ة‬ ‫�م� *‬ ‫�ه�م��ة ‬ ‫ا � �لق��د ر ا ل� �‬ ‫� او ج� �‬ ‫�َْ �‬ ‫�ف‬ ‫�ق‬ ‫ا � �ل��د ر �م�ن �ص� ر*‬ ‫� او �ل�هي� ��ط��ل��ة ‬

‫‪٢٩٫١٦٫٢‬‬

‫*‬

‫�ذ‬ ‫‪ :1855  1‬ا � ن�ل�وا �ج�ي��� ‪.‬‬

‫‪324‬‬

‫‪324‬‬

‫‪٣٠٫١٦٫٢‬‬

Right Here!

and fāghiya,

“henna blossoms, or when a henna branch is planted upside down and then produces a flower sweeter smelling than henna itself, this being the fāghiya”

and kibāʾ,

“aloe used for incense, or a kind thereof ”

and kādhī,

“an ointment, and a sweet-smelling plant”

and luwwah,

“aloe used in censing”

and nadā.

“something used for perfuming in the same way as incense”

Work Group 4: For Making Vessels, Tools,

2.16.29

Household Articles, and Furnishings including the gharab, “a silver basin” and the shufārij,

“a tray on which small dishes are placed”

and the ṣurāḥiyyah,

“a vessel for wine”

and maṭāfiḥ, “ladles” and the buhār,

“a vessel resembling a pitcher”

and the ṭirjahārah,

something like a drinking cup, synonyms ṭirjahālah and finjānah; a small finjānah is called a sawmalah

and shawārif,

“a vessel for wine such as a jar or the like”

and cups, and pitchers, and bottles, and goblets, and bowls, and drinking scoops, and plates, and utensils, and wine-jars, and crocks, and tuns, and platters, and trenchers, and food trays, and troughs, and tureens, and milk pails, and decanters, and casseroles, and drinking horns, and wine vessels, and beakers, and kettles, and strainers, and jeroboams, and the jahmah,

“a huge cooking pot”

and the hayṭalah,

“a brass cooking pot”

325

2.16.30

325

‫�‬ ‫� او �لمِ� ْر ج���ل ‬ ‫�َ‬ ‫�فْ‬ ‫ت ‬ ‫� او �ل���ك��‬ ‫� ْ‬ ‫� او � هِل� ج��ل‬ ‫��ا ب� ‬ ‫� �أ‬ ‫� او �لت�� � �مور�ة ‬ ‫�َ ْ‬ ‫� او � �لق���ع�ن ‬ ‫� ا ��ل‬ ‫��ا � ‬ ‫وج م‬ ‫�َ ّ‬ ‫�‬ ‫� او �لم��ك�وك ‬ ‫�َ ْ‬ ‫� او �ل�ع�ي��ز ا ر ‬ ‫�ُ ُ‬ ‫ف ‬ ‫� او �ل��س� �عو��‬ ‫� ْ ّ‬ ‫� او � �لَور��س�ى ‬ ‫�َ ْ آ‬ ‫� او �ل�ز �و ر� ‬ ‫� ف اث‬ ‫ ‬ ‫� او � �ل�� � ��ور‬ ‫� ُ �ذْ‬ ‫ق‬ ‫�‬ ‫ ‬ ‫م‬ ‫� او � �ل�� �ور‬ ‫�َ ْ‬ ‫� او �ل��دي��� �س�ق ‬ ‫� َ�ق ْق‬ ‫� او � �ل ر��ا ر ‬ ‫�َ َْ‬ ‫ا �لمث�ب�� ن���ة ‬ ‫� ْ‬ ‫� او �لعِ� ك��‬ ‫� ‬ ‫�‬ ‫م‬ ‫� قَ شْ‬ ‫���و�ة ‬ ‫� او � �ل� �‬ ‫��ُْ‬ ‫� او جل‬ ‫� �ون��ة ‬ ‫��‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫�ن ا ��ل‬ ‫�ق‬ ‫�‬ ‫��ا �ة � ا ��لن�� ا‬ ‫ا � �ل��د ر �م جح ر و‬ ‫ح� ��س‬ ‫�ق � غ ة‬ ‫ا � �ل��د ر ا �ل�ص���ي�ر� *‬ ‫�‬ ‫� ظ � �ة ��ذ �‬ ‫�‬ ‫ا � �لق��د ر ا �ل�ع �ي��م� �وك��� ا ا �لبِ����س�ا ��‬ ‫ط *‬ ‫�ث‬ ‫�‬ ‫ح�ق���ة � ا �ل��م�م��ة ا �ل� ش‬ ‫ا ��ل�ا �بر� ��ق � او ��ل‬ ‫م����د �ود�ة ا �ل ا‬ ‫ر ��س *‬ ‫� وي‬ ‫ي�‬ ‫�ج�ن ��ف‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا ج��ل‬ ‫��ف ن���ة �ي ع‬ ‫��‬ ‫�ه� *‬ ‫� ي�‬ ‫ن �‬ ‫حوه ا �ل�ص�ا *‬ ‫�م �و��‬ ‫ع‬ ‫�‬ ‫��‬ ‫ط�ا ��س ي� ش���رب� �ب�ه *‬ ‫�‬ ‫ق‬ ‫� رب� �م�ن ا ��د ا � ا �ل�ز ج��ا �� *‬ ‫�ض‬ ‫ج‬ ‫ح‬ ‫ت �ة � ت � ش‬ ‫�‬ ‫� اق‬ ‫�‬ ‫ل��ا ر � او �م��ع� ا �لب�ي��� �و�ك‬ ‫���ل ����ى ج��ا د � ب�و��ل‬ ‫ا �ل� ��د ا � ا � بك��‬ ‫�غ� �م�ن �م�م��ل�وك‬ ‫ح‬ ‫ف ََ‬ ‫ا�‬ ‫ت‬ ‫�ي�ن ا ��ل � �ة‬ ‫ف‬ ‫ق‬ ‫هو ��س� �‬ ‫ع� � �‬ ‫وب� �ل����س��ك�� ��س�ل�ع� *‬ ‫��‬ ‫ا �و �ع�� �ل� ا �و د ا ر � �‬ ‫�ُ‬ ‫�م�ن ا � ق‬ ‫���ا ر*‬ ‫�ود ا ��د اح� ا �لن� ض�‬ ‫ج�‬ ‫ن�آ � �ن �ف ض �ة‬ ‫��� *‬ ‫ا �� ء م ��‬ ‫�ف ض �ة � ن ا � � ا �� �ة‬ ‫� ن‬ ‫�خ‬ ‫ا ��ل���ط�� ت‬ ‫ط�� *‬ ‫�وا � �م�ن ر خ��ا �م ا �و ��‬ ‫��� � او �ل�� ج �‬ ‫س� ا �وا �ل�‬ ‫�ود � او �لب�� � ي‬ ‫� ن � �ن �ف ض �ة‬ ‫�خ‬ ‫��� *‬ ‫�وا � م ��‬ ‫ا �ل�‬ ‫خ� ن � �ن �ف ض �ة‬ ‫��� *‬ ‫�وا � م ��‬ ‫�‬ ‫آ‬ ‫ا �ن�� ء *‬ ‫���� �ت�ض��� �ف���ه ا �ل��م ا �ة �م �آ�ت�ه�ا � ا ت‬ ‫و د ا ���ه�ا *‬ ‫ك�ي ��س �ع ي ر ر �‬ ‫نَ َ � ت‬ ‫���ع �ف���ه ا �ل��م ا ة �ذ خ ت‬ ‫ر � ��ي�ر���ه�ا *‬ ‫��م��ط ج� �ل ي‬ ‫�ق�ف �ة �م�ن خ� �� ��ل�ع ��� ا �ل� ا ة‬ ‫���‬ ‫ر� *‬ ‫�و ص طر �م‬ ‫�‬ ‫َ فَ � � غ� شّ � � � ظ � ف � � �‬ ‫ط� ب� *‬ ‫��س�� ��ط م�����ى ب ج��ل�د ���ر�� �ل�ل��ي‬

‫‪326‬‬

‫*‬

‫‪326‬‬

‫‪٣١٫١٦٫٢‬‬

‫‪٣٢٫١٦٫٢‬‬

Right Here!

and the mirjal,

“a cooking pot of stone or copper”

and the kaft,

“a small cooking pot”

and hiljāb,

“a large cooking pot”; synonym bisāṭ

and the taʾmūrah,

“a pitcher, or a kind of wine receptacle, or a thamī­ mah253 with a narrow top”

and the qaʿn,

“a kneading bowl”

and the jām,

[“silver vessel”] “too well known to require definition”; synonym ṣāʿ

and the makkūk,

“a drinking scoop”

and the ʿayzār,

“a kind of glass drinking bowl”

and suʿūf,

“large drinking bowls, or household goods, or any- 2.16.31 thing, be it a slave, or a valued possession, or a house, that is of quality and value; singular saʿaf . . . and spelled saʿf it means ‘. . . an item of goods’”

and the warsī,

“a drinking bowl of the best wood”

and the zawrāʾ,

“a silver vessel”

and the fāthūr,

“a basin, or dining table made of marble or silver, or a wine vessel, or a decanter”

and the qudhmūr,

“a silver dining table”

and the daysaq,

“a silver dining table”

and the qarqār,

“a vessel”

and the mathbanah, “a purse in which a woman puts her mirror and its accessories” and the ʿikm,

“a piece of carpet in which a woman wraps her supplies”

and the qashwah,

“a palm-leaf basket for a woman’s perfumes”

and the juʾnah,

“a basket lined with hide”; a container for perfume

327

327

2.16.32

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫�‬ ‫�ذ‬ ‫� �‬ ‫�‬ ‫�َ‬ ‫� ن �ف� ا �‬ ‫� قّ �ة‬ ‫ط���ل��ة ا �و ا ��ل‬ ‫ط� ب� ا �لر ج���ل � او �ل�عر�و��س �وك��‬ ‫�� ا‬ ‫� او �ل�ع�تِ�ي �د �ة ‬ ‫ا �ل�� ب‬ ‫ح��� �ي��ك�و� ي�‬ ‫�ه� ��ي‬ ‫� �‬ ‫ا �ل ش��� �ر� ��‬ ‫ط *‬ ‫ي‬ ‫ة آ‬ ‫ف ش � ن �آ �‬ ‫�ُ ْ‬ ‫�‬ ‫�‬ ‫�‬ ‫ِ� �‬ ‫ح���� ا �ل����س� ء ا � �ل او �‬ ‫ح�د� �ب��ه� *‬ ‫� او �ل��د ر � ‬ ‫ج‬ ‫�‬ ‫ا ا ن �ف� �‬ ‫�ث‬ ‫�م� �ي��ص� � ي��ه ا �ل �و ب� *‬ ‫�ص او �ن ‬ ‫� او �لِ� �‬ ‫� تَ�خْ‬ ‫آ ت ن �ف �‬ ‫ن� ا ��ل�َ ْ �ة ا �َْ ة‬ ‫حوه عي�ب�� �‬ ‫و�لمب��ن �ا � *‬ ‫ت ‬ ‫� او �ل���‬ ‫�و�ع�� ���ص�ا � �ي��ه ا �ل�ث�ي �ا ب� �و �‬ ‫� اَ ْ �‬ ‫آ�ن �ة � �ف‬ ‫� او �ل� ��س ��‬ ‫ط�ا �ن � �ي�� ا �ل�ص� ر*‬ ‫ن‬ ‫غ ت �ف� ق ت خ �ذ‬ ‫� اَْ َ‬ ‫حو��ض� �ي��������س� ي��ه �و��د ��ي �‬ ‫��� �م�ن �‬ ‫ح�ا ��س *‬ ‫� او �ل� ب��ز �ن ‬ ‫��‬ ‫ل‬ ‫�‬ ‫�خ� ش ا ت �من �ة �ت ض � �‬ ‫� او �ِل��ش�ج�‬ ‫���‬ ‫�ه�ا ا �ل�ث�ي �ا ب� *‬ ‫��ا ب� ‬ ‫���ب�� � �� �ص �وب� ��و�‬ ‫ع �ع�لي�‬ ‫�ُ ُ‬ ‫�‬ ‫� ن �ق‬ ‫�ت ق‬ ‫��ي�� ب� ��ع�� �ل� �ع��لي��ه ا �ل�ث�ي �ا ب� *‬ ‫� او �لغ���د �ن ‬ ‫ا �لغِ���د ا � ا � �ل� ض�‬ ‫�‬ ‫� قَ فَ‬ ‫��� �ة �خ� � �� �ة �م�ن اَ َ � ��ل��ل�ع ��� �غ‬ ‫�غ��ل�ا �ف� ال ك‬ ‫�‬ ‫� او � �ل �‬ ‫ح��‬ ‫د‬ ‫م�ل� �و ر��ط�‬ ‫طر �و��ي�ره *‬ ‫���د ا �ن��ة ‬ ‫ي‬ ‫م‬ ‫��لُْ‬ ‫ن‬ ‫� د ق��ا � �ة ���ط ���ل��ة ��ل��ل���ذ �ة � � �ع��آ ك� � ف � � غ‬ ‫ا‬ ‫�ن‬ ‫�حن�‬ ‫� او ��ل‬ ‫ح��ا ج�‬ ‫حوه‬ ‫�ي��د ‬ ‫���ا �ل��س�� ��ط ا �ل�ص���ي�ر �و��‬ ‫ر�ير و و‬ ‫ج��و ر ور � �يو‬ ‫��لُنْ‬ ‫�ور*‬ ‫ا �حج���‬ ‫ن‬ ‫�‬ ‫�َ ّ‬ ‫�‬ ‫�‬ ‫حو�ه�ا *‬ ‫� او �لب���ز ‬ ‫ا �ل�ث�ي �ا ب� ا �و �مت��ا ا �لب�ي�� ت� �م�ن ا �ل�ث�ي �ا ب� �و��‬ ‫ع‬ ‫�َ‬ ‫� ��ذ � ا ت �ذ � �ّ ا ��ف �‬ ‫�‬ ‫ن‬ ‫ا‬ ‫ض‬ ‫ا‬ ‫� او �ل� �‬ ‫���ده ا �ل� �ى �ل� �ي�ب���� �ل ا �ل� �ى ا �ل� �عي�� د *‬ ‫عق��ا ر ‬ ‫�مت��ا ا �لب�ي�� ت� � �و��‬ ‫ع‬ ‫�َ قَ‬ ‫�� ��ش‬ ‫� ن‬ ‫�ن‬ ‫ف‬ ‫�ك��ل ��ى � ��ي����س م� �صو� *‬ ‫� او �لث�����ل ‬ ‫� ََ � َ �ذَ‬ ‫� ت ن �َ‬ ‫�َ‬ ‫��زَ �ْ�ز �‬ ‫� �ز‬ ‫ا ج��ل‬ ‫حوه الم‬ ‫�‬ ‫ح�ا ��ش� � او �ل�ا ��ث��ل��ة � او �ل ش���� ب� � او �ل �ل ل�‬ ‫� او �لب��ت�ا �ت ‬ ‫�ه�ا �و�مت��ا ا �لب�ي��� �و��‬ ‫�‬ ‫ع‬ ‫� ا � اَ َ� �ة � ا �� � ا �� � ا ��ل ُ �ف ا ��� �ة � � �ق ا �� �� �لق�� ا ��ش ا ��ل��� ت خ ا ��ش‬ ‫و �ل� هر و لِره� �ط و ��س�� ط� و�ي�� ل م� � ب ي � �� ِ�‬ ‫� ا ��ش � ق ا ��ش � ا ��ش � َق ْ�َشُ ش‬ ‫���و��� *‬ ‫م� ِ� و�� � م� � و� بر �‬ ‫� نَ ْ‬ ‫� ا ن�ّ �د � ه ا ��ل��� ت �م�ن �ُ�� ��� ف ش‬ ‫� او �لج�‬ ‫بس‬ ‫ط �و�ر��� *‬ ‫���د ‬ ‫م� ��ي ج�� ب� ب ي �‬ ‫�‬ ‫� ن ضّ‬ ‫ا ��لنَ ضَ‬ ‫���د �ع��لي��ه *‬ ‫���د ‬ ‫ا �ل��سرر �ي ��‬ ‫�و ��‬ ‫�ي‬ ‫�‬ ‫�َ‬ ‫ا �� ا د�ة � � ا � ش‬ ‫ح����ى �م�ن ا �لمت��ا *‬ ‫�لو��س� و م�‬ ‫ضِ�ي �د �ة ‬ ‫��‬ ‫� او �لن��‬ ‫ع‬ ‫‪328‬‬

‫‪328‬‬

‫‪٣٣٫١٦٫٢‬‬

Right Here!

and the ʿatīdah,

“a drum, or a casket containing a man’s or a bridegroom’s perfume”; synonym sharīṭ

and durj,

“small containers used by women”; singular durjah

and the ṣiwān,

“the thing in which clothes are kept”

and the takht,

“a container in which clothes and the like are kept”; synonyms ʿaybah and mabnāh

and asṭān,

“brass vessels”

and the abzan,

“a basin for ablution, sometimes made of copper”

and shijāb,

“upright pieces of wood on which clothes are placed”

and the ghudun, “ghidān [plural] are bars from which clothes are hung” and the qafadānah, “an outer covering for a kohl pot, or a leather pouch for solid perfumes and so on” and ḥanājīd, “the ḥunjūd [singular] is a tall bottle for dharīrah , or a 2.16.33 receptacle like a small safaṭ”; synonym ḥunjūr and bazz,

“clothes, or household goods such as clothes and the like”

and ʿaqār,

“household goods, or the most prized of these that are only used on feast days”

and thaqal,

“anything precious and cared for”

and batāt,

“furniture, or household goods”; synonyms maḥāsh, athalah, shadhab, zalzal, aharah, rihāṭ, and sufāṭah; the cloth for a tent is called khāshi māshi, qāsh māsh, and qarbashūsh

and najd,

“the carpets and spreads with which a house is up­ holstered”

and the naḍad,

“a bed frame on which household goods are placed in layers”

and the naḍīdah,

“a cushion, or any other stuffed household item”

329

329

‫�ُ ّ‬ ‫� او �لب ��ور�ي��ة ‬ ‫�ْ‬ ‫��سَور ‬ ‫� اوِ�لم �‬ ‫� َ ْ�ق ّ‬ ‫� او �ل�عب �� ر�ى ‬ ‫� َ فْ‬ ‫ف ‬ ‫� او �لر�ر��‬

‫� �ّ َ‬ ‫� او �ل�زِ �ل ّي���ة ‬ ‫ِ‬ ‫ا ��ل�نَ َ ��‬ ‫�و �م�ط ‬ ‫�ْ‬ ‫�سخ‬ ‫� اولم���‬ ‫�يّ���ة ‬ ‫ِ‬ ‫�‬ ‫ا‬ ‫� او �لِ� را ���ض ‬ ‫� نُ ُ‬ ‫� ‬ ‫� او �ل������س‬ ‫ج‬ ‫� َّ ّ‬ ‫� او �ل�ز راب �ى ‬ ‫�ّ �‬ ‫� او �لِر�‬ ‫ح�ا �ل ‬ ‫�ن‬ ‫� او �ل�م�ا ر��ق ‬

‫�ُ ْن‬ ‫ ‬ ‫� او �ل��د ر� ��وك‬ ‫�‬ ‫� او � �لِورا ك ‬

‫�َ �‬ ‫� او �لب��را �طِ�� �ل ‬ ‫�ُ� َ‬ ‫� او � �ظل����ل�ل ‬ ‫� �‬ ‫� او �لم�م�ا ��طر ‬ ‫� اَ �زْ ف‬ ‫� او �ل� ��ا �ن ‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫ا ��ل‬ ‫ح�ص��ر ا �ل�م ن���� �س ��‬ ‫�‬ ‫ي‬ ‫و‬ ‫ج‬ ‫�‬ ‫�مت� ك�‬ ‫��ا �م�ن ا د � *‬ ‫م‬ ‫� �‬ ‫� رب� �م�ن ا �لب����س ��‬ ‫ط *‬ ‫�ض‬ ‫��ت ت خ ��ذ ن �‬ ‫ت �‬ ‫� �ف ش‬ ‫�ا‬ ‫�ث ا‬ ‫� �‬ ‫خ�‬ ‫�ه�ا الم‬ ‫�� �م �‬ ‫ح� ب���س � �و�ب����س ��ط — � او � �ل ار ���‬ ‫�ي�� ب� � �ض ر‬ ‫�‬ ‫ة � �‬ ‫� او � �لو��س�ا د� � او �لب����س ��‬ ‫ط *‬ ‫�‬ ‫�‬ ‫ا �لب����س�ا ��‬ ‫ط *‬ ‫� �‬ ‫� رب� �م�ن ا �لب����س ��‬ ‫ط *‬ ‫�ض‬ ‫� �‬ ‫�ن��و �م�ن ا �لب����س ��‬ ‫ط *‬ ‫ع‬ ‫ا � ��ض‬ ‫ف‬ ‫خ‬ ‫�ن‬ ‫�‬ ‫� ��� �‬ ‫و�ر*‬ ‫ب���س� �ط �م م � �صو� ا �و � ب‬ ‫�‬ ‫��ا د ا ت‬ ‫ا �ل�� ج�س‬ ‫� *‬ ‫ا ��ل�نَّ ا �ق ا �� ��‬ ‫� �ع��ل ه ا �� ا � ْ ّ‬ ‫�� �م�ا ا �تّ‬ ‫�‬ ‫�‬ ‫ا‬ ‫�ك‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫ح��د �زِ رب �ى *‬ ‫�‬ ‫ل‬ ‫م� ر� �و لب����سط و �ل‬ ‫�ى ي �و‬ ‫� �ة‬ ‫ا ��ل��� ن‬ ‫ط��ا ��ف�� ا ��ل‬ ‫ح�ي�ر�� *‬ ‫س‬ ‫ي‬ ‫�� ا ة ا � �ث ة ا �� �� ن �ف �ة‬ ‫ا �لو��س� د� �و �لمي�� ر� �و ل�‬ ‫ط����س� *‬ ‫� �‬ ‫� رب� �م�ن ا �لب����س ��‬ ‫ط *‬ ‫�ض‬ ‫� َْ‬ ‫�‬ ‫ّ‬ ‫ث‬ ‫� ��‬ ‫��� ا ��ل���ذ �ى ي ج�‬ ‫مو ض�‬ ‫���ع�ل �ع��لي��ه ا �ل ار ك� ب�‬ ‫موِرك �و�ه�و ا �ل �‬ ‫� ��و ب� �ي�ز�ي �ن �ب�ه ا �ل �‬ ‫ع‬ ‫ر ج���ل�ه *‬ ‫�ُ� ْ �� � �ة ا � �ظ �� � �ة ا �� ض ق �ة‬ ‫��ي �‬ ‫��� *‬ ‫ا �لب� ر�ط�ل� �لم��ل� ل�‬ ‫ّ‬ ‫�ّ �‬ ‫ا �� �ظُل�����ل��ة ا ��لغ���ا �ش�� ��ة �و�ش���ى ���س�ت��تر ��ه �م�ن ا ��ل‬ ‫حر � ا‬ ‫و �لب��رد *‬ ‫ب‬ ‫ي‬ ‫�ي‬ ‫� �‬ ‫�ق‬ ‫ف‬ ‫��ا �ل�م�م ��� ة‬ ‫ا �ل� ْ � ث‬ ‫طر� *‬ ‫م�م ��طر � ��و ب� � �صو�� ��ي�ت�و��ى �ب�ه �م�ن ا�لم��طر ك��‬ ‫ِ‬ ‫ْ‬ ‫�ذ‬ ‫�‬ ‫ت‬ ‫ا �� ف���ن �ظ ����� �ة خ� � �ن ا ��ف �ق �� �� � ��ت��ق‬ ‫حر ا �بل��‬ ‫�ه� �م�ن �‬ ‫ط حه‬ ‫ل� ��ي�� �و��ه� �و� س� �‬ ‫ي�‬ ‫حر‬ ‫ل�زِ‬ ‫م‬ ‫و � �م‬ ‫��‬ ‫ون��د ا ه *‬ ‫*‬

‫‪330‬‬

‫‪330‬‬

‫‪٣٤٫١٦٫٢‬‬

‫‪٣٥٫١٦٫٢‬‬

Right Here!

and the būriyyah,

“a woven mat”

and the miswar,

“a rest made of hide”

and the ʿabqarī,

“a kind of carpet”

and rafraf,

“green lengths of cloth from which bedspreads are

2.16.34

made and which are spread out; . . . or bedding, or cushions, or carpets” and the zilliyyah,

“a carpet”

and the namaṭ,

“a kind of carpet”

and the miskhiyyah, “a kind of carpet” and the irāḍ,

“a huge carpet of wool or camel hair”

and nusuj, “mats” and zarābī,

“small cushions, or carpets, or anything that is used to rest one’s body on”; singular zirbī

and riḥāl,

“saddlecloths of the kind called ṭanāfis, made of cloth from al-Ḥīrah”

and namāriq,

“small cushions, or silk saddlecloths, or saddlecloths of the kind called ṭanāfis”

and the durnūk,

“a kind of carpet”

and the wirāk,

“a cloth with which the place where the rider puts his

2.16.35

leg is decorated” and barāṭil, “a barṭalah is a narrow sunshade” and ẓulal, “a ẓullah [singular] is a covering, or anything used as protection from heat or cold” and mamāṭir, “a mimṭar is a woolen cloth used to provide shelter from the rain”; synonym mimṭarah and azfān, “a zifn is a protective covering that they make over their tents to guard them from the heat of the sea and its dampness”

331

331

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫ح�ن ا ��ل��� ت � ا ��ل��� ت �م�ن ا ��� ف‬ ‫�ُ ق‬ ‫ا ��ل��س ا د �ق� ا ��ل���ذ �ى ي��م�د ��ف� �ق� �‬ ‫��ص‬ ‫� او �ل��س ار د ��ا �ت ‬ ‫ك‬ ‫� ب ي� و ب ي�‬ ‫ل��ر�� �س�‬ ‫و‬ ‫ر‬ ‫ت‬ ‫�ذ‬ ‫�‬ ‫��ا �ذ ا ��ل ن��َ�� ْ��ف���ة ��ل��حلّ � �‬ ‫ح��ك ��ه�ا‬ ‫��ا �ة �� �س د �ذ ا ت� ن خ� ا‬ ‫�� ��ل��ك �م�ن ا خ�‬ ‫�و �ل�ا �ب��د ك��‬ ‫�‬ ‫�� ر��ي ب� ي� ب �‬ ‫سِ ي‬ ‫�م�ا �م �و �هى جح ر و‬ ‫�‬ ‫�‬ ‫ث‬ ‫�‬ ‫ة‬ ‫�ت‬ ‫ا �لر ج���ل * �� �ت�ز�ي�ن ���ل�ك ا �ل��د ا ر ا �ل��س�عي��د� *‬ ‫� فُ َ ْ آم � َ نْ‬ ‫�خ �ز ّ‬ ‫�ف ف آ‬ ‫�‬ ‫�� ��ف‬ ‫ن‬ ‫ف‬ ‫�ت‬ ‫�‬ ‫ح� ���ط�ا ن� ا ��ل� �� ت� �م�ن‬ ‫�ن‬ ‫�س����س� ء ا � �ل او � �م ا �ل‬ ‫* ا � �ل�� ي �‬ ‫�ب�ا � �ل���سي �����س�� � او �ل��س َر�� ‬ ‫�ر رك� ب� �ى �ي‬ ‫بي و‬ ‫ج‬ ‫� ص�ن �ة� � ف ف آ‬ ‫� نْ ش‬ ‫د ا خ���ل* � او �ل َ��س َر�� ����ى �م�ن ا �ل� �ع� ك���ا � �ل�� ي �‬ ‫�س����س�� ء *‬ ‫ج‬ ‫�ة �‬ ‫َّ �ة‬ ‫ُ‬ ‫حَ �ا ت � �منَ� ّ ا ت � � ا ا �ئ � � � � ��ش‬ ‫� ا � � ن� � ا � �‬ ‫�‬ ‫حو ه� بو ج��ل � وِ �‬ ‫�و هر و �‬ ‫�وب���س َرر �مر�م��ل� ا �ى �م�ز� ن�� �ب�ا ج�ل�‬ ‫�ص� � وب� ر �ك وعرو �‬ ‫�ي‬ ‫�‬ ‫��‬ ‫ط ا �ق� �م�ن‬ ‫�وك�را ��س�ى �و �� �و ر‬ ‫ظ�‬ ‫�‬ ‫� � �ف‬ ‫‪٣٦٫١٦٫٢‬‬ ‫� ا � �ل ي���ل *‬ ‫ا �ل�ع�ا �� ‬ ‫�ع ��‬ ‫ج‬ ‫م‬ ‫���ش‬ ‫�‬ ‫�‬ ‫ج�‬ ‫�ر*‬ ‫� او �ل��س�ا � ‬ ‫ج‬ ‫� ْ�زَ‬ ‫� َ‬ ‫�ا‬ ‫�خ‬ ‫�ق‬ ‫� ش��� ب� ا �� �سود �ل��ل���ص�ا ا �و �ه�و ا �ل� ب���ن�و��س ا �و ا �ل��س�ا �� �‬ ‫� او �لِش����ي� �ى ‬ ‫سم ا �و‬ ‫ع‬ ‫�‬ ‫� �ز‬ ‫�خ‬ ‫�و *‬ ‫� ش��� ب� ا ج�ل�‬ ‫ش‬ ‫� َُ‬ ‫ف‬ ‫���ج�‬ ‫�ر�م�عر�و�� *‬ ‫� او �ل��س��مر ‬ ‫� ا �ن‬ ‫�ُ‬ ‫�خ� ش��� ب� �ل�ل� � ا‬ ‫و ��ى *‬ ‫���ا ر ‬ ‫� او �لن� ض�‬ ‫ش‬ ‫�َ ْ‬ ‫���ج�‬ ‫�ر*‬ ‫� او �ل�ع�ي��ز ا ر ‬ ‫� ضُ‬ ‫��ش�� � ّ �‬ ‫�را �لب��� �لو ��‬ ‫ط *‬ ‫��ب��ا ر ‬ ‫� او �ل�‬ ‫ج‬ ‫ش‬ ‫� َ‬ ‫�ا‬ ‫���ج�‬ ‫� او �ل��س�ا �� �‬ ‫سود ا �و ا �ل� ب���ن�و��س *‬ ‫س ‬ ‫�ر ا �� �‬ ‫م‬ ‫ش‬ ‫�ُ‬ ‫�‬ ‫�‬ ‫��ج�‬ ‫�ر ج�‬ ‫مو *‬ ‫� او �ل�ث�َو ‬ ‫�ب���ل�ى ي��س� �‬ ‫ع‬ ‫�ش ��ت ت خ ��ذ ن �‬ ‫َ‬ ‫�َ‬ ‫�ن �‬ ‫ق‬ ‫�‬ ‫ّ‬ ‫��ج�‬ ‫� �‬ ‫���ْو�‬ ‫� رب� �م ا �ل ب�ن�� *‬ ‫�� �م��ه ا � �ل����سى ا �و �ض‬ ‫ح ��ط ‬ ‫� او �ل ش �‬ ‫ر‬ ‫ع‬ ‫��ش�� � �ز �‬ ‫ا �� ضَ‬ ‫��ب�ْ�‬ ‫�و ا �لب��ر *‬ ‫�‬ ‫ ‬ ‫�و ل�‬ ‫�‬ ‫ج‬ ‫ر‬ ‫ج‬ ‫ر‬ ‫‪٣٧٫١٦٫٢‬‬ ‫� َ‬ ‫��ش�� � �ذ‬ ‫�ر ا �لب��ا ر �و�� *‬ ‫�صْو�مر ‬ ‫� او �ل�‬ ‫�‬ ‫ج‬ ‫ج‬ ‫� ُ �ْ‬ ‫� صِ�ن ا‬ ‫ا �ل��د �ل ب� *‬ ‫ ‬ ‫� او �ل� � ر‬

‫‪332‬‬

‫‪332‬‬

Right Here!

and surādiqāt. “the surādiq is what is stretched over the forecourt of the tent, or a tent made of cotton” Likewise, nasīfah (which are “pitted black stones with which the feet are scraped”) must be obtained for the bathhouse. Next, that happy home must be made attractive with fusayfusāʾ and saranj, “fusayfusāʾ are colored beads mounted on the inner walls of houses,” and saranj are “something crafted like fusayfusāʾ ” and with beds that are murammalah, meaning they have been “decorated with gems and so on,” and with curtained bridal alcoves, bridal thrones, couches, trellises, chairs, and small beds made from

ʿāj, “ivory”

2.16.36

and sāj,

“a certain tree”

and shīzā,

“a black wood used for trenchers, or it may be the

and samur,

“a certain tree too well known to require definition”

same as ebony, or saʾsam, or walnut wood” [“gum acacia”] and nuḍār,

“wood for containers”

and ʿayzār,

“a certain tree”

and ḍubār, “oak” and saʾsam,

“a certain black tree, or ebony”

and thuwaʿ,

“a certain lofty mountain tree”

and shawḥaṭ,

“a certain tree from which bows are made, or a species of jujube”

and ḍabr,

“wild walnut trees”

and ṣawmar,

“grand basil trees”

and ṣinār,

“plane trees”

333

2.16.37

333

‫� َّ‬ ‫� او �ل��س�ل�ا � ‬ ‫م‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� * ��ق�� ��ا �ع ا � ا ��ل��س� �ا � �ع��ل � ق��ا �� ا ���جل‬ ‫��ش�‬ ‫�ثج�‬ ‫��ا ث� �ع��لي���ك‬ ‫ل م ي��ك ل‬ ‫ج�ر ي �ل �ل ربى‬ ‫ش‬ ‫��ع��ل ت� �ع��ل ّ‬ ‫�وا ب� ق��ا ��ل �ه�م�ا ���ج�‬ ‫��قي���ل �م�ا �ه��ذ ا ج�‬ ‫� ار ن� �م ّار ن� � او ن�� ت� ج�‬ ‫�‬ ‫�‬ ‫ى‬ ‫ف‬ ‫� �آ �خ‬ ‫��ع��ل ت‬ ‫ح��دا ج��‬ ‫� او �‬ ‫� �ع��لي���ك ا �ل� �ر*‬ ‫��ش�� �ظ ��‬ ‫��ا � *‬ ‫� �ع‬ ‫جر م‬ ‫ا ��ل ش���ْ ش �ذ‬ ‫��ش�� ��ا � ا‬ ‫قا‬ ‫ح��ا ا �و �ه�و ِ �م‬ ‫����ا *‬ ‫ج‬ ‫�ر ك�� �ل� ��س �ور�� �و� ب‬ ‫�‬ ‫��ش�� ق‬ ‫�ر�ل��ل�����سى *‬ ‫ج‬ ‫آ‬ ‫ش‬ ‫ْ‬ ‫ا ��ل �د ا �� � � � ���� �خ‬ ‫�ر � �ر*‬ ‫ِ��س ر لب� رى و ج‬ ‫�ة خ� ش‬ ‫��ش�� ق � � � ف‬ ‫�و��� ��س�ا �ى *‬ ‫�ر ��ي���ا �ل �ل�ه �ب�ا � �ل��ا ر��س�ي � �‬ ‫ج‬ ‫ش‬ ‫�‬ ‫�‬ ‫�ز ن‬ ‫ا‬ ‫� ك� ن‬ ‫����‬ ‫�ص�و�ر ا ر � �م�ن ا �ل� ب���ن�و��س *‬ ‫���ا �ل� ب�‬ ‫جر‬ ‫ش‬ ‫���ج�‬ ‫�ر�ص��ل ب� *‬ ‫��ش�� �ظ ��‬ ‫��ا � *‬ ‫� �ع‬ ‫جر م‬ ‫ش‬ ‫� � �ا‬ ‫���ج�‬ ‫عا‬ ‫ود *‬ ‫�ر �ي��ع��م�ل �م ن��ه ا �لب��را �ب� ��ط � او �ل� � �‬ ‫��ش�� � �خ‬ ‫�ب���ل� � ش���ب��ه �مت���ي�ن *‬ ‫ج�ر ج ى‬

‫�َ‬ ‫�نَ ْ‬ ‫�‬ ‫ك‬ ‫ل�‬ ‫�هب���ل ‬ ‫� او � �‬ ‫�َ ْ‬ ‫� او �لب ��ق���س ‬ ‫� نَ شَ‬ ‫� ‬ ‫� او �ل���� �‬ ‫م‬ ‫�� ض ّ �‬ ‫���ا �ل ‬ ‫� او ل�‬ ‫�َ ْ‬ ‫� او �لب ��ق� ش��� ‬ ‫�ْ‬ ‫� او �ل نِ�ب�� ش��� ‬ ‫ا ��ل��شَ���ْ‬ ‫ح��س ‬ ‫�و‬ ‫�َ ْ‬ ‫� او�لمي����س ‬ ‫� ْ‬ ‫� او � �لَو�ع��س ‬ ‫�� �قَ َ �‬ ‫� �� �‬ ‫� او ل‬ ‫ف ‬ ‫ط�‬ ‫� ّ‬ ‫ث‬ ‫�� �ت�ز�ي�ن �ب ��ق �� ا‬ ‫و رر �م�ن ا �لب���ل�ور*‬ ‫�ي‬ ‫م‬ ‫�� � ْ ��‬ ‫�ن ا ��ل�ن‬ ‫ا‬ ‫� رب� �م �‬ ‫ح� ��س *‬ ‫�ض‬ ‫� او لقِ��طر ‬ ‫� ّ‬ ‫ح�ا ��س ا ��ل���ذ �ى ��ل�ا �ي��ع��م� �ف�ي��ه ا ��ل‬ ‫ا ��لن��‬ ‫�‬ ‫ح��د�ي��د *‬ ‫� او � قِ�ل���لِ�ز ‬ ‫ل‬ ‫ت‬ ‫ن‬ ‫� �ف �غ �ة‬ ‫ا �� فِ� �ِ�زّ‬ ‫�ق‬ ‫ح�ا ��س ا ب��ي��� ج�‬ ‫�‬ ‫�و ل��ل‬ ‫���ع�ل �م ن��ه ا � �ل��د �ور ا�لم� ر�� ا �و— *‬ ‫ ‬ ‫�ض‬ ‫�‬ ‫ش‬ ‫�‬ ‫�ف �‬ ‫� َْ �‬ ‫����ى ك�‬ ‫���ا �لر خ��ا � ا �ل�ا ا �ن�ه د � �‬ ‫ون�ه ��ى ا �ل��ل��ي�ن *‬ ‫� او �لبَ���لن� ��ط ‬ ‫م‬ ‫آ‬ ‫�ََ‬ ‫� ة �‬ ‫�‬ ‫ت‬ ‫ض‬ ‫�‬ ‫�ز‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫جح‬ ‫��ا ر� �ب�ا �يل��م�ن �����ى �م� �ور� �ه� ك�� �ل ج�� �� *‬ ‫� او �لب��� �ل�ق ‬ ‫ج‬ ‫�� َ‬ ‫� ا ���� � � خ‬ ‫�‬ ‫�‬ ‫���‬ ‫� او ل‬ ‫ح‬ ‫�‬ ‫حَ ك�‬ ‫� ك���ا �لر��ا � *‬ ‫ ‬ ‫ك‬ ‫ب‬ ‫ج‬ ‫ر‬ ‫ي‬ ‫�ض‬ ‫م‬ ‫� آ‬ ‫�خ‬ ‫� خ‬ ‫�‬ ‫ح‬ ‫�ر ا ب��ي� �ض�‬ ‫� ا ر��ى �م�ن ا �لر��ا � *‬ ‫�ه�� ء ‬ ‫� او �لنِ �‬ ‫ج‬ ‫م‬ ‫‪334‬‬

‫‪334‬‬

‫‪٣٨٫١٦٫٢‬‬

Right Here!

and salām,

“a certain tree; someone once said to a Bedouin, ‘Salām (“peace”) be upon you,’ to which the Bedouin replied, ‘And jathjāth upon you!’ ‘What kind of a reply is that?’ he was asked, and he said, ‘They are both trees with bitter fruits. You wished one on me, so I wished the other on you!’”

and kanahbal,

“a certain large tree”

and baqs,

“a tree with leaves and berries like the myrtle, or it may be that it is the same as the shimshādh (‘common box’)”

and nasham,

“a certain tree used to make bows”

and ḍāl,

“the wild lote tree, or a certain other tree”

and baqsh,

“a tree, called khūsh sāy in Persian”

and nibsh,

“a certain tree like the pine, harder than ebony”

and shaḥṣ,

“a certain hard tree”

and mays,

“a certain large tree”

and waʿs,

“a certain tree from which lutes and ouds are made”

and qaṭaf.

“a certain mountain tree with long-lasting wood”

2.16.38

Next, it must be made attractive with crystal bottles and with qiṭr,

“a kind of copper”

and qilizz,

“copper to which iron has been added”

and filizz,

“white copper from which hollow pots are made, or . . .”254

and balnaṭ,

“a thing like marble but harder”

and balaq,

“stones in Yemen that illuminate whatever is behind them like glass”

and ḥakak,

“a white stone like marble”

and nihāʾ,

“a white stone softer than marble”

335

335

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫ن‬ ‫�ُْ‬ ‫�‬ ‫� ا� � �ف‬ ‫ح �ه�م�ا‬ ‫��‬ ‫����ة � او ��ل‬ ‫� او�لم��ه�ل ‬ ‫�و هر ك‬ ‫���ا � �ل� ض�‬ ‫ا ��س� ي ج��م� �م�د �ع�ن�ي �ا ت� ا ج�ل�‬ ‫ح�د�ي��د �و��و‬ ‫م ع ��‬ ‫� ََْ‬ ‫ة‬ ‫ل‬ ‫�‬ ‫ا‬ ‫� ب� �م�ن ا جح‬ ‫�� ر� ا �م��ل��س *‬ ‫ص ‬ ‫� او �ل�هي�� �‬ ‫�ض ر‬ ‫م‬ ‫��م ش ّ ا �ُ َ‬ ‫ث ت� ا �ز ن �ة �ذ �‬ ‫�‬ ‫��‬ ‫�َُْ� � �ة‬ ‫م�ا ن ا ��ل ش � �ف‬ ‫�‬ ‫ث‬ ‫ث‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�ل‬ ‫� �‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫�‬ ‫ع‬ ‫�م‬ ‫�‬ ‫�‬ ‫�ه�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫ح‬ ‫���‬ ‫�‬ ‫�‬ ‫���‬ ‫�‬ ‫���‬ ‫ك‬ ‫ل‬ ‫ل‬ ‫�و ب�‬ ‫ر � ِو ب�‬ ‫�‬ ‫�و ب ر و ير‬ ‫�م �م� م �ي‬ ‫�ي‬ ‫ِ‬ ‫ّ‬ ‫� َ ش‬ ‫شُ َ‬ ‫�ز‬ ‫ح ش��� ��ف ال� خ‬ ‫�‬ ‫ا ��ل��س ر � او �� �ف�ل ا ��ش� * � او �ل�ُع ش��� ���ج�‬ ‫م‬ ‫�س��ر*‬ ‫��ا د �يو خ�ر�� �م�ن �هره �و����عب��ه � ك‬ ‫�ر ي� �ى �‬ ‫ى‬ ‫ر‬ ‫ر‬ ‫ُ ج‬ ‫ر�ي‬ ‫َ‬ ‫ش‬ ‫�غ ��ن‬ ‫� خم ا �‬ ‫� �ة �ت� ن�� ش���قّ � ا � �ه�ا �ع�ن ا ��ل��ي�ن �ق� ���ط�ن � �‬ ‫� او ��ل‬ ‫� � � �ة ����‬ ‫ح ش����ى �ب�ه‬ ‫يو‬ ‫�� �ج ر و‬ ‫�� د ا�لم��ل�وك * ��ي�ر ا �ى‬ ‫ح ير�م�ل� ج ر‬ ‫�ذ‬ ‫� ت ن ا �غ � � ا ف ا � �ف‬ ‫� ��� �� ا �� ا �ل� ا ة‬ ‫�� ا �� �ف�ل ا ��ش � � ا � �� � ا خ‬ ‫�ت‬ ‫� طر ب ب�� ل �مر �‬ ‫ح ش����ا ��ى �ت�ا خ��ي�ر�ى ك�ر ر � و ه�و ول م� ي‬ ‫���� �ه�� ��ل��ط� ��‬ ‫ا ر كب‬ ‫خ� �‬ ‫�‬ ‫تّ‬ ‫� ك �ل�� �ي�ز ��ل �م ش���غ� ��و ��ل�ا ��ا ���حل‬ ‫��‬ ‫�م�ا ر*‬ ‫�و�ل�ه�ا ب���ل��د ا * �و�ه ن��ا �� ا �ث�ا ث� ا �ل��د ا ر* �و�ف ك‬ ‫�ع ن��د د �‬ ‫ب‬ ‫ر‬ ‫م‬ ‫م‬ ‫� ثُْ�ق َّ‬ ‫ا �ل��ر�ب��ي ��ة ‬ ‫�ْ‬ ‫� او �ل‬ ‫���لب��ا ب ‬ ‫�‬ ‫جِ‬ ‫�َ ْ‬ ‫�‬ ‫� او �ل��س ك‬ ‫ ‬ ‫�‬ ‫�� ب‬

‫�‬ ‫� او �لِ��س�ل�ا ب ‬ ‫�‬ ‫� قَ َ‬ ‫�ص ب ‬ ‫�‬ ‫� او � �ل��‬ ‫� َّ‬ ‫��‬ ‫� او �ل��لِب�ي ب���ة ‬ ‫�ُ�قْ‬ ‫� او �لن�� ب���ة ‬ ‫� ظْ �‬ ‫�‬ ‫� او �لبِ� �����م�ا � ‬ ‫ج‬ ‫� َ‬ ‫� او�لم�ع ّر ج���ة ‬ ‫�ث‬ ‫� او�لم� �و ��و ج���ة ‬ ‫� َْ‬ ‫�‬ ‫� او �ل�هب��َر � ‬ ‫ج‬ ‫� تَ‬ ‫� او�لم�� ّر�‬ ‫ح��ة ‬

‫*‬

‫�‬ ‫�ف‬ ‫�‬ ‫ا � �لق���س� ا ��خل‬ ‫��ا �م��س ��ى �ع��م�ل ا �ل�ث�ي �ا ب�‬ ‫م‬

‫ت‬ ‫�ن‬ ‫�و��هى ��ثي��ا ب� ب��ي���ض� �م�ن ك����ا �‬ ‫�ق‬ ‫� �ث � ا � � ����ل ا ة‬ ‫ر� *‬ ‫ا � �ل��مي���ص و ��و ب� و �س ل �م‬ ‫ع‬ ‫�‬ ‫� رب� �م�ن ا �ل�ث�ي �ا ب� *‬ ‫�ض‬ ‫�‬ ‫�‬ ‫ا �ل�ث�ي �ا ب� ا �ل��س�ود *‬ ‫ت‬ ‫�ة‬ ‫�ن‬ ‫��ثي��ا ب� �ن�ا �ع�م� �م�ن ك����ا � *‬ ‫ث ��ق ة‬ ‫� ��و ب� ك���ا �لب����ي�ر� *‬ ‫ث � � ا �ز‬ ‫� ��و ب� ك���ا �ل� ا ر*‬ ‫�� ه ��خ�م ��� ف غ ّ ن‬ ‫���ا ن ا � � � �ف ��خ ا‬ ‫طر��ا ه �م���ي�را � *‬ ‫�م�ا ك� �‬ ‫ح�د ��طر�ي��ه ��مم�ل� ا �و �و��س�ط� ��م�ل �و‬ ‫ل� خ � � �ة �ف � آ‬ ‫ام‬ ‫�‬ ‫� ��ط��ط� ��ى ا �ل�ت� �‬ ‫و *‬ ‫خ ة � � �ن‬ ‫� *‬ ‫�و� ا �ل��غ�ز �ل � او �ل������س‬ ‫��ثي��ا ب� ر��‬ ‫ج‬ ‫� ش‬ ‫�‬ ‫ا�لم�و����ى �م�ن ا �ل�ث�ي �ا ب� *‬ ‫�غ� � غ ا ش‬ ‫ا‬ ‫� ت ّ� �ن � ا‬ ‫�����ع�ا *‬ ‫�ص���� �م ب‬ ‫�ص� ب‬ ‫ا�لم��رح �م ا �ل�ث�ي � ب� �م� � ب‬

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‫�صر*‬ ‫�م�‬

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Right Here!

and muhl,

“a name that embraces the precious metals such as silver, iron [sic], and others”

and hayṣam.

“a kind of stones, smooth”

Next, the finishing touch to this noble place are withāb stuffed with ʿushar and ḥuraymilāt (withāb are “beds and bedding,” ʿushar is “a plant used as a stuffing for pillows and from whose flowers and twigs sugar is extracted,” and ḥuraymilāt are trees “whose pericarps open to reveal the softest cotton, with which the pillows of kings are stuffed”), though I have committed a grave error here in keeping mention of bedding to the end, the latter being the first thing to enter a woman’s mind when she arrives in a country. The furnishings for the house are now amassed (and you’re still worrying about the ass).

Work Group 5: For the Making of Clothes The thurqubiyyah,

“White garments made from the linen of Egypt”

the jilbāb,

“the shirt, or a wide garment for a woman”

the sakb,

“a certain garment”

silāb,

“black garments”

qaṣab,

“soft garments of linen”

the labībah,

“a garment like the baqīrah”

the nuqbah,

“a garment like the izār”

the biẓmāj,

“any garment one of whose ends is of velvet, or whose

2.16.39

middle is of velvet and whose two ends are of a different weave” the muʿarrajah,

“[a garment] with a wavy stripe”

the mawthūjah,

“loosely spun and woven garments”

habraj,

“embroidered garments”

the mutarraḥah, “mutarraḥ garments are garments that have been well steeped in dye”

337

337

2.16.40

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫�‬ ‫ح ‬ ‫� او � �لَو �جِ��‬ ‫�‬ ‫ي‬ ‫��خَ‬ ‫� او ل‬ ‫�و خ���ة ‬ ‫��‬ ‫� �‬ ‫�خ ‬ ‫� او � �لَو�ل�‬ ‫�‬ ‫ي‬ ‫��ث ف ا ��ف‬ ‫� او ل ���� ي��د ‬ ‫� او �جِ ���ل‬ ‫�م�ا د ‬ ‫� ض َّ‬ ‫���د �ة ‬ ‫� او�لم�ع�‬ ‫� ْ‬ ‫� او � �فِ�ل �نر��د ‬ ‫ِ‬ ‫ا �ل�ُ��قَ �َ‬ ‫�وم رم�د �ة ‬ ‫ال� َّ‬ ‫�و�جم‬ ‫� ��س�د �ة ‬ ‫�ََ ّ‬ ‫� او �ل �‬ ‫مق� ِ�د �ي��ة ‬ ‫�ُ ْ ّ‬ ‫� او �ل�هرد �ي��ة ‬ ‫� ّا�ذ‬ ‫� او �ل�ل� �ة ‬ ‫�ُقْ �‬ ‫� او �لب ��� ��ط �ر��ة ‬ ‫ي‬ ‫��لَ‬ ‫� او �‬ ‫�صِ �ي�ر ‬ ‫ح�‬

‫�‬ ‫�‬ ‫ا �ل�ص��ف�ي �ق� �م�ن ا �ل�ث�ي �ا ب�‬ ‫� ب� �م�ن ا ��ل� �ا ب� ا خ�‬ ‫� ر*‬ ‫� �ض‬ ‫ث�ي‬ ‫�ض ر‬ ‫ت‬ ‫�ن‬ ‫ث‬ ‫� ��و ب� �م�ن ك����ا � *‬ ‫�‬ ‫� رب� �م�ن ا �ل�ث�ي �ا ب� *‬ ‫�ض‬ ‫�‬ ‫� رب� �م�ن ا �ل�ث�ي �ا ب� *‬ ‫�ض‬ ‫ض �‬ ‫�ف‬ ‫ا �� ض ث �‬ ‫���د *‬ ‫���د � ��و ب� �ل�ه �عل��� ��ى � �مو�‬ ‫��� ا �ل�ع ض�‬ ‫�لمع�‬ ‫م‬ ‫ع‬ ‫ث‬ ‫� ��و ب� � *‬ ‫م‬ ‫�ث � ��ق � � �� ش ه ا ���ز � �ف� ا ن‬ ‫��و ب� م رم�د م�ط��ل� ب����ب�� ل ع‬ ‫ر� *‬ ‫ى‬ ‫�‬ ‫�غ �ة ا ���ز � �ف� ا ن‬ ‫�ص�و�� �ب� ل ع ر � *‬ ‫ا�لم� ب �‬

‫�خُ ْ‬ ‫� او ��ل‬ ‫� ��سر� او ��ني���ة ‬ ‫�‬ ‫� او �ل��ِد �ث�ا ر ‬ ‫�ّا ّ‬ ‫� او �ل��س� � �‬ ‫بري��ة ‬ ‫�ُ َّ‬ ‫� او�لم��س�ي�ر�ة ‬ ‫� ُْ‬ ‫�ص�د ر�ة ‬ ‫� او �ل�‬ ‫�‬ ‫�صِ �د ا ر ‬ ‫� او �ل�‬

‫�‬ ‫ن‬ ‫� ��و �م�ن ا �ل�ث�ي �ا ب�‬ ‫ع‬ ‫�‬ ‫�ف ق � ش‬ ‫�م�ا ��و�� ا �لِ����ع�ا ر �م�ن ا �ل�ث�ي �ا ب� *‬ ‫� ة‬ ‫ا ��ل� �ا � ا ��ل ��ق ��ق���ة ا ج��ل‬ ‫�ي��د� *‬ ‫ث�ي ب ر ي‬ ‫ا � ّ�َ �ث �ف� ه خ� �� �‬ ‫طو ��‬ ‫ط *‬ ‫�لم��س�ي ر ��و ب� ي�� �� �‬ ‫ث‬ ‫� ��و ب� � *‬ ‫م‬ ‫ف غش �‬ ‫ه � � �ق �ة‬ ‫ث‬ ‫�ص�د ر*‬ ‫� ��و ب� را ��س� ك‬ ‫���ا �لم� ن��ع� � او ��س����ل�ه �ي�������ى ا �ل�‬

‫*‬

‫��ث��ا �‬ ‫ي ب� م‬ ‫�‬ ‫�غ �ة ق � ُ‬ ‫�ص�و�� ب���عر�و�� ا �ل�هرد *‬ ‫ا�لم� ب �‬ ‫ن‬ ‫�ث� �‬ ‫حرر�صي����ى *‬ ‫�و ب� �ي‬ ‫�‬ ‫�ة‬ ‫�‬ ‫�‬ ‫ا �ل�ث�ي �ا ب� ا �لب�ي���ض� ا � �ل ا‬ ‫و ��س�ع� *‬ ‫آ‬ ‫�ذ‬ ‫�‬ ‫ش �ذ ن‬ ‫ف‬ ‫�ث��و ب� �م�ز �خ�ر�� � �مو����ى ا ا � ش���ر ا خ��� ت� ا � �لق��� �لو ب� �م�� خ����ذه‬ ‫��ل‬ ‫�‬ ‫ح��س�ن �ه *‬

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‫‪٤٢٫١٦٫٢‬‬

Right Here!

wajiḥ,

“tightly woven garments”

the khawkhah,

“a kind of garment, green”

walīkh,

“garments of linen”

the thafāfīd,

“a kind of garment”

the jimād,

“a kind of garment”

the muʿaḍḍadah, “the muʿaḍḍad are certain garments with a mark on the upper arm” the firind,

“a garment, too well known to require definition”

the muqarmadah,

“a garment that is muqarmad is coated with a substance like saffron”

the mujassadah,

“[a garment] dyed with saffron”

the maqadiyyah,

“a garment, too well known to require definition”

the hurdiyyah,

“[a garment] dyed with hurd roots”

the lādhah,

“a garment of Chinese silk”

the buqṭuriyyah,

“a certain wide, white garment”

the ḥaṣīr,

“an embroidered, decorated garment that, spread

2.16.41

out, is so beautiful that it captures the heart” the khusrawāniyyah, “a kind of garment” the dithār,

“any item of apparel worn over the shiʿār255”

the sābiriyyah,

“a delicate, high-quality garment”

the musayyarah,

“a striped garment”

the ṣudrah,

“a certain garment, too well known to require defini- 2.16.42 tion” [“waistcoat”]

the ṣidār,

“a certain garment whose upper part is like a women’s head scarf and whose lower part covers the breast”

339

339

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� َ ْ�ق‬ ‫� او �ل�عب �� �ر��ة ‬ ‫ي‬ ‫�ْ‬ ‫� اولمج�ع‬ ‫�ر ‬ ‫ِ‬ ‫ا ���ُ ش ا ّ‬ ‫�و لع���� ر�ي��ة ‬ ‫�ُ‬ ‫� او �ل� �‬ ‫عق��ا ر ‬ ‫� �قُ ْ �‬ ‫� او � �ل ب� ��ط �ر��ة ‬ ‫ي‬ ‫�َ‬ ‫� او�ل�م ْر�َمر ‬ ‫� َّ‬ ‫� او �لم ن��ي�ر�ة ‬ ‫� ّ‬ ‫� او �لب��ا ��غِ�ز ���ة ‬ ‫ي‬ ‫� َ�ز‬ ‫� او �ل�ت�ّو �ي��ة ‬ ‫�ُ َ َ‬ ‫� او �لم�م ْر�ع�ز �ة ‬ ‫� � َ�ز‬ ‫� او�لم��ط ّر �ة ‬ ‫� �ف �ز‬ ‫�ث � �فم� � �ز �� ه �ت �� ا � ف‬ ‫ر�ي�� *‬ ‫��و ب� رو ل� ��ط�‬ ‫� او�لم� ر�و �ة ‬ ‫�‬ ‫�غ �ة � �ق‬ ‫� �ق‬ ‫�ص�و�� �ب�ا � �ل ر�م�ز *‬ ‫� او � �ل ر�م�ز ���ة ‬ ‫ا�لم� ب �‬ ‫ي‬ ‫ح ��ا � �ز‬ ‫� ا خ� ا � � ا �ل�‬ ‫�� قَ ْ‬ ‫ف‬ ‫ا‬ ‫�ث‬ ‫�ن‬ ‫طه� ا �‬ ‫�ي�� ب� �م � �صو�� ا ��مر ك�� �ل�مر�ع �ى �ورب�م� ي�� �ل��‬ ‫حرر*‬ ‫�ه�ز ‬ ‫� او �ل �‬ ‫�‬ ‫�ي‬ ‫� �‬ ‫�ّ ّ‬ ‫تن‬ ‫� ف �خ ة‬ ‫�ت نّ‬ ‫س� ا �لي��ه ا �ل�ث�ي �ا ب� ا � �ل��ا �ر� *‬ ‫� او �ل�تِ�ن ي����س�ي ��ة ‬ ‫� �ي����س د ������ ب‬ ‫�ت‬ ‫� َْ‬ ‫�‬ ‫�ن‬ ‫�ا‬ ‫�َُ ق‬ ‫� ّ‬ ‫ل��ا � *‬ ‫� او�لم�د �م����س��ة ‬ ‫ا �ل��ِد � �مق���س ا �ل� �بري���س� ا �و ا � �ل�ق�ز ا �و ا �ل��د ��ي ب��ا �� ا �و ا � ك��‬ ‫ج‬ ‫م‬ ‫ن �ة � �ق ّ‬ ‫� قَ ّ‬ ‫�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫م‬ ‫�صر*‬ ‫� او � �ل���س�ي ��ة ‬ ‫�م���� �س �وب� ا �ل�ى ���س �م ر �ض �‬ ‫� ْ‬ ‫�ق � � ا‬ ‫ث‬ ‫� ا �ل��‬ ‫� ��و ب� �م�ن ا � �ل� ��ط�ن ا �ل� ب��ي� �ض�‬ ‫� *‬ ‫� �ر�ا ��س ‬ ‫و كِ ب‬ ‫�َُ‬ ‫� ّ �� �� �ة‬ ‫ا �ل�م �شّ���ا �ة ال� خ‬ ‫م‬ ‫��ط�‬ ‫ط� *‬ ‫ا�لم��ل��س��ل��س��ل��ة ‬ ‫�و‬ ‫� ن�َ ْ ّ �ة �ن �� ة � ا ��ل� ا ق‬ ‫� او �ل� ر��س�ي �‬ ‫ر �� *‬ ‫ر س � ب� ع‬ ‫� َّ‬ ‫�غ �ة �‬ ‫�‬ ‫�ص�و�� �ب�ا � �لور��س *‬ ‫مور��س��ة ‬ ‫ا�لم� ب �‬ ‫� او �ل �‬ ‫ح��س�ن‬ ‫�عب ���ق ب���ل��د�ة ��ثي��ا ���ه�ا ���فى �غ��ا ���ة ا ��ل‬ ‫�‬ ‫ب‬ ‫ي‬ ‫ر‬ ‫ث ��ت��ع�ت‬ ‫� ة ث � ا ��ن‬ ‫� ��و ب� ج�ر �ب�ه ا�ل�م ا‬ ‫ر � �و� ��و ب� ي�م� �ى *‬ ‫ش ا ّ � � ش ة �ذ‬ ‫ث‬ ‫طو�ل�ه �‬ ‫ع���ر� ا ر *‬ ‫� ��و ب� �ع���� ر�ى �� �‬ ‫ع‬ ‫� � �م�ن ا ��ل� �ا � ا �‬ ‫ح�مر*‬ ‫ث�ي ب‬ ‫�ض رب‬ ‫��ث ا �ت� ن‬ ‫��ا � ب��ي� �ض�‬ ‫� *‬ ‫ي�� ب� ك�‬ ‫�ن آ‬ ‫ق �‬ ‫� رب� �م�ن ��ت�� ��‬ ‫ط�� ��ثي��ا ب� ا �ل����س�� *‬ ‫�ض‬ ‫ي‬ ‫ع‬ ‫�ة‬ ‫�ن‬ ‫ا�لم��‬ ‫��‬ ‫سو ج�� �ع��ل� �ن�ي�ر �ي�ن *‬ ‫�‬ ‫ى‬ ‫��ا �ل�‬ ‫��ثي��ا ب� �م�ن ا ��ل‬ ‫�خ�ز ا �و ك�� �‬ ‫حرر *‬ ‫�ي‬ ‫� ن �ة‬ ‫م���� �‬ ‫و� *‬ ‫�س ب‬ ‫َ‬ ‫� ّ‬ ‫ت‬ ‫ح ت ش � ن�ز‬ ‫ا �لمِ� ر�ع�ز�ى ا ��ل�ز �غ� � ا ��ل���ذ �ى �‬ ‫� ����عرا �ل�ع�� *‬ ‫ب‬ ‫� َ �ة‬ ‫ا�لم�ع��ل�م� *‬

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‫*‬

‫‪٤٣٫١٦٫٢‬‬

‫‪٤٤٫١٦٫٢‬‬

Right Here!

the ʿabqariyyah, “ʿAbqar is a town whose clothes are extremely attractive” the miʿjar,

“a certain item of apparel that a woman winds around her head and over which she then dons her jilbāb, or a Yemeni garment”

the ʿushāriyyah,

“a certain garment ten cubits in length”

the ʿuqār,

“a kind of garment, red”

the qubṭuriyyah,

“a certain white linen garment”

marmar,

“a style of tailoring women’s clothes”

munayyarah,

“[cloth] that is woven on two looms”

bāghiziyyah,

“garments of silk-wool, or resembling silk”

the tawwaziyyah,

“eponymous” [from Tawwaz, in Persia]

2.16.43

the mumarʿazah, “mirʿizzā is the downy fur that is under a goat’s hair” the muṭarrazah,

a garment with decorated borders

the mafrūzah,

“a garment that is mafrūz has marks like fingerprints”

the qirmiziyyah,

“a garment dyed with cochineal”

the qahz,

“garments of red wool resembling the mirʿizzā and sometimes mixed with silk”

the tinnīsiyyah,

“Tinnīs is a town from which fine garments are said to come”

the mudamqasah, “dimqis is loosely woven cloth, or raw silk, or silk brocade, or linen” the qassiyyah,

“from eponymous Qass, an area of Egypt”

kirbās,

“garments of white cotton”

the mulaslasah,

“a garment that is embroidered and striped”

the narsiyyah,

“[from] Nars, a village in Iraq”

the muwarrasah,

“any garment dyed with Indian yellow”

341

341

2.16.44

‫� ا � اَْك�� ش‬ ‫��ا ��� ‬ ‫و �ل� ي�‬ ‫� ُ‬ ‫���و�ن ‬ ‫� او�لم�ا �ج� ش �‬ ‫� فَّ‬ ‫� او�لم�ق �‬ ‫���ص��ة ‬ ‫�‬ ‫�َ‬ ‫� اولم‬ ‫����ة ‬ ‫ح ّر ض�‬ ‫� ا ��ل�َع ْ ض�� ّ‬ ‫ى ‬ ‫و ر �‬ ‫� َْ‬ ‫� اوِ�لم�عر���ض ‬ ‫�ْ�‬ ‫� او �ل َ�ر� ��ط��ة ‬ ‫ي‬

‫� ّ �‬ ‫� او �ل �سِ�� جِ��ل�ا ��ط ‬ ‫�ُْ �‬ ‫� او �ل��س�م��ط ‬ ‫� �ق َّ �‬ ‫� او �ل‬ ‫م� ���ط�ع�ا �ت ‬ ‫� َّ‬ ‫� او�ل�مرد �ع��ة ‬ ‫ا �� َ‬ ‫�ص ِ�د �ي�� ‬ ‫�و ل�‬ ‫َّع‬ ‫�‬ ‫� او�لم ض�‬ ‫����ل�ع��ة ‬ ‫� ْ‬ ‫�ص� ‬ ‫� او �لنِ��‬ ‫َّع‬ ‫�‬ ‫مو�ش���ع��ة ‬ ‫� او �ل �‬ ‫� ُ �ف ّ‬ ‫� او �ل ش��� ار ��ى ‬ ‫� شَ ف ّ‬ ‫� او �ل �‬ ‫���� ‬ ‫� ُْ �ق‬ ‫� او �لب��ن �د �ي���ة ‬ ‫ال� ّ‬ ‫�وم‬ ‫�‬ ‫ح�ق �‬ ‫�ق���ة ‬ ‫ا ��خلُْ ن‬ ‫��ز را � ���ق ‬ ‫�و‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� ��ذ � � �غ�ز � ه �مث ا ��ل � ف‬ ‫��ث‬ ‫�خ�ز � او �ل� �صو��‬ ‫ا �ل �و ب� ا �ل� ى ا عي��د � �ل� ���ل‬ ‫� ا ا �ل� ّ غ �ة‬ ‫�ص���� *‬ ‫ا �ل�ث�ي � ب� م� ب‬ ‫�� ئ �ة �‬ ‫� � � �ة‬ ‫ال� خ‬ ‫م‬ ‫ي�� ا � �لق ف�‬ ‫���‬ ‫�ص *‬ ‫� ��ط��ط� �ك�ه�‬ ‫�غ �ة � ا ْ‬ ‫�‬ ‫ح � � �ف‬ ‫�ص�و�� �ب�ا �لِ� �ر� �ض�‬ ‫� �ل��ل�ع� �ص ر*‬ ‫ا�لم� ب �‬ ‫ي‬ ‫�‬ ‫ن‬ ‫ج�����س �م�ن ا �ل�ث�ي �ا ب� *‬ ‫�ث ت� �ف� ه ��ل �ة‬ ‫ا‬ ‫��ا ر�� *‬ ‫��و ب� ج���ل�ى ي�� ج ي‬ ‫��� ا �ن��� ا � �د �ق� ��� � �ة ا � � ة‬ ‫��� �ُم�ل��آ �ة �غ��� �ذ ا ت� �� ف�ل �قي�ن‬ ‫� �و ح� �و �طع� �و ح�د�‬ ‫له� �س‬ ‫ير‬ ‫�ك�ل‬ ‫���� ك�� �‬ ‫ج‬ ‫�� ث � ّ‬ ‫ا �و �ك��ل � ��و ب� �ل�ي��ن ر��ق�ي �ق� *‬ ‫�ة � نّ‬ ‫ت‬ ‫خت‬ ‫�ن‬ ‫��ثي��ا ب� ك����ا � � �مو�ش���ي � �وك���ا � �و�ش���ي �ه ��ا �� *‬ ‫م‬ ‫�‬ ‫ف‬ ‫� ا ���ث �� ت � ه � �� ا �ن �ة �� � ا ن‬ ‫�ث��و ب� �م�ن � �صو�� � �وب�ا � ك‬ ‫ط��ل��س� � *‬ ‫ل����سر ل �و ب� لي����س� �ل� ب��ط� � � ي‬ ‫ش‬ ‫�ق ا �ن � ا‬ ‫�‬ ‫�ه�ا �و����ى *‬ ‫ا � �ل��ص� ر �م ا �ل�ث�ي � ب� — ا �و �بر �ود �ع�لي�‬ ‫ا �� ت �ف� ا �ث �‬ ‫ط� ب� *‬ ‫ل ��ى ي�‬ ‫�ه� ا ر ��ي‬ ‫� ت� ت �‬ ‫ث‬ ‫� ��و ب� ��ي�لب����س ح‬ ‫� ا �ل��د ر *‬ ‫ع‬ ‫ئ �ة � ا‬ ‫ا �ل�م��س�� �ة ال� خ‬ ‫م‬ ‫�‬ ‫� ���ط���ط��ة �و�م�ا ج�‬ ‫���ل�ا *‬ ‫���ع�ل �و�ش��ي��ه�ا �ع��ل�ى �ه�‬ ‫ي�� ا �ل� ض�‬ ‫ير‬ ‫ع‬ ‫�ث‬ ‫� *‬ ‫��و ب� ا ب��ي���ض‬ ‫� َ �ة‬ ‫ا�لم�ع��ل�م� *‬ ‫��ثي��ا ب� ب��ي���ض�‬ ‫�‬ ‫� �‬ ‫�و�ي ك‬ ‫����سرا �ل�ث�و ب� ا �لر� �ق� *‬ ‫�ق�ي‬ ‫ت‬ ‫� ن �ف �ة‬ ‫��ثي��ا ب� ك����ا � ر�ي��ع� *‬ ‫�‬ ‫� �ة � ن‬ ‫الم‬ ‫� ك��‬ ‫� *‬ ‫ح�م� ا �ل������س‬ ‫ج‬ ‫�‬ ‫�‬ ‫ا �ل�ث�ي �ا ب� ا �لب�ي� �ض�‬ ‫� *‬

‫*‬

‫‪٤٥٫١٦٫٢‬‬

‫*‬

‫‪342‬‬

‫‪٤٦٫١٦٫٢‬‬

‫‪342‬‬

Right Here!

akyāsh,

“fabrics that are re-spun, such as silk-wool and wool”

mājushūn,

“dyed garments”

the muqaffaṣah,

“a garment with stripes in the shape of a cage”

the muḥarraḍah,

“a garment dyed with safflower grains”

the ʿarḍī,

“a class of garment”

the miʿraḍ,

“a garment in which a girl is displayed”

the rayṭah,

“any piece of cloth that is not sewn to another but is all of one weaving and one piece, or any fine, soft garment”

sijillāṭ,

“linen garments embroidered with ornamentations 2.16.45 that look like rings”

the sumṭ,

“a certain garment of wool; spelled simṭ it means an unlined garment, or a ṭaylasān (‘net shawl’)”

muqaṭṭaʿāt,

“short garments . . . or embroidered wraps”

the muraddaʿah,

“[a garment] on which are traces of perfume”

the ṣadī ʿ,

“a certain garment worn beneath a coat of mail”

the muḍallaʿah,

“a striped musayyarah, or one whose ornamentation takes the form of ribs”

the niṣʿ,

“a certain white garment”

the muwashshaʿah,

“a garment with decorated borders”

the shurāfī,

“a certain white garment”

the shaff, “also shiff: a delicate garment” the bunduqiyyah,

“a certain garment of fine linen”

the muḥaqqaqah,

“any tightly woven garment”

khuzrāniq,

“white garments”

343

343

2.16.46

‫� َّ ْ�ق‬ ‫ا �ل��د ب��ي�� ي���ة ‬ ‫�‬ ‫� او �لِ �تر�ا ��ق ‬ ‫� �ز �ق‬ ‫� او �ل ار �ي���ة ‬ ‫� ق‬ ‫� او�ل�م�ز�ر���ة ‬ ‫ب‬ ‫� ْ‬ ‫ق‬ ‫� او �لعِ��� �ل���ة ‬ ‫�ّ‬ ‫� او �ل�ِ� �لف��ا ��ق ‬ ‫ل�‬ ‫� َ�‬ ‫ا‬ ‫ح�ّ��ك���ة ‬ ‫�وم ب‬ ‫�‬ ‫�َْ �‬ ‫�و�ل ‬ ‫�ِاولجم�‬ ‫���خلَْ‬ ‫� او �‬ ‫�م��ل��ة ‬ ‫��خل �‬ ‫��ا �ل ‬ ‫� او‬ ‫� َ قْ‬ ‫� او �ل��ِد ر���ل ‬ ‫�ُ َ‬ ‫� او �لم�م ْر���ل ‬ ‫جِ‬ ‫� َ‬ ‫� او �لم�مر ج���ل ‬

‫� َّ‬ ‫� او�ل�مر�م��ل��ة ‬ ‫ا ��ل َ ْ‬ ‫�و ���س‬ ‫�ح�ل ‬ ‫�ُ َ ْ َ‬ ‫� او�لم��س��ل��س��ل��ة ‬ ‫� َ قْ‬ ‫� او �ل� �‬ ‫ع���ل ‬ ‫�ف ف‬ ‫� او�لم���� �ل���ل��ة ‬ ‫� قَ ْ �‬ ‫� او � �ل���س ��ط�ل�ا ��ني���ة ‬ ‫�‬ ‫� او � �لَو�صِ�ي ��ل��ة ‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫د ب���ي �ق� د ب��م�‬ ‫�صر‬ ‫�ث ا ن ��ت ق ا ن‬ ‫ح ا �ش���ه�م�ا‬ ‫�� �وب� �‬ ‫�ير��� � ب��و ي �‬ ‫��ث ا �ت� ن‬ ‫��ا � ب��ي� �ض�‬ ‫� *‬ ‫ي�� ب� ك�‬ ‫�‬ ‫�ف ة‬ ‫�غ �ة ب� ة‬ ‫�ص�و��‬ ‫ح�مر� ا �و � �ص ر� *‬ ‫ا�لم� ب �‬ ‫�ّ‬ ‫�‬ ‫�‬ ‫ث‬ ‫�ف‬ ‫� ��و ب� �ب�ل�ا ك��م��ي�ن — ا �و ا �ل�ث�و ب� ا �لن ���ي����س *‬ ‫ن‬ ‫� ا �خ‬ ‫�ث�� �و�ا � ��ي�� فل� ��ق� ا �‬ ‫ح��د �ه�م�ا �ب�ا �ل� �ر*‬ ‫ب‬ ‫� �ث ق �ة ل�‬ ‫� �� �� �ة‬ ‫خ‬ ‫ا‬ ‫م � ��� م‬ ‫��ط�‬ ‫ط� *‬ ‫ا �ل �و‬ ‫ث �ن آ‬ ‫� ��و ب� �ل��ل����س�� *‬ ‫�‬ ‫� ��‬ ‫��خ‬ ‫�ك�� �ا ء � ن� � ��خل‬ ‫حوه ك���ا ��مي���ل *‬ ‫ا �ل�ث�و ب� ال �م�م�ل ك‬ ‫���ا �ل�� س و �‬ ‫�‬ ‫�‬ ‫ن‬ ‫ا �ل�ث�و ب� ا �ل ن��ا �ع� ب�‬ ‫و�رد ي��م��ى *‬ ‫م‬ ‫�ة‬ ‫�� ا‬ ‫��ثي��ا ب� ك���ا �ل� ر�م�ن�ي � *‬ ‫�‬ ‫�ث ا �ف‬ ‫�ه�ا � �صور ا�ل�م ا‬ ‫ر ج���ل *‬ ‫�ي�� ب� �ي�‬ ‫ش‬ ‫ا �� ت‬ ‫�قا‬ ‫� رب� �م�ن ��ثي��ا ب� ا �� �لو����ى (ا �ورد �ص�ا �‬ ‫�ض‬ ‫ح ب� ا � �ل�� � �مو��س ل ��ى‬ ‫�‬ ‫حه�ا ��ف �م�ا د�ة �ع� � ت‬ ‫���س ا �ج��ل‬ ‫�ي�� ���فى ر �� ��ل � او �ل ��ت �ب �� �ف�ت�‬ ‫��‬ ‫�‬ ‫�ك‬ ‫ح��د ���ه�ا) *‬ ‫�‬ ‫�‬ ‫ل‬ ‫ى‬ ‫�‬ ‫�‬ ‫ى‬ ‫ى‬ ‫ج‬ ‫ب ر م‬ ‫� ق ق �ة‬ ‫ا�ل�مر����� *‬ ‫�ن ق � ن ال�م ْ َ‬ ‫ث‬ ‫حوه ِ ���س‬ ‫�ح�ل *‬ ‫� ��و ب� ا ب��ي���ض� �م �� ��ط�ن �و��‬ ‫�ف� ه �ش�� ��مخ � �‬ ‫ث‬ ‫� ��ط��‬ ‫ط *‬ ‫� ��و ب� �م��س��ل���س�ل ي�� �و �ى‬ ‫ا ��ل�ث� � ا ��ل�ا �‬ ‫ح�مر*‬ ‫وب‬ ‫�‬ ‫� ة� ف ف‬ ‫مو�ش���ا � ك���ا � �ل��� �ل���ل *‬ ‫ا �ل �‬ ‫��ث ا � ن � �ة �‬ ‫ي�� ب� م����‬ ‫و� ا �ل�ى �ع�ا ��م�ل *‬ ‫�س ب‬ ‫�ث ��مخ �� �� ن‬ ‫��و ب� ��ط�‬ ‫ط ي��م�ا � *‬ ‫*‬

‫‪344‬‬

‫‪344‬‬

‫‪٤٧٫١٦٫٢‬‬

‫‪٤٨٫١٦٫٢‬‬

Right Here!

the dabīqiyyah,

“Dabīq is a town in Egypt”

the ritāq,

“two garments whose edges have been sewn together”

rāziqiyyah,

“white linen garments”

the muzabraqah,

[a garment] dyed red or yellow

the ʿilqah,

“a certain sleeveless garment . . . or a precious garment”

the lifāq,

“two garments that have been sewn together”

the muḥabbakah,

“a garment that is tightly sewn and striped”

the mijwal,

“a women’s garment”

the khamlah,

2.16.47

“a certain garment with a nap like the kisāʾ (‘a kind of cloak’) and so on”; synonym khamīl

khāl,

“smooth garments, or a striped garment of Yemen”

the diraql,

“a garment resembling the armaniyyah256”

the mumarjil,

“a garment with images of men on it”

the mumarjal,

“a kind of embroidered garment” (the author of the Qāmūs lists the preceding word under r-j-l and the present word in an entry of its own)257

the murammalah,

“a thin garment”

the saḥl,

“a certain white cotton garment”; synonym misḥal

the musalsalah, “a musalsal garment is one with striped decoration” the ʿaql,

“a red garment”

the mufalfalah,

[a garment] “decorated as though with peppercorns”

the qasṭalāniyyah,

“[a garment] that derives its name from a certain

2.16.48

governor”258 the waṣīlah,

“a striped Yemeni garment”

345

345

‫� �َ‬ ‫له��ل��ة ‬ ‫� او�لم�ه� �‬ ‫� �آ ّ‬ ‫� او �ل� �ِميّ���ة ‬ ‫�ُ‬ ‫� او�لمب��َر� ‬ ‫م‬ ‫��لَ‬ ‫�ْه َ�م���ة ّ‬ ‫� او ج‬ ‫�� ر ي‬ ‫� َّ‬ ‫� او�ل�مر���سم��ة ‬ ‫� �قَّ‬ ‫� او�ل�مر��م��ة ‬ ‫� َ �قْ‬ ‫� او �ل� �‬ ‫ع� ‬ ‫م‬ ‫�َْ‬ ‫� او � �لق��د � ‬ ‫م‬ ‫�‬ ‫� او � �قِ�ل ار � ‬ ‫م‬

‫َق َ‬ ‫� اوب �ى ���ل� �مو�ن ‬ ‫ال�م�� َ‬ ‫�و �ل‬ ‫ح� ‬ ‫م‬ ‫�ْ‬ ‫� او �ل�نِ ي�� ‬ ‫م‬ ‫� ا ��ل��آ � ن� ّ‬ ‫ى ‬ ‫و �خِ‬ ‫َ‬ ‫� ا ��ل��دَ �ف ن� ّ‬ ‫ى ‬ ‫و‬ ‫ُ‬ ‫�‬ ‫اْ‬ ‫�وا �ن ‬ ‫� او �ل� رج��‬ ‫� َّ َ ّ‬ ‫� او �ل��سب���ن�ي ��ة ‬ ‫�َ ُ‬ ‫� او �ل ش���ت ��و�ن ‬ ‫� �ذَ�‬ ‫� او �ل ش����ا �ك�� �ون��ة ‬ ‫� ا �ل�ُم�َع َ‬ ‫�‬ ‫� ن���ة ‬ ‫و رج‬ ‫� َّ‬ ‫� او�لم�يع��ن ��ة ‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫�� ��ق ق �ة‬ ‫ا لر ي����‬ ‫� ن �ة‬ ‫م���� �‬ ‫و� *‬ ‫�س ب‬ ‫ن �م�ن ا �� ا � ا ��ل�ث ا �ل�م��ف�ت �� ا ��ل��غ�ز �� �� ق‬ ‫ل�ث�ي � ب� و �و ب� �ول ل �‬ ‫ط�ا ���ي�ن *‬ ‫ج�����س‬ ‫�ن � ت‬ ‫�ث ا � ن �ة � �ن ن� � �‬ ‫�ن‬ ‫ل��ا � *‬ ‫حو ا �لب����س ��ط ا �و ��هى �م ا � ك��‬ ‫�ي�� ب� م���� �س �وب� م �‬ ‫� �� �� �ة‬ ‫ال� خ‬ ‫م‬ ‫��ط�‬ ‫ط� *‬ ‫� � � �ة � ��ق‬ ‫�‬ ‫ال� خ‬ ‫م‬ ‫� ب� �م�ن ا �� �لو�ش���ى ا �و ا ��ل‬ ‫�خ�ز ا �و ا �لب��ر �ود *‬ ‫� ��ط��ط� � او �لر�م �ض ر‬ ‫���ل �ث�� � ا �‬ ‫� � � ا�‬ ‫ح�مر*‬ ‫ا�ل�مر ��ط ا �ل� ح�مر ا �و �ك� و ب‬ ‫�ث�� � ا �‬ ‫ح�مر*‬ ‫وب‬ ‫�ق‬ ‫ث‬ ‫� �ن ق ش‬ ‫�ت � ق‬ ‫� ن �ن‬ ‫�ف �ف�‬ ‫� ��و ب� �م�ل�و� �م � �صو� ي��ه ر�م � �و � ��و��� ا �و ��س� ر ر�ق�ي ��‬ ‫��ا �ل� �ْ�ق‬ ‫م َر� *‬ ‫ك��‬ ‫ِ م‬ ‫�‬ ‫�ث��و ب� ر �و�م�ى ��ي ت���ل�و ن� ا � �ل ا‬ ‫و �ن�ا *‬ ‫�‬ ‫ن‬ ‫ج�����س �م�ن ا �ل�ث�ي �ا ب� *‬ ‫�� � ّ‬ ‫ث‬ ‫�ك��ل �ل�ي��ن �م�ن �عي�� ش��� ا �و � ��و ب� *‬ ‫� � �‬ ‫ا ��ل�ث ال� خ‬ ‫م‬ ‫� ��ط��‬ ‫ط *‬ ‫�و ب�‬ ‫�ث ��مخ � �‬ ‫� ��ط��‬ ‫ط *‬ ‫��و ب�‬ ‫*‬

‫��ثي��ا ب�‬ ‫��ثي��ا ب�‬ ‫� �ي�ن �ة‬ ‫ا �ل�ل� �‬

‫�‬ ‫ح�مر*‬

‫ّ‬ ‫� �ن � �ف‬ ‫�ه�ا ا �مث��ا ��ل ا ��ل�ا �تر ��‬ ‫م‬ ‫حر�ير �ي�‬ ‫ج‬ ‫�‬ ‫�م�ن ا �ل�ث�ي �ا ب� *‬ ‫�ة �ت‬ ‫�‬ ‫�غ �‬ ‫� �ر� ��ع��م�ل �ب�ا �يل��م�ن *‬ ‫��ثي��ا ب� ��ل�ا ظ ��� �م �ض‬ ‫ب‬ ‫� ّ �ف‬ ‫�ا �� ا ��� � ن‬ ‫�ه�ا ا �ش�� ك�‬ ‫�و� *‬ ‫�� ل لعرج �‬ ‫ا�لم� �صور �ي�‬ ‫��ع�ي �و ن� ا �� �لو�‬ ‫���ا ن� ���فى �و�ش��ي��ه�ا �ت ارب��ي�� �صغ���ا ر ك��‬ ‫�م�ا ك�‬ ‫ح ش��� *‬ ‫ع‬ ‫‪346‬‬

‫*‬

‫‪346‬‬

‫‪٤٩٫١٦٫٢‬‬

‫‪٥٠٫١٦٫٢‬‬

Right Here!

the muhalhalah,

“a delicately woven garment”

the āmmiyyah, eponymous259 the mubram,

“a class of garments, or a garment whose yarn is double-twisted”

the jahramiyyah,

“eponymously named [after Jahram, a town in Persia] garments similar to carpeting or made of linen”

the murassamah,

“a striped garment”

the muraqqamah,

“a striped garment (raqm being a kind of decoration),

the ʿaqm,

“a red tunic, or any red garment”

the qadm,

“a red garment”

the qirām,

“a colored garment of wool with raqm-decoration

or silk-wool, or wraps” 2.16.49

and designs, or a delicate veil; synonym miqram” the abū qalamūn,

“a Greek garment of many colors”

the milḥam,

“a class of garment”

the nīm,

“any bread or garment that is supple”

the ākhinī,

“a striped garment”

the dafanī,

“a striped garment”

urjuwān,

“red garments”

the sabaniyyah,

“a silk garment on which are the likenesses of citrons” 2.16.50

shatūn,

“supple garments”

the shādhakūnah,

“a thick quilted garment made in Yemen”

the muʿarjanah,

“a gament on which palm racemes are pictured”

the muʿayyanah,

“a garment whose decoration includes small squares resembling the eyes of a wild beast”

347

347

‫� َّ‬ ‫� او�لم�ف�ن��ن ��ة ‬ ‫�ف َ‬ ‫� او�لم� ��ّو�ه��ة ‬ ‫�قُ ّ‬ ‫� او � �ل ��ِو��هى ‬ ‫�نَ‬ ‫�ْه ن��ه ‬ ‫� او �ل �‬ ‫ا �ُ�َ ْ‬ ‫له��ة ‬ ‫�و�لم� �‬ ‫له�� �‬ ‫� َّ‬ ‫�ه��ة ‬ ‫� او �ل �‬ ‫مو ج� �‬ ‫�‬ ‫�ْ‬ ‫� اولم‬ ‫ح ش�����أ ‬ ‫ِ � َّ‬ ‫�‬ ‫��س‬ ‫� او �ل ب ي�ج�‬ ‫���ة ‬ ‫�خَ‬ ‫� ا ��ل‬ ‫� ‬ ‫� ِ��ي�س��‬ ‫و‬ ‫� ْج‬ ‫ا‬ ‫�‬ ‫� ير� ‬ ‫� ا �ل� �ض‬ ‫وِ ج‬ ‫� َّ‬ ‫ح ‬ ‫� او�لم�� ب�س�‬ ‫�‬ ‫�َ ْ‬ ‫ح ‬ ‫� او �ل��ي�س�‬ ‫�‬ ‫� او �ب�لج�‬ ‫��ا د ‬ ‫ِ‬ ‫� ا ��ل�ُ� ْ ُ��د �‬ ‫و ب رج‬ ‫�ُ آ‬ ‫� او ج�ل‬ ‫�وِد �ي�� ‬ ‫��‬ ‫� اَ �غْ ث‬ ‫� او �ل� ���ر ‬ ‫��خَ‬ ‫ل‬ ‫� او�ِ�مي��ص��ة ‬ ‫� �‬ ‫� او �لمِ� ْر ��ط ‬ ‫� شَ ْ‬ ‫� او �ل����م��ل��ة ‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫�ث�� � �م�ف��ن�ّ�ن �ف���ه ���ط ا �ئ�ق ��ل���� ت‬ ‫س� �م�ن ج� ن����س�ه‬ ‫ي ر �� ي‬ ‫وب‬ ‫�‬ ‫�‬ ‫ة �‬ ‫�‬ ‫�غ �ة ف َ‬ ‫�ف ف‬ ‫ف ��‬ ‫�‬ ‫�ص�و�� �ب�ا � �ل ��ّوه (�عب��ا ر� ا � �لق��ا � �مو��س ��ى �� �و �ه � او � �ل ��ّوه ك� ك‬ ‫ا�لم� ب �‬ ‫��س��ر‬ ‫�ق ق ا �ق � � � � �غ ا ��‬ ‫�خل �ف ف‬ ‫� ا �� ف� َّ ة‬ ‫�ص�� �ب��ه� ا‬ ‫� �و��ى �� �و ى ل ��و�‬ ‫�عر�و� ر�� � �� �‬ ‫ط او �ل ح�مر ي�� ب‬ ‫���ا �� �لق ��ّ �ة �ع � �ق ����غ‬ ‫�ص�� �ب��ه�ا) *‬ ‫ك� و رو� ي ب‬ ‫*‬

‫��ثي��ا ب� ب��ي���ض�‬ ‫�ن‬ ‫�‬ ‫�‬ ‫� *‬ ‫ا �ل�ث�و ب� ا �لر��ق�ي�ق� ا �ل������س‬ ‫� � � �ن � اج ��ا �‬ ‫�‬ ‫�‬ ‫ه‬ ‫م‬ ‫ل�ه�ل *‬ ‫ا�لم� �‬ ‫له�ل�ه �م ا �ل�ث�ي � ب� ك�� �ل � �‬ ‫��ا ن �� ا � ن‬ ‫ا‬ ‫�ه�ا � *‬ ‫�م� ك�� � ل�ه� �و ج �‬ ‫�ز ش ت‬ ‫� آ �غ �‬ ‫غ ّت �ز‬ ‫ك����س�� ���لي ظ� ��� ا �و ا ب��ي� �ض�‬ ‫� �ص���ي�ر �ي��ر �ب�ه ا �و ا ا ر ي������م�ل �ب�ه *‬ ‫�� آ‬ ‫سود *‬ ‫ك���س�� ا �� �‬ ‫�� آ‬ ‫ف‬ ‫ك���س�� �م�ن � �صو�� *‬ ‫آ‬ ‫�خ�ز ا ��ل�ا �‬ ‫����س�� ا � �ف�ص �و ا ��ل‬ ‫ك�‬ ‫ح�مر*‬ ‫ر‬ ‫�‬ ‫ن� ا �ل� ش ّ‬ ‫�� آ �ق‬ ‫� *‬ ‫م�����‬ ‫ا �ل��ك��س�� ا � �ل ��و�ى ا �ل ش����د �ي��د �و �‬ ‫حوه ب‬ ‫ح‬ ‫� �� �� � � ّ‬ ‫�ك��س��آ ال� خ‬ ‫م‬ ‫ا ��ل��‬ ‫� *‬ ‫��ط�ط ك‬ ‫���ا �لم��ي�س�‬ ‫ح‬ ‫�� �آ ��مخ � �‬ ‫� ��ط��‬ ‫ط *‬ ‫ك���س�‬ ‫� آ �غ �‬ ‫ك����س�� ���لي ظ� ��‬ ‫� *‬ ‫�� آ‬ ‫ا �ل��ك��س�� *‬ ‫��ث‬ ‫� �ة‬ ‫ف‬ ‫�ا �‬ ‫�م�ا ك���ر � �صو��ه �م�ن ا �ل� ك���س�ي � *‬ ‫�آ‬ ‫�َّ �‬ ‫ن‬ ‫ر�� �ل�ه �ع��ل�م�ا � *‬ ‫ك����س�� ا �� �سود �م‬ ‫بع‬ ‫�آ‬ ‫��‬ ‫ف‬ ‫�خ�ز‬ ‫ك����س�� �م�ن � �صو�� ا �و � �� �مر�و�‬ ‫ط *‬ ‫ج‬ ‫�� �آ ن ا �� �ق �� ف �ة‬ ‫ك���س� د �و� ل�� ي �‬ ‫ط��� *‬ ‫*‬

‫‪348‬‬

‫‪348‬‬

‫‪٥١٫١٦٫٢‬‬

‫‪٥٢٫١٦٫٢‬‬

Right Here!

the mufannanah,

“a garment of diversified design containing strips made of a different cloth”

the mufawwahah,

“[a garment] dyed with madder” (see in the Qāmūs under f-w-h: “fuwwah, on the pattern of sukkar, are long thin red roots used in dyeing” etc. and under f-w-y: “fuwwah, on the pattern of quwwah, are roots used in dyeing”)

the qūhī,

“a certain white garment”

the nahnah,

“a delicately woven garment”

the mulahlahah,

garments described as mulahlah are those that are delicately woven; synonym muhalhal

muwajjahah,

“double-sided fabrics”

the miḥshaʾ,

“a thick wrap, or a short white wrap which one wraps

2.16.51

around one’s waist, or a waist wrap in which one envelops oneself ” the sabīḥah,

“a black wrap”

the khasīj,

“a wrap of wool”

the iḍrīj,

“a yellow wrap, or red silk-wool”

the musabbaḥ,

“a tough, strong wrap”; synonym mushabbaḥ

the sayḥ,

“a striped wrap” synonym musayyaḥ

the bijād,

“a striped wrap”

the burjud,

“a thick wrap”

the jūdiyāʾ,

“a wrap”

the aghthar,

“wraps made with large quantities of wool”

the khamīṣah,

“a rectangular black wrap with two decorated borders”

the mirṭ,

“a wrap of wool or silk-wool; plural murūṭ”

the shamlah,

“a wrap [similar to but] less [valuable] than the qaṭīfah”

349

349

2.16.52

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� �ْ‬ ‫�� �آ � ا‬ ‫�ش‬ ‫�ص�غ���ا‬ ‫��ث‬ ‫�����‬ ‫� او �لِ���ط��م�ل ‬ ‫ع �ب‬ ‫ا �ل��ك��س� ا �ل� �� �سود � او �ل �و ب� ا�لم ب‬ ‫� ّ‬ ‫�ة‬ ‫�� �آ غ � � ه خ� �� �‬ ‫طو ��‬ ‫ط �مر��س��ل� *‬ ‫� او�لم�ا ِر�ى ‬ ‫ك���س� �ص���ي ر �ل� �� �‬ ‫�‬ ‫� ا ��ل َش��� ْ َ�ع� ّ‬ ‫� رب� �م�ن ا �لب��ر �ود *‬ ‫�ض‬ ‫ى ‬ ‫و ر ب�‬ ‫�َ ْ‬ ‫�‬ ‫� رب� �م�ن ا �لب��ر �ود *‬ ‫�ض‬ ‫�ص ب� ‬ ‫� او �ل�ع�‬ ‫��َّ‬ ‫� ش‬ ‫�‬ ‫�‬ ‫� �‬ ‫�‬ ‫� اث‬ ‫طو�ى ا �ل ش����د �ي��د‬ ‫� او �لم�ك��ع ب� ‬ ‫مو����ى �م�ن ا �لب��ر �ود � او �ل� � �� او ب� � او �ل�ث�و ب� ا�لم�� �‬ ‫ا �ل �‬ ‫�ا‬ ‫ا �ل� د را �� *‬ ‫ج‬ ‫ل�‬ ‫� �� �� �ة‬ ‫�‬ ‫خ‬ ‫ا‬ ‫�ن‬ ‫�‬ ‫� � �م ا �ل��ر �ود م‬ ‫� ا ��خِل‬ ‫��ط�‬ ‫ط� *‬ ‫��ل�ا � ‬ ‫ب‬ ‫�ض رب‬ ‫و ج‬ ‫ا �� ش ْ‬ ‫ن‬ ‫ح �برد ي��م��ى *‬ ‫ل�����‬ ‫�‬ ‫�و ِ ي‬ ‫ُ‬ ‫�‬ ‫� او �� �ل�ق ْد �‬ ‫� رب� �م�ن ا �لب��ر �ود *‬ ‫�ض‬ ‫ح ‬ ‫ر‬ ‫� َّ‬ ‫�‬ ‫� رب� �م�ن �بر �ود ا �يل��م�ن *‬ ‫�ض‬ ‫� او �ل��سِ�عي��د �ي��ة ‬ ‫�َ َ‬ ‫�‬ ‫� رب� �م�ن ا �لب��ر �ود *‬ ‫�ض‬ ‫� او �ل��س�ن �د ‬ ‫ش ّ �ف‬ ‫�‬ ‫� ��ق ة‬ ‫�َ ق‬ ‫���ق� �ي���لب����س �ب�ل�ا ك��م��ي�ن ك���ا �لب ����ي�ر� *‬ ‫� او �لب ����ي�ر �برد ي� �‬ ‫�‬ ‫��ل َ‬ ‫َ ة�� �ة‬ ‫�ف‬ ‫� رب� �م�ن �بر �ود ا �يل��م�ن �م� رده حِ�ب��ر� ك��ع�بن�� *‬ ‫�ض‬ ‫�ب��ر ‬ ‫� اوحِ‬ ‫��لَ‬ ‫ا ��لب��رد ا �ل��م �ش���ى � او ��ل�ث�و ب� ا ج��ل‬ ‫� او �‬ ‫���د�ي��د *‬ ‫حِب��ي�ر ‬ ‫ر‬ ‫� َآ‬ ‫خ� ا � �‬ ‫�ن � �ن � � �ف� ه خ� �� �‬ ‫�ف‬ ‫�ف‬ ‫� او �لِ��س�ي�ر�‬ ‫ ‬ ‫��و م ا �لب� ر �ود ي�� �� �‬ ‫طو ��ط �ص� ر ا �و ي‬ ‫�� �ل��ط�ه �ص� ر ا �و‬ ‫ع‬ ‫خ� � �‬ ‫��ا �ل��ط�ه �‬ ‫حرر*‬ ‫ي‬ ‫�ي‬ ‫� � َّ‬ ‫�‬ ‫� رب� �م�ن ا �لب��ر �ود *‬ ‫�ض‬ ‫� او�لم��ط�ي�ر ‬ ‫� ْ�‬ ‫ن‬ ‫�ه�ا *‬ ‫�ض‬ ‫� او � �لقِ� ��طر ‬ ‫� رب� �م �‬ ‫� ش َّ‬ ‫� �� �� ب� ة‬ ‫ال� خ‬ ‫م‬ ‫� او �ل‬ ‫ح�مر� *‬ ‫م����ي��ز ‬ ‫��ط�ط‬ ‫� َّ‬ ‫� � ش‬ ‫مو����ى *‬ ‫� او�ل�مر� ش��� ‬ ‫ا �لب��رد ا �ل �‬ ‫ي‬

‫‪350‬‬

‫‪350‬‬

‫*‬

‫‪٥٣٫١٦٫٢‬‬

‫‪٥٤٫١٦٫٢‬‬

Right Here!

the ṭiml,

“a black wrap, or a garment thoroughly dyed”

the mārī,

“a small wrap with hanging threads”

the sharʿabī,

“a kind of mantle”

the ʿaṣb,

“a kind of mantle”

mukaʿʿab,

“embroidered mantles, or a garment folded into stiff pleats”

the khilāj,

“a kind of striped mantle”

the shīḥ,

“a Yemeni mantle”

2.16.53

the qurduḥ,

“a kind of mantle”

the saʿīdiyyah,

“a kind of Yemeni mantle”

the sanad,

“a kind of mantle”

the baqīr,

“a mantle that is divided in half and worn without sleeves; synonym baqīrah”

ḥibar,

“a kind of Yemeni mantle; singular ḥibarah, on the pattern of ʿinabah”

the ḥabīr,

“a decorated mantle, or new clothes”

the sīrāʾ,

“a kind of yellow-striped mantle, or one mixed with silk”

the muṭayyar,

“a kind of mantle”

the qiṭr,

“another kind [of mantle]”

the mushayyaz,

“any red-striped garment”

the murayyash,

“an embroidered mantle”

351

351

2.16.54

‫� فُ‬ ‫ف ‬ ‫� او � �ل ��و��‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫�‬ ‫�ف� ه خ� �� �‬ ‫فَف‬ ‫�ض‬ ‫طو ��ط‬ ‫� رب� �م�ن �بر �ود ا �يل��م�ن � بو�رد �م� ��ّو�� ر��ق�ي �ق� ا �و ي�� �� �‬

‫ب��ي���ض�‬ ‫�‬ ‫�َ‬ ‫�ا � �ن � � � ا � ه �� ن‬ ‫ا �خِ ��لم� ر �و م ا �لب� رد م� �ل� �ل �‬ ‫� او �لن� صِ‬ ‫ون�ا � *‬ ‫ف ‬ ‫� ي ���‬ ‫ن‬ ‫� ا � ��‬ ‫و �لبِ�� ْرك����ة �برد ي��م��ى *‬ ‫�َ َ‬ ‫ن‬ ‫�ا‬ ‫و�ل�م ْر ج���ل �برد ي��م��ى *‬ ‫� َّ‬ ‫�ف ت‬ ‫�م�ا �ي��ه ���ص�ا �و ر ر�ح�ل *‬ ‫ ‬ ‫ح‬ ‫�‬ ‫�‬ ‫ل‬ ‫� او�ل�مر‬ ‫�ي‬ ‫��لتَ َ‬ ‫� �� �� �ة � �ف ة‬ ‫ا ��ل�� � د ال� خ‬ ‫� او �ح�‬ ‫م‬ ‫��ط�‬ ‫ط� �ب�ا �ل�ص� ر� *‬ ‫�م��ة ‬ ‫ب رو‬ ‫َ تْ‬ ‫ف‬ ‫� ا ��ل�ا �‬ ‫ح�م ّ‬ ‫ى �برد �م�عر�و�� *‬ ‫و �‬ ‫� َّ‬ ‫�‬ ‫� � �‬ ‫ا ��ل�� د ال خ‬ ‫م‬ ‫� ��ط��‬ ‫ط *‬ ‫� او�لم��س�ه� ‬ ‫بر‬ ‫م‬ ‫آ‬ ‫�َ �‬ ‫�خ‬ ‫�‬ ‫رد � ��‬ ‫� او � �لق� �� ي �‬ ‫م�م�ل *‬ ‫ط�ف���ة ‬ ‫�ُ‬ ‫آ � �ن �خ�ز � �‬ ‫� او�لم���ط َ �‬ ‫ر�� �ل�ه ا �ع�ل�ا � *‬ ‫رد � ء م � �م‬ ‫ف ‬ ‫�‬ ‫ر‬ ‫م‬ ‫بع‬ ‫آ‬ ‫�� َ َّ‬ ‫� او �جل‬ ‫رد � �م�ن �‬ ‫�خ�ز *‬ ‫��نِ�ي ��ة ‬ ‫�‬ ‫ا ��ل ْ‬ ‫ا �ل��د ��ي ب��ا �� *‬ ‫�ي�� ‬ ‫�و‬ ‫ج‬ ‫�جِ م‬ ‫�‬ ‫�ُ‬ ‫� ن‬ ‫� رب� �م�ن ر��ق�ي �ق� ا �ل��د ��ي ب��ا �� *‬ ‫� رب� �م�ن ا �لب���ز �ي��و� ا �و �ض‬ ‫�ض‬ ‫� او �ل��س�ن �د ��س ‬ ‫ج‬ ‫� ا ْ َ َْ‬ ‫� �ذ‬ ‫�‬ ‫� �‬ ‫ا‬ ‫�ث‬ ‫ا �ل��د ��ي ب��ا �� ا �لغ����لي ظ� ���‪ 1‬ا �و د ��ي ب��ا �� �ي��ع��م�ل �ب�ا �ل�� �ه ب� ا �و �ي�� ب� �‬ ‫� او �ل� ��س�ت ب��ر��ق ‬ ‫حر�ير‬ ‫ج‬ ‫ج‬ ‫ف ق‬ ‫�ص���ا �� *‬ ‫ا��ا ن �ف �ن ق ش �� ئ �‬ ‫ال�م��ش��ّ‬ ‫ال�م��ش��ّ‬ ‫�‬ ‫ي���ة ا �ل��ش�ج�‬ ‫�ر*‬ ‫�ر ‬ ‫�ر�م�ن ا �ل��د ��ي ب��ا �� �م� ك�� � �ي��ه � ����� �ك�ه�‬ ‫ج‬ ‫�و ج‬ ‫ج‬ ‫ش ق �ة �ق ق �ة� �‬ ‫�ة‬ ‫� ّ ّ‬ ‫������ ر�ي ���� ك���ا �ل��سب���بي�� *‬ ‫� او �ل ِ��س ب� ‬ ‫ش ق �ة � ت �‬ ‫�َ�‬ ‫ط���ل��ة �م�ن ا ��ل‬ ‫�‬ ‫������ م�‬ ‫�س� ��‬ ‫حرر*‬ ‫� او �ل��ط �ر��د �ة ‬ ‫ي‬ ‫�ي‬ ‫ِي‬ ‫ش ق ق ��ل �‬ ‫ا �ة‬ ‫�َ‬ ‫ا‬ ‫� �‬ ‫� ا �و �ع� �م� *‬ ‫� او �ل��س َر��ق ‬ ‫��� ��� ا حر�ير ا �ل� ب��ي���ض‬ ‫*‬

‫‪ :1855  1‬ا � �غل� � ي�ل���ط‪.‬‬

‫‪352‬‬

‫‪352‬‬

‫‪٥٥٫١٦٫٢‬‬

Right Here!

the fūf,

“a kind of Yemeni mantle; the mufawwaf mantle is a delicate mantle, or one with white stripes”

the naṣīf,

“a woman’s head wrap, or a bi-colored mantle”

the birkah,

“a Yemeni mantle”

the marjal,

“a Yemeni mantle”

the muraḥḥal,

“[a garment] with camel’s saddle designs”

the taḥamah,

“mantles striped with yellow”

the atḥamī,

“a mantle too well known to require definition”

musahham,

“striped mantles”

the qaṭīfah,

“a velvet cloak”

the muṭraf,

“a cloak of silk-wool, rectangular, with decorated

2.16.55

borders” the janiyyah,

“a cloak of silk-wool”

jīm,

“silk brocade”

sundus,

“a kind of bizyawn,260 or a kind of fine silk brocade”

istabraq,

“thick silk brocade, or silk brocade worked with gold, or tightly woven silk garments”

mushajjar,

“silk brocade that is mushajjar is that which has on it designs in the form of trees (shajar)”

the sibb,

“a length of fine cloth; synonym sabībah”

the ṭarīdah,

“an oblong length of silk cloth”

saraq,

“oblong lengths of white silk, or of silk generally”

353

353

‫�َ ّ‬ ‫� او �لب� ت� ‬ ‫�ُ ُ‬ ‫� او �ل��س�د �و��س ‬ ‫� �ْ‬ ‫� او � ِل��ط��ل��س ‬ ‫� �‬ ‫� او �ل��ط�ا ��ق ‬ ‫�‬ ‫�‬ ‫� او �ل��س�ا � ‬ ‫ج‬ ‫� ُ تّ‬ ‫� او �ل�‬ ‫�ص��يّ���ة ‬ ‫� شَ �ذ‬ ‫���ْو ر ‬ ‫� او �ل �‬ ‫�ُ‬ ‫� او �ل��د � او �� ‬ ‫ْج‬ ‫�ش �‬ ‫� اوِلم���م�ا �ل ‬ ‫�‬ ‫� او �ل�ِ� �لف��ا ‬ ‫ع‬ ‫�ُ َّ‬ ‫� او�ل�مر ج���ل ‬ ‫�ُ‬ ‫� او�لم�د ا ر�ة ‬ ‫� َقْ‬ ‫� او �ل‬ ‫��‬ ‫ح ��و ‬ ‫�‬ ‫�صِ �د ا د ‬ ‫� او �ل�‬ ‫� فُ �‬ ‫� او � �ل ��َو ��ط ‬ ‫�‬ ‫� او �ل��ِد �ث�ا ر ‬ ‫�َُ‬ ‫� او �ل‬ ‫�‬ ‫ح��ل�ل ‬ ‫� �‬ ‫� او �ل سِ�� ْ�ر�ا �ل ‬ ‫ب‬ ‫ا �� �ُ�ق ْ َ ��‬ ‫ط�ق ‬ ‫�و ل ر� �‬ ‫� َ َْ‬ ‫�م�ق ‬ ‫� او �لي���ل �‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫ن‬ ‫� �‬ ‫ط���ل��س�ا ن� �م�ن �‬ ‫حوه‬ ‫�خ�ز �و��‬ ‫ا �ل�� ي‬ ‫� �‬ ‫ط���ل��س�ا ن� ا ��ل�ا خ�‬ ‫� ر*‬ ‫� �ض‬ ‫ا �ل�� ي‬ ‫� �‬ ‫ن �ا‬ ‫سود *‬ ‫ط���ل��س�ا � ا �ل� �� �‬ ‫ا �ل�� ي‬ ‫� �‬ ‫ط���ل��س�ا ن� ا �و ا ��ل�ا خ�‬ ‫� ر*‬ ‫� �ض‬ ‫ا �ل�� ي‬ ‫� �‬ ‫�ا‬ ‫ط���ل��س�ا ن� ا ��ل�ا خ�‬ ‫سود *‬ ‫� �ض‬ ‫� ر � او �ل� �� �‬ ‫ا �ل�� ي‬ ‫ال�م���ل ف �ة ث‬ ‫ن‬ ‫ح��� ا �و � ��و ب� ي��م��ى *‬ ‫ال�م��ل ف �ة � ا تْ‬ ‫�‬ ‫ح��� � ا‬ ‫و �لِ� �� ب� *‬ ‫ا ��ل��ل ف � �ذ‬ ‫�‬ ‫ح�ا �� ا �ل�� �ى ��ي��لب����س *‬ ‫�م���ل ف �ة‬ ‫ح��� *‬ ‫� آ‬ ‫�� آ � �‬ ‫ال�م���ل �ة‬ ‫�� � ا ��ت ت��� ف� � � ه ا �ل� ا ة‬ ‫ر� *‬ ‫ح�ف�� ا �و ا �ل��ك��س�� ا �و ا �لن� ���ط� ا �و ا �لرد � �و�ك��ل م� ل� ب� �م‬ ‫ع‬ ‫ع‬ ‫�ف َ َ‬ ‫�ز‬ ‫ا ار �‬ ‫�خ�ز �ي��ه �عل��� *‬ ‫م‬ ‫� ا �ز � ش‬ ‫مو����ى *‬ ‫ا �ل� ا ر ا �ل �‬ ‫ا ��ل�ا �ز ا ر �و�مث���ل��ة ا ��خِل‬ ‫�‬ ‫��ص�ا ر*‬ ‫� ت‬ ‫� ا ا �� ّ ت � ه ا �ل� ا ة‬ ‫ر � �و�ه�و ا �ل��س��ر*‬ ‫�ص�ط�د � ب� �م‬ ‫م� �‬ ‫ت‬ ‫�‬ ‫�آ�ز ��مخ �� �� �ة‬ ‫��ثي��ا ب� ج�‬ ‫���ل ب� �م�ن ا �ل��س�ن �د �و�م� ر ��ط�‬ ‫ط� *‬ ‫�‬ ‫�ف ق � ش‬ ‫�م�ا ��و�� ا �ل����ع�ا ر �م�ن ا �ل�ث�ي �ا ب� *‬ ‫� ن � � �ة‬ ‫� ت ا ُ� ّ�ة‬ ‫�ز‬ ‫�غ‬ ‫�ا‬ ‫� او �‬ ‫ح��ل� �و��هى ا ا ر �ورد ا ء � بو�رد ا �و ��ي�ره �و �ل� �ت��ك�و� ح�ل�‬ ‫ح�د ���ه�‬ ‫�ث � ه � �ة‬ ‫�ا ث‬ ‫ا �ل� �م�ن � �� �و��ي�ن ا �و ��و ب� �ل� �ب� ��‬ ‫ط�ا �ن� *‬ ‫ب‬ ‫�‬ ‫�� ا �‬ ‫�ق‬ ‫ا � �ل��مي��‬ ‫�ص ا �و ا �ل��د ر ا �و �ك��ل �م� �لب����س*‬ ‫ع‬ ‫�‬ ‫�لب����س � *‬ ‫م‬ ‫� �ق آ‬ ‫ا � �ل ب��� �م�عرب� ��ي��ل�م�ه *‬

‫‪354‬‬

‫*‬

‫‪354‬‬

‫‪٥٦٫١٦٫٢‬‬

‫‪٥٧٫١٦٫٢‬‬

Right Here!

the batt, “a taylasān of silk-wool or the like” the sundūs,

“a green taylasān”

the ṭils,

“a black taylasān”

2.16.56

the ṭāq, “a taylasān, or a green taylasān” the sāj,

“a green and black taylasān”

the ṣuttiyyah,

“an enveloping over-robe, or a certain Yemeni garment”

the shawdhar,

“an enveloping over-robe, or a mid-leg shift”

the duwāj,

“a sheet of cloth worn as a garment”

the mishmāl,

“an enveloping over-robe”

the lifāʿ,

“an enveloping over-robe, or a wrap, or a mat of hide, or a mantle, or anything that a woman wraps around herself ”

the murajjal,

“a waist wrap of silk-wool with a decorated border”

the mudārah,

“an embroidered waist wrap”

the ḥaqw,

“a waist wrap”; synonym khiṣār

the ṣidād,

“anything a woman veils herself with; synonym sitr”

fuwaṭ,

“garments imported from Sind, or striped waist wraps”

the dithār,

“any cloth worn over the shiʿār”

ḥulal, “singular ḥullah, meaning a waist wrap, or a robe, or a mantle, or anything else of the same sort; a ḥullah always consists of two pieces of cloth or a single piece with a lining” the sirbāl,

“a shirt, or a chemise, or anything that is worn”

the qurṭaq,

“a garment, too well known to require definition”

the yalmaq,

“a tunic” (Arabized from yalmah)

355

355

2.16.57

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� َ�ق َق‬ ‫��ل ا �� ا �ل� ا ة‬ ‫ب�� س �مر �‬ ‫� او � �ل ْر�ر ‬ ‫ُ‬ ‫� � ن � ن آئ‬ ‫� او �� �ل�ق ْ�ز�‬ ‫�لب��ا ��س ك���ا � �ل����س�� ���ه� *‬ ‫ح ‬ ‫ر‬ ‫م‬ ‫� فْ‬ ‫�ف‬ ‫م�� ض���� �ة ا �� ف�لُ� ض�ُ ا ��ل�ث ا �� ��ذ � ��تت��ف� ض� �ف� ه ا �ل� ا ة‬ ‫�ف ض‬ ‫� او �ل �‬ ‫���ل ي�� �مر �‬ ‫م� ض����ل ‬ ‫ا�لم������ل � او �ل � ل� �و ���ل �و ب� ل� ى‬ ‫ِ‬ ‫�ت�ت �ش‬ ‫�‬ ‫�‬ ‫ا �ى � �و �‬ ‫� *‬ ‫ح‬ ‫� ة �َ ْ‬ ‫� ا��ا � َقَ‬ ‫�ف‬ ‫ت‬ ‫ش‬ ‫طه� ك�� �ل‬ ‫�ش���ى ��ت�ع�� �لق ��ه ا�ل�م ا � ا �ل‬ ‫� او ��ل‬ ‫�‬ ‫��‬ ‫��‬ ‫ح� ب� *‬ ‫حق��ا ب� ‬ ‫ح��ل�ى �و�����ده ��ى �و��س �� �‬ ‫�ب ر‬ ‫ِ‬ ‫ش ق �ة ��ت � ا � ة ت‬ ‫�‬ ‫�‬ ‫�� �� ا ف �ت �� ا � ا‬ ‫ش‬ ‫ا‬ ‫�س‬ ‫� او �لنِ� ��ط� ��ق ‬ ‫������ �لب����س�ه� ا�ل�م ار � �و�����د �و س� �‬ ‫طه� �� ر �ل �ل� �ع��ل�ى �ع��ل�ى‬ ‫�‬ ‫��‬ ‫�خل‬ ‫ا ��ل�ا ��س�ف��� ا ��ل�ى ا ��ل�ا ر��ض� � او ��ل�ا ��س�ف��� ��ي نج�‬ ‫�ر�ع��ل� ا �ل�ا ر��ض� ا‬ ‫� *‬ ‫ل‬ ‫ل‬ ‫ى‬ ‫�‬ ‫�َ�نّ‬ ‫� اول�جم‬ ‫ا �� �لو�ش���ا � �وق��د ��ت�ق��د � ���فى ��ا ب� ا ��ل‬ ‫�‬ ‫ح��ل� *‬ ‫ ‬ ‫ب‬ ‫ِ‬ ‫ى‬ ‫م‬ ‫ح‬ ‫�‬ ‫�‬ ‫�ف‬ ‫ْ‬ ‫� ا ك��‬ ‫ّ‬ ‫�غ‬ ‫��ي�ن ا ��ل �ق � ة‬ ‫ة‬ ‫ا‬ ‫ت‬ ‫ت‬ ‫ش‬ ‫ق‬ ‫�ن‬ ‫���� ����لب����س�ه ا�ل�م ار � �م ��ي�ر �ج�ي� ب� �و �ل� �م� � ��� � � د‬ ‫� او �لِ� �� ب� �برد ي� �‬ ‫و ب ي ر و رع‬ ‫ا �ل� ا ة‬ ‫ر� *‬ ‫�م‬ ‫�ق‬ ‫��َْ‬ ‫� ة‬ ‫� او جل‬ ‫�ص�ه�ا *‬ ‫�و ب� ‬ ‫��‬ ‫د ر ا�ل�م ار � ا �ى ��مي��‬ ‫ع‬ ‫�ق‬ ‫� اُ ْ َ‬ ‫� ت� ت �‬ ‫��مي���ص ��ي�لب����س ح‬ ‫� ا �ل�ث�و ب� *‬ ‫�ص�د �ة ‬ ‫� او �ل� �‬ ‫�� خَْ َ‬ ‫�� ّ‬ ‫�ق‬ ‫� او ل‬ ‫�‬ ‫ا � �ل��مي��‬ ‫�ص �ب�ل�ا ك�� *‬ ‫�ي���ل� ‬ ‫م‬ ‫ع‬ ‫�ق‬ ‫�‬ ‫ا� �‬ ‫ق ُ� ّ ا ��ز �ف ن‬ ‫��مي���ص ��د �لم�‬ ‫ط� ب� *‬ ‫� او �ل ار د �ع��ة ‬ ‫ع �ب� �ل �ع� ار � ا �و �ب� �ل��ي‬ ‫�‬ ‫ا � �� ا � غ� �ة ا �� �� �� ا � ن � �ة �‬ ‫� ا �� �لقُ�ُ� ا ��ل��سن���� �ا ��ن‬ ‫ى ا ل��س� ب��� ل�‬ ‫طول �و م����‬ ‫�‬ ‫�‬ ‫و� ا �ل�ى ب���ل��د �ب�ا �لر�و� *‬ ‫�ة ‬ ‫س‬ ‫�‬ ‫�‬ ‫بل‬ ‫ي‬ ‫و �م�ص‬ ‫ب‬ ‫م‬ ‫ت‬ ‫�‬ ‫�‬ ‫ت‬ ‫ح ت� ا ��ل��د �ث�ا ر �م�ن ا ��ل��ل��ا �� �و�ه� ���ل �ش���ع ا �ج�ل‬ ‫�م�ا �‬ ‫� *‬ ‫� او �لِش����ع�ا ر ‬ ‫� ��س�د � �و�ي� �ف��‬ ‫ب س و �ي �ى ر‬ ‫ح‬ ‫�‬ ‫� ْ‬ ‫�ْ �‬ ‫� ُ ّ �ة � غ ة‬ ‫�و�ل �و��هى ا �ل��د را �ع� ا �ل�ص���ي�ر� *‬ ‫� او � قِ�ل��د �ع��ة ‬ ‫اِلجم�‬ ‫� �ة � غ ة‬ ‫� او ��ل‬ ‫�‬ ‫ا�لم�د ر�ع� ا �ل�ص���ي�ر� *‬ ‫�يْ��د ‬ ‫جِ‬ ‫ش ا ت ت � ��ا � غُ �ةّ‬ ‫� �‬ ‫����ع� ر �‬ ‫ح� ا �ل�ث�و ب� ك�� �ل����ل� *‬ ‫� او �لغِ���ل�ا �ل��ة ‬ ‫�‬ ‫�َ‬ ‫�‬ ‫��ا �� َ فْ ف‬ ‫� ف‬ ‫�� َ �ّ ف‬ ‫هفّ��ا �‬ ‫� او �ل� �‬ ‫ا‬ ‫هف��ا �� �م�ن ا � �لق��مي���ص ا �لر� �ق� ا �ل ش����ف��ا �� ك�� ل� �‬ ‫�ه�ا �� *‬ ‫ف ‬ ‫ل‬ ‫�‬ ‫�‬ ‫ه�‬ ‫�ق�ي‬ ‫�َ‬ ‫�� غ ا � �ة �ت � ت� ت �‬ ‫ا ل���ل� �ل� ��لب����س ح‬ ‫� ا �ل��د ر *‬ ‫� او �ل ش���ِ��لي���ل ‬ ‫ع‬ ‫*‬

‫‪356‬‬

‫‪356‬‬

‫‪٥٨٫١٦٫٢‬‬

‫‪٥٩٫١٦٫٢‬‬

Right Here!

qarqar,

“women’s garments”

the qurzaḥ,

“a garment that their women used to wear”

2.16.58

the mifḍal, “the mifḍal, the mifḍalah, and the fuḍul are garments which women wear long, so that they trail on the ground, or which they wrap themselves in” the ḥiqāb,

“a thing onto which women hang ornaments and which they tie around their waists; synonym ḥaqab”

the niṭāq,

“a length of cloth that a woman wears and ties around her middle in such a way that the upper part hangs down over the lower, reaching the ground, and the lower trails on the ground,” etc.

the mijann, “the wishāḥ” (already mentioined under the rubric of ornaments) the itb,

“a woman’s collarless sleeveless mantle split down the sides, or a baqīrah, or a woman’s shirt”

the jawb,

“a woman’s dirʿ or shirt”

the uṣdah,

“a shirt worn under a garment”

the khaylaʿ,

“a sleeveless shirt”

the rādiʿah,

“a shirt that has been splashed with saffron or with 2.16.59 perfume”

qumuṣ sunbulāniyyah, “long loose-fitting shirts, or those named after a town in Anatolia” the shiʿār,

“what is worn next to the hair of the body under the dithār; also shaʿār”

the qidʿah, “the mijwal, which is the small tunic split in front” the jīd,

“a small woolen open-fronted tunic”

the ghilālah,

“any undergarment; synonym ghullah”

haffāf, “haffāf shirts are those that are fine and diaphanous, synonym hafhāf” the shalīl,

“the undergarment that is worn under the chemise”

357

357

‫� َ�ق ْق‬ ‫� او � �ل ر���ل ‬ ‫� �‬ ‫� او �لغِ�� ��ط�ا �ي��ة ‬ ‫� �فَ‬ ‫� او � �ل ْر�و�ة ‬ ‫� َ َ نْ ُ‬ ‫� �ون��ة ‬ ‫� او �ل��سب��ج���‬ ‫� شَ ْ آ‬ ‫ ‬ ‫� او �ل����ع �ر‬ ‫�ُ ْ ُ‬ ‫� او�لم��ست ��ق���ة ‬ ‫�� خَْ‬ ‫� او ل‬ ‫�‬ ‫�ي���ع�ل ‬ ‫� َْ‬ ‫� او�لم� �‬ ‫عق� ب� ‬ ‫ِ‬ ‫�‬ ‫ق‬ ‫ا‬ ‫� او �لنِ ���� ب� ‬ ‫� او ���ل‬ ‫�م�ا ر ‬ ‫�خِ‬ ‫�‬ ‫َ‬ ‫ا‬ ‫� او � �لو�ص� �ِو��ص ‬ ‫ا �لِ� ْ��ق‬ ‫م ن��ع��ة ‬ ‫�و‬ ‫�‬ ‫� او �لعِ� �ص�ا �ب��ة ‬ ‫� ْ‬ ‫� او �ل��سِ�ي �د ا ر�ة ‬ ‫�َ‬ ‫� او �ل�ع�م�ا ر�ة ‬ ‫� ََ‬ ‫� او �ل�ع�مر ‬ ‫���خُُْ‬ ‫�ا ل‬ ‫� نب���ع��ة ‬ ‫و‬ ‫�� ُ خْ�نَ‬ ‫� او بل��‬ ‫� ��ق ‬ ‫�‬ ‫� �ق��ا ‬ ‫� او �ل صِ‬ ‫ع‬

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� ن آ ث � ا��ّ‬ ‫�ق‬ ‫��م��� �ل��ل����س�� ا �و � �� � �ل� ك��‬ ‫م‬ ‫�‬ ‫ي‬ ‫ب‬ ‫و‬ ‫ص‬ ‫ى‬ ‫ش � ا ��غ ا � �ة ن‬ ‫�‬ ‫�‬ ‫ة‬ ‫ت‬ ‫ا‬ ‫�ن‬ ‫�م�ا ��ت غ�� ��ط� ��ه ا�ل�م ا � �م �‬ ‫حو�ه� *‬ ‫���و ا �ل�ث�ي � ب� ك����ل� �ل� �و��‬ ‫ح �‬ ‫ب ر‬ ‫ف‬ ‫�م�عر�و�� *‬ ‫� �‬ ‫ف ة‬ ‫�ر�و� �م�ن ا �لث��ع�ا �ل ب� *‬ ‫� �ف ة‬ ‫ا � �ل ر�و� *‬ ‫ف ة �� �ة‬ ‫�‬ ‫ط �و��ل� ا �� ك��‬ ‫� �� �‬ ‫ل� *‬ ‫رو � �ي‬ ‫م‬ ‫�‬ ‫خ� ا � ��‬ ‫ا �� �ف�ل � ا � �ث�� � �غ��� ��مخ‬ ‫�خل‬ ‫�ي� ���ط ا � �ف�ل ر ج���ي�ن ا �و د ر ي�� ��ط ا‬ ‫� *‬ ‫رو و و ب ي ر‬ ‫ع‬ ‫�ا ����ل ا ة‬ ‫��خ‬ ‫ر� *‬ ‫ا ��لم� ر ل �م‬ ‫� ا �ت ن��ت�ق � ه ا �ل� ا ة‬ ‫ر� *‬ ‫م� � �� ب� ب� �م‬ ‫�‬ ‫�‬ ‫غّ �‬ ‫�ص�ف� �و�ه�و ا �ل�ع�م�ا �م��ة �و�ك�‬ ‫ا �لن�� ي �‬ ‫���ل �م�ا �� ���ط�ى ا �ل ا‬ ‫ر ��س *‬ ‫� ق � غ‬ ‫ا �لب��را ��� ا �ل�ص���ا ر*‬ ‫ع‬ ‫�م�ا ��ت��ق نّ�� ��ه ا �ل��م ا �ة ا ��سه�ا � ا �� �ل ن��ا ا � ��س� �من‬ ‫�ه�ا *‬ ‫ع ب ر ر � و �قِ ع و ع �‬ ‫ا ُ‬ ‫ه ا � �ة‬ ‫�ص� �ب� �‬ ‫و �ل�ع�م�ا �م� *‬ ‫�م� �ع� ب‬ ‫� ق ا �ة ت ت � ��ق ن �ة �‬ ‫�ة‬ ‫ا � �لو�� �ي� �‬ ‫ح� ا�لم ��ع� � ا‬ ‫و �ل�ع�ص�ا �ب� *‬ ‫� ش‬ ‫�‬ ‫���ل ����ى �ع��ل� ا �ل ا‬ ‫�ك‬ ‫ر ��س *‬ ‫ى‬ ‫�ة‬ ‫�م ن��دي��� ��ت غ�� ���ط� ��ه ا ��ل‬ ‫حر� را ��س�ه�ا *‬ ‫ل ىب‬ ‫�‬ ‫� �م�ق ن�� �ة � غ� � ة ���ل ا ة‬ ‫ر� *‬ ‫ع� ص��ي ر� ل �م‬ ‫�خ ق �ة �تت�ق ن ا � ا �ة ف ت ش � �ف ت‬ ‫�‬ ‫ح ت� � ن‬ ‫�ه�ا ��ل�ت���ق ا �خِ ���ل‬ ‫�ر�� � �� �� �ب��ه� ا ج�ل‬ ‫�ه�ا �‬ ‫��‬ ‫ك‬ ‫ح�‬ ‫�م�ا ر‬ ‫ي�‬ ‫�� ر�ي� �������د ��طر�ي�‬ ‫ى‬ ‫ع‬ ‫� �ن � � �ه�ن � � �ه�ن � �ن ا �� �غ� ا � � �ق � ن � غ ن‬ ‫م ل ب�� ر � او �لب� ر�� � ا‬ ‫م ا �ل�د � او �ل�د‬ ‫و �لب��ر���س ا �ل�ص���ي�را � *‬ ‫�ع ��ا � ق �ة ن‬ ‫ح �ه�ا‬ ‫ا ��ل�� �ق�� — � �خ� ق���ة �ت���ق ا ���ل �ن � ه�ن‬ ‫�‬ ‫ر‬ ‫و ر �ى �خِ‬ ‫�م�ا ر �م ا �ل�د � ك�� �ل� �صو���ع� �و �و‬ ‫بع‬ ‫ا ��� �ف ة‬ ‫���ا ر� *‬ ‫لغِ‬

‫‪358‬‬

‫��ل�ه‬

‫‪358‬‬

‫*‬

‫‪٦٠٫١٦٫٢‬‬

‫‪٦١٫١٦٫٢‬‬

Right Here!

the qarqal,

“a woman’s shirt, or a sleeveless garment”

the ghiṭāyah,

“undergarments that a woman covers herself with, such as the ghilālah and the like”

the farwah,

“too well known to require definition” [“fur-edged 2.16.60 coat”]

the sabanjūnah,

“a coat edged with fox fur”

the shaʿrāʾ,

“a fur-edged coat”

the mustuqah,

“a fur-edged coat with long sleeves”

the khayʿal,

“a fur, or a piece of cloth with unsewn edges, or a shift . . .” etc.

the miʿqab,

“a woman’s head covering”

the niqāb,

“anything with which a woman covers her face”

the khimār, “a naṣīf, which is a turban, or anything with which the head is covered” waṣāwiṣ,

“small face-veils that reveal the eyes”

the miqnaʿah,

“anything with which a woman veils her head; the qināʿ . . . is wider”

the ʿiṣābah,

“anything tied around the head, or a turban”

the sīdārah,

“a protective covering under the miqnaʿah and the miqnaʿ and the ʿiṣābah”

the ʿamārah,

“anything worn on the head”

the ʿamar,

“a kerchief with which a free-born woman covers her

the khunbuʿah,

“a small miqnaʿah for a woman”

the bukhnaq,

“a piece of cloth that a girl covers her face with, tying

head”

the two ends under her chin to protect the khimār from moisture and the moisture from dust, or a small face-veil that reveals the eyes, or a small cloak” the ṣiqāʿ,

“a small face-veil that reveals the eyes . . . and a piece of cloth that protects the khimār from moisture; synonym ṣawqaʿah”

359

359

2.16.61

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� قُ ْ‬ ‫�خ� ق �ة ت خ� ا �� ش �ة ا � ن‬ ‫�خ‬ ‫��ن��ع��ة ا � �ش���هه�ا‬ ‫��ل‬ ‫� او � �ل�نب��� ‬ ‫ر�� �� �ط ���ب��ي�‬ ‫�ه� �ب� �لب��ر���س � او ب و ب � �‬ ‫ع‬ ‫� � �ق �ذ �ة‬ ‫ا ��ل ت ��ت ت خ� ��ذ ا ا �ل� ا ة‬ ‫� ا �� �لقُ��ن�ْ�ز‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ر � �ع��ل� را ��س�ه�ا ك���ا � �ل ن�� �ع� *‬ ‫�م‬ ‫�‬ ‫�‬ ‫�ة ‬ ‫ع‬ ‫ه‬ ‫�‬ ‫و‬ ‫ى‬ ‫ى‬ ‫ُ‬ ‫�‬ ‫ُ‬ ‫ْ‬ ‫�‬ ‫ّ‬ ‫�ق �ة‬ ‫ق خ‬ ‫�� ��� � �ق‬ ‫م��د �م�ه�ا *‬ ‫� او �ل�هنب��� ‬ ‫�وا ر�ى �و��د �ي ط‬ ‫�ش��ب��ه �م� ن��ع� �لج���ل�‬ ‫ع‬ ‫�ُ�ق �ز �‬ ‫� � ق ن�ز �ة‬ ‫ا ��ل ش�� ��ت ت خ� � ا �ل� ا ة �ف ق‬ ‫ر � ��و�� را ��س�ه�ا ك���ا � �ل��� �ع� *‬ ‫��ى ���ذه �م‬ ‫� او � �ل ْر �ل ‬ ‫ََ‬ ‫�‬ ‫�ُنّ‬ ‫� او ج��ل‬ ‫�‬ ‫�خ�رق���ة ��ت��لب����س�ه�ا ا�ل�م ار �ة ��ت غ��ّ ���ط� را ��س�ه�ا �م�ا ��قب���ل �ود �بر �غ��ي�ر �و��س ���ط�ه‬ ‫�‬ ‫�‬ ‫�ة ‬ ‫ى‬ ‫�ج�ن �‬ ‫�ت غ � �‬ ‫�‬ ‫�ف‬ ‫ن‬ ‫ن‬ ‫ق‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ي�ن‬ ‫�و��ت�� � ك�� �لب��ر��� *‬ ‫�و��� ��ط�ى ا � �لو ج��ه �و��ب�ى ا �ل�‬ ‫�ص�د ر �و�ي��ه �ع� � � ج�م ب�‬ ‫ع‬ ‫� تَّ‬ ‫�خِ�ل ف ا ف �ش‬ ‫��ا �� �� �‬ ‫ا� �‬ ‫ط��ا �ل��س *‬ ‫� او �ل����س�ا خ���ي�ن ‬ ‫��� �� �و���ى ك�� ل� ي‬ ‫��لَ‬ ‫� �ف‬ ‫� � �مو�ق� ا ��ل���ذ �ى ��ي��ل���� ��ف�و�ق� ا ��خل‬ ‫��ل‬ ‫�� *‬ ‫� ار �م�ي ��ق ‬ ‫� او ج‬ ‫ا جر‬ ‫ب س‬ ‫َ‬ ‫� قَ ْ‬ ‫�ذ‬ ‫�ْ‬ ‫� �ف � ق‬ ‫� ا ��لر ج��� ا �ى ا ��خل‬ ‫� او ��ل��‬ ‫�ف� ش�� ا ��ل�� �ى ��ي��لب���� ي �ڡ‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ك‬ ‫�� ا � �ل��ص�ي�ر*‬ ‫ث ‬ ‫ل‬ ‫�‬ ‫�‬ ‫و‬ ‫ل‬ ‫س‬ ‫�‬ ‫��ا ��خل ف � ا ن �‬ ‫�‬ ‫� � �ن �ل�‬ ‫�‬ ‫ا‬ ‫ق‬ ‫� �ف‬ ‫خ‬ ‫ك�� � �‬ ‫طو�ل �م ا �� *‬ ‫� او �ل ار �ن ‬ ‫�� ا �ل� ا ��ه �ل� ��د �م �ل�ه �و�ه�و ا �� �‬ ‫��َْ‬ ‫� ف ف �ة �‬ ‫�‬ ‫ا جل‬ ‫�و بر��ت��ه ا �لب����س�ت�ه ا �ي�ا ه *‬ ‫�ور ب� ‬ ‫� �ل��ا �� ا �لر ج���ل �و ج��‬ ‫��‬ ‫� قُ ّ‬ ‫� ة�‬ ‫�ش�� ��ع �� � �ي�ن � ش ق � �ت‬ ‫� او � �ل �‬ ‫�ى �ي ��م�ل ل�لي��د ي‬ ‫ح����ى �ب ��� ��ط�ن ���لب����س�ه�م�ا ا�ل�م ار � �ل��لب��رد ا �و �ض‬ ‫�ف��ا �ز ‬ ‫� رب�‬ ‫�ن ��ل ّ ��‬ ‫�خل‬ ‫�م ا �‬ ‫ح��ل� ا‬ ‫� *‬ ‫ى‬ ‫����ل�ه ��ث��ل�ثم�ا �ئ��ة � �خ��م��س��ة � � ت‬ ‫�وت��م�ا � �ه��ذ ا ك�‬ ‫له�ا � �مق��ا ر� * ا ��ل‬ ‫�س�و ن� حِ�ب��ْ��س�ا �و�مث���‬ ‫�‬ ‫�ب����س �� �س او ر‬ ‫و‬ ‫و‬ ‫�‬ ‫حِ‬ ‫م‬ ‫م‬ ‫� �‬ ‫� �ق �ة �َمْ‬ ‫ف‬ ‫�ف‬ ‫�ة‬ ‫ض‬ ‫ح���� ا �� �ف�ل ا ��ش � �مث���له�ا ��س ا � ��� �م�ن‬ ‫���ع�ل ��ى �و��س ��ط ا � �قِ�ل ار � * � او �ل �‬ ‫��� ي ج�‬ ‫�م�ن ���‬ ‫م ر�م� �ب س ر � و � ر ويل‬ ‫م‬ ‫ا ��ل ّ � ا ��‬ ‫� اَ ْ �نّ‬ ‫�خ�ز ا �ل� د �ك�ن *‬ ‫ا �ل� ��نر ب��ا ��ى ‬ ‫� ا ��ل َّ��س�ن � ا‬ ‫� ب� �م�ن ا ��ل‬ ‫�‬ ‫حرر *‬ ‫�ض‬ ‫و‬ ‫ر‬ ‫�ي‬ ‫َ‬ ‫�‬ ‫اْ‬ ‫� ب� �م�ن ا ��ل‬ ‫�خ�ز *‬ ‫� او �ل� رد �ن ‬ ‫�ض ر‬ ‫�‬ ‫� � ُ �ن‬ ‫� ب� �م ن��ه � او � ُل���ط ْ ن� ا ��ل‬ ‫�خ�ز *‬ ‫� او �ل��ط�ا ر �و ��ى ‬ ‫ر‬ ‫�ض ر‬ ‫� �قَ‬ ‫ا ��لخ�ز ا �ل� ��� �خ � ا‬ ‫ط�و� ا �ل� ب��ي� �ض�‬ ‫� *‬ ‫� او � �ل تِ���ي�ن ‬ ‫� مب�‬ ‫ش ه ه �ق � �َ ّ‬ ‫� �‬ ‫�‬ ‫ا � �لق� ��ط�ن ا �و ���ب��ي�� �ب� ا �و � ��‬ ‫ط�ن ا �لب�� ْرد �ى *‬ ‫� او �لبِ�� ْر��س ‬ ‫‪360‬‬

‫‪360‬‬

‫*‬

‫‪٦٢٫١٦٫٢‬‬

‫‪٦٣٫١٦٫٢‬‬

Right Here!

the qunbuʿ,

“a piece of sewn cloth resembling the burnus, or a khunbuʿah or something resembling it”

the qunzuʿah,

“what a woman puts on her head, synonym qundhuʿah”

the hunbuʿ,

“something like a miqnaʿah for girls, the front of which is sewn”

the qurzul,

“the thing a woman puts on her head; synonym 2.16.62 qunzuʿah”

the junnah,

“a piece of cloth a woman wears to cover her head in front and behind but not from the sides and which covers her face and the two sides of her chest; it has two eyeholes cut in it, like the burquʿ ”

tasākhīn,

“boots, or things like a ṭaylasān”

jarāmīq, “the jurmūq [singular] is the thing worn above the boot” kawth, “the qafsh, meaning short boots, that are worn on the feet” the rān,

“a thing like a boot but with no foot and taller than a boot”

jawrab,

“a wrapping for the feet; one says jawrabtuhu meaning ‘I put his stockings on for him’”

quffāz,

“things stuffed with cotton made for the hands that a woman wears against the cold, or a kind of ornament, etc.”

and, to round this out, three hundred and sixty-five aḥbās and a similar number of maqārim (the ḥibs [singular] being a silver eyelet made in the middle of a red curtain, while the miqramah [singular] is a bedspread), plus the same number of pairs of underdrawers made of arnabānī,

“blackish silk-wool”

and sinnā,

“a kind of silk”

and ardan,

“a kind of silk-wool”

and ṭārūnī,

another kind of silk-wool; ṭurn is silk-wool

and qatīn,

“bleached white silk-wool”

and birs,

“cotton or something similar to it, or papyrus flock”

361

2.16.63

361

‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫�ت‬ ‫�َ‬ ‫�ن‬ ‫� او �ل ش��� �ر� ‬ ‫ا � ك��‬ ‫ل��ا �‬ ‫�يع‬ ‫� �قَْ‬ ‫ْ‬ ‫�‬ ‫�‬ ‫�‬ ‫ا � ��ق‬ ‫ا‬ ‫َ‬ ‫� َ�ق‬ ‫ق‬ ‫ق‬ ‫ض‬ ‫ا‬ ‫ا‬ ‫��� ا �ل��ِد ��م��س �و�لم�د ��س *‬ ‫� او � �ل �ز ‬ ‫ا �ل� �بري���س� �و�ه�و ا �ل��ِد � �م���س � �و�ي��� �ل ا �ي��‬ ‫م‬ ‫� ق��د �ز �� � ا �� �لق�ل��� ا �� ض‬ ‫���ا �ز ��ل��ة �ث�ا ��ن ���ة ف��ا ن� ا ��ل��س ا � ��� ي�� ��ت�ق��د ��مه�ا �ع�� �ج��م�� �م�ا �� �س ا �ه�ا‬ ‫�‬ ‫ل‬ ‫�ج‬ ‫و‬ ‫�‬ ‫ي‬ ‫ي‬ ‫و ل بى م ي‬ ‫ي‬ ‫و‬ ‫�‬ ‫ل‬ ‫ر‬ ‫ب‬ ‫ي‬ ‫ى ع‬ ‫�ذ‬ ‫�‬ ‫ث‬ ‫�ذ‬ ‫� �ذ�ُ �‬ ‫�ة‬ ‫�ق‬ ‫� �‬ ‫�‬ ‫ح� ث� �ت�ز د �‬ ‫�ه�ا �‬ ‫��‬ ‫ح�ا ت� ا�لم�د ��ي ن�� � او �� �س ا‬ ‫�ر* �� ا �ن��ك ا ا ا خ��� �ت��ه�ا ا �ل�ى ��س�ا �‬ ‫ح�‬ ‫�لي� ��ط�ا ب� ��ق� ا �ل�� ك��ر ا � ف�ل� ك‬ ‫�‬ ‫و‬ ‫ي‬ ‫آم‬ ‫م‬ ‫�‬ ‫ن‬ ‫ف ا �� � ا ��ت��ل� ف ا �غَ� ّ ا ��ن ّ ا �غ ا ��ن ا ��ت�ق �� �ذ ا ���ص�� � ا ن � ن‬ ‫� �ل� � �ي�‬ ‫�ك�و� �ز�ير ���س�� ء‬ ‫� �ر�ه�د ��س� ي�� �ي����س� ي�� ��ول �ه� ي ل‬ ‫ا �ل ن��ا ��س * �� �ول م� م‬ ‫ح‬ ‫� ا ن �� ��ل ا ح ت ق � � �‬ ‫� � �و� ����ط��ع�ن ��ه * ا �و �غ��ل�ا �م�ا �م��تر�ع �ع�ا‬ ‫�س�ف� �و��عت��ق��� ا ��لر�م‬ ‫�و �ل� � �يرك� ب� ا ج�‬ ‫�‬ ‫ل�‬ ‫�ي�� د � ��يو ����ل�د ا � ي‬ ‫ب‬ ‫ر‬ ‫�ي ل ح ي‬ ‫�ذ‬ ‫ق ا � ت �ذ‬ ‫� ً �‬ ‫� ��ل�ا ن � ���ف ا �ل�م�د ��س��ة ا ��ل �ّ��ة � ت ن�غ‬ ‫�‬ ‫��ك�ه�ل�ا ق��ا �ل ت� �و�ه� ا‬ ‫�ز�ي ير‬ ‫ح�ى �ي���ب�� * ا �و‬ ‫�� �ل� �ه� ا �ي��ص�ل � �يربى ى ر‬ ‫ح‬ ‫�‬ ‫�ذ �‬ ‫�ة‬ ‫��د � ا ن � �ق��ع�د ��ف ����ت ه � � ت�� ا ��� ا ��ل��غ�ز �� � ا ��ل ن����س�� ��ل�� ّ �ز‬ ‫�ه �م�ا ��ي��ل�ز � �لت��ل�ا �مي�� ا�لم�د ر��س�‬ ‫�‬ ‫�‬ ‫�‬ ‫ع‬ ‫ج� �ير ب� � �ي �ى ب ي �يو ط�ى ل و ي ب� ي ج �‬ ‫م‬ ‫�ذ ��ق ي�ن ا ن � ن ش ��ف � ا ا �� ت �ت‬ ‫��ش�� خ� ا �ه ّ ا َ ا ق ا � ت‬ ‫ن‬ ‫�م��ه * ا �و ي�� �م� هِ� ر�م� �� �ل� �و�ه� ا �م�� �ب� � �ي��ك�و� �م����ي�را �ى ا �ل� � �مور ل ��ى ��ع��سر‬ ‫ن � َ‬ ‫�‬ ‫�ن ��خِل ّ �ي�ن �ف� ��ف‬ ‫�ف‬ ‫� غ‬ ‫�ع��ل� ا �ل�ا �� ار ر �م ا �ر ج��� ي����ك‬ ‫�ص� ��ى ا ي� ش����ا �ئ��ه�ا * ف��ا � �ل� ��ي�� �لف� �ع ن��ده‬ ‫�ه� ا �لن�‬ ‫�‬ ‫ي�‬ ‫ب‬ ‫ى‬ ‫ي‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�ا�‬ ‫�ذ‬ ‫�ف‬ ‫�‬ ‫�‬ ‫ف‬ ‫ا‬ ‫�‬ ‫غ‬ ‫�ي�ز‬ ‫ش‬ ‫�‬ ‫ف‬ ‫�‬ ‫ا‬ ‫ا �ل ار �ى ا �ل��س�د �ي��د ���لي��د ر �� ��ى ��ك��ف�ن �و�ير�م��س * �ه� ا �و� ك‬ ‫��رك �ل�م �ل �م���� ��و �ل� �ب� ��حلم� ر‬ ‫ج‬ ‫�‬ ‫�� ن� �م ش����ا �ع �ت�ه�ا ا ��ن ف��� ف��ل�ا �نّ�ه ق��د �ج� ت� �ع�ا د�ة �م�ن �ش���ا�خ� �م�ن‬ ‫ا �و �ب�ا �ل�ا ك�‬ ‫���ا �ف� * ف��ا �م�ا �و ج��ه �ك�‬ ‫�‬ ‫ر‬ ‫و‬ ‫ر‬ ‫ع ��‬ ‫ن �ذ ف ّ‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫حت �ل� �َ�ُ �� ت �ث ا �‬ ‫ل‬ ‫ا‬ ‫�‬ ‫�‬ ‫ح‬ ‫�و�ى ا �ل�ا �مر � او �لن��ه� ا ��ه ا ا ج� �‬ ‫ا‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�د‬ ‫�د‬ ‫ل‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫ه‬ ‫�م‬ ‫�‬ ‫�� د �م�ه� �و�‬ ‫ر ب ث�ي ب�‬ ‫��ض �و�ى � �م ى م �ي‬ ‫ى‬ ‫م‬ ‫آ‬ ‫ح �ه�ا �ع�ن � ة � ث ا � ا‬ ‫���د �ف� ئ�ه� * �ش���ا �ع � ا � ا � � ة �ن � � ��ن � ف ا س�ت �غ�ن‬ ‫ح ار ر� ا �ل��د �� ر � او �ل ن�� ر‬ ‫رو و‬ ‫ح�د� �م �ه�و �ل� ا �ل � او ع�م �� �� � � او ب�ر‬ ‫ي �م‬ ‫آ‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫ق خ‬ ‫� ت � ف� ��ف � �ة‬ ‫�ة‬ ‫ن �ن‬ ‫�ف �ذ �‬ ‫� او �ل�ا �ب�ا ر * � او �ل�ا �‬ ‫ح��س�ن ��ى �ل��ك ا � �ت��ك�و� ج��ا ر�ي� �ع� ر� * �و��د ا ���ل �� او �ى �ع�ل�‬ ‫�ز�ي‬ ‫� ة �أ‬ ‫ُ‬ ‫��ف ئ �‬ ‫�ف‬ ‫�ذ‬ ‫�‬ ‫�ف‬ ‫ت‬ ‫ن‬ ‫�ق‬ ‫�ن‬ ‫ف‬ ‫ض‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ن‬ ‫ا �ل‬ ‫�ه� �ه�وا �ل�� �ى �ي��د �� ا �ل �‬ ‫�‬ ‫م ر�ور* � او �ع��ر��ض�‬ ‫ح ار ر� �و�م� �� �ه� * �ب��ع�‬ ‫���ه�م �ع��ل�ى ا � � ����س�ه� �م �ي�‬ ‫�ا ة‬ ‫��ا ن �ه��ذ ا ا ��لن ��ف��� ��ل�ا �� ّ�د � ا ن ي�خ‬ ‫�ت���ل���ط ��ا ��ل ش���ن��� �ف�ي�ب��رد * �و�غ��ي�ر�ه� �ع��ل ا ن� �من ��ف���ذ ا ��ل‬ ‫حر ر�‬ ‫س ب و�‬ ‫ب�‬ ‫�‬ ‫ب‬ ‫ب‬ ‫م ى‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��ا ن ت � ��ف�ت �ة‬ ‫ا ّ ت ن ت �ف‬ ‫ّ� ن‬ ‫ن‬ ‫نا‬ ‫�ن‬ ‫�ه�ا ا �ل ش����عر* ف��ا � ا�ل�م ار �ة �لم�ا ك�� ��� م �و�‬ ‫ح� ا�لم��س�ا �م ك���ا �‬ ‫ا ��م� �ه�و �م ا�لم��س� �م ا �ل ��ى �ي���ب�� �ي�‬ ‫خ� ف �‬ ‫ة �‬ ‫ف ن‬ ‫ّ‬ ‫�ش‬ ‫ح ا �ة �من �غ‬ ‫�ص� �عود ا ��ل‬ ‫��ل�ا �� ا �لر ج���ل ��ا � �م��س�ا �م�ه �م��س�د �ود� ب��م�ا �ل�ه �م�ن ا �ل����عر*‬ ‫�ه�ا ا ب���ل� * ب‬ ‫�ر ر �‬ ‫ّ ن �‬ ‫� ا ن ش ا ت �ف‬ ‫� �ف‬ ‫�� ن ه � ��ف�ت � � ق‬ ‫ح�د �ب� � �م���� �ع �‬ ‫ح�ه�ا �و�ل� ��ي����ل ا �‬ ‫�ورد �ب�ا � ا �ل�ا �مرد �مث���ل ا�ل�م ار �ة ��ى �ك� �و� م‬ ‫ر�ه �ت��د ��ى *‬ ‫�‬ ‫و‬ ‫م‬ ‫ا ج��ل‬ ‫�‬ ‫�ي��د‬

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Right Here!

and sharī ʿ,

“high-quality linen”

and qazz,

“that is, ibrīsam (‘a kind of silk’), which is the same as dimaqs (also pronounced diqams and midaqs)”

though once more the pen has carried me away: underdrawers ought to have come first, so as to give them a place in the list appropriate to the underlying gist.261 Next, if you take her off to the city’s open spaces and marketplaces, where 2.16.64 people gather, as soon as she claps eyes on some handsome well-built young whelp, she’ll say, “That one would make a ladies’ man and be good for riding fine steeds, buckling on a sword, bracing a spear between leg and stirrup, and thrusting”; or if she sees a blooming boy, she’ll say, “That one ought to go to lady-killers school, to realize his potential”; or if an older man, “That one ought to stay at home and take up the composition of love lyrics and saucy songs to prepare for the needs of the pupils of the aforementioned school”; or an old man, decrepit and decomposing, “And that one is fit to give counsel on those matters that perplex its still green graduates; let him exert himself to the utmost in setting them straight, and if no pertinent opinion is to be had from him, let him be rolled up in a shroud and buried.” All this, and your thoughts are still preoccupied with the donkey, or its saddle. As for the argument that sleeping with her inside her slip is more fortify- 2.16.65 ing, this is because it has become the custom for any of those whose commands and prohibitions must be obeyed, who is growing old, and whose blood had dried and flesh shriveled to the point that he can no longer get warm by cloaking himself in his clothes, to sleep with one of these smoothskinned beauties inside her slip, thus substituting her warmth for that of cloak, fire, and hot spices, the best for such purposes being a virgin. There are differences of opinion over the cause and point of origin of this warmth. Some claim that it is the breath from her mouth that warms the chilled, while others object that that same breath must inevitably become embroiled with his mustache and thus cool down. Others would have it that the outlet is obviously the pores, from which sprouts the hair; thus the rising of warmth from a woman, whose pores are open, must be less impeded, in contrast to the situation with a man, whose pores are blocked by his hair. To this, response was made that the beardless boy is like the woman in 2.16.66 terms of his pores being open, but no one has ever claimed that to sleep with one of them inside his slip is more fortifying. Some believe that the breath

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‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫ح ا �ة ا ن��م�ا ��ه �م�ن ا ��لن ��ف��� �م�ن ا ��ن ف��ه�ا * � ق��ا ��ل ��ق� � �م�ن ا �ل�مت�ه�ا �ف� ت���ي�ن‬ ‫�و�ذ �ه� ب���ع�� ا ��ل�ى ا ن� ا ��ل‬ ‫�ر ر‬ ‫ى‬ ‫�‬ ‫ب‬ ‫س‬ ‫�ض‬ ‫� و وم‬ ‫آ‬ ‫ا ت ت ف اّ‬ ‫�ّ �‬ ‫�‬ ‫ق � �ف �‬ ‫� ن ا �� ا �ن ا �م�ن � ض �خ‬ ‫�ع��ل ا ج�ل‬ ‫��� � �ر* ��ا �ل ��ى ا � �لق��ا � �مو��س �ت��ك�و�ى ا �لر ج���ل �ب� �م ار ��ه ���د ��‬ ‫��� س ��ه�‬ ‫�م �‬ ‫�ى‬ ‫وع‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� � ا ا �� �ف ا ظ �� ا �ل�غ� � �ة ا ��ل ن ا ة‬ ‫�ص���ط��ل� ب�‬ ‫حر �ج���س�د�ه�ا * ق���ل ت� �و�م� �‬ ‫�ا‬ ‫مو�ل�ف� �ع��ل� �ج �م �ل� ل�� �� رب�� �� د ر�‬ ‫حر��ص ا �ل �‬ ‫ى‬ ‫و� ى‬ ‫�ي‬ ‫ع‬ ‫ع‬ ‫�‬ ‫� �ذ‬ ‫ن �ف‬ ‫�‬ ‫� �ذ� ف‬ ‫ا �� �ا ا �ل� ا ة � ة‬ ‫�ا‬ ‫�ل�م �ي�� ك��ر ���ع�ل�ا �ي��د �ل �ع��ل�ى �‬ ‫�ص�ط�ل �مر � ب‬ ‫ح ار ر� �ج���س�د ا �لر ج���ل * �و�ل�ه� ا ا �ى �ل� ج���ل ا � ��ى‬ ‫�‬ ‫�‬ ‫�ف‬ ‫���ا ن� ا خ� �ف ا � ن �ن � ث ا‬ ‫�ج���س� ا �ل��م ا �ة �م�ن ا ��ل‬ ‫ح ار ر�ة �م�ا �ل�ا �ي ��و ج���د ��ى �ج���س� ا �لر ج���ل ك�‬ ‫�‬ ‫�� �م� �ي��ك�و� �م ا �ل��د �� ر‬ ‫م ر‬ ‫م‬ ‫ْ‬ ‫�‬ ‫�‬ ‫� �ق �ف � � ��ق �ع ّ � � ت���ق �ق�ف‬ ‫قف‬ ‫�ذ �ذ ُ�‬ ‫���د �ف�ئ�ه�ا � �� �ل ���ف ا �ل� ّ‬ ‫�� *‬ ‫ي � وو ى ِ‬ ‫�صر * � او �لر ج���ل ا ا ك �ي��ك�ه�ى � �و�ي� ���� و�ي ر ب� �يو ر‬ ‫�‬ ‫�‬ ‫�‬ ‫ث‬ ‫ّ‬ ‫�‬ ‫� ن‬ ‫ث � غ �ةً ن‬ ‫��� ا �ل �� � �ل‬ ‫�‬ ‫���� ا � ن ق �ن‬ ‫���ر �م�ن ��حل‬ ‫�م�ه * ق��ا ��ل ا �لمت� ك�‬ ‫ح�م�ه�ا ا ك��‬ ‫���ل� �مو�‬ ‫له� �ي��ك�و� ا ���ل �م ا �ك�ل ر ج �ل و‬ ‫�و�م��ل�ه �� ار �ب� ا � ا ك� �‬ ‫ن‬ ‫�ذ � � ا � ا �� �آ �� ن �� ا ّ ن‬ ‫ا ن �م ا �ف� ض� ا ه ���س�� ن � ة‬ ‫فق‬ ‫ط�� ا ل��ط� � ي �‬ ‫ح�ا ��ه ا�ل�م ار � �ب�ه ا �‬ ‫�س�و� * � �م� ���ل لل ب‬ ‫�و � او ��� �‬ ‫�ه�م �ع��ل�ى �ل�ك �ل� � ب‬ ‫�ة ا �� ض �ّ � �‬ ‫�ذ �‬ ‫�ق‬ ‫ح ا ��لخ‬ ‫���ع� �ف�‬ ‫�‬ ‫�ه�ا ��ق�و�ة ���‬ ‫��ص� �و�ه�د ا �ي� ل�‬ ‫���ا �ل ا �ل�ى ا �ل��د �ي�ن ا � �ل ��وي�� * � او �ورد � او �ع��ل�ى �ل��ك‬ ‫ي�‬ ‫ج� ل‬ ‫م‬ ‫ج‬ ‫م‬ ‫آ‬ ‫ن‬ ‫� �ذ � � ت�ز �‬ ‫�ذ �‬ ‫ت‬ ‫�ش‬ ‫م����ا �ه�� �م�ن �ع��ل�م��‬ ‫ا‬ ‫شا‬ ‫���� �ه�د ا �م� �ج�ر�ى �ل�� �ل��ك ا�لم�ع�� �ل�ى �م� ا �م ار ��ه * �و �ل��ك ا � ب���ع��ض� ا �ل ي ر‬ ‫ع‬ ‫��ا ن � �‬ ‫� س�نّ �ة‬ ‫� �ت�ز � �ة � ��ذ�ي�ن �ي�ز�ع ن ن �ف ا �� ا ��� � ت � خم � ق �ة‬ ‫�‬ ‫�‬ ‫ه‬ ‫��‬ ‫�د‬ ‫ل‬ ‫ل‬ ‫ا�لم�ع� �ل� ا �ل�‬ ‫�‬ ‫��ا د �ل ا ��ه�ل ا �ل�� �‬ ‫�‬ ‫�‬ ‫لل‬ ‫�‬ ‫��‬ ‫�‬ ‫ك‬ ‫�‬ ‫�‬ ‫� �مو� ا � ا ��ع� ل لعب ي س� و‬ ‫� يج‬ ‫�ذ‬ ‫�‬ ‫� � �ة �‬ ‫� � ه ف ا �ن � ت �� ه ا � ا ة‬ ‫�و�ي��ورد �ل�ه� �م�ن ا �ل�ا د �ل� � او �لب��را �ه��ي�ن �ع��ل� �ت�ا ��يي��د �م� �هب��ه �م�ا �ير�ب��ك�ه� ب� * �� ب� ر� ل� مر �‬ ‫ى‬ ‫م‬ ‫م‬ ‫ة ن آ‬ ‫�� �ف � �ة‬ ‫� �ة ُ نّ �ة ق ا � ت �ق ا �ز‬ ‫�ف‬ ‫� ���ن ��ه ف��ا خ�‬ ‫�ص�م�ه ��ى �لي���ل� � او �‬ ‫ح��د� ا � �ش���� ا لله �ب��ا ت�‬ ‫�لب�ي��ب�� ��س��ي�� �و�� �ل� � �ل ��و�م�ه� �و ج��وى ب‬ ‫ت �ذ ق ض � � �ف ث ن فّ‬ ‫ت �‬ ‫�‬ ‫ح�ا ده * �‬ ‫ظ�ن‬ ‫عه�ا ��ت��ل�ك ا ��ل��لي���ل��ة �ع��ل� ا ��ل‬ ‫�‬ ‫طّو �و ���‬ ‫ح�ى ا ا �����ى �ل�ه�ا ا � �ل ر��ض� �� ��ت �����ل ب���ع�ده � �و� �� �‬ ‫�م� �‬ ‫ى‬ ‫م‬ ‫ع‬ ‫� اش‬ ‫حق ا ��ل�ث� ا � � َخ���ُ�لق ��ا ��ل�ا �غ� �تم�ا �� * ق��ا ��ل ت� ��ل�ه � ا �ي�ن ا ��ل ا ��� ��خل ا‬ ‫ا �ن�ه ا ���ست��‬ ‫�‬ ‫و‬ ‫و‬ ‫�ض‬ ‫ب‬ ‫ر‬ ‫و‬ ‫�‬ ‫ب‬ ‫ع � او�� �م��س � او �ل�ع� ���ر‬ ‫�‬ ‫ب‬ ‫��فت ّ � �آ‬ ‫�‬ ‫�‬ ‫ث‬ ‫�ف‬ ‫�‬ ‫�‬ ‫ف‬ ‫ا‬ ‫ق‬ ‫�خ‬ ‫�ن‬ ‫ف‬ ‫ق‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫��ا ش��� ْ� او ��ض� * ج�‬ ‫���ل��د �ل� �ر�� �� �ل ��د � ���د �م� ��ى ا � �لو ��‬ ‫ط� ب� * ��ل� �م�ل� � �و �ل� �عت�� ب� *‬ ‫يِ ر‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�ذ‬ ‫ن ت ��ت�ق �� ن ا �ف ا �� �غ � � خم � ق �ة‬ ‫ق�‬ ‫ا‬ ‫��ا �ل ت� ا �مث���ل�ك �م�ن ��ي ب��د �ى �ه� ا ا �ل� �عت�� ا ر* � او ��� ��ول ا � ا �ل� ��ع� ل ��ي ر ��ل�و��‬ ‫�ن‬ ‫�‬ ‫ق ا �� ق ��ن ّ ت �م�ن � ن �غ ف‬ ‫��ا ن ض ا � ا‬ ‫ح��د ا �� �لق ا‬ ‫ك‬ ‫���ا � ��ا ��ل�ا * �و�ه�د��ي ت� �م�ن ك�� � �‬ ‫�ه�‬ ‫�ه� ر* �� ل ��د ب �‬ ‫��� �ل� * ا ��ى‬ ‫�ل��ل� او � �‬ ‫ّ‬ ‫ق‬ ‫ع�د �� ت �ع�ن �م��ذ �ه� ا �� �لق��د �� * � ق��د �ه�د ا ��ن ا لله ا ��ل ا ��ل�ص ا ��� ا �ل�م� ت �ق‬ ‫�س��ي�� * ���ل ت� � �و�ي�عل���‬ ‫�‬ ‫� ي�‬ ‫�ى � ر ط‬ ‫ب�‬ ‫ي‬ ‫و‬ ‫ى‬ ‫ى‬ ‫م‬ ‫م‬ ‫خ �ف خ � � ن �ن �ة �ف م ا � ا ف ن‬ ‫�‬ ‫�‬ ‫ظ‬ ‫��ت � �خ ن � ة‬ ‫ا‬ ‫�ص ا‬ ‫ر �ي�� ��ى �ب�ل� د ا �ل� �ر�� *‬ ‫�و�ل ا �ل��‬ ‫� �م�د ���ل ��ى د ��‬ ‫�م�ن ك�� ب�ا �لت��ا ير� ا � ا�ل�م ار � �ل�ه� ا �ع ���‬ ‫ج‬ ‫م‬

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Right Here!

must come from her nose, while a certain paronomasia-obsessed school claims that it comes from some other place, saying that in the Qāmūs it states that “‘the man takawwā (“cuddled”) with his wife’ means that he sought comfort in the ḥarr/ḥirr262 of her body.” I have to point out that, despite the care the author has taken to collect rare and strange vocabulary items, he fails to mention a verb that means “the woman sought comfort in the warmth of a man’s body.” It is for this reason—i.e., because the woman’s body possesses a warmth not to be be found in the man’s—that the lightest of coverings is enough to warm her even in the coldest weather, while at the same time the man is blowing on his fingers and shivering and shrinking, his teeth chattering. Equally strange is the fact that she eats less than a man but has more flesh than he. Schoolmen have claimed—and skilled physicians agree—that among the 2.16.67 gifts that God, glory be to Him, has bestowed on women is the power to persuade their opponents to their way of thinking and lead the misguided to His true religion. As testimony to this, they advance the story of the Muʿtazilī and his wife, when a certain celebrated scholar of this group, who claim that the acts of mortal men are not of God’s creation, was debating with certain Sunnis and put to them such arguments and proofs in support of his view that they were at a loss to respond. At this point a sharp-witted Sunni woman upped and said to her co-believers, “Marry me to him and I’ll defeat him in a single night, God willing.” He spent that night with her as a free-thinker, until such time as he had performed his marital duty, after which he performed a further, supererogatory act, and then an additonal, voluntary, good deed, believing that by so doing he’d earned heavenly reward and deserved a wink of sleep. “And what,” said the woman, “of the fourth, fifth, and tenth, you flaccid poof?” so he pulled himself together for one more go, after which he said, “There’s no more milk left in the milk-skin now, so no blame and no reproof.” “Such an excuse is very poor, sir,” replied the woman, “when you claim a mortal’s acts are not the creation of the One, the Enforcer!” Said the man, “You have brought a fool to his senses, guided one misled to the proper path. I hereby relinquish my former way of thinking; God has guided me to the road that averts His wrath.” For my part, I declare that a reading of the history books teaches that 2.16.68 to women should go the lion’s share of the credit for the introduction of Christianity into the lands of the Franks. A certain witty litterateur once said,

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‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫� � آ‬ ‫� آ ن � �ذ‬ ‫�‬ ‫ا �ة �ت� ت �ق‬ ‫ن ت ت‬ ‫ح��دا‬ ‫�س�� ض���ى ا �‬ ‫ق��ا �ل ب���ع��ض� ا � ظل���رف��� �م�ن ا �ل�ا د �ب�� ا � ا�ل�م ار �ة ا ا را �م ت� ا � � ش�����ر�ى �‬ ‫ح� ج�� ا �و‬ ‫�‬ ‫�‬ ‫ن نق �‬ ‫ق�‬ ‫�ق ض‬ ‫�ًا‬ ‫ن نق � ئ‬ ‫�ش���ي �ا �ل�م ��ي��ل�ز �م�ه�ا ا � ��ت ����د ا �لب��ا ��� ا �و ا � �ل��ا ���ى �م�ا �ل� * � او ��م�ا ��ت ����ده ا �ل�ع��ي�ن �م�ن ا �ل�ع��ي�ن * ��ا �ل‬ ‫ع‬ ‫�ق ض �آ �ش‬ ‫�آ �ذ ��ل ف ا �‬ ‫خ� ا �ف �‬ ‫ف ا ن �ذ‬ ‫��ا ن‬ ‫ي�ن‬ ‫ا‬ ‫�‬ ‫�‬ ‫�و��ل���ذ ��ل��ك ج�� �ه� ا ا �‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ل‬ ‫�‬ ‫د‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫ع�‬ ‫�‬ ‫ك‬ ‫��‬ ‫�‬ ‫�‬ ‫ر � ى ي �‬ ‫حر�� �ب� �لم ن�ي‬ ‫ب ل � ر ج �ل‬ ‫�‬ ‫�‬ ‫ف‬ ‫ن‬ ‫� ��ا ��س�م�ا ا ��ل ن�� ش��� ن�� ش�����ة ف�� �ا ���د � ا ن � ق‬ ‫���ا‬ ‫�ح�ل �ع���د �ت�ه ب��ن ����ا �ث�ا ت� ا �ل��د ر�ه� ا �و ا �ل��د ��ي ن��ا ر* � او ���ه�ا ا �ي� ض�‬ ‫ل ب و� ي‬ ‫و �ل ي‬ ‫م‬ ‫ّ‬ ‫ت‬ ‫ّ‬ ‫�‬ ‫�‬ ‫ش‬ ‫�‬ ‫�ف‬ ‫��� � ه � � ظ �‬ ‫�‬ ‫�ذ ت � ت‬ ‫�هر �ذ ��ل��ك ا �ل ش��� ا �لم�ت� �‬ ‫ح� �ع��لي��ه ��ى ا � �لو�ل��د *‬ ‫ح���ل�ى �� �‬ ‫ح�� �و �هى ب‬ ‫ا ا � ��وح�م� �ع��ل�ى �ى ب‬ ‫�ى و م‬ ‫�ف‬ ‫� � �ن � ا ش � �‬ ‫�ف‬ ‫�ق��د �و��ل��ده ��لي��عل��� ا �ى �ش�� �‬ ‫��ك�ل م ا �ل� ��� ك�‬ ‫�ي�ن��ب���غ� ��ل�ل�ا ب� ا ن� ��ي ت��ف �‬ ‫��ا �ل �ب��د ا ��ى ا �ج���س�ا �م�ه� *‬ ‫ى‬ ‫م‬ ‫م‬ ‫ف‬ ‫�‬ ‫�‬ ‫� ت ه ق ا �� ا ن ا �� �ق �ة ا ��خل � �ق �ة ق‬ ‫� ه �من�ه�ا ���لي� ك�‬ ‫�و�م�ا ا �ن ك‬ ‫��ا � �ل ي�� ��د ا �و ج���د ت� �ل�ه�ا �م�ن ا �ل�بن��ا ت�‬ ‫��م� * �� ل �و � ل��د ر‬ ‫��ر �‬ ‫ش��‬ ‫�‬ ‫�ص�د �ه�ا ا �ذ ا �ن ظ� ���� �ت�ه�ا ا � �ل�م ت‬ ‫��س�ه�ا‬ ‫���ث��ر�ة ��ت��ق ّ ���ه�ا �ع�ن��ه�ا � �و� ن�� ش��� �‬ ‫��ا �ل�ا ك�‬ ‫�و�غ��ي�ره ا ��� ك�‬ ‫�‬ ‫�‬ ‫*‬ ‫��‬ ‫ل‬ ‫�‬ ‫��‬ ‫و‬ ‫و‬ ‫ر‬ ‫�‬ ‫�‬ ‫ي‬ ‫ب‬ ‫ي‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫يس‬ ‫ي ح‬ ‫�ف‬ ‫�ذ‬ ‫ت‬ ‫ن‬ ‫��ل��ل �� �ش��� �م�ن �ه��ذه ا ��لخ‬ ‫�‬ ‫ح��د�ة ا ا ك�‬ ‫���ا ن�� ت� ��ى �ج�م��ل��س ق��د ا ج��م�‬ ‫��ص�ا �ئ���ص * � او � ا �م ار �ة � او �‬ ‫ر ج �ل ى‬ ‫ع‬ ‫َ‬ ‫�ف‬ ‫ت‬ ‫ّ‬ ‫�ذ‬ ‫� � ف �ظ �� �ة‬ ‫�ف‬ ‫ش ن‬ ‫ت‬ ‫ا � � ا ن ت نّ ��‬ ‫ي�ن‬ ‫�ص��ى �ه� ا ب� �ل�‬ ‫�� *‬ ‫له�م ا �ج��م�ع�� * ���� ب‬ ‫�ي��ه �ع���ر�و� ر ج��ل� ا �م��ك�ن �ل�ه� ا � ���ه��د �ه�م ك��� �‬ ‫آ‬ ‫�غ � ��ت�� ش ف �ة‬ ‫�ذ � ه �ة‬ ‫�ذ � � ����ل �ظ � �ة‬ ‫�ذ � غ م�ز ة‬ ‫���ل� * � �و �خ�ر ب�خ�ز ر�ة * �و��ي ره ب ح���ي �‬ ‫��� *‬ ‫�و �ل�ك ب‬ ‫ح ��� * �و ا ب��� � * �و ا ك ب� ج‬ ‫آ‬ ‫آ�خ ش ّ �ة‬ ‫� �و �خ�ر �ب�ا �� ج�س‬ ‫��ا د�ة * �غ��ي�ره ب��ز �فر�ة * � او �خ�ر �ب�ا ��لت��ف��ا �ت��ة * �و�غ��ي�ره ب���ليّ���ة ج�‬ ‫�ي��د * � �‬ ‫و �ر ب�����م� *‬ ‫�‬ ‫�خ �� ض ّ �ة‬ ‫�غ‬ ‫ن‬ ‫�غ ن�ز�ن�ز ة‬ ‫آ�خ‬ ‫�خ‬ ‫��ن��ض�ت‬ ‫��� �ع��ل�ى �ل��س�ا �ن��ه�ا * �و��ي�ره �ب�ا � ار ج��ه � �و�ض�‬ ‫�و��ي�ره �ب�� � * � او �ر ب�ع�‬ ‫�� �ه * � �و �ر‬ ‫آ‬ ‫�غ َْ‬ ‫�غ‬ ‫ض‬ ‫���ه�ا * � �و �خ�ر ب��ت ف����ّ ئ‬ ‫� �ش���عر�ه�ا * �و��ي�ره‬ ‫� �ش���ف�ت�ي��ه�ا � او ��ن �ف��ا �‬ ‫�ص�ه�م�ا * �و��ي�ره ب���عر��ض� �ع�ا ر ض�‬ ‫�ب�� �‬ ‫ي‬ ‫م‬ ‫�خ �� ض‬ ‫ا � ت ا �ة‬ ‫�ك���ة * � �غ��� ه � ��ق�ه�ق�ه��ة * �ف� ��ق� � ا ج ��ل‬ ‫��م�� �عن�ه�ا ا �ض‬ ‫����ي�ن * � ا � �م�ا‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ح�‬ ‫ب‬ ‫�‬ ‫�‬ ‫م‬ ‫*‬ ‫�‬ ‫�ب� ب�����‬ ‫س‬ ‫ي �وم ي � ر‬ ‫و ير ب � �‬ ‫و ر‬ ‫و برع‬ ‫ع‬ ‫�ك� ن ا �ل��م ا �ة �م�ا ا �ذ ا ���ل�� ت ���ي�ن �ز �م �ة �م�ن ا �� �فل�� �ا ن � غ���ا �ز ��ل �ن�ه�ا � ���د ا �ع� �ن�ه�ا � �تم��ل�ق ن‬ ‫�ت‬ ‫�و���ه�ا *‬ ‫ت�ي � �ي �و � وي ب �و � �يو �‬ ‫ج س� ب‬ ‫ر‬ ‫��و� ر‬ ‫� ا�‬ ‫ق�‬ ‫�� ا �ئ ا ا �� ض ا ن ا �ت ف ا �ف ق‬ ‫خ‬ ‫ف ��ذ � �ت ف ت ن ��‬ ‫��ت�ه�ا‬ ‫�ص�ه� ي �‬ ‫��ا �ل �و�م�ن � ص� ��‬ ‫��� ا ���ه� ��عر�� �م� ��ى ���ل�و ب� ا �لر ج�� �ل * ���ل� �ل��ك � �����ه�م ب� ��و �ك�وك� �‬ ‫ت‬ ‫ت �‬ ‫��ت ا ��ت�عُ � �تُ ْ‬ ‫ت� ّ‬ ‫�ت �‬ ‫له� �و���ش�ج��‬ ‫�ه� * � �وت�ت��ب���‬ ‫�و�‬ ‫�صب��‬ ‫�ه� �و �م�د ه� �و��‬ ‫له�م * � �و� ��ط �رب��هم�‬ ‫�ه�م * �و‬ ‫ح��سر�ه�م � �و ب��لب��� �‬ ‫�ي�‬ ‫�‬ ‫ي�‬ ‫حرك� �‬ ‫م‬ ‫م‬ ‫م‬ ‫ت ّ‬ ‫تت ّ‬ ‫تش �ق‬ ‫� �تش���غ���� * � ��ت�ع ّ��د �ه� � �ت� نّ‬ ‫�ت‬ ‫�ه� �و ر �و�ع�ه� *‬ ‫���‬ ‫له‬ ‫ه��د �ه� * � �و�ي����م�ه� � �و��يه��م�ه� * �و� �‬ ‫و ب م و�‬ ‫�‬ ‫و‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫و � �م‬ ‫م‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫ت ق‬ ‫ّق‬ ‫�ت ق‬ ‫�ه� * �و خ�‬ ‫�ه� �و����س‬ ‫�‬ ‫���ل‬ ‫� �� �ع ��ه � ��ت��ل� �عه * � �ت���ؤ ��ه � ���س���ه * � � ش��� ��ه � � ش�����‬ ‫حر�ه� *‬ ‫�‬ ‫ب‬ ‫م‬ ‫و و � �م و و � �م و ر � �م و ب ي� �م و ر � �م و ب ي� م‬ ‫م‬

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“If a woman wants to buy something or requires a service, she has no need to pay the seller or the provider in cash. She can just pay him in kind with a look that’s kind, which is why this word has meanings of two kinds.”263 It’s a different case with the man: if he wants to get anything, no matter what but especially if it involves any untying of drawstrings, he has to dissolve the knots with puffs264 of silver and gold. A further peculiarity of women is that, if one of them craves something 2.16.69 she likes when she’s pregnant, the image of what she craves will appear on the child, and a father must therefore inspect his offspring to find out what particular shape appears on their bodies, though if he finds something unacceptable, he’ll just have to hold his tongue over it. Further, the woman’s creative power is so great that it confers on plants and many other forms qualities that please her eye and bring her comfort if she sees or touches them. Men have none of these peculiarities. Another is that a single woman in a gathering of twenty men can bewitch 2.16.70 each and every one of them, charming this with a word, that with a look, this with a wink, that with a blink, this with a squint, that with a look through narrowed eyes, this with a nod, that with a sigh, this with a turn, that with a twisting of the neck, this with a sniff, that with a cocking of the head, this by biting her tongue, that by sticking it out, this by moving it back and forth, that by pressing together or parting her lips, this by showing off her profile, that by loosening her hair, this with a smile, that with a laugh, and this with a guffaw, so that all leave well disposed toward her; a woman is at her most brilliant when seated amongst a company of young men who are flirting with her, joking with her, and flattering her. Another of her peculiarities is that she knows what is in men’s hearts, 2.16.71 which allows her to bewitch them with her rolling gait and her movements, grieving them and driving them wild, making them sick with love and filling them with anxiety, saddening them and confusing them, sending them into ecstasy and taking over their thoughts, enslaving them and enchanting them, making them love-lorn and distracted, filling them with longing and with terror, occupying their thoughts and putting them through agony, keeping them awake and taking them captive, choking them and setting them on fire, rending their livers and binding them with their spells, plundering them and working them till they can do no more, selling them and buying them, starving them and making them thirst, striking them in their hearts and souls,

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‫ف ذ� �‬ ‫��� ب���يع�ن��ه‬ ‫��ي� � �ل��ك ال�م� ض�‬ ‫وع‬

‫�ت ق ُ‬ ‫ت‬ ‫ت‬ ‫ت‬ ‫ح ��ه� � ��ت‬ ‫�‬ ‫عه� �و�ت ش�����تر���ه� * �و ج�‬ ‫�و�‬ ‫�ي��‬ ‫�هر�ه� * � �وت�ب��ي��‬ ‫عه� � �و��‬ ‫�هم�‬ ‫و‬ ‫�‬ ‫�ص�د �ي��ه�م * � �و ���لب �‬ ‫�‬ ‫�‬ ‫�‬ ‫ب‬ ‫ر‬ ‫ي‬ ‫م‬ ‫م‬ ‫ب م‬ ‫م‬ ‫�مت ��‬ ‫�ت ف �أ‬ ‫�ت آ‬ ‫�ت��ف‬ ‫�ذ‬ ‫ت‬ ‫�ت ��‬ ‫خ‬ ‫ت‬ ‫�‬ ‫�‬ ‫�ت‬ ‫�‬ ‫�‬ ‫ن‬ ‫��ب��د �ه� �و ط‬ ‫�‬ ‫�ص�د ر�ه� * �و ك‬ ‫� �و ��� د �ه� * �و �ر �ه� � �و��‬ ‫ط�هم�‬ ‫له�م * �و��م�ع�د �ه�م �و�� �ه�م * � �و ب�� �‬ ‫ح�� �‬ ‫م‬ ‫م‬ ‫م‬ ‫م‬ ‫ف ن ت ا �ن ن ا ت �ن � ا � �‬ ‫�ف‬ ‫�ق‬ ‫ف‬ ‫خ‬ ‫ئ‬ ‫ت‬ ‫� �ت ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫��س��ه�ه� * �� �م� �م� �ي���ل ��ى �‬ ‫��ص� ���� �ر���س��ه� �م ا ���ه� �‬ ‫ح��س ا ع�م� �ل ا �لب�ي���‬ ‫و‬ ‫ص‬ ‫م‬ ‫�ف‬ ‫�‬ ‫ث‬ ‫�‬ ‫ت‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�خ‬ ‫��� �ف��ع��ل���ك ب���م ا ج� ت‬ ‫���ا �ل‬ ‫� ك�‬ ‫ك�‬ ‫�ي��ا ���ط��ة � او �لت� ��طر�ي�ز �و�غ��ي�ره ��م� �ك�‬ ‫��ور ي �ڡ‬ ‫����ي�ر �م�ن ا � ك‬ ‫�ه�ا *‬ ‫��ع �‬ ‫ي‬ ‫ر‬ ‫ل�� ب‬ ‫آ‬ ‫آ‬ ‫�‬ ‫ل��ل�ا � ا ��ل�ا ن� �ع��ل ا �ل��م ا �ة ��غ���� �م � �ع��ل ا ن� �ع ن��د �ى �م ن��ه �م�ا �ع ن��د ا �� �ف�ل � �م�ن‬ ‫�ن ت‬ ‫�ه� ا �� ك�‬ ‫�‬ ‫ر‬ ‫ا � �ى‬ ‫�ى ر ب ي ر ر ى‬ ‫م‬ ‫قا �‬ ‫ا �ت � � �آ � ة‬ ‫ش � ا �ف� ا ن � ا‬ ‫�ت‬ ‫���� ا ش ّ‬ ‫ن‬ ‫�ه�ا *‬ ‫�ه� ا ��ه �ل� �ب��د �م �‬ ‫له� ���ر * �و���ر م� ي�‬ ‫ح�ى * �� �ل ب���ع��ض� �م�ع� �ي��ه ا �ل�ع�ل�م� ا�ل�م ار � ك� �‬ ‫ق ن ف ���ذ‬ ‫��ل�� �� ن ف‬ ‫��‬ ‫ق���ل ت� � �ه� ك‬ ‫�ص�د �� � �‬ ‫و��ص���ه ك�� ب� *‬ ‫ح�ى ���ص���ه �‬ ‫ح�م �ج‬ ‫وو‬ ‫�‬ ‫ف��ا �ل�ص�ا د �ق� �م ن��ه ��ق�و��ل�ه ا �ن�ه‬ ‫�ا‬ ‫�ل� �ب��د‬ ‫�من�ه�ا‬ ‫�‬ ‫*‬

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afflicting them in their lungs and breasts, tearing up their livers and spleens, hurting them in their stomachs and thighs, and beating them on their bellies and bottoms. Concerning the claims that have been made as to her possessing pecu- 2.16.72 liar skills in terms of the excellent management of such household tasks as sewing, embroidery, and the like, these are mentioned in many a book, and you’ll have to look them up yourselves. This concludes our discussion of women for the time being, though let none doubt that I have as much more to say on the subject as al-Farrāʾ has on ḥattā.265 Some idiot of a scholar has said, “Women are pure evil, and the most evil thing about them is that there’s no doing without them.” I declare: this, like Juḥā’s266 dream, is half true and half untrue, and the half that’s true is that there’s no doing without them.

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‫ا �� ��ل�ف��ص ا ��ل���س�ا ��� �ع ش‬ ‫��‬ ‫�ل‬ ‫بع �ر‬ ‫� ثآ‬ ‫ڡ �‬ ‫�‬ ‫ح‬ ‫ي‬ ‫� ر�� ��ما �ر‬ ‫ا ف ا ا ق �ي�ن ن ت ف َ ن‬ ‫�‬ ‫��ف �ن�ظ �� � ا ا ت � ّ�ة‬ ‫� � �ة‬ ‫ا �ه� ًل�ا �ب��ك �ي� �� ر�� �� ا ا ��� �و� �� ك�‬ ‫��� ت� �ه��ذه ا�لم�د�ة ا �ل��ط� �و��ل� — �ى �‬ ‫� ا �ل� ب��ي�� � ا �ل��س �ر�‬ ‫�‬ ‫ي‬ ‫�ي‬ ‫ي‬ ‫م‬ ‫يم‬ ‫� �ّ‬ ‫�‬ ‫ق ف� ت ا �‬ ‫ا‬ ‫ا‬ ‫�ك�ن �ه��ذ ا �م�ع��ل� � �ع ن��د �ى � �ل� ا ��س�ا �ل��ك ا �ل� �ع�ن ا �م � � ث‬ ‫—�و��ل��‬ ‫� ��‬ ‫و‬ ‫و‬ ‫ر‬ ‫ح�د��ي� — �د ج�ع� �ب� �ل� �م��س‬ ‫م‬ ‫م‬ ‫ف‬ ‫�ت‬ ‫ا � ت ن �� ن ف‬ ‫ق‬ ‫ف‬ ‫ق‬ ‫�‬ ‫ن‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ن‬ ‫ن‬ ‫�‬ ‫�‬ ‫ب �ح�م�ا ر ��ل�ى �و��س� �ل� �ع��ه ا جل‬ ‫�‬ ‫�‬ ‫�‬ ‫�ه� ا ��ه ��سر�ه * � ك�� ر��� �م�� د �ي� �ب��د ره� ج�‬ ‫ح�د �م‬ ‫��ي�را � �ل��� ��ي����ل ا �‬ ‫�‬ ‫���ع�ل‬ ‫ي‬ ‫م‬ ‫م‬ ‫م‬ ‫ن ا � ��ف � ا �ق َ � ا �ق �ف ّ � � ا � ف ا ا �ق خ ّ ��ق ��ف �‬ ‫ف‬ ‫ت‬ ‫ن‬ ‫� �م�ن‬ ‫�‬ ‫ح‬ ‫��ه�ل �م� ك��‬ ‫�‬ ‫��ي �� د ى �ى ا �ل� ��س� او � ا �ل� �د ر ا �ل�ي �و�م �م� ر ا � �ل�� ر�ي� � �و���ل�ى ي��ده �ى ا �ل� �و��د �‬ ‫م‬ ‫آ‬ ‫�‬ ‫ف‬ ‫ح��د ا �ّ��ا � ��ق� ��ل�ه �م�ا ا ك���‬ ‫ح�م�� ا ��ل��آ � ��ق���ة ا ��ل � � �م�ن �� � ت‬ ‫��ث ا ��ل‬ ‫�‬ ‫� ه * ف�ل��‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫�‬ ‫�‬ ‫�ه�ا * ���ل�م�ا �ع�ا د‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ي‬ ‫ب‬ ‫ر‬ ‫�ي و و ي�‬ ‫م جب‬ ‫بو‬ ‫ر ي ر ب �ي وم‬ ‫آ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�‬ ‫�‬ ‫ن‬ ‫ن‬ ‫��‬ ‫ا‬ ‫ظ‬ ‫�غ‬ ‫ّ‬ ‫ظ‬ ‫�‬ ‫ن‬ ‫ش � ��غ‬ ‫�غ� * � � �ل� ت� ا � �ل� ا �� ��� ���ع�د�ه�ا �� � ��ه � ا‬ ‫�� �‬ ‫ح�م� ر‬ ‫ى وج‬ ‫رب‬ ‫ا ل�ى �ب��ه��ذه ا �لب�����رى ب��ل� �م��ى ا �ل�ي� ��� �ك�ل �مب��ل و ي‬ ‫آ‬ ‫�‬ ‫���ا ن� �‬ ‫��ا �ز ��ا * ف���ق��د �ق�ا ��ل ب���ع�� ا ئ� ّ�م��ة ا ��ل��لغ����ة ا ن� �م�ن خ�‬ ‫ح��قي ���قي��ا ا �و �جم‬ ‫��س� �و ك�‬ ‫��ص�ا �ئ���ص �لغ���ت�ن�ا �ه��ذه‬ ‫�ض‬ ‫ي‬ ‫�ذ‬ ‫�‬ ‫ث‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫خ‬ ‫ات‬ ‫��ا ��ه� � ا‬ ‫� ت �ث‬ ‫� ش ف �ة ن �غ ا ن ق ا �‬ ‫�ل‬ ‫ح�م� ر* ��م ا �� � ا �ر ي��ه �ب��ه��ذه ا �ل� ب��ي�� � �و��هى‬ ‫ا �ل��� �ر�ي��� د �و� ��ي�ر�ه� ا � ��ي��� �ل �ل�لر ج���ل ا ج ل‬ ‫ّ �‬ ‫� �‬ ‫�ف �‬ ‫را � ا � �حل‬ ‫�م�ا ر �و خ���ل� ا � �ل�قي��د ي ڡ‬ ‫� ا � �ل �وت��دِ �و�م�ا را �ى ا �ثره ��ى ا �ل��ن�ا ��س �م�ن ا �‬ ‫ح��ِد‬ ‫ى‬ ‫ح‬ ‫� ً‬ ‫ئ‬ ‫�‬ ‫�‬ ‫�ق‬ ‫��ا ن � �ن �َ َ‬ ‫�‬ ‫�‬ ‫�‬ ‫ن‬ ‫ا‬ ‫ج�ز‬ ‫�ن‬ ‫ ا� م‬ ‫�ف��ه�ل ا �� را ك� ب� �م ب����ع�ده � �و�ت�د ا‬ ‫� ��ى ���ي�ده � �لو ك�� � م م���س�د‬ ‫م‬ ‫َ‬ ‫�ا ��ف ا ُ�نْ �‬ ‫� ُ ن�ْ�زَ � �� ��‬ ‫�� �ف ا خ ا ا � ن �‬ ‫�س�� ��ي�ه� � او �زِ �ل �ع��ن�د ى ��م� �ل ا �لو�ل�د‬ ‫ا � ك����ي� د ���ل د ر ك‬ ‫���ا � �ل�ى � ك��ن‬ ‫م‬ ‫شَ فَ‬ ‫��ا �‬ ‫��ا �� ��‬ ‫�‬ ‫ف‬ ‫ف‬ ‫ف‬ ‫ش‬ ‫ت‬ ‫ت‬ ‫ق‬ ‫�ن‬ ‫�ن‬ ‫��سر�ه�د ��ه ب��ي��د �ى ك�� � �‬ ‫ل���ط����ل �م ���� ���ق ك�� ل�ط����ل �م ���� ��� ��سر�ه�د ��ه ب��ي��د �ى‬ ‫ٌ‬ ‫�ََ‬ ‫� ئ�ت ه � � � ا �� �‬ ‫� خ� ف‬ ‫ �م�ا ��س �و ��ل�ا �ع���س‬ ‫ل���ط�ه‬ ‫�و��ا �م�ن ا �ل��د رد‬ ‫�‬ ‫�خ�ا � �‬ ‫�ج�د �‬ ‫�و ��ج� � ب������ش�ع�ي ر �ل� ي‬

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‫‪٢٫١٧٫٢‬‬

Chapter 17

Elegy for a Donkey

“Hello there, Fāriyāq! Where have you been and what have you been up to

2.17.1

this long while?”—“Writing poems for princes.”—“I already knew that. I’m asking you for something new.”—“Yesterday I was shocked to lose a donkey of mine. I asked the neighbors about him, but none of them admitted to stealing him, so, for a dirham, I hired a crier who set about crying in the markets, ‘Oyez! Today the Fāriyāq’s donkey ran away, leaving his shackle on its peg. Has any of you seen him?’ but the only response he got was ‘How many a donkey has fled from its master’s house today!’ When he came back to me with this good news, my choler reached its zenith and I swore that from that day forth I’d never again look into the face of a donkey, real or figurative (a leading scholar of the language having said that one of the characteristics that distinguishes our noble tongue from all others is that in it an ignoramus may be called an ass).267 Then I set to elegizing him in the following lines: The donkey’s gone, leaving the shackle on the peg, And of it not one soul has seen a trace. Am I now to ride a peg, Or is the shackle, though of palm fiber made, supposed to take its place? How, too, can I return to a house where was once my home And where he once dwelt as though we shared a familial bond? I was that fond of him, I fed him, like a child, with mine own hand— With mine own hand, I say, just like a child I fed him, of him I was that fond. Barley I brought him, unmixed with diamonds, or even gold, So concerned was I that he his teeth should keep.

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‫آ‬ ‫��ف �ث�� � ا‬ ‫ح�م� ر‬ ‫ي� ر‬

‫غَ‬ ‫ن � �‬ ‫� ق �ذ‬ ‫�‬ ‫ت‬ ‫ن‬ ‫�وك�‬ ‫���ا � �ي ��و�ق ��طن��ى �م��ن�ه ا �ل��ن�ه�ا �� ا ا ا ��س�����ث�ق���ل ت� � ��و�م�ا �ب�� �صو ت� �م ����طر ب� ��رد‬ ‫ِ‬ ‫�‬ ‫�‬ ‫َ‬ ‫� � ّ �ا‬ ‫ح ��ل�ى ا ��ل‬ ‫�‬ ‫��ي ��ق��‬ ‫ك��� �‬ ‫��ج�م�ا �ل ��ت���ب�ل ا �ل� ر��ض� �ب�ا �ل�ز ���د‬ ‫ح��ي�ن ا �ب��‬ ‫ح�ا د ب �ى �ع�ن �مض�‬ ‫�صر�م�ن ��و‬ ‫ب‬ ‫م‬ ‫��‬ ‫ّ‬ ‫�َ ا � � �آ �‬ ‫�ف‬ ‫�‬ ‫ن‬ ‫ل‬ ‫ق‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�و���س� ر ب �ى ��ى ����طر�ي��� ����ب�ل ج�� �� ��ب�ه� ا ���ه�ل ا ج ��م� �ل ب�م� ا � �لورد �و�ه�و ���ن�د �ى‬ ‫�� � � ا ا ا �ذ � ا � �ع�ن ��� �ز �� ا �ف خ� ا ��ل�� ا � ا �� � ا‬ ‫�غ� ا �ل� ��م�د‬ ‫ب �ع�د‬ ‫�ود ي �ه� ب� ل‬ ‫�وك�� �ج رى ��ف� ر�ه� �‬ ‫ف� � �‬ ‫�لح‬ ‫م‬ ‫� �َ‬ ‫�تَ‬ ‫�‬ ‫�‬ ‫� ا ��ل�ن‬ ‫ّ‬ ‫�ذ‬ ‫ة‬ ‫�ن‬ ‫�خ‬ ‫�‬ ‫ن‬ ‫�ت‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫��ع ����ش� ل�ج��ل�ن� ��ز � �ل� ي���مرر �ب�ه �م� ا �لي�� � �� ي ڡ‬ ‫ا � �‬ ‫� ا� ك‬ ‫ل����د‬ ‫س‬ ‫�و ب��ي�‬ ‫م‬ ‫ع‬ ‫م‬ ‫�ة ّآ‬ ‫ت آ‬ ‫ََ‬ ‫ن �ف‬ ‫�ض� �� ن‬ ‫�غ��� ا � �‬ ‫��ض�ل �ي ��و�م�ا �ع�ن ا � �‬ ‫�س��ق �ر ���م�ع��ل�ف��ه ا ك�‬ ‫�‬ ‫��جرد‬ ‫��‬ ‫���ا � ��ى ر �و��‬ ‫�م�ا �‬ ‫م‬ ‫َ ْ‬ ‫�سخ‬ ‫ح�ت ����� ن‬ ‫ح���ذ ��ق�ه �‬ ‫�يّ���ة �مث��� ���ع�� ا ��خل‬ ‫ظ� ن�� ت� ���ب�ه �م���‬ ‫��� �لق� �ع�ن ا �‬ ‫ق��د راب� ن��ى �‬ ‫ح��د‬ ‫ب‬ ‫ل‬ ‫ى‬ ‫�ض‬ ‫ْ‬ ‫� � ََ‬ ‫�ق �‬ ‫�خ�ز � � ا ض��� �ف‬ ‫�و�م�ا �ش�� ك�‬ ‫�و ب� �َو�ع ث� ��ط�ا �ل ا �و ج���د د‬ ‫��ا �� ��ط �م�ن �و� و �ل� �‬ ‫ع��‬ ‫ت ر ج��ل�اه �ع�ن ج��‬ ‫َّ‬ ‫ُ ّ‬ ‫� �ذ �‬ ‫�ن‬ ‫�ف‬ ‫ن‬ ‫�‬ ‫����ش��ل ت� �ي��د ا �َم�ن �ب�ه �و �ل�ى �و���غ�ا د ر ��ى ا �م ش����ى � او � ش��� ب� ��ى ا �و�‬ ‫ح�ا �ل ا ا �لب���ل��د‬ ‫�ٌ‬ ‫�َ‬ ‫ن � �ق‬ ‫��‬ ‫ن‬ ‫ا ��ع�ا �ل� ا �ن ن��ى �م�ن ب����ع�ده �‬ ‫��ج�زِ � او � ��فر���ت�ه ��ا �ر �ع��ل�ى ك���ب�د �ى‬ ‫م‬ ‫َع‬ ‫ت ن�‬ ‫�‬ ‫ْ‬ ‫�‬ ‫ن‬ ‫��ا �ف � ��ف �ج�ن ا �� � � �ُ‬ ‫�ي�ز‬ ‫ق‬ ‫ا‬ ‫� ل�د �ج �ى �و�ع�د‬ ‫ع� ا �ن ا �لب����س ِا ك�� �ك �ى �‬ ‫� او � � �صو� ا �لم�� د �ى ا �ل�ي �و�م � �‬ ‫خ ح‬ ‫� َ ُ َ‬ ‫ْ‬ ‫ح ا �م� ّ �‬ ‫�ص��م �ف�ي���ك �م�ن �‬ ‫�ج�ده �ع ن��د ا ��ل‬ ‫�ل�ا �ي�� ْ���غر َر�نّ��ك َر���غ�د ا ن�� ت� � او �‬ ‫�‬ ‫��‬ ‫ح��س�د‬ ‫�‬ ‫ى‬ ‫ر‬ ‫ى‬ ‫� ْف � ا َ‬ ‫� �ْ�ن ا ن ت �ت‬ ‫َ‬ ‫ت‬ ‫��ف�ا ن���م�ا �ذ ا ��ل‬ ‫�حِ �ي ��‬ ‫� ���ع��ل��م�ه �م�ا د ا � �ش���هرا �ع��ل�ى طِ �� ر�� �و �ل� �ع��د‬ ‫م‬ ‫�َغَ‬ ‫ض‬ ‫�� � ا ّ �ن � َ‬ ‫خ ا � �ن َ� َ‬ ‫���ّ‬ ‫�ن‬ ‫�ه�د‬ ‫ح��م� ر ���ن�د �م �ب� ����طر ا �و�ج�‬ ‫� �م �ل�� ب� ا �و �� ر م ج �‬ ‫��ي���ف�د�ي��ك �ك��ل‬ ‫ّ‬ ‫�� َ‬ ‫ّ‬ ‫ا �ن شَ َ‬ ‫�‬ ‫�� ��ق ��ق�ل�ا ب� �ج��‬ ‫�ف� ك�‬ ‫��ح�ف���ل��ة ك�‬ ‫ا �و �‬ ‫��را �ف� ب� ��و�ل ق��د ����ي� ج� �‬ ‫���ا � �ل قِ� �د د‬ ‫�ح� ر �م � ب �‬ ‫م‬ ‫� َ‬ ‫ُ‬ ‫َ‬ ‫� ئ �‬ ‫�م�صن���� ا ��ل ا �� ���م�م ش‬ ‫حرن� ا �ذ ا ��س�م��ت�ه �خ� ْ��س���ف�ا �و�ل� ي�‬ ‫���و�ق� ا � �لق �� او �� �ل� ي�‬ ‫�حِ �د‬ ‫�‬ ‫بع ر س‬ ‫م‬ ‫م م‬ ‫َ‬ ‫َ � �ةً‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫�‬ ‫�‬ ‫ْ‬ ‫�‬ ‫�‬ ‫�ق �ذ‬ ‫� �‬ ‫ا � �ل�ّي� ا ���ن�ه �ب�ا �ل����طر�ق� ا ��ْ�عر�ف� �م�ن � �مو �ل�ا ه ا ن� �ل� �ي�� �‬ ‫عق��ه ا � �ل ي��د �و ا �ل���ع�ق��د‬ ‫م‬

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Elegy for a Donkey

If I o’erslept, his braying would wake me, Like the voice of a sweetly trilling songbird, from sleep. How oft did he divert me from some narrow defile Where, as he saw, the camels on the ground around me their froth did spew And take me on a road whose sides had been wetted By the Beauteous with water-of-roses, otherwise known as dew! How oft did he swiftly run, when some pretty maid’s wedding parade Appeared in the distance, and go flat out! And, if e’er he spied a funeral bier, he’d ne’er o’ertake it, No matter how often between his shoulders I gave him a painful clout. Not a day passed but he closely examined his manger, Whether he was in a rich meadow or a prairie stripped of vegetation. His wit was so human, I even thought He must be the product, as some beasts are, of transmutation. Ne’er did he complain at a goading, nor did his legs, to take a tour, However long and whate’er the terrain, e’er tire. Paralyzed be the hands of him who took him and left me To slog through this town on foot and sink into the mire! Doth he know that since he went I’ve been on tenterhooks, That separation from him like a fire my liver doth rack, And that the voice of the crier cries out today, ‘Under cover of darkness, put on your saddle and come back!’? Let not any pampering you may get from the thief, my rival, seduce you. He does it only out of envy. Even for the noble or well-trained steed such things don’t last, As you well know—they’re never lengthy. May every donkey that from willfulness skedaddled, From exhaustion vociferated, From effort balked, or whose mind by must was addled, Every lip-twisting sniffer of old she-donkey pee Gone dry as jerky, your ransom be! Long-headed, slender-leggèd, ne’er refusing When pushed to the limit nor turning off the track, I swear, a better guide to the roads he’d be Than his master, were he not curbed by his knotted tack!

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2.17.3

‫ً‬ ‫�ذ‬ ‫�ة‬ ‫��ا ��ل� ت� ��ل�ى ��‬ ‫�خ�ص��ل� �م�ن ��ي��ل�ه ا ����ثرا ‬ ‫يي‬

‫آ‬ ‫��ف �ث�� � ا‬ ‫ح�م� ر‬ ‫ي� ر‬

‫� ا ُ َ ��ن � ��لُ ُ‬ ‫ا ر�ن��و ا �� �ل�ي�ه�ا ك����م� ����ير�ى ا �ل�ى ا �‬ ‫���خرد‬

‫�ف �‬ ‫��ف ��ل �‬ ‫�‬ ‫ش‬ ‫ق � فق � �ق‬ ‫���ا ����عرك �ى ا �ح‬ ‫�ك��ا ض�‬ ‫��ا �ل ������ل ت� �ل�ه � �ل��د ض�‬ ‫���ا ا �ل��د ر�ه�م ��ى ا �لم ن��ا د �ى‬ ‫�م�ا ر ا �ل�ع�ا د �ى * �م‬ ‫ع‬ ‫ع‬ ‫ق ا ا ��‬ ‫�ا �ف ا �ق � ت �� �ذ‬ ‫ق�‬ ‫�‬ ‫فق‬ ‫ض‬ ‫ا‬ ‫ل‬ ‫�ي ��ف� ��ل��ك � او ��ل��د ا ر �م ن��ه‬ ‫�‬ ‫��� ح��� � او �م� ا �حم� ر �ل� * �ل� ك‬ ‫��ا �ل ا �م�ا ا �ل��د ر�ه� �����د �‬ ‫م‬ ‫ع‬ ‫�ت ��ف � ش خ ّ � ��ن ُ‬ ‫�ق ا � � �ن ا ��ت ��ن �ذ ف� ق ت ش ا �ذ‬ ‫ق‬ ‫�‬ ‫ّ‬ ‫ض‬ ‫ت‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ه‬ ‫�‬ ‫�‬ ‫ل‬ ‫���‬ ‫عو�‬ ‫ب���ل��� * � �ل م �ع� د �ى ا �ى ا ا ����د � ����ي � �و ك �ر� �ى ���عر�ي���ل ل�ى ا �ى � �‬ ‫ع‬ ‫ق � ن ث ق ا ا ��لن ظ ��‬ ‫� ق ت ��مت‬ ‫�ف ا ن � �ذ‬ ‫ّ‬ ‫ف‬ ‫ق‬ ‫ق‬ ‫�‬ ‫ت‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� *‬ ‫�ع ن��ه * � � �ل�م ا كره �ب ���ي�� ح��س ار �ع��ل�ى ����ده * �ل� ا �و ��ي� ��و�م ا �ل�� ر �م��� �م ��‬ ‫م‬ ‫�ث‬ ‫�‬ ‫ق�‬ ‫��ا �ن ا � � ن‬ ‫ق‬ ‫ف ق �غ ن ن �‬ ‫� � ف ي�ن‬ ‫ح�ا �و�ل�و�‬ ‫��ا �ل رب��م�ا ��ي� ��و�م �ع ن��د ب���ع��ض� ا �ل ن��ا ��س * �����د ب���ل� ��ى ا � ك���ي�را �م�ن ا�لم�و� �ل��� ك�� ��و ي‬ ‫ق‬ ‫ح �مه� �من�ه�ا �ق��ّل��ة �ذ ا ت� ا ��ل��د �ف�ا �� ف�ل �� ا �ف��ه�ا‬ ‫�ا‬ ‫���ت��ا � ا ��س�ت ��غ�ن� ا ��ه�ا �عن‬ ‫�‬ ‫ك‬ ‫�ه�ا * ���ل ت�‬ ‫و‬ ‫و ب� �‬ ‫ا د را ك ا �و ��ط� ر �ر � م �‬ ‫ي‬ ‫و ي� ب‬ ‫ق ت �ذ � ���ذ ف �ن �ّ ف ت �ف � ن آ‬ ‫ح�� ك�� � ��ا �� ا � �ل�� �� ا �ل����س��‬ ‫� �ن �ق ا �� �ذ � �‬ ‫��‬ ‫�م‬ ‫�ق ا �� � �ق ا ئ �‬ ‫ى‬ ‫ب ى‬ ‫م � ل �ل�ك * � ل ه�م � ��ل�وه * �ل� �ه� ا �ض‬ ‫� ق � �ن ُ‬ ‫��ذ ��ذ‬ ‫ا � �ة ا خ� �‬ ‫ح��د�ة �م�م�ن � �ص�ف� ت‬ ‫�� ت� �ع�ن � او �‬ ‫� *‬ ‫ك��� ا �وك��� ا ر��س� �ل� �و�م�‬ ‫عّو ض�‬ ‫� ��طر ب��ب��ا �ل�ى �� ��ط ا ��ى � �‬ ‫و‬ ‫ق ا � �َ �ّ�ف ت ا �ذً‬ ‫ق ت �‬ ‫ت � ن‬ ‫�ك�ن ��ل �م�ن �ش��غ��� � ��ا ����ة‬ ‫�ل و �ل‬ ‫حرك��� * �و �و ج���د � ا �ل�ز �م�ا �‬ ‫�ه� ا ا * ���ل� �ل�م �ي�� �ى‬ ‫�� �ل �و�ل�م ا � �ل �‬ ‫� ��‬ ‫� ّ ��� � �ا � � ا ��س� ا ا �� �ل ا ��ل �م�ن � ن �م ا ش �ة �ش�� � ا �ف�� ف� �ق ت ا ��ا ن خ‬ ‫د و� ب�� ���ر �ى م� ل‬ ‫ع��ل�ى ط�وي�ل و �ل� يم� ل�ي�� �ى‬ ‫��� �م� ك�� � ي��طر‬ ‫ّ‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ ق‬ ‫ب��ب��ا ��ل�ى * �ق�ا �ل �و�ه�ل�ا ��ت�ف� ر� ا �ل�ا ن� ب��ت��ا �لي ��ف���ك ا ا � ار �ت�ه ا �و ا ا ���سم�ع ت� ا ن� ا �ل ن��ا ��س ��ي��ق ار � �‬ ‫ون�ه *‬ ‫ح‬ ‫ض‬ ‫�ق ئ �ذ‬ ‫ف �ن ق‬ ‫� �ف‬ ‫ق‬ ‫�� ت� �ع ض��� ��ل�ا ��ل��س�ن‬ ‫ح��ك �م�ن �� خ�س‬ ‫�ق��ل ت� ب���ل ا �‬ ‫����‬ ‫�� �ع����ل�ى �و��ت�� * ��ا ��ى ��د �ع ّر ض�‬ ‫ر ى‬ ‫�‬ ‫���ع ت ا � �ق�ا ��ت � �ث�ا ف�� �ا �ل�� ���د ��ن ��ن ف����ا * � �ق�د ���ل�غ� ن‬ ‫ح��ي�ن �ف� ض ا ع�ن �� ��ن ض‬ ‫�‬ ‫ا � �لق��ا د � �‬ ‫�‬ ‫ع� يم م ي ج �ى ع و ب ى‬ ‫���ل� � ك��و�ى ا � � و �ى ب‬ ‫�ا ه�ن �ف ا ت ظ ��‬ ‫�‬ ‫��ث�� ا �م�ن ا �ل�م��ت�ز � ���ي�ن ��س��آ �ه� �م�ا �ق��لت��ه ���ف ا ��ل ن����س��آ � �ذ ك��‬ ‫ا ن ك��‬ ‫�ه � او �ع��ل ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م�‬ ‫�‬ ‫�س�‬ ‫�د‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫�‬ ‫و‬ ‫ر‬ ‫ج‬ ‫�‬ ‫ى‬ ‫ي‬ ‫ور ي‬ ‫ر �ى‬ ‫م‬ ‫آ‬ ‫���ت‬ ‫��ن‬ ‫خ� ّ � �ن �ف‬ ‫ت‬ ‫���ا‬ ‫�‬ ‫ب ��م�ا �ع��ة �م�ن ا ��ل�ع��ل�م�� �ع�ا � �� ا �ع��ل ّ‬ ‫� ��ط�ا �و ��ى ��ى �عب��ا ر���ه�ا * �وك�� ت� ا �ي� ض�‬ ‫ى �ب �‬ ‫�ت�و��ي ب� ك�ب�ى �و‬ ‫�ج‬ ‫بو �‬ ‫� ن �آ � ف �ظ � ف� ق ا � � ا ن �غ ن � ��� ا � ف �ظ � ��ف‬ ‫�‬ ‫ح��ي� ت� ك��‬ ‫ح�ى ا ك�‬ ‫��ل�ا �م�ا �ع�ن ب���ع��ض� ا �ل����س� ب��ل�� ���ه ���� �ل� او �ل� �ي���ب��� ا � ي� ك��‬ ‫�ك‬ ‫ل��ل� �م ب��ل�� ���ه �ى‬ ‫ى‬ ‫�ث‬ ‫ن �‬ ‫�‬ ‫ن‬ ‫� ا �ي�ز � ن‬ ‫ق� ق‬ ‫�ت �غ �ذ � � ن ّ ن �‬ ‫ا� ك‬ ‫ل��� ب� �و��ي�ر �ل��ك �مم�ا ���د �م��ى ك���ي�را * ��ا �ل ��د ���سم�ع ت� ا � ا �ل ن��ا ��س �ل� ا �ل�و� �ي��ع�ا د �و�‬ ‫� �‬ ‫�ذ‬ ‫ا�‬ ‫��� �ة ا �ث ن ا ن ��ا ق ا � � ش ا‬ ‫�‬ ‫ح��ا �ت�ه * �ف�ا ا �م�ا ت� �‬ ‫ا�لم�و�ل�ف� �‬ ‫ح� �ل �ي‬ ‫حر�ص� او �ع��ل�ى ك�ل�م� �ي� ر �و���ه� �ع��ه �مك� �� �ل ا �ل���� �عر‬ ‫ا � ّ ا ف ا �ذ ا �ذ‬ ‫� ت‬ ‫� �ف��� ا �� ف� ت‬ ‫��ر �‬ ‫�تر�ى ا � �ل��ف��ى ��ي ن� ك‬ ‫�‬ ‫��ض�ل ل��ى �م� د ا �م �‬ ‫ح�ي� �� ا �م� �ه ب‬ ‫� � ا ن � �آ � ��ذ‬ ‫�ّ ���ب�ه ا ��ل‬ ‫���ل‬ ‫�‬ ‫��‬ ‫���ت��ة �ي ك‬ ‫��حر��ص �ع��ل� �ن ك‬ ‫�‬ ‫��� ب �‬ ‫ت�ه� ��ع��ه ب�م� ء ا �ل� �ه ب‬ ‫ى‬ ‫ج‬ ‫‪374‬‬

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‫‪٥٫١٧٫٢‬‬

Elegy for a Donkey

Would I had a tress from his tail that his mem’ry ne’er might fade— I’d gaze upon it as one does upon a cloistered, unwed maid!” I told him, “Your poetry was as much wasted on that ordinary donkey as

2.17.4

your money on the crier.” He replied, “The money is truly lost but not the donkey.” “How can that be?” I asked, “when the house is devoid of his presence?” “It’s my custom,” he answered, “if I lose something and then memorialize it in verse, to imagine I’ve been compensated for it. If I don’t do so, I continue to grieve its loss.” “And can prose play the same role as verse?” I asked. “Possibly,” he replied, “with some people, for I hear that many writers, having tried to achieve pressing goals for which they lacked the wherewithal, wrote books about them and in that way were able to do without them.” “Who says so?” I asked. “They themselves,” he replied. “It’s a pack of lies,” I said. “I’ve written vast numbers of treatises on women and never for a moment felt I’d gained a replacement for one of those I was describing.” “Why, then, did you write them?” he asked. “I had no work and no business to attend to,” I said, “and found that time lay heavy on my hands, especially at night, when I had nothing to do. So I jotted down whatever came to mind.” “And,” he asked, “do you not find pleasure in your writings when you read them now, or hear that others are reading them?” “On the contrary,” I replied, “I laugh at how stupid I was in those days, for I exposed my honor to the tongues of those who would vilify me, not to mention that I wasted my time in vain on things that could gain me nothing. I hear that many a married man was upset by what I said about women and my recounting of their wiles, so they tried to defeat me by using a company of scholars, who reproached me for the way my books were organized and found fault with the way they were written. I’d also quoted some of the things that had been said about women verbatim, and they claimed one shouldn’t quote things verbatim in books, plus other matters that gave me great cause for regret.” “I have heard,” he said, “that people never cease attacking a writer as long as he’s alive, but when he dies, will go to great lengths to find some saying of his they can pass down. As the poet says, You’ll find one lad denies all merit to another While he’s alive, but once the man’s gone cold Looks everywhere for a pleasant anecdote On him to inscribe in lines of gold.”

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2.17.5

‫آ‬ ‫��ف �ث�� � ا‬ ‫ح�م� ر‬ ‫ي� ر‬

‫�ف � �‬ ‫� �‬ ‫�ن‬ ‫�‬ ‫ق���ل ت� �و�م�ا ��ن ف��� �ه��ذ ا ا ��ل‬ ‫�‬ ‫حر��ص �لم�ن �م�ا ت� * ق��ا �ل �ل�ا ��ن ف��� �م ن��ه �غ��ي�ر ا ��ى ا ر�ى ا ن� ��ى ا �لن�ظ ��‬ ‫��‬ ‫ع‬ ‫ع‬ ‫م‬ ‫ظ � �ة‬ ‫� ا �ّ ا ن‬ ‫�ك� ن ا ��ل ن���ث ا ���ض‬ ‫���ا �مث���ل�ه ف��ا �ن�ه�م�ا‬ ‫����‬ ‫�‬ ‫�ه�م�ا ي خ� ج��ا ن� �م�ن � خم‬ ‫�‬ ‫ل‬ ‫ك‬ ‫�‬ ‫�ر�� � او �‬ ‫�‬ ‫�ع �ي��م� * �‬ ‫�د‬ ‫ح��د *‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ي�‬ ‫�‬ ‫ر‬ ‫و‬ ‫و‬ ‫�ي‬ ‫ي‬ ‫و‬ ‫ب‬ ‫ر‬ ‫ج‬ ‫� �ة �ذ �‬ ‫ق��ل ت ا ��ن ا ��ق �� � ا ���� ��ذّ �ة ��ف ا ��لت ا ��ل ��ف �م�ن � �ة ا ن ا �ل� ��ل�ف‬ ‫ا ف��ل�ا ��ت�ق��و��ل �ب��‬ ‫��ص‬ ‫�ه� � �‬ ‫مو �‬ ‫ح� �ل��ك * � � �ى �ول ب� لل� �ى �� ي �‬ ‫ج�‬ ‫حق��ا �ئ��ق ��ل���ذ �ة * �غ��� ا �ن�ه � �ق��ا ���له�ا‬ ‫ف ش ا‬ ‫�ه��ل�ه �غ��ي�ره * �و ��ل�ا �ش����ك ا ن� ���فى �م�ع ف���ة ا ��ل‬ ‫�‬ ‫�‬ ‫�ي��عر�� ����ي � ج� �‬ ‫ي ر �ي ب �‬ ‫ر‬ ‫�‬ ‫� �‬ ‫�ذ � � ن � �� �ف �ذ � ��ف ت � ث ً�ا � �ة‬ ‫ن ف �غ‬ ‫�م�ن ا �ل�ا �ل� �م�ا �ير�ج��‬ ‫ح��قي ��ق�� � او را د ا � �ي��ع ّر�� ��ي�ره‬ ‫ح�ه�ا * �و �ل�ك ا � ا �ل �‬ ‫مول� ا ا عر � م��ل‬ ‫م‬ ‫ث‬ ‫َ‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫َ‬ ‫ّ‬ ‫�‬ ‫ق‬ ‫ن‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ث‬ ‫ث‬ ‫�‬ ‫ع�ن‬ ‫�‬ ‫�‬ ‫ا �ي�ا �ه�ا �و ج��د ا ك���ر ا �ل ن�� ��س ��د �‬ ‫ط�ي�� ب �‬ ‫�ص �‬ ‫��� �صوح� را �ى‬ ‫�م او � �س�م� �ع�ه� * �و�م���ل �ل�ك �م���ل �� ب‬ ‫��� ست‬ ‫�ف� ن �‬ ‫�ف‬ ‫حّ ن �آ �‬ ‫ن �ا ف‬ ‫�� �ن�ه� ��م‬ ‫ح�ا ��ل �ك�‬ ‫ح� �مو�م��ي�ن * ��‬ ‫�مو� �ب�ا �لم�� ا �لب��ا رد ��ى �‬ ‫��ص‬ ‫ا ��ه�ل ب���ل��ده ي ��� �‬ ‫�‬ ‫� �ل�ه�م ا � �ل� ��ي���ع��ل� او‬ ‫و‬ ‫م‬ ‫َ‬ ‫�ةحَ نّ ا �ف ا �ل�‬ ‫ف‬ ‫� ��ق ق �ة‬ ‫� ة‬ ‫�ن‬ ‫�ذ ��ل��ك ف��ا ب�َ�� او �وق��ا �� �ل او ا ن� �ه��ذه ا ��لب��ر �ود�ة �ت�ز ��� ا ��ل‬ ‫�ه� ا ��ه �ع� ر� �ب� ح ي ����‬ ‫��‬ ‫ح ار ر� * � �‬ ‫هو �م ج� �‬ ‫يل‬ ‫� �ن � �ة ا �ن ه � �غ � ��ف ض �ا �� � ن ا ��م ن‬ ‫ه ��لن �ف ه � ا‬ ‫�ه�‬ ‫ح�ز �و� * �و��سر�ور ����س� �ل�‬ ‫�ه� � �يرى ��ي ره �ى �‬ ‫�م��سر�ور * �و م ج �‬ ‫���ل ل ع �‬ ‫�‬ ‫�ز‬ ‫�‬ ‫���ع�ا �ف� ض‬ ‫����‬ ‫ح�ز �ن�ه �ع��ل� �غ��ي�ره * ا �ل�ا �تر�ى ا ن� ا ��ه�ل ا ��ل�عل��� ك�‬ ‫���ا �و �و ن� ق���لي���ل�و ا �� ك�‬ ‫�ي �� او ن� �‬ ‫ل��ل�ا �‬ ‫له� ض�‬ ‫�‬ ‫�‬ ‫ى‬ ‫م‬ ‫م‬ ‫م‬ ‫�ض‬ ‫��ص�آ ث‬ ‫� ا� �‬ ‫� �‬ ‫ح��ك * � او ن� ا ج��ل‬ ‫� او ��ل�ن�و� � او ��ل�ا �ك�‬ ‫���ل � او �ل�‬ ‫����‬ ‫ح� ك�‬ ‫�ه�ا �ل ��س�م�ا ن� �ت�ا ّر �و ن� ا ��‬ ‫���ل � او �ل�ن�و�‬ ‫����ي�ر � او ا �ل� �ك‬ ‫�‬ ‫م‬ ‫م‬ ‫�غ � �م ا ُ �تق ا �� �� �ة ق ا � ��ف ا ا � � ا � �آ �� ا ن ض ا � � �ن�ز � �ة ا ��� �ل �آ ��ف‬ ‫�و��ي ره �م� ج�‬ ‫ط�� س�م� � ا �ي��‬ ‫��� �و ه�م ب�م� �ل� لع� �م� �ى‬ ‫���ع�ل �ل �� ��وي��م ل�ب‬ ‫ط��ي �ع� * �� �ل �م� �ب� �ل ا �ل� �� ب‬ ‫�‬ ‫ق ت ن � �‬ ‫�‬ ‫�� �ن ����ل ن �م�ن ا �ل� ن ا �ف� � ا � � �غ‬ ‫ح��ي�ن‬ ‫ط�ي�� ب� �ل�ا �ير�ى ا �ل ن��ا ��س �‬ ‫�ك�و��ه�م �ي ع � �مو�‬ ‫م�� � م� ي ج �‬ ‫�ه�ل�ه ��ي�ر�ه�م * ���ل� ا � ا �ل�� ب‬ ‫ع‬ ‫ت‬ ‫ن‬ ‫ح�ز �ن�ه ا �ف��ع�ا ��له� * ف��ا �م�ا‬ ‫�ي�ا ك�‬ ‫��ض �و ن� ف��ل�ا �‬ ‫����ل�و ن� �و� ش��� �ر��و ن� � �و ب��ا �ع��ل�و ن� * � او ��م�ا ا‬ ‫�ير �ه� �‬ ‫ح��ي�ن ي���مر�‬ ‫�‬ ‫�ي‬ ‫ي ب‬ ‫م‬ ‫م‬ ‫�‬ ‫� �ة‬ ‫�ن‬ ‫�ه��له� * ف��ل�ا‬ ‫ا ��ل�ع�ا �ل�� ف��ا �ن�ه ���فى �ك�‬ ‫���ل�ا ��ل�ه� �و ج�‬ ‫���ل �و��ق ت� �و� ك�‬ ‫م��ا � �ير�ى �م�ن ا �ل�ع�ا �م� �م�ا �ي��د �ل �ع��ل�ى ض�‬ ‫�‬ ‫�‬ ‫م‬ ‫م‬ ‫م‬ ‫�‬ ‫ا � �ف� ه � �ن ا �� �غ� ا ة ا �� غ� �ف � �ة ق ا � �ف�تق �‬ ‫�‬ ‫�‬ ‫�ة‬ ‫ّ‬ ‫ن‬ ‫ا‬ ‫ف‬ ‫ا‬ ‫ا‬ ‫�ن��ه � او �ل‬ ‫�م��‬ ‫�‬ ‫ح� �ل� �ه��ذه ا �ل� ا � ��ي ت�� � �‬ ‫ي� ك‬ ‫�س� �ع��ل�ى �م� ه�م ي�� م ل ب�� �و� �و ل���ل� * �� �ل ا �� ��و�ل‬ ‫�‬ ‫ق�‬ ‫ن� ن‬ ‫ض‬ ‫ق‬ ‫ق‬ ‫�ق � �ف � ش‬ ‫ا �ذ ا ��ا ج��ل‬ ‫��ه�ل * ���ل ت� �ه ن�ي��ئ��ا �لم�ن ر���ى �ب�ه * ��ا �ل �و�م�ا ��و�ل��ك ��ى ا �ل����عر* ���ل ت� ا � ك���ا �‬ ‫��‬ ‫ب‬ ‫َ‬ ‫�‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�� �ق ا ا َ � ْ‬ ‫� لم�ص���ل �ة � ش‬ ‫ن �ك�ن ع�ن �م‬ ‫ه�و‬ ‫ح� ا �ى ل����ى �ي�� �عود ا ل�ى ا � �ل ي�� �م �ب� �ود ك نِ���عم �ه�و * � او � �ي�� � ج�رد �ه�و��س �و�مي���ل‬ ‫� ��لت‬ ‫��ث‬ ‫� ن����� � ا ��ل��ت � � ا ��ا ن� ا �� ت� ا �م ا �ة �ج��م���ل��ة ا � � د�ة ا � � ض� �ة��‬ ‫��� �مك�ا �ه�و د ا ب� ا ك���ر‬ ‫ر ي و ور و ر و‬ ‫ا �ل�ى ا ج�� ي س و ر ص�يع ي ر ي‬ ‫� آ‬ ‫� �‬ ‫�ا �‬ ‫�� ث ا ئ � ا ��ل � �آ ن ف ت�� �‬ ‫�‬ ‫� ���فى �ك�‬ ‫ا �ل ش����ع � ��ي ت� ك�‬ ‫��� فل� ��و ن� �ل��لن�ظ ��‬ ‫�م�ا ر ا �ل� � ���رك���ه ا �و�ل�ى *‬ ‫���ل �م�ا �ل� � �ل�ه� * ا �و ك�ر�� ��ك �ح‬ ‫�‬ ‫ر‬ ‫ح م‬ ‫م‬

‫‪376‬‬

‫�� � ��ذ ة‬ ‫ل�ل� �‬

‫‪376‬‬

‫‪٦٫١٧٫٢‬‬

‫‪٧٫١٧٫٢‬‬

‫‪٨٫١٧٫٢‬‬

Elegy for a Donkey

“What good does such solicitude do one who’s dead?” I said. “None,” he

2.17.6

replied, “except that writing verse provides, in my opinion, great pleasure. No doubt prose is the same, for both emerge from the same source, wouldn’t you agree?” I said, “Concerning the pleasures of writing, I’d say that on the one hand the writer knows something others do not, and there can be no doubt that knowledge of true things is a source of pleasure. Opposed to this, however, is a pain that outweighs it, namely, that if the writer is aware of a certain fact and wants to communicate it to others, he’ll find that most people turn a deaf ear to it. “For example, a wise physician who sees the people of his country bath-

2.17.7

ing in cold water when they have a fever may advise them against so doing, only for them to refuse and say, ‘The cold gets rid of the heat.’ He is happy then from the perspective that he knows the truth but sad from the perspective that he sees that everyone else is misled, and his personal happiness does not outweigh his sadness on behalf of others. Have you not observed that scholars are, without exception, weak and scrawny, and speak, sleep, eat, and laugh little, while the ignorant are fat, soft, and healthy and get plenty of food, sleep, and everything else that exists to keep the constitution balanced?” “How come, in that case,” he said, “that physicians are also fat, when they’re the equivalent of scholars in terms of possessing useful knowledge unknown to others?” I said, “The physician doesn’t see people when they’re eating, drinking, and lying with their spouses. He sees them only when they get sick and, as a result, doesn’t grieve over what they get up to. The scholar, on the other hand, observes, at all times and in all places, things that point to the errors and ignorance of the common people. Thus he has no alternative but to sorrow over the stupidity and naïveté from which they suffer.” “Do you mean,” he said, “that you’re in favor of ignorance?” “Good luck,” said I, “to those who are resigned to it.” “What do you think of poetry, then?” he asked. I replied, “If it serves some interest of yours, meaning that it will help you survive, it’s an excellent thing. But if it’s just the product of some obsession and a fondness for the production of paronomasia and other forms of word play at the sight of a beautiful woman, a rose, or a garden, after the manner of most poets, who go to great efforts to compose poetry about everything that crosses their paths,

377

377

2.17.8

‫آ‬ ‫��ف �ث�� � ا‬ ‫ح�م� ر‬ ‫ي� ر‬

‫آ‬ ‫� �‬ ‫�‬ ‫ف ا �ن‬ ‫�ف‬ ‫ح��س�ن ا �ل ش����ع �م�ا ج��� ء �ع�ن �ه�و��س ا �ى �ع�ن ا ��ل��س��لي ��ق���ة �ل�ا �ب�ا �لت� ك�‬ ‫�ك�ن ا �‬ ‫ق��ا ��ل �و��ل��‬ ‫���ل�� * �� ��ى‬ ‫ر‬ ‫�ي�ن � � �� � ّ � ��ف ض� �� ف� �ظ �� �ة ��ل �خ� � ا � � �ُ� ا ��ن �� ض �ن �ق‬ ‫����ي�ن‬ ‫�‬ ‫ح� ا م�د ا ل��سرى ا ج��د �ى �‬ ‫� � � ي� ض�‬ ‫�م ل��� ا �ى ا رى �م� ي ج��ده ا�لمع� �ى ل� �‬ ‫ح‬ ‫م‬ ‫� ���ذ � � ا �ن ظ �‬ ‫� �ث �ة �ف‬ ‫ف ا �ن ن ظ � ت �ف‬ ‫��مخ ف‬ ‫� �����مت��ه ���فى ا ���حل‬ ‫�ت���ل����ي�ن * �و�لي����س ك�� �ل�ك �م�‬ ‫�م�ا ر* �� ��ى �� �����م� �ي��ه �ه��ذه ا�ل�م �ر ي�� ��ى‬ ‫�‬ ‫�� �‬ ‫�ة‬ ‫� ا ظ � ن �ّ ا � � �‬ ‫فق‬ ‫ق‬ ‫��س�ا �ع� �م�ن ا �ل�ز �م�ن * ���ل ت� �و�ل��ك�ن ا �ل ن��ا ��س �ل� ��ي ن� ���ر�و� ا �ل� ا �ل�ى ا � �ظل���ا �هر* �����ص�ي �د�ت��ك‬ ‫�ف �‬ ‫�ا ���س ن ا � �ة‬ ‫ت �ف � ّ ّ�ة ق � ن �� ن � ا‬ ‫�ك��ا‬ ‫مو���ه�‬ ‫��ى ا ��حلم� ر ي � �‬ ‫ح�م�ا ر�ي� * � او ب��ي��ا ���ك ��ى ا �ل��سر�ى ��س �ري� * ��ا �ل ا � ك��ا � ا �ل� �مر �م‬ ‫�ذ�� ت �ف � �غ ت ع�ن � ت ا � ف �‬ ‫ق‬ ‫�ك�ن � ا ��ف ا �� ن�� �آ ف ا ن �ذ �� � ا � �م� ت ��ف‬ ‫�س� ي���ض� * ���ل ت�‬ ‫ك�ر� ل��م ر� ب�� � ا �ل�� �لي ��� �و�ل�� �ل� �ى ل ��س� �� � ل�ك مر‬ ‫� �ة �‬ ‫�ق ��ن �ف ه ��ف � �‬ ‫ف �ق ن‬ ‫ا � ا ا �ّ � ا ف �ا ن ا �ل� � ف‬ ‫���ه �و ج���ل��ده‬ ‫مو� �ل� �ي ��و�� ���س� �ى ك�‬ ‫��ل�ا �لي� ب� ا �ل��س�ن � ا �ل ن��ا ��س �ي�م�ز ��و� �عر ض�‬ ‫م� و �ل� ��ل � �‬ ‫ع‬ ‫�ذ‬ ‫ف‬ ‫ح��ق ��ق���ة ا ��س� ا �ل� � � ف �غ ��م‬ ‫ه �ع ن��د �م�ن‬ ‫��ر ت� ��ل��ك ا ��ن �ف��ا * � او ��لث��ا ���نى ف��ا ن� �‬ ‫�ك��ا ك�‬ ‫�م‬ ‫مو�ل�� ��ي�ر ح� �مود * � �‬ ‫ي‬ ‫� �و‬ ‫م‬ ‫�ف‬ ‫ض‬ ‫ّ‬ ‫�‬ ‫ث‬ ‫�ذ‬ ‫ن‬ ‫����� ن �ن‬ ‫�ي��عل��� � ��ق ق �ة ن ا � � ن � ف ق �� � ن ا ���‬ ‫ح �ف� * ي���‬ ‫��ل‬ ‫ح ب�‬ ‫��س�و�‬ ‫ح ي ���� �م�ع�� ه ب�مع��ى ا�لم� �ل ��� � او ك���ر ا �ل�� ��س ي ح��ك�و� �م �ه� ا ا �ر‬ ‫م‬ ‫ن �ن � ا � ف ي�ن ��ش‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫ن‬ ‫�‬ ‫ن‬ ‫�‬ ‫ش‬ ‫�ت‬ ‫ق‬ ‫خ‬ ‫� * � �ه� ا ���ض‬ ‫ي�ن‬ ‫�‬ ‫���ا‬ ‫ا‬ ‫ا‬ ‫��ص�� * � او ��م� � � �� � �ل � �لم�ن ��ع� ��ط �ل��ك �خ‬ ‫ا ��ه �م ا �لت�� �لي ��� ��� ��‬ ‫����� و و ي‬ ‫ي‬ ‫�ي و و‬ ‫ب‬ ‫�ى‬ ‫آ‬ ‫ف‬ ‫�‬ ‫ح��س�ن ا �ل�ا �� �لق��ا � �ه ن��ا ��م�ا‬ ‫� �وه �ع ن��د ب���ع�� ا ��ل ن��ا ��س �و خ�‬ ‫�� �صو�ص�ا �ع ن��د ا ��ل ن����س�� ء * � او �‬ ‫� ك‬ ‫ي‬ ‫ب‬ ‫م��ر‬ ‫�ض‬ ‫ن � ن ا �ق‬ ‫ا �ق‬ ‫ف اَ نّ �� � ن ا‬ ‫ن � � ي�ن �‬ ‫ا ر�ى �ع��د ا �ل��ص� ر�ى ���سي����س �و�ع��د ا�لم��س�ل�م�� ب��ي��ك * ا �م� ا � �ل���سي����س ��ل� � �ك��ل ا �ل�� ��س‬ ‫آ‬ ‫��ت��لث�� ���ده � ��ت ت��� ك ����ذ ��ل��ك * � ا ن� ا �ل��م ا �ة �م�ن ا �� �ل�ق � ���ط ��لت�غ�����س� ��� ا �� �لق���س���� ����د ��ه�ا ��م��‬ ‫ي س بي ي � ب‬ ‫ب‬ ‫م ي و بر ب‬ ‫و ر‬ ‫ل ر ج ل�ى‬ ‫آ‬ ‫آ‬ ‫�‬ ‫ح��د �م�ن‬ ‫ا ��ل�ز �ه ث�� �ت�� �ع� �م�� �ه�م�ا ���ف �ز ��ا ج���ة * � او �ن�ه �م��ت ��ا �‬ ‫ح��م�ل ا �م�ع�� ه ا �ل�ى د ا ر ا �‬ ‫ج‬ ‫ج‬ ‫ى‬ ‫ر م وى‬ ‫ى‬ ‫ع‬ ‫�ذ ش آ‬ ‫�‬ ‫�س��ق ��لت ه �ز � ت ا � ش ا ش �ة ا‬ ‫ا ف فا ت‬ ‫�� ا � �ف�ز�ع�ه�ا ا �ى �ز �ع� * � ا ا �����‬ ‫�م�ع� ر��ه �� � � ب� �� �و ج‬ ‫و‬ ‫���ه �ب� �لب������ ���� � او �ل� ك�ر م ب �‬ ‫ب‬ ‫فآ‬ ‫�ن �‬ ‫ا �ة �‬ ‫ث �غ ا‬ ‫ح��د ا ��ل� �� ت� �‬ ‫ا ن� � ��ق �ف ت � ا‬ ‫��� ه‬ ‫ب�‬ ‫�ي�ى ��ى ب��ي����ه �ل�ع� ر��ض� �م ا �ل� �ع او ر��ض� ب���ع� ��ل� �م�ه ب���ع�ل� �م� ا �ل�ى ا � بي و ج‬ ‫آ‬ ‫آ‬ ‫�‬ ‫�من ا ��غ��د � ء � ن�ظ �� �ف ش‬ ‫�ك�ن �م�ق��ا �م�ه ���ي�ن‬ ‫�ص �نر�ا �ق��ص�ا �ئ��د * ف��ا �م�ا ا ��لب��ي ��ك ف��ا �ن�ه � او ن� �ي��‬ ‫� �ي��ه ����ع �ر �ع�‬ ‫�ه� ب � �ي �‬ ‫�‬ ‫ب‬ ‫م‬ ‫�ذ � ا �تّ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ن ن �غ �ن � ت ا غ ق‬ ‫تا‬ ‫ا �ل ن��ا �� ك�‬ ‫��ر��م�ا ا �ل�ا ا �ن�ه �ل�ا ي� ك‬ ‫�م����ه ا � ��ي ب���ل� �م ا �لب�ي ��و� �م� ��ي ب���ل���ه ا � �ل���سي����س * ا �ل� ��ي �� ��ى‬ ‫س ي‬ ‫�‬ ‫�ش �‬ ‫ن‬ ‫ن‬ ‫ف ا ّ ن ش‬ ‫�� ه ا ن �� ش‬ ‫م����ى �و�‬ ‫ل� � ي‬ ‫ح��ده * ��ل� �ب��د � او � ي��م����ى �م�ع�ه ا ��ث ن��ا � �ع�ن ا �يل�م��ي�ن � او �ل���م�ا �ل �و�ه�م�ا � او �‬ ‫�ق �ت �ت نّ‬ ‫�ف‬ ‫ا� ا‬ ‫ا ظ ����ه ا ��ل�ه ا ��لخ‬ ‫ح�ز ا �ز ا ت� ��تب��عث‬ ‫�‬ ‫�ه�م�ا �ع��ل� �م ار �ب� �ه � او �ل��‬ ‫ح��ترا � ����ف ق���ل� �و��ه�م�ا �م ن��ه �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��ض‬ ‫�‬ ‫�‬ ‫ع� ت�‬ ‫ل‬ ‫�‬ ‫�‬ ‫و‬ ‫�ر‬ ‫و‬ ‫م ى ب‬ ‫ى‬ ‫ع‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�ع��ل��ه * ا ��ل��له� ا �ل�ا ا �ذ ا �ت�ز �ّ�ا ��ز � خ��ا د � ��ل�ه � � �ف �ظ‬ ‫� ����ا �ه ا ��ل��لب��ا ��س ي�ج��ب� ئ‬ ‫� �ع ن��ه ا �ل�ع��ي�ن *‬ ‫ي ب ى‬ ‫ي‬ ‫ر‬ ‫م و ٍح‬ ‫�م‬ ‫‪378‬‬

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‫‪٩٫١٧٫٢‬‬

‫‪١٠٫١٧٫٢‬‬

Elegy for a Donkey

or like your elegy for the donkey just now, then you’re better off without it.” “But,” he said, “the best poetry is the kind that’s born of an obsession, meaning spontaneously and not artificially. Thus, when I write a panegyric to the prince, I suffer as must anyone who has to reconcile two opposites, but what I wrote about the donkey wasn’t like that: I wrote what I did about him in an hour flat.” “On the other hand,” I said, “people look only at the outside, so your ode on the ass they’ll call asinine, while your lines on the prince they’ll call princely.” “If things are as you say,” he said, “why have you foresworn writing in gen-

2.17.9

eral but not about women, which is something that’s in abundant supply?”268 “First,” I replied, “because the writer casts himself into the pincers of people’s jaws and they proceed to rip his honor and his patience to pieces, as noted above. Secondly, the true meaning of the word muʾallif (‘author, composer’) is dishonorable, for it has the same sense, according to those who know, as mulaffiq (‘concocter’). Also, most people laugh at the former, believing that it refers to taʾlīf (‘making peace’) between two persons,269 the proper term for one who practices such things being ‘shaykh,’ which is itself repugnant to some people, especially women.270 “The best titles to have here, as far as I can see, are, among the Christians, 2.17.10 qissīs (‘priest’) and, among the Muslims, bayk (‘bey’). Qissīs is good because people kiss the priest’s hand for blessing. A Coptic woman will go so far as to wash the priest’s feet in orange-blossom water with her own hands and then preserve the water in a bottle; and when the priest gets hungry, he lugs his guts over to the house of one of his acquaintances, whose wife receives him with beaming face and does him honor, and how he stuffs them then!271 If he prefers to stay at home because of something that’s cropped up, he sends with a note to one of their houses a boy, who returns with a luncheon such as the poets of our day write odes to. As to bayk, the bey, even though honored among the people, cannot get the same from their houses as does the priest. This is because it is not easy for him to walk alone. He has to have with him, when walking out, two men, one on his right and one on his left, and these, though they show him deference and respect, harbor grudges in their hearts that impel them to watch his every move and do him harm. The exception is when they wear the costume of a servant, at which time the sight of their dress causes men to look away in awe.”

379

379

‫آ‬ ‫��ف �ث�� � ا‬ ‫ح�م� ر‬ ‫ي� ر‬

‫قا �‬ ‫�ق‬ ‫ات ن‬ ‫ح ف �ة ا �� �لق‬ ‫�‬ ‫ا‬ ‫�ه�ا ت� ا ن� ا �ص�ي�ر ب��ي� ك�‬ ‫�‬ ‫��ا * ا �م�ا �ر��‬ ‫��‬ ‫��‬ ‫س‬ ‫��‬ ‫�ه� � ا � ا �ص�ي�ر ���سي����س� * �هي�‬ ‫�� �ل �هي�‬ ‫ي‬ ‫س‬ ‫ف �ة �‬ ‫ف �ن � ا‬ ‫ف ا �ن ا � ا �ت��ص�� � � ا �ن � ا‬ ‫ح ّ ا �� ��‬ ‫�� ��ه� �ل�‬ ‫���ا ك�����ة * � او �م�ا �ص��� ا �لب��ي ��ك ��ا ��ى �ل� ا �ص��ل‬ ‫ل‬ ‫� �ل�ى �ل� ��ى �ل� ا � ب� لرك‬ ‫�‬ ‫ح‬ ‫ح‬ ‫�‬ ‫�‬ ‫�‬ ‫����ة * � �م�ا � ���ق‬ ‫�����ة ��ل��‬ ‫��ل�ه�ا ف��ا ن� ا �� �لق��د ر�ة ا �ل�ا �ز ��لي���ة �ل� �ت �رت��� ��ل�ى �م ن���ذ ا �ل�ا �ز ��ل �ب�ا ��لب ��وك�‬ ‫��‬ ‫ل‬ ‫ك‬ ‫�‬ ‫و‬ ‫ب‬ ‫�‬ ‫ي‬ ‫ي‬ ‫ب‬ ‫�ي‬ ‫�ض‬ ‫ى‬ ‫م‬ ‫ق‬ ‫ت‬ ‫����ل ت �ع� ا لله * ق���ل ت ا ��ن �م�ف��ا � �ق‬ ‫ا �م�ا �م� ا ��ل�ا ا ��ل��ش����خ‬ ‫�ي���ة * ��د � ��وك�‬ ‫�‬ ‫�‬ ‫� �ى ر �ك‬ ‫ي‬ ‫ل‬ ‫ى‬ ‫�‬ ‫ى‬ ‫ت‬ ‫�ن‬ ‫ح��د ث ���� ��ف ��ش �خ‬ ‫�ع��ل� ا ن� خ�‬ ‫�����ي�ت��ك *‬ ‫�س�� � ل ك �ى ي‬ ‫�ب��ر ��ى ب��م�ا �� ي‬ ‫ى‬ ‫ق ا �� ا �ف� �ذ ��‬ ‫�� ل ��س� ��ع�ل �ل�ك‬ ‫ا ن� �ش���ا‬ ‫ا لله‬ ‫*‬

‫‪380‬‬

‫‪380‬‬

‫‪١١٫١٧٫٢‬‬

Elegy for a Donkey

“How unlikely,” said the Fāriyāq, “that I’ll ever be a qissīs! How unlikely 2.17.11 that I’ll ever be a bayk! The profession of priest won’t do for me because I don’t like bad writing, and I’m not fit for the title of bayk, because Eternal Providence has not been pleased to grant me, from before the beginning of time, any possibility of bungling my way into a bey-ship. The only thing left for me then is a shaykh-ship. I’m off!” I told him, “I will let you go only on condition you tell me what happens to you when you get your shaykh-ship.” “And so I shall,” replied he, “if God wills.”

381

381

‫ا �� ��ل�ف��ص ا ��ل��ث�ا �م�ن �ع ش‬ ‫��‬ ‫�ل‬ ‫�ر‬ ‫� ا �� ا ن ��خ‬ ‫�‬ ‫�م��ت��ل�ف���ة �م�ن ا �ل��م ض�‬ ‫�‬ ‫ي ڡ ل�و �‬ ‫ر�‬ ‫ث � ا �ز َ � ف ق ن ظ �‬ ‫�خ ف ّ � ن‬ ‫ح � � ا � ا �تّ ا � ���س� �ة ش‬ ‫� �ا ا ت‬ ‫�����‬ ‫� * ����ع�ن �ل�ه ا �‬ ‫��م �ل� �م ا � �ل��ا ر�ي�ا �� �� ��‬ ‫�م ا �ل� ب��ي�� � �و�ه�و �ري���ص ع��ل�ى �ل� ��س� م ب م� ي‬ ‫ن �‬ ‫� ش �خ �‬ ‫� �ذ‬ ‫��ا ن ��ت�ع��ل ه �م ن ه ��ف � �ا ده � ا‬ ‫� ��ق ا ا ��لن��‬ ‫حو �ع��ل� ب���ع��ض� ا �ل‬ ‫م����اي� �لم�ا ا �ن�ه را �ى ا � ا � �لق��د ر ا �ل�� �ى ك�� � �م� �� �ى ب�ل �ل�‬ ‫�ي ر � ى‬ ‫� �ذ ن �ف � �ق آ ة ُ‬ ‫��ف �‬ ‫�‬ ‫�ف �ذ � �‬ ‫� ّ‬ ‫� *‬ ‫�ي���ك�ى �لم�م�دح� ا �ل��سر�ى * �و��ى �ل��ك ا �ل ش����هر ا �ل�� �ى � ��و�ى �ي��ه ا � �ل �ر � ا �صي�� ب� �بر�م�د ا �لي�‬ ‫م‬ ‫ث‬ ‫� ا غ� � ة ��ف ا ��لن�� ا �� ف‬ ‫�ف��ل ا ا �ف ا �ق ش ��ف ا ��ل�عل�� ف����ق ا ا �� ش‬ ‫�ص��� �ف �‬ ‫ل����‬ ‫� �م�‬ ‫�صر�� * ��‬ ‫�خ�‬ ‫حو �و ل�‬ ‫ط�ى ك�ب�ت�� �ص��ي ر� �ى �‬ ‫�‬ ‫ي‬ ‫�م� � � ���رع �ى �م ر �ع��ل�ى‬ ‫م‬ ‫آ‬ ‫ف‬ ‫�� ا ��ل��ل َ ْ‬ ‫ة‬ ‫ة‬ ‫�ت‬ ‫ا �ش���ت�د �ب�ه د � ا ��ل��د �ي��د ا ن� ا ��ل���ذ �ى ��سب��ب��ه ي��م�ا ��قي���ل ا �ك��ل �‬ ‫ح� �ن�ي��ئ��ا * � �و��ل�ك �ع�ا د� �م ش����ه�ور� �ع ن��د‬ ‫آ م‬ ‫�ق � �ق ة �‬ ‫�ف� ن ت ّ‬ ‫� ت �ا �ف‬ ‫�خ � ��ظ�ن ا ن �ذ � � � �ن ا خ‬ ‫ش‬ ‫ل����‬ ‫ا ��ه�ل ا ��ل ش����ا � * ك�‬ ‫��ا � �ي �م�ع��ص �م ن��ه �و� ت� ا � �ل �ر � � او � ي �‬ ‫� ي��� � �ل�ك م ���ل �‬ ‫م‬ ‫�‬ ‫ث‬ ‫�‬ ‫ة‬ ‫حت �ق ا �� �� ه � �ة ���س�� ا ن ا ه � ا ا � �د �ق ا ّ �ذ ا ا �� �ف�ن ا �ّ ا‬ ‫�‬ ‫ا�لم��س�ا �ئ��ل �وك����ر� ا �لت��ع��لي���ل * ��ى � ل ل� مر بح� � لل م� ح� ر �ع��ل�ى �ه� ل�� �ل�‬ ‫تّ‬ ‫ف ن �‬ ‫�ا �ة‬ ‫�ز‬ ‫�ش‬ ‫ف ق ا � � � �� ت ّ ��� ا‬ ‫ل����‬ ‫� �م�ن �ي��د �و�ع�مر�و * ��ا � �ج ��لم� �ع�‬ ‫�خ�‬ ‫� �يو�م�ع��ص * ����� �ل �ل�ه �لي����س ا ل�م�ع��ص ك��ل�ه �ي� ��س�ي �د �ى ا � ي‬ ‫�� �ش ا ا �ّ ا‬ ‫خ ا ف ا ��ن � ا‬ ‫�س�ق �� ا �م�ع�د ���ت ا ��ل��ه * �ق�ا ��ل ��ل�ا ��ا‬ ‫ا ��ل��د ���د ا ن� ا �� ض� ا‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫ي‬ ‫ى ي‬ ‫ب س‬ ‫��� �م�د ��ل� * �� �ى �ل� ا �ك��ل ���ي � �ل� و ب و‬ ‫ي‬ ‫�‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�ق‬ ‫ن‬ ‫ن‬ ‫ق‬ ‫�ت‬ ‫�‬ ‫ف‬ ‫ف‬ ‫ئ‬ ‫ف‬ ‫�ع��لي���ك �ع��س�ى ا � ي خ� �‬ ‫�� �ع ن���ك �ب�ب�رك�����ة ا �ل�عل��� * � او � � ��ق� �ل�� �ل��ا ر�ي�ا �� �و��ت�� ا � ��س�ا �ل�ه ا �‬ ‫ح��د‬ ‫م‬ ‫� �ذ � � ت‬ ‫�ش‬ ‫ا ف ن �ق‬ ‫�‬ ‫�خ� � �ذ �‬ ‫�‬ ‫ل��ا � ا ��ل���ذ �ى ��ت��ق ا ه ا ��لن��ص�ا ر�ى ���فى ا ج��ل‬ ‫�‬ ‫ل����‬ ‫�ب���ل *‬ ‫�م�ع� ر��ه ا � ��ي� ار �ع��ل�ى ا � ي‬ ‫� ا�لم� ك��ور �ل�ك ا � ك�� ب‬ ‫ر‬ ‫ت‬ ‫�خ ن �ت � ا �ز ة ق ئ �ف‬ ‫�ا � ث � � ا �‬ ‫ف � ا خ ت �� ت �ن � ش‬ ‫� ا � �ي ك‬ ‫ل�����‬ ‫�و�ه�و ك���� ب� ب‬ ‫��� ب� �ل�ه ا ج�� � ا � ار ��ه ��ى‬ ‫ح� ا�لم��ط� �ل ب� * ��ل�م� ��م�ه ا ل�م��س �م ا � ي‬ ‫�‬ ‫ف�ي�ن �ت��صف� ا � �ف� ا خ� � �أ ��ف‬ ‫�ت �� ه ا ا �ز �ة � � ض‬ ‫��‬ ‫���ه�ا �ع��ل� ا � �لف��ا ر��ا �ق� * �‬ ‫� �ا ده �ف ك‬ ‫�ه� � ��ط� �ى‬ ‫حه� را ى ي�‬ ‫ح�� � �‬ ‫ي‬ ‫ب�ل * � ب� ل� ج�� وعر� ى‬ ‫ق�‬ ‫�غ �‬ ‫ف قف‬ ‫ا ��ل��لغ���ة � ا � ا � ا * �ف�ا ��س�ت�ا �ذ ن �م�ن ��ش�� خ� ن ق ف‬ ‫� و �ل� عر ب�‬ ‫��ه ا � �ي ��و�����ه �ع��ل�ى ا �ل����ل��ط * ���ل�م�ا �و� ��� �ع��لي��ه ��ا �ل‬ ‫�‬ ‫ي‬

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‫‪٢٫١٨٫٢‬‬

Chapter 18

Various Forms of Sickness

Thenceforth the Fāriyāq, being anxious to become known by the title of

2.18.1

“Shaykh,” devoted himself to writing verse. To that end it occurred to him to study grammar under certain Egyptian shaykhs, for he’d made up his mind that what he’d acquired in his own country wasn’t enough for the prince’s Panegyricon. In the same month, however, that he declared his intent to study, he was afflicted with a painful case of ophthalmia. When he recovered, he made his first foray into scholarship and studied with Shaykh Muṣṭafā272 a few small books on morphology and syntax. Then he got a bad case of worms, caused, he was told, by eating raw meat, a well-known custom among Levantines. Whenever his stomach hurt him during the classes, the shaykh would put it down to the wide range of topics and the intensiveness of the analysis. Once he even said to him, “Glory be to God, no one has studied this science at my hands without getting a stomach ache!” to which the Fāriyāq replied, “The stomach ache isn’t all from Zayd and ʿAmr,273 Master Shaykh. The worms have a role to play in it too, for there’s nothing I eat that they haven’t got to before my stomach does.” “Never mind,” replied the shaykh, “Perhaps the blessings of scholarship will provide some relief.” Around this time, the Fāriyāq happened to be asked by an acquaintance if he could study274 with the aforementioned shaykh the book the Christians study on the Mountain, namely the Baḥth al-maṭālib.275 When this acquaintance had gone through it all, he asked the shaykh to write him a certificate allowing him to teach the book in his own country,276 which the shaykh did, showing the result to the Fāriyāq. When the latter examined it, he found mistakes in the language and the inflections, and he asked his shaykh if he might point the errors out to him. On examining them, the shaykh said,

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2.18.2

‫�ف ا �� ا ن ��مخ ت ف ة ن �� ض‬ ‫�ي� ل�و �‬ ‫����ل���� �م� ال�مر���‬

‫ث ��ت �‬ ‫ف‬ ‫�ف ق‬ ‫�ز ة �غ‬ ‫��ت � �غ �خ‬ ‫��س�ا ك�� ب� �ل�ه ��د ا ا �ر�ى * ��م ك�� ب� �ل�ه ا ج��ا � ��ي�ر�ه�ا ���ل�م�ا ا �م��ع�ن ا � �ل��ا ر�ي�ا ��‬ ‫���ا � ا � ��ل * ��ف ّ�ه ��ش � خ‬ ‫��ه �ع� �م�ا �ف� ا ف ق ا � � ��ت � ن ت � ن‬ ‫�ب��ه�ا ك� �ل� و�ى �بن� ي‬ ‫�� �ل�ى ي�‬ ‫�ه� * ����� �ل �ل�ه ا ك�� ب� �ل�ه ا ��� ع��ى‬ ‫�ن‬ ‫ن ا �� ش�خ��ا ن � ض �‬ ‫�ن‬ ‫��ت� ��ل�ه �م�ا ا �ج�ع‬ ‫حو �غ��ا �ي��ة �م�ا �ي��‬ ‫�ك�و ن� * �ف ك�‬ ‫�ف ك‬ ‫� ك�� � م�‬ ‫ل�����‬ ‫����ط��ل�ع�ا �ب ����ف�ن ا �ل���‬ ‫��ا �‬ ‫� ب� �ب�ه * �ع��ل�ى ا � ي‬ ‫�� ب‬ ‫�ة �ة �ف‬ ‫�ة �غ‬ ‫قض‬ ‫�ة � ا � � �ي�ز � � ا ن آ � � ف‬ ‫��ي�����ى ��س�ا �ع� �ت�ا �م� ��ى ش���رح� �ج��م��ل� ��ي�ر �ت�ا �م� * ا �ل� ا �ن�ه �ل�م �ي��ك�ن ا �و�ل ا �ل� � ش����� � او �لت��ا �لي ���‬ ‫�‬ ‫� �ق ش‬ ‫ث‬ ‫� �ف‬ ‫�ن‬ ‫�‬ ‫�ص�د ره �و�ع��ل� ��ل��س�ا �ن�ه �و �ل�ا �ي ك�‬ ‫�ف ك�‬ ‫��ا د ي خ�ر�� �م ن��ه ا �ل�ى ا � �ل�ل��� ����ى * �� ب���ع�د‬ ‫��ا � �ع��ل�م�ه ك����ل�ه ��ى �‬ ‫ى‬ ‫ج‬ ‫م‬ ‫م‬ ‫�‬ ‫� �ذ‬ ‫�‬ ‫ف� ا فا ق‬ ‫ن �ق‬ ‫�� � ي�ن ي�ن‬ ‫�ق ا �ة ا ��لن��‬ ‫حو �ع��ل� ا �ل ن���� �سق� ا�لم� �ك�‬ ‫�� ا � �لف��ا ر��ا �ق� �و ج�‬ ‫��ور را ج�‬ ‫�‬ ‫ع ا �ل�ع� �� * ��ل�م� ا �� �� را �ى ا � ��ي� ار‬ ‫ر‬ ‫ي‬ ‫ى‬ ‫ع‬ ‫�‬ ‫�‬ ‫ف‬ ‫�ن‬ ‫�ف �‬ ‫��ف ش �ف� ه � � ش‬ ‫� � ْ �ف� ق � ا � ت‬ ‫�خ� �‬ ‫ش��� � ا �لت����خل‬ ‫ل����‬ ‫�ي���ص ��ى ا�لم�ع�ا ��ى * ���ر ي�� م‬ ‫ع ا� ي‬ ‫� ا ح�م�د * ل��م ي���سِ ر ي��ه ��لي��ل� ح�ى‬ ‫رح‬ ‫ع‬ ‫آ‬ ‫�‬ ‫�‬ ‫�‬ ‫ت‬ ‫�ذ‬ ‫� ت �ذ � ن‬ ‫�ك�ن ق � �ف ا �ف ا ئ ا ف‬ ‫���ة‬ ‫ا �ص�ا ب��ت��ه ا �ل‬ ‫له� ا ا ��س��م ّر �ع��ل� ا � �ل�ق �‬ ‫رء *‬ ‫ح�ى ا ا ك���ا �‬ ‫�ه� ��ى �مب�� د ���ه� ��� �‬ ‫ح��ك�� �و�ل�م �ي�� ��د عر �‬ ‫ى‬ ‫ف‬ ‫ّ‬ ‫�‬ ‫� � �ف‬ ‫ا �� ش‬ ‫�خ� �آ خ����ذًا �م �ة ��ف ش��� � �م��س��أ ��ل��ة �م�ع ض‬ ‫����ل��ة �ث�ا ر ت� ا ��ل‬ ‫ل����‬ ‫�ك���ة ��ى �ب��د ن� ا � �لف��ا ر��ا �ق� ج��‬ ‫���ع�ل ي�‬ ‫ح�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح��ك‬ ‫ى‬ ‫ي‬ ‫ر‬ ‫ر‬ ‫ي‬ ‫ح‬ ‫ف �ت ف ت � � ش ف آ‬ ‫ت‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ف‬ ‫ق‬ ‫�‬ ‫ن‬ ‫ن‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�� ت ا‬ ‫ه�م�� ��ى ا �ل‬ ‫ل����‬ ‫ب� ك�‬ ‫� ك�‬ ‫ح��ك * ����� �ل �ل�ه �م� �ب� �ل��ك �‬ ‫�‬ ‫�خ�‬ ‫ح��ك � او ���‬ ‫� � �ر ه �م �‬ ‫��ل�� �ي��د �ي�ه * �� �ل ���� ا �لي��ه ا � ي‬ ‫ا ظ�‬ ‫ن��ن � ا ن ��ف ��ما���ة � ا � ف ا ظ �‬ ‫� �غ ن ت � �ق‬ ‫ح� ك��� ا �ل� � �ل�� ��� ا �و‬ ‫�هر �ل�ى ��ي�ر �م���ب��ه � �ل ي���ل � او �ج�ي� ب� * ��ه�ل ح ا �ل� � �ى‬ ‫�ع��ل�ى �م� �ي� �� �‬ ‫�ف � ���ة � ا ض آ‬ ‫�ذ‬ ‫�‬ ‫ح��ك �م�ا ��ن�ع��ة ��ل� �م�ن‬ ‫��ى �م‬ ‫���� * ق��ا ��ل �ل�ا �ت���ؤ ا خ��� ���نى �ي�ا ��س�ي �د �ى ف��ا ���نى ا ر�ى ��ل���ذ �ة ا ��ل‬ ‫�‬ ‫ح�ا ك��� ا �ل� �ع�‬ ‫ى‬ ‫َ‬ ‫فقا �‬ ‫�خ �‬ ‫�ف� ن ظ � � ش‬ ‫�ك���ة * ق��ا ��ل ��ل�ع�� ا‬ ‫ا ��لت�ن��بّ��ه ��لغ���ي�ره * ق��ا ��ل ا �َو ���ك ا ��ل‬ ‫�‬ ‫ح��‬ ‫ل�����‬ ‫� ا �ل�ى �ي��د �ي�ه ����� �ل ��هى‬ ‫�‬ ‫له� ��هى * � ���را � ي‬ ‫ب‬ ‫�ف‬ ‫�‬ ‫ل��ل�ا � ف���ل���� ��ل�ه�ا �م�ن �ع�ل�ا ��‬ ‫� او لله �ف�ي�ن��ب���غ� ا ن� ��ت��ق ت�� � ت � �ت �� �ج��� � خ ا �� �‬ ‫�صر �ى ب��ي����ك �و��ط��ل�ى س�م�ك ب�رء ك ب ي س‬ ‫ى‬ ‫ج‬ ‫�‬ ‫ا ��خل � ش ا � � �ق ��ف‬ ‫�‬ ‫ق‬ ‫�‬ ‫ف‬ ‫�‬ ‫ن‬ ‫�ز‬ ‫ا‬ ‫ا‬ ‫ت‬ ‫�� �س او ه * ف���ل � ا � �ل�� ر�� �� ب������ه �و ج�‬ ‫���ع�ل �ي� ��ط��ل�ى �ب��د ��ه �ك��ل �ي ��و�م �ب� �رء ا�لم���� ر ا �لي��ه �و�ي��ع�د �ى‬ ‫ي ي‬ ‫م‬ ‫حت �� �ق �م�ن �ذ � � �ذ ا ا �� ن ث� �ل� ا ا ف ا �ق � � ا ��ل ا �� �ل�ق �آ ة‬ ‫ت‬ ‫ا ��ل ش���م�� ��س�ا �ع�ا � �‬ ‫ل‬ ‫�‬ ‫هو� * � م� �� � ر ج� �ى ر � *‬ ‫�‬ ‫�ل�ك �ع� ب� ل� �‬ ‫�‬ ‫ى‬ ‫س‬ ‫ى‬ ‫م‬ ‫ع‬ ‫� ّ‬ ‫ن �خ ت � ت‬ ‫�‬ ‫ت‬ ‫ا‬ ‫� � ���ة ا ��ل �م�د * ث�� ��ن ��ق ���ف ا ��س�ه ا ن� � ��ق ا ش��� � ا �ل��سل���‬ ‫�و���ع�د ا � � �� ا � ك�� ا‬ ‫م رىر‬ ‫ل�� ب��ع� �ود ��ه �ض �يرب ر‬ ‫ب‬ ‫�ي ر رح‬ ‫م‬ ‫م‬ ‫�آ‬ ‫�ف ق آ‬ ‫�‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�ة‬ ‫ش‬ ‫ف‬ ‫خ‬ ‫ض‬ ‫ت‬ ‫م‬ ‫ق‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫�‬ ‫ت‬ ‫��ل�ل�ا �‬ ‫ل����‬ ‫��� �و��هى ا �ل��د � ء‬ ‫� �ض‬ ‫�خ�‬ ‫ه��‬ ‫� ر�ى ��ى ا �لم� �� �‬ ‫� ح� �مود �� �ص� ب����ه ا �ل� ي‬ ‫ط� * ����رع ��ى � �ر ��ه �ع��ل�ى ا � ي‬ ‫�‬ ‫�ف‬ ‫��ف��ق ��ث��لث �ة ا � ا � � ا �� � ا ��ع�ق �م�ن ا �� � ��ن ا �ش ا � ا‬ ‫� ا �� آ � ا �ف‬ ‫ل�د ي�� ���ي � �و �ل�‬ ‫الم��س��مى ��ى �م�‬ ‫�صر ب� ل� �‬ ‫ه �و ا �ل� �ص� ر * ب ��ى �� ي� م �ل� �ي �عى �و �ل� �ي ���ل‬ ‫ة �ذ‬ ‫ق �‬ ‫����لّ���ة �م � �ة��‬ ‫ن‬ ‫� �ق��د �ع�� ا ��لن� ��� ق‬ ‫خا‬ ‫�ب�� كب���ر�ى *‬ ‫�ي ر ل�ى �‬ ‫ط� * �� �سو�ى ا ��ه ��س�م�ع�ه �� د �م�ه �مر� �ي��ه� �ى � �و�ي� ��و�ل ك� ي �و ج‬

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‫�ف� � � �ذ‬ ‫�ه�ا ا �لن ظ� ���ر ا ا‬ ‫ي�‬ ‫�م�ا �ش����ئ ت‬ ‫� *‬

‫‪٣٫١٨٫٢‬‬

‫‪٤٫١٨٫٢‬‬

Various Forms of Sickness

“Tomorrow I shall write him another” and he wrote him another certificate. When the Fāriyāq took a close look at this, he found that it was as bad as the first. He alerted his shaykh to the mistakes, but the latter told him, “You write him whatever you want.” This was despite the fact that the shaykh was as well versed in the science of grammar as anyone could be and was capable of devoting a whole hour to the analysis of just part of a sentence. He did not, however, practice prose or verse composition, and, as a result, all his knowledge was in his heart and on his tongue, and he was almost incapable of getting any of it out and into his pen. After studying grammar in the manner mentioned, the Fāriyāq had a

2.18.3

recurrence of eye pain. When he recovered, he decided to study Al-Talkhīṣ fī l-maʿānī (The Epitome on Tropes).277 He started on it with Shaykh Aḥmad but had not got far into it before he was struck by pruritis, which he failed to recognize at the onset, which explains why he went on studying. Once, as the shaykh embarked on the explanation of some complex issue, the Fāriyāq’s body started itching all over, so he started scratching with both hands. The shaykh turned and, seeing him absorbed in scratching, asked him, “Why are you scratching and, as far as I can see, paying no attention to the ‘if-it-be-saids’ and the ‘answer-may-be-mades’? Are we here to scratch limbs or words?” “Please forgive me,” replied the Fāriyāq, “but the relief provided by scratching distracts me from everything else.” “You have pruritis?” the other asked. “It may be so,” he replied. The shaykh looked at his hands and said, “It is, by God. You must keep to your house and smear your body with dogs’ feces, for that is the only treatment.” So the Fāriyāq stayed at home and took to smearing his body every day with the aforementioned dogs’ feces and sitting in the sun for hours, until he found relief from that torment. Then, when he was cured, he returned to his studies. After he finished going through that book, he suffered another attack of ophthalmia. Then he conceived the notion of studying al-Akhḍarī’s Sharḥ alSullam (The Commentary on the Ladder)278 on logic, so he started reading it under the direction of Shaykh Maḥmūd and was struck down by the hayḍah, which is the disease Egyptians call “the yellow air,”279 and spent three days oblivious to everything going on around him and incapable of uttering a sound, except that once his servant heard him raving about “the greater affirmative universal”280 and, thinking he was complaining of the severity of his state, replied that it was indeed “one of the greaters.” No one else had then

385

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2.18.4

‫�ف ا �� ا ن ��مخ ت ف ة ن �� ض‬ ‫�ي� ل�و �‬ ‫����ل���� �م� ال�مر���‬

‫س�ت �‬ ‫�‬ ‫�ذ � آ �ف‬ ‫�‬ ‫ف �‬ ‫�ك�ن ا � �‬ ‫���ر�ى * �و�ل� �ي��‬ ‫� �م�صي��ب��ت�ه �ف�ي ��ق ��و�ل ا �ن��ه�ا كب��‬ ‫ظ�ن ا �ن�ه ي��� �عظ ��‬ ‫�� ���‬ ‫�‬ ‫ح�د ا �صي�� ب� �ب��ه� ا ا �ل��د � ��ى‬ ‫م‬ ‫م‬ ‫�ا ن‬ ‫ف���ل ا � ض ت ��ث��ل�ث ن � � ا ا �ن���ت ش ��ف ا ��ل �� � � �عّ � �ا � ه � ا ��ل�ع ا �ذ � ا ه �ف‬ ‫�‬ ‫مو ت� �ب�ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫د‬ ‫�‬ ‫�‬ ‫لل‬ ‫�‬ ‫�‬ ‫���‬ ‫�‬ ‫م‬ ‫��‬ ‫�‬ ‫ك‬ ‫�‬ ‫ل�‬ ‫�م�‬ ‫�ي�‬ ‫�صر * �م� م� � �و� ي �و‬ ‫ر �ى ب و م ب ل و و ي ب‬ ‫�ق ئ �ذ ف � ف ا ا ق ن ��ا ن � ق ّ �ف‬ ‫� ف‬ ‫� ّ �ة �غ � ت ا �‬ ‫��‬ ‫�ك��ل �ي ��و�م ا � �لو�� * �و �و��ت�� �عر�� ا � �ل�� ر�ي� �� ا ��ه ك�� � ا�لم���د �م ��ى �ه��ذه ا �لب���لي�� �و��ي�ره ا �ل�� �ل�ى‬ ‫ن � � ن ا �� ت ��ا ن ق ا �� ن ا � ا �� ت �ع � �ذ‬ ‫�� �ت ق � � ن ا � ق �ة‬ ‫���ل ت� �ل�ه �ب��ه� ا‬ ‫�مك�ا � � ��و�ل ا �لم�� ��ط��� * � او � ا �ل�د �ي��د ا � ل ��ى ك�� � ��ي��� س�ى �م �‬ ‫�ه� �هى ل ��ى ج‬ ‫آ ف‬ ‫ف‬ ‫�ف �‬ ‫�‬ ‫��� �‬ ‫ا ��ل��د � ء ��ج�ع‬ ‫� ف ا ا �ق �‬ ‫طو�ف� ��ى ا �ل�ا �� �س او �ق� �وك�‬ ‫���ل �ه�و �ب��ه�ا * ج��‬ ‫���ا �نّ�ه‬ ‫ح�م�ا ره � �وي� �� �‬ ‫���ع�ل ا �ى ا � �ل�� ر�ي� � �يرك ب‬ ‫آ‬ ‫َ‬ ‫�‬ ‫ا ش �ة � � �ذ �‬ ‫��ا �ذ ��ل��ك ا ��ل���ذ �ى ا ���ست��ق � ث � � ت ا ي�ن‬ ‫ا �مِ�ن �م�ن ا�لم�ق��د �ور * (�‬ ‫�‬ ‫ح� ����ي � �ل�م �ي��ك�ن �ه� ا ا ��حلم ر‬ ‫ح� ا �ل �ر� � او �ل�� �ب�� ب���ل‬ ‫��ا ن �م ّ�ن � ّ � � �ق �‬ ‫�ف‬ ‫� ق �ة �ف � ف‬ ‫خ‬ ‫خ‬ ‫حق� �ل�ه ا �لت�� �ر ظ� ��‬ ‫�) * ���س�ا ر ا �ل�ى � �ر� ��ى ا �ل �ر �� �و�م�ع�ه ��ا د �م�ه �و��ا د �مت��ه *‬ ‫ك�� � �م ي �‬ ‫�ي‬ ‫ي‬ ‫ي‬ ‫قا � � َ ْ �‬ ‫��خل ا �ة‬ ‫ا ��خل ا‬ ‫�ف�� �‬ ‫� ا ة � ا ف ا س�ت �‬ ‫عل��م �ب�ه ب���ع��ض� �و �ل� � ا �لب��ل� د �� �� �دع�ى �ب�ه � �وب� �� د �م � او�� د �م� * �و�� �ل �ل�ه ا �ى �لب�ي�� ب� ��ه�ل‬ ‫�� ا �ة ن ا ق ا � ن ا ّ‬ ‫�ذ ��ق ت �‬ ‫م ت� ا �و �و��ق ت� ا ��ل�ا ��ل�ا د �‬ ‫م�د ا �‬ ‫ح�ت �ج�ئ� ت� �ب��ه��ذه ا جل‬ ‫�� ر�� �ه�� * �� �ل ا �� �‬ ‫�ه� ا �و � ا �ل‬ ‫�‬ ‫و‬ ‫ي‬ ‫ى‬ ‫ي‬ ‫ح‬ ‫�‬ ‫�‬ ‫� �‬ ‫� ّ‬ ‫ح�ه ���ع�د � �م ت� �م�ن‬ ‫ى �وق��د ا �ت�ي�� ت� �ل�ا ��س ّر� �ن�ا ظ ���ر�ى ���فى �ن ظ� ���ر�ة ا �ل �ر�ف� ف��ا ج�‬ ‫ا �ل��سر�‬ ‫�ي��د �م�د � ب‬ ‫و‬ ‫�ي‬ ‫ح‬ ‫� ت ف� ق ض ق ت ا � ن �ة �ذ‬ ‫�خ ش ت‬ ‫شا‬ ‫ق � ت � �ق ق ا � ا‬ ‫مو� * ����د � �‬ ‫ي� �‬ ‫���� �ب� �لم�د ��ي �� ر�ع�ا �و����ي��� �ع��ل�ى �يرح�ى ا �ل�ع�� * �� �ل �م� �ه��ذه � او ���� ر‬ ‫م‬ ‫ق ا � خ� �� ّ �ذ‬ ‫�ذ‬ ‫ق�‬ ‫��ا د �م��ة * ق��ا ��ل ��هى ا �خ� ت� �ه��ذ ا �ي��عن�� ا ��خل‬ ‫ا ��ل�ى ا ��خل‬ ‫ى �ه� ا‬ ‫�ول�‬ ‫��ا د �م * ��ا �ل �و�م�ا �ه� ا * �� �ل �‬ ‫ى‬ ‫�ي��عن�� ا ���حل‬ ‫�م�ا ر* ف��ا ��لت��ف� ت� ا ��ل�ا �م�ي�ر ا ��ل�ى ا ��خل‬ ‫��ا د � �ف ار �ى �ع��لي��ه ���ط�ل�ا �و�ة * ف���ق��ا ��ل ��ل�ه �م�ن �‬ ‫حي� ث� ا �ن��ك‬ ‫ى‬ ‫م‬ ‫شا � ّ‬ ‫ى ا �و �ش���ع �وره ف��ل�ا �ت��ثر��� �ع��لي���ك * � او ن��م�ا �ي�ن��ب���غ� ا ن� �ت��ترك ا ��خل‬ ‫��ا د � �ه ن��ا ف��ا �ن�ه‬ ‫���� �عر ا �ل��سر�‬ ‫ر‬ ‫يب‬ ‫ى‬ ‫م‬ ‫�‬ ‫�‬ ‫ّ � ا ة �فخ‬ ‫� �‬ ‫� ��خل‬ ‫����ذه * ف��ا ��ست��ب��د �ب�ه ا �ل�ا �م�ي�ر ��ت��ل�ك ا �ل��لي���ل��ة �و��س�ا ��ل�ه‬ ‫���د �م��تى * ق��ا �ل �ل��ك �ع��ل� ا �لِ� �مر�‬ ‫�ي��ص��ل‬ ‫ى‬ ‫ع�نح� ف ا ا �ق �م��لّ‬ ‫�� �غ �ن �‬ ‫ح�ا * ف���ق�ا �� ���ه ا ��خ‬ ‫��ا د � � ا لله ��ا �� �د � ا �ن‬ ‫ل‬ ‫ظ�ن ا �ن�ه‬ ‫ه‬ ‫� ا � �ل�� ر�� � �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ط� ب� ��ي�ر ا ��ى ا ���‬ ‫�‬ ‫ل‬ ‫م و ي س�ي ى ر ج �ل ي‬ ‫ي‬ ‫�‬ ‫ف‬ ‫�ع ف ا �ن‬ ‫�‬ ‫ف �ل ا ا ��ص ا �� ا � �ت ا ا �� �ف ا � ا �ق‬ ‫ا‬ ‫ت‬ ‫غ‬ ‫�‬ ‫ت�ن‬ ‫ي�ن‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ح�� ��ي � ك�‬ ‫�ه�م�ه �‬ ‫�ل�� ب���ل��� � * �� �م� ب �‬ ‫�ص��ح � �ه ب� ل�� ري� �‬ ‫ا ج���مى �� ��ى �ل� ا ك�� د ا � �‬ ‫� ل� ب‬ ‫م‬ ‫ح‬ ‫�ف‬ ‫ف‬ ‫�‬ ‫�‬ ‫�‬ ‫ف �‬ ‫�ف‬ ‫ا‬ ‫ق‬ ‫�خ‬ ‫ث‬ ‫ق‬ ‫ا‬ ‫�‬ ‫ن‬ ‫ح� �ع��ه �� ج��ده ��د � ��‬ ‫ظ�ن ا �ن�ه ��ل‬ ‫���ع� ��يب��‬ ‫���د ا ���حل‬ ‫�و �ل��� ي ج�‬ ‫�‬ ‫ح� �ب� �ل� �و�ل * ج�‬ ‫�م�ا ر* �� ���‬ ‫�ل��ل ��‬ ‫�‬ ‫ر‬ ‫و‬ ‫ل‬ ‫ج‬ ‫رج ع م‬ ‫ا � �ة‬ ‫ت� ت ه �ي�ز �ق ن خ� ف ن‬ ‫�‬ ‫ح ا �آ�خ� �م�ن � � ا‬ ‫�م� �‬ ‫�ر* ���ل�م�ا ا � را ه �ع��ل� �‬ ‫ح�مرا �ل� �م�ي�ر ا �ل�ى ��س��ه�ل �و�ه�و ح�� �� ��ي�‬ ‫ح� �ل�‬ ‫و‬ ‫ع �م� ر ر‬ ‫ى‬ ‫ع‬ ‫�ض‬ ‫��ف ��ل � ث ن �‬ ‫ا �ل� ف‬ ‫��‬ ‫م��� �عو��ل���ة �غ���لب��ه ا �ل�‬ ‫����‬ ‫ح��ك ف���ق��ا ��ل * ق��د �ورد �ى ا �‬ ‫ح�د��‬ ‫� ا � ا �ل ن��ا ��س �ع��ل� د �ي�ن �م��ل�و�ك�ه� *‬ ‫ي‬ ‫ي‬ ‫ى‬ ‫م‬

‫‪386‬‬

‫‪386‬‬

‫‪٥٫١٨٫٢‬‬

‫‪٦٫١٨٫٢‬‬

Various Forms of Sickness

contracted the disease in Egypt but by the time thirty days had passed it had spread throughout the country and become a general affliction, God save us, with thousands dying of it every day. At this point, the Fāriyāq realized that he had been, to use the language

2.18.5

of the logicians, the first term in this disaster, the others the second, and that it was the worms from which he suffered that had expedited his early subjection to this illness. Because of them, then, he moved quickly too and took—the Fāriyāq, that is—to mounting his donkey and touring the markets as though Fate could no longer touch him (note: this wasn’t the donkey that merited an elegy and a funeral oration; this one, being still alive, merited a eulogy), and went to a village in the countryside, accompanied by his male and female servant. A local governor, hearing of his presence, summoned him and his servants, the male and the female, and said to him, “Hey, wise guy! Is this a time for dying or a time for knocking people up? What are you doing bringing a girl like this here?” He replied, “I am the prince’s panegyrist, and I have come to let my eyes wander over the greenery of the countryside so I can praise it well, after the death of so many, for I have grown tired of the city and was afraid my creative powers would dry up.” “So who’s she?” he then said, pointing to the girl servant. “His sister,” said the Fāriyāq, indicating the male servant. “And who’s he?” he said. “His keeper,” he replied, indicating the donkey. The emir turned to the male servant and, finding him comely, said, “Since you’re the prince’s poet, or his poetaster, you cannot be sanctioned. But you will have to leave this servant with me, for he has the right qualifications to enter my service.” “You’re the boss,” said the Fāriyāq. “Take him!” That night the emir, having had his way with the boy, asked him insistently about the Fāriyāq and the servant told him, “Honestly, my lord, he’s a good man, but I think he may not be an Arab because I can hardly understand him when he speaks to me in our language.” When morning came, the Fāriyāq made his preparations for the return journey but couldn’t find the donkey, so he decided he must have run off to join the first. He went looking for him and found that he’d gone off with another of the emir’s donkeys to an empty patch of ground, where he was bellowing and snorting beneath him. When the Fāriyāq saw him taking the passive role, he couldn’t contain his laughter and said, “It says in the hadith, ‘People follow the religion of their kings’ but no one ever said donkeys should follow the sect of their owners. Anyway, better the ass’s ass than the

387

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2.18.6

‫�ف ا �� ا ن ��مخ ت ف ة ن �� ض‬ ‫�ي� ل�و �‬ ‫����ل���� �م� ال�مر���‬

‫� ا ا �ُ‬ ‫�‬ ‫�� ا �‬ ‫� ق‬ ‫ح��د �ق� ���ط ا ن� ا ��ل‬ ‫�ا ا‬ ‫�‬ ‫ح�م�ي�ر �ع��ل� �م��ذ �ه� ا �‬ ‫��ص‬ ‫ا �ل�ا ا �ن�ه �ل� ��ي����ل ا �‬ ‫ح� �ب��ه� * �و�ل��ك�ن �ب� �ل�ع�ي�ر �و �ل� �ب� �لمعِ��ي�ر‬ ‫ب‬ ‫ى‬ ‫م‬ ‫�‬ ‫ن‬ ‫ث‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ف‬ ‫ق‬ ‫ظ‬ ‫ق‬ ‫خ‬ ‫ح�ن‬ ‫خ‬ ‫خ‬ ‫ّ‬ ‫ن‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ت‬ ‫�‬ ‫�� � �‬ ‫�ل‬ ‫�� ر ج�‬ ‫ع ا ل�ى ا �ل�د ا ر ��و ج��د �� د �م�ه �و�� د �م��ه �ي���� ��� ار ��ه * �و�� �ل �ل�ه ا�� د �م ��د ��سر ى‬ ‫م‬ ‫ا � ا � � ف ا �ن ه �ل� ��ن ا �ا ��خل � �مت ه ا �ّ ا ��ل � �ة ا � � ة ا ا �ن ا ا � �آ ن � ّ ث� ا ن ا �� �ف ا � ا �ق‬ ‫�ل� م�ي ر �� � �م �ير �ى �ه�ل ��د �� �ل� ي��ل� �و ح�د� �و�ه� � �ل� � حر* �م � ل�� ري� �‬ ‫��ا ن � �آ ق خ ف ّ‬ ‫�ف �‬ ‫ش‬ ‫َّ � �‬ ‫ن ّا � ا‬ ‫�� خ�‬ ‫��ه‬ ‫�صر �وك�� � ا �لب��ل� ��د � �‬ ‫�� ا �ل�ى �م�‬ ‫�� * ���س�ا �ل �ع�ن �� ي‬ ‫ب���ع�د ا � �ه ن�� ا �ل� �م�ي�ر �و�مر�أه ر ج‬ ‫ع‬ ‫ا �ل�من �� ف �ق �‬ ‫ح ّ �ل� ق � �ن ا �� �ق ض ا ا ف‬ ‫���ا ن� ا ��ت��د ا ��ه * ف���ل�م�ا‬ ‫�� ا ��ل��ه � ا ت��ّ �م�ا‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫ل‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫ك‬ ‫��‬ ‫ط��قى ��� ي���ل �ل�ه ا �ن�ه ��ى � ��ي����‬ ‫�‬ ‫ج‬ ‫و‬ ‫���‬ ‫ي‬ ‫ب ب‬ ‫ي‬ ‫ر‬ ‫م �ضِ‬ ‫م‬ ‫ع‬ ‫� ّ‬ ‫�ة �‬ ‫�ة‬ ‫ن ت‬ ‫ف فق‬ ‫ف‬ ‫��� آ�خ‬ ‫بل‬ ‫�غ� � �ر د ر ج�� �م�ن ا �ل��سل��� �ع�ا �ود �ت�ه �ض‬ ‫� �رب�� ا �لر�م�د ���ل�ز �م ب��ي��ت��ه * ���ل�م�ا ا ��ا �� را �ى ا � ��ي ��عل���‬ ‫�ي‬ ‫م‬ ‫م‬ ‫�ف� ا �� ن�ز ا � ا � �ة � ن ّ �ة �ف‬ ‫�‬ ‫ف‬ ‫�‬ ‫�ق��ه �و�عل��� ا �� ك�‬ ‫�ش���ي �ا �م�ن ا � ف�ل �‬ ‫��س�و��س�ي � ��مر��ض� — � ار ه ب���ع��ض�‬ ‫ل��ل�ا �م * ب��د ا �ب� �ل��ك�� � �وب� �لر��س� �ل� ا �ل �‬ ‫م‬ ‫�م��ا ف��ه �م�ن ا �� �ف�ل �ن �ا � ���ة ��ف �ا ���ه �ع�ن ��س�� ض���ع�ف��ه ف�ا خ��� ا ��لخ‬ ‫��� * ف���ق��ا ��ل ��ل�ه ا �ن�ا ا �ش����ف ���ك �م��هن‬ ‫ر��س وي ��س ل‬ ‫ب ب� �‬ ‫� بر بر‬ ‫عر‬ ‫ي‬ ‫ش � ن ��ت�ع�� � ن ا ��� �ة ف� ق ا � � �� �ة �ف‬ ‫ا �ذ ن‬ ‫�ذ �ذ �‬ ‫��ك�ن‬ ‫ح��ا �وك�را �م� * � ش���ر �م� �ل��ك‬ ‫�ب� � ا لله �و�ل�� �ع��ل�ى ���ر ��ط ا � ل�م اب ��ى لع بر��ي�� * ���� �ل ب‬ ‫ع‬ ‫آ‬ ‫�ت‬ ‫�ذ � � �ن �ف‬ ‫��ك�ن � ا ّ �تف‬ ‫��ف �ت ا � � � �ن ن‬ ‫� �ق ت ��ف ��ع��ل‬ ‫ا � �لو�� �ى ي�م�ه �و�ى ��ع� ��ط�ى ا �ل�د � �و �م �ع��د ا ب��ي��ه * �و�ل�� �ل� �ب��د �ل ���� يص���ل �ل�ك �م ���ص�ل‬ ‫ح��د�ت�ه‬ ‫�ع��ل� �‬ ‫ى‬

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‫*‬

‫‪٧٫١٨٫٢‬‬

Various Forms of Sickness

ass’s lender’s ass!” Then he returned to the house, where he found his serving boy and girl waiting for him. The boy told him, “The emir has released me from his service, because he found my qualifications were good for one night only, so now I’m free.” Then the Fāriyāq, after having paid his respects to the emir and wished him good health, returned to Cairo, where the affliction had died down. He asked after his logic teacher and was told that he was alive and not numbered among the dead,281 so he went back to him and completed with him what he’d started. When he reached the last step on the Ladder, he suffered another attack of ophthalmia and stayed at home. When he recovered, he decided to learn something of jurisprudence and the science of theology, so he started on the Kanz (The Treasure)282 and the Risālah al-Sanūsiyyah (The Senoussi Treatise)283 and fell ill. A French acquaintance asked why he was so weak, and he told him the story. “I shall cure you,” the other said, “God willing, but on condition you teach my son Arabic.” “With the greatest of pleasure,” he returned, and immediately he started teaching him and taking the medication from his father. This, however, will have to be set out in detail in another chapter, on its own.

389

389

2.18.7

‫ا �� ��ل�ف��ص ا ��ل��ت�ا ��س� �ع ش‬ ‫��‬ ‫�ل‬ ‫ع �ر‬ ‫� ئ ة �ذ �� ن ���ز‬ ‫� د ا �ر � �ه� ا ا �ل��ك�و � �و �مرك�‬ ‫يڡ‬

‫�ذ � ت‬ ‫�‬ ‫ل��ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�ه� ا ا ك�� ب‬ ‫آ‬ ‫د � �و �ئ�ه‬

‫�‬ ‫��ا ن �ذ �‬ ‫��ث ن ا �ف‬ ‫�� ش ت �ف ئ �‬ ‫ط�ي��ب��ا �م ش����ه�ورا ب��م�‬ ‫�ه� ��ى‬ ‫ك�� � �ه� ا ا �لر ج���ل �� ب‬ ‫�صر* �و�ل��ك�ن ����ه �ر�ه ��ى د ا ��ه ا ك�� ر �م �‬ ‫�ذ‬ ‫���ا ن �ق�د �ت�ز � � ��ا ���ة �ت�ا ّ �ة �ع� ك���‬ ‫�ج�ز �ع�ن‬ ‫��ر ��س�نّ�ه �ف�ا �و��ل��د�ه�ا ب��ن��ت��ا �و�ص��ي��ا * ث�� �ع‬ ‫�و ��ل��ك ا �ن�ه ك�‬ ‫و�ج ج ري ر �‬ ‫�‬ ‫ل‬ ‫ب‬ ‫�‬ ‫ب‬ ‫ى‬ ‫م‬ ‫آ ق ف‬ ‫�‬ ‫����ل�م�ا‬ ‫�ه�ا ج�‬ ‫���ع� د ا �ب�ه ا �ل�م�ل�ا ���ط�ف���ة ��ل�ه�ا � او �ل�تم��ل�ق� * � �و�ت��ل�ك �ع�ا د�ة ا ��لر ج��� �م� ا �ل��م ا �ة �م�ن ا �ن�ه ك�‬ ‫�‬ ‫ا د� �‬ ‫ح� �‬ ‫ل‬ ‫لع ر‬ ‫�ق ّ �ف‬ ‫� �� ف �ت ّ �‬ ‫� �ق �ق ���ز � �ة �ز‬ ‫���ا �ئ��ه�ا ���فى ا ��ل‬ ‫�ي�� ا د �‬ ‫�ه�ا �وك���ل���ه �و رد �ب�ه �ل�ه�ا *‬ ‫��‬ ‫�صر ��ى ا �عت��ا �ب��ه�ا � او ر ض�‬ ‫ح ��و� ا ل �و ج‬ ‫حر�ص�ه �ع�لي�‬ ‫�أ‬ ‫ّ‬ ‫ّ ن � ة ّ‬ ‫�ذ‬ ‫�ذ‬ ‫م��س�د �ذ ���� * � ك���‬ ‫��ذ ا � ا � ت‬ ‫���ا ن خ�‬ ‫عه�ا ا ا ك�‬ ‫� �ن ه�ا � �‬ ‫�ت��و��ه ا ن� �ه� ا ي���س�د �ع��د ا�ل�م ار � �‬ ‫لك و‬ ‫ح� �ل��ه �م� �‬ ‫� ي �و�� و�ير م‬ ‫م‬ ‫�‬ ‫ّت ا �‬ ‫ن‬ ‫ن‬ ‫ة‬ ‫ة‬ ‫�ز‬ ‫�ت�ز‬ ‫�‬ ‫ش‬ ‫ت‬ ‫�‬ ‫�ز‬ ‫ش‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ش‬ ‫�‬ ‫ا‬ ‫ا �خ�رى * �مك� ا � د ا ب� ا�ل�م ار � ا � ���د �ه����ه�����ه� �و�عر� �و��� � � �‬ ‫�ه� ب� �� د� ا ���ب�� �ع�ه‬ ‫�ه� ل �و ج � ي‬ ‫ي‬ ‫بي‬ ‫ت‬ ‫� ف �‬ ‫ن�آ �ذ � � ق ا � �� ��‬ ‫�ذ‬ ‫�‬ ‫ت ق‬ ‫���ا ن�� ت� خ�� ن‬ ‫� � ا‬ ‫�ه�ا �ل�ه ا ا ك�‬ ‫ا �ي�ا �ه�ا � او ��ط�ف��ا �� ا � كي��‬ ‫ط�ي�� ب�‬ ‫ل���ل �ل�ه� * ا �و ��م��ل� �‬ ‫� �و�ه * � بو���� �ع��ل�ى �ل�ك �� �ل ا ل� ب‬ ‫�‬ ‫�ذ �ن‬ ‫قف‬ ‫ن‬ ‫�ا‬ ‫ن ق‬ ‫�ص�د � ئ‬ ‫� �م��ف ت��ا �‬ ‫�ل�ز �و ج�‬ ‫�ت��ه �ي ��و�م�ا �م�ن ا �ل� �ي�ا �م * �ي�ا �ه� �ى ا ��ى ا ر�ى ا � ��د �‬ ‫ح�ى �ع�ن ������ل�ك * � او �‬ ‫آ‬ ‫ت‬ ‫حْ ن‬ ‫حت‬ ‫س�نّ � �ت ت � �ت�ق ت‬ ‫ح��ي�ن َ�‬ ‫����ذ �ى ��ل��ك � ��ل��ة ر�ص�ا �ع���ة ��ل�ت�ت��لّه ��ه�ا �‬ ‫�‬ ‫�� �ا ن� ا ن� ��ت خ�‬ ‫�‬ ‫�‬ ‫ي‬ ‫ي‬ ‫�� �ك �و ار ر��ك � � ��ض�ي‬ ‫�ي ى‬ ‫� �ى ب � ى‬ ‫ّ‬ ‫آ‬ ‫�ف� ت���ت�ز � �ج�� ��� �خ� * � ا ��ل�ا ا ���ن ا خ��ا �ف� ا ن� ��ت�ف� ك�‬ ‫��ن� � �وت� ���ط�ي�ر�ى �م�ن �ع ن��د �‬ ‫�ك��ا �ي� ���ط�ي�ر ا ���حل‬ ‫�م�ا � *‬ ‫�‬ ‫ى‬ ‫م‬ ‫وىب ر و ى‬ ‫ر �ي ى‬ ‫م‬ ‫�‬ ‫�‬ ‫ن‬ ‫ن‬ ‫�خ‬ ‫ا‬ ‫ف‬ ‫�و�ق�د �ي��ه�و� �ع��ل� ّ ا � ا �خ���سر�م ن���ك �ش���ي �ا � او �‬ ‫�م��لت���ك * ��ا �ن��ك ا � �و�ل��د �ى *‬ ‫ح��دا �و �ل� ا ���سرك ب�ج �‬ ‫ى‬ ‫م‬ ‫آ‬ ‫ّ‬ ‫ف � ف‬ ‫�ف ا خ‬ ‫�‬ ‫�و �م‬ ‫�‬ ‫�ت��ا ر�ى ��لن ��ف���س��ك �م�ن �ش����ئ ت� � �ت��ك �ب�ه‬ ‫�ح�ل ��سر�ى �م�ن كب����د �ى * ��ل�ا ا ��ط�ي �ق� � ار ق���ك * �‬ ‫فض‬ ‫ف �ف �ذ �‬ ‫�ن‬ ‫�ب ���ق ��ن ��ه * ���‬ ‫� ت� ا �ل��م ار �ة �ع ن��د �ذ ��ل��ك * ث�� �ق�ا ��ل �و�م�ن �‬ ‫ح��‬ ‫���� ك‬ ‫حي� ث� ا ��ى �م�عر�و�� ��ى �ه� ا ا �لب���ل��د‬ ‫ري‬ ‫م‬ ‫�‬ ‫�‬ ‫ا �ن‬ ‫�ذ‬ ‫�‬ ‫� ن � � ش �ة‬ ‫ن‬ ‫�‬ ‫ف‬ ‫ا‬ ‫ف‬ ‫ّ‬ ‫ق‬ ‫ا‬ ‫ا‬ ‫ا ا ا �‬ ‫� �ل‬ ‫ا �‬ ‫����ه� *‬ ‫�ب� ��ى �� ب‬ ‫ط�ي�� ب� �� ا را ى ا ج��ي�را � ر ج��ل� �� د �م� ا ل�ى ب���ل ر ج�� �ل� ��ل� �ي�ك�و� �ع�لي��ك � ب‬ ‫�ف� ض‬ ‫�� ��‬ ‫�‬ ‫� ت� ا �ل��م ا �ة ا �� ض‬ ‫���ا �� �لق �� ��ل�ه ��ا ��ل�ا * �ق�ا ��ل �ف�ا ن� ا ��ل ن��ا �� � ��ق �ع� ن� ��ا‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ل‬ ‫ح�‬ ‫ك‬ ‫�‬ ‫�‬ ‫ط�ي�� ب� �و�لو�‬ ‫و رج‬ ‫ب‬ ‫ر ي‬ ‫س �ي ر و ب ب‬ ‫‪390‬‬

‫‪390‬‬

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Chapter 19

The Circle of the Universe and the Center of This Book284

This man was a famous doctor in Egypt, but his reputation for causing

2.19.1

decease was greater than that for curing it, the reason being that, at an advanced age, he’d married a fresh young girl and fathered on her a daughter and a son. Thereafter he’d ceased to be able to give her her marital rights, so he made it his habit to humor her and flatter her, which is how men usually treat their wives in such cases—falling short of pleasing and satisfying her in this area, he increases his attentions, his demonstrations of affection, and his loving treatment of her, imagining that these will make up in the woman’s eyes for the other, and he does the same when he’s unfaithful to her and falls in love with another. Likewise, the wife likewise usually increases her demonstrations of love and passion for her husband by giving herself to him to the point that he becomes sated with her and his cup runs over, or she flatters him, if it’s she who’s being unfaithful. In keeping with this logic, the doctor told his wife one day, “Good woman, I observe that my key has become too rusty for use in your lock and that your age and blooming good health require you find yourself a copulative instrument to amuse yourself with until my time is done and you marry another. If you don’t, I’m afraid you’ll come to hate me and fly away and leave me as does the dove. It would be easier for me to lose one part of you than to lose you altogether, for you are the mother of my children and the closest thing to my heart, and I could not bear to be separated from you. Choose whomever you’d like and I’ll drag him to you by his horns.” (The woman laughed at this.) Then he added, “And given that I am well known in this town to be a doctor, if the neighbors see a man, or even men, coming to me

391

391

2.19.2

‫ف ئ ة ذ �� ن �� ز ذ � ت‬ ‫�‬ ‫��ي� د ا �ر� �ه�� ا ا �ل��ك�و� �و�مرك���ه�� ا ا � ك��‬ ‫ل��ا ب�‬

‫ض‬ ‫ث‬ ‫�ف‬ ‫� ن ق�‬ ‫�‬ ‫�ا‬ ‫���فى �ن��ص�ف� ا ��ل��ل��� * �و�ه ن��ا �‬ ‫���ا * �� ت��م�ا د �ى ��ى ا �� ك�‬ ‫���� ك‬ ‫ح�� ت� ا �ي� ض�‬ ‫عه�ا ا �ل�ى ا � ��ا �ل‬ ‫ل��ل� �م �م� �‬ ‫يل‬ ‫م‬ ‫�‬ ‫ف ن‬ ‫ة ف ن‬ ‫�‬ ‫� ��ل�ا �ت ظ� ���� ن� ا ���ن ا �ن�ا � � �ت�ف ت‬ ‫ا‬ ‫ح��د �ى � � رد � �ب��ه��ذه ا �ل�ع�ا د� * ��ا � ا �مث��ا �ل�ى �م�ن ا ��ه�ل �ب�ل� د �ى ��ي���ع��ل�و�‬ ‫�ى ى و‬ ‫و‬ ‫�ذ‬ ‫�‬ ‫�ذ‬ ‫ف � ا ف�غ �ن �ق �ة خ� �‬ ‫�� ��ل��ك � �ه ن��ا �ق�ه�ق ت‬ ‫ط��ت�ه �ع��ل� �ه� ا ا �ل ن���� �سق ظ ����ن� ت� �ز �و ج�‬ ‫ك��‬ ‫�ت��ه‬ ‫و ��‬ ‫�ه� * ��ل�م� �ر �م �ب �� ي�� � ��ب‬ ‫�‬ ‫ى‬ ‫�ّ�ة �ف‬ ‫ّ�ا ق‬ ‫�ذ � � ن ت �‬ ‫ة � �غ ظ �‬ ‫ّ‬ ‫�‬ ‫�ص�د �ب�� �ل�ك ا � ي��‬ ‫�س� ��ط��ل� ��س ّر�ه�ا � ��يوت��ص�ي �د�ه�ا ب��ز �ل� * �ب� ك‬ ‫ا �و �ل� ا �ن�ه ���‬ ‫�� ت� �م�ن �ش���د� ا �ل�ي� ���‬ ‫ع‬ ‫ق ا � ت � �ز�ع �ت ن �غ ّ ا � ت �ت ق ا � ن � ث �ذ �� ا ت‬ ‫�‬ ‫� �‬ ‫ح�ا �ش���ا‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫�م‬ ‫ل�‬ ‫ظ�ن * ق��ا �ل �‬ ‫�‬ ‫�‬ ‫�‬ ‫�ه�‬ ‫�‬ ‫ك‬ ‫��س��ىء ب �ى ا �ل���‬ ‫لم و ي‬ ‫�و�� �ل� �ل�ه ا �م �ى ب���ي�� ح�ى � ��� ب��ل��ى ب �ل‬ ‫��ل ت � ��م��ق ت�ض ا �� �� �ف ّ‬ ‫�‬ ‫ح��ي�ن �وردّ �ى �ع��ل ّ‬ ‫لله �م�ن �ذ ��ل��ك * � او ن��م�ا �ت ك�‬ ‫�� �م� �م�ع�ك ب ���ى ل�‬ ‫ط�� � ت��د ب�ر�ى ��ق�و�ل�ى ب���ع�د �‬ ‫ب‬ ‫�‬ ‫ى‬ ‫ع‬ ‫� �ت�ه � ��ه � ا �ج��م��ة �م �ت�ا ���ة * ث�� �م�ض‬ ‫�� ت� �ع��‬ ‫ا ج��ل‬ ‫�ص ��ف ت� ا �ل��م ا �ة �م�ن �‬ ‫�‬ ‫ل‬ ‫�ه�م�ا ا �ي�ا �‬ ‫�وا ب� * ف��ا �ن�‬ ‫ح �ض‬ ‫�‬ ‫�‬ ‫ي�‬ ‫و‬ ‫و‬ ‫ى‬ ‫ب‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫م‬ ‫م‬ ‫ف� ق � ق ت �ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ق �ة �‬ ‫�غ��ي�ر ���لي���ل� � او �لر ج���ل �ل�ا �ي��ه�ا ر��ش� �و �ل�ا �ي��ع�ا ظ ������ل * �و �ل�ا �ي�ل�ا �ع ب� �و �ل�ا ��ي ب��ا ��ع�ل * ����ل��� ج��د ا‬ ‫�‬ ‫� ا ت�ز �‬ ‫��ل �‬ ‫ض ق‬ ‫خ �ذ �ت‬ ‫� �ف�م�ا ق��ا ��ل�ه ��له�ا‬ ‫�ل�ه��ذه ا �‬ ‫�ص�د ر�ه�ا �ع�ن �صب��ر ا �ل� �ع�� ا �ل * � او ��� ت� � ف�� ك‬ ‫���ا �� �‬ ‫ح�ا �ل * �و�‬ ‫��ر ي‬ ‫�‬ ‫�ت �‬ ‫ق‬ ‫�ت ق �‬ ‫�ف ّ �‬ ‫�ز‬ ‫ت غ �ف‬ ‫�ا‬ ‫�ه�ا * � ب�ت��ع��ل ت� �ل�ه �ي ��و�م�ا �م�ن ا �ل� �ي�ا �م � �وت�ب� ّر�ج� ت� �و��ع ��طر ت� �و���‬ ‫�ص�د � ��ر� ت��ه �و��هى � � ��و�ل‬ ‫�و ج� �‬ ‫��ل ّ‬ ‫ف ن �‬ ‫�ف‬ ‫� ن �ز�خ� ��ل �‬ ‫�‬ ‫�ف‬ ‫�ك�ن � ن ه � ا � �ة‬ ‫ح�ا �لت���ي�ن * �و�ي���ص�ل ا �‬ ‫��ى ��ن �ف���س�ه�ا * ا �ل�ي �و� �ي��ك�و� �بر ا �‬ ‫ح��د �ي�ن * ��ا � �ل� �ت�� م�� مب�� �ع�ل�‬ ‫م‬ ‫م‬ ‫َ‬ ‫�ذ ّ‬ ‫�ذ‬ ‫�� �رت�ه ب��م�ا ق��ا ��ل * �ف� ت���ل�ق��ا �ه�ا �ب�ا ��لب�� ش��� � او ��لب�� ش����ا �ش����ة � او ج���ل��س�ه�ا ب ج�‬ ‫��ا ��ن ب��ه �و�عر�ف� ا �ن��ه�ا ك�‬ ‫ك�‬ ‫��ر�ع ت� * ا‬ ‫ر‬ ‫ِ‬ ‫ّ‬ ‫ش �ة ض ��‬ ‫ن �ف‬ ‫ا � ق � ت �ع ن ا � ة‬ ‫���ط ا‬ ‫ح�مر� �و�ه�م�ا �ت ار ر�ئ�ا � �و��ى � �صو�ت��ه�ا �ت��ه�د �� ا �ى ر�ع���� � او �‬ ‫ر ب� *‬ ‫�ه�‬ ‫ر ى ��د �ع�ل� ي���ي�‬ ‫ج‬ ‫�ذ‬ ‫ن ق�‬ ‫��ت ّ ت ق �‬ ‫ق � �ن‬ ‫�‬ ‫ف���ل�م�ا ا � ت �‬ ‫�س��قر ت� �ب�ا د ر�ه�ا �ب�ا �� ك�‬ ‫ل��ل�ا �م �ب�ا � ��ا �ل ��ه�ل ب��‬ ‫�صر� �م�ا ���لت��ه �ل��ك �م ن�� ا �ي�ا �م * ��ا �ل ت� ��ع�‬ ‫م‬ ‫�‬ ‫�ك�ن ا � ا �ع ن �ف� ض���� �ة ��ت�غ� ن��� ن �ع�ن �ذ ا ا � ا � ق ا �� � ا �ع ن � ا ه �م�ن َ ش��َ � ا‬ ‫�ه� �ل� مر* �� ل م� ��د ى �و لل‬ ‫�و ���ل �و �ل�‬ ‫�و�ل�� م� ��د ك � ل� ي ��ى‬ ‫� ا ا � ش ا ��ن ��ف ن ا ظ � ا � ا ��ف‬ ‫� ا ثَ�َ � ا ثُ� ْ � �ة‬ ‫�ف ض �ة‬ ‫�ل� � ق ��‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�م‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫ص‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�ي�‬ ‫م‬ ‫ع‬ ‫��‬ ‫����ل� * �و �ل� �م�د �و �ل� �م�ل� و م ب �� �ى �ل �ل لح �ى �ى �و� �ل �ى‬ ‫ْ‬ ‫� ا �ف ش � َ َ � َ �� � ا �ف � ن‬ ‫� ا ا �� �لف���ل�ف � ا ا ��لت ا � �� � ا‬ ‫��ل‬ ‫ح� ا ��ل��س��ق ن ��ق ��ور �و �ل� ��ى �����‬ ‫�‬ ‫ح� ا � �لور�ل د �ل ك�‬ ‫��ا �و �ل� ��ى ا �ل�ز �ج�ب�ي���ل �و �ل� ���ل �و �ل� �� �مول �و �ل�‬ ‫م‬ ‫م‬ ‫� ق ا ق � �ة � ا � �ن � ا � ف ف � ا ا �� ��ق ��ن �ف � ا �� ن‬ ‫� ا � ��‬ ‫� �ز َ ّ‬ ‫� �و ��ل�ا ا ج�� �ل‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ا‬ ‫��‬ ‫�و ب� ��وا‬ ‫ا‬ ‫�‬ ‫�ل‬ ‫��‬ ‫س‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�س‬ ‫م‬ ‫ك‬ ‫�‬ ‫�‬ ‫ط�‬ ‫�‬ ‫ا � �ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ص‬ ‫�‬ ‫ل‬ ‫و �ل �و �ل و �ل ر �ل و �ل‬ ‫و �ل ر‬ ‫ب �ل و �ل � �ى‬ ‫� ا �� ا �� � ا ا �� �ز ا ن � ا �ف ق ق‬ ‫�ا‬ ‫ح�ا � ���ا ���ف � � ن‬ ‫�ص� � � ��ل�ا ا ��ل‬ ‫�‬ ‫ح�م��ص �و �ل�‬ ‫ح ب� ا �ل� � بور و‬ ‫�و �ل� ا ل�ه� ل �و �ل� ل ار �ي� �‬ ‫� �و �ل� ��ى �ع�ا �ر �ر� و ل ى‬ ‫ج‬ ‫�ا � � � �ا ف ف �ا �‬ ‫� ��لن‬ ‫� ا �خ‬ ‫�‬ ‫��ا ن� � ��ل�ا ا ��ل����س��ا ��س��ة � ��ل�ا د �ه�ن‬ ‫ا �� ك�‬ ‫ل��ا ب���ل�ى �و �ل� ا �لب��ل���ل‬ ‫� �و �ل� د ا ر��� �ل���ل �و �ل� ا �ل��س�م��س� �و �ل� ا �ل�‬ ‫و‬ ‫�و ج� و ب ب‬ ‫ي‬ ‫م‬ ‫� � ا ن � ا خ�ج �‬ ‫� ا ف � � ا ��ف ه�ن �‬ ‫�ن � ا ��ف‬ ‫� ا ��ف‬ ‫ث‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫��‬ ‫�س‬ ‫�‬ ‫د‬ ‫ع‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫س‬ ‫�‬ ‫ص‬ ‫ا �لب��ل��س� � �و �ل� ���صى ا � ب� و �ل �ى ب ي� �ض�‬ ‫�و و �ل �ى‬ ‫ي ر و �ل �ى‬ ‫‪392‬‬

‫‪392‬‬

‫‪٣٫١٩٫٢‬‬

‫‪٤٫١٩٫٢‬‬

The Circle of the Universe and the Center of This Book

no one will suspect you” (the woman laughed too at his mention of “men”) “for people knock on a doctor’s door at night—even at midnight” (and here she laughed again). Having talked to her at length in this vein, he ended by saying, “Don’t think that I’m the only one who practices this custom. In my country, people like me do the same” (at which, she let out a great whoop of laughter). His wife’s first thought, once he’d finished the rest of his speech along

2.19.3

these lines, was that he was trying by this means to discover her inmost feelings and trap her into making a slip, so she wept with rage and said to him, “You must believe I’m a whore to confront me with such words and hold such a low opinion of me.” “God forbid!” said he. “I spoke to you simply of what nature requires. Think over what I said in a little while and let me know your answer.” The woman left him, scowling and suspicious. A good few days passed and the man neither fondled her nor mounted her nor played with her nor performed his husbandly duties with her. She, becoming worried when the situation promised to persist, was too annoyed to have the patience to desist, and started thinking about what her husband had said to her. One day, then, she dressed herself in the clothes that pleased him best, made up her face, put on perfume, and set off for his room, telling herself, “Today will be the watershed, the dividing line between what’s past and what lies ahead. If he doesn’t treat me like a wife, I’ll remind him of his words.” He received her with joy and a beaming face and sat her down at his side, noting that she was aroused, for a redness had suffused her eyes, which glistened, while her voice had a tremolosity, which is to say a shake and a shiver, to it. When she’d settled herself, he started off by asking her if she had thought over what he’d said a few days before. “Yes,” she said. “But don’t you have a bit left that would relieve me of this matter?” He replied, “I swear I don’t have a drop or a pottle, the dregs of a puddle or the lees of a bottle, and I’ve no hope left of improving the situation with any aphrodisiac—not by the rubbing on of flesh of skink or fat of varan, nor by use of ginger or pepper or pan-leaf or saltwort or elecampane or betel-nut or cloves or spikenard or mastic or nutmeg or fennel, or of Spanish pelletory or pinenuts or chickpea or emblic or myrobalans or long pepper or sesame or alpinia or mace or balm-tree oil or ragwort, or in birds’ eggs or in iris oil or in colocassia or in narcissus root steeped two nights in milk or in celery whose seeds have

393

393

2.19.4

‫ف ئ ة ذ �� ن �� ز ذ � ت‬ ‫�‬ ‫��ي� د ا �ر� �ه�� ا ا �ل��ك�و� �و�مرك���ه�� ا ا � ك��‬ ‫ل��ا ب�‬

‫�‬ ‫� ا �ف �‬ ‫� ��ف�� �م�د ��ق� ق��ا‬ ‫ا �� �لق���ل�ق��ا ��س �و ��ل�ا ���فى ا ��ص� ا ��ل�ن�ر�ج��� �من ��ق ��و�ع�ا ���فى ا ��ل‬ ‫�‬ ‫ح��لي� ب� �لي���لت���ي�ن �و �ل� ��ى ا � ك‬ ‫ل��ر س و‬ ‫ل‬ ‫س‬ ‫َ‬ ‫�ز ا � � �‬ ‫ُ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا �ف‬ ‫� ّ‬ ‫ا �ف �‬ ‫� ف‬ ‫ا �ف ��‬ ‫ب� ره �ب� �ل ك‬ ‫��س��ر � او �ل��س�م�ن �و �ل� ��ى �لب����س ا �ل�ث�و ب� ا �ل �‬ ‫مور��س �و �ل� ��ى ا �ك��ل ا ��ص�ل ا �ل�� �لو�� �و �ل� ��ى‬ ‫� ضَ‬ ‫آ‬ ‫�� ْ‬ ‫�� �م�ع� �ص ا �م�� � ه ���ف ا ��ل��ل���ن ا ��ل ا ��ئ� � ��ل�ا ���ف ا ��ل �� �ق� �م�د � ف��ا ��ا ��ل�ع���س� ا � ���ف د �ه�ن‬ ‫ا �ل� ج��‬ ‫ور و ى ب ر ب و ى ب ور‬ ‫ل وى‬ ‫و ب‬ ‫ع‬ ‫��ز ق � ا ��ف � �ن ق �‬ ‫� ا ��ف � َ ْ ق ا ق ق � ّ � ا ��ف � � ا ��ل �� �‬ ‫ن� �ت‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ع‬ ‫ا‬ ‫�‬ ‫ل‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�د‬ ‫�د‬ ‫ه‬ ‫ل‬ ‫ل‬ ‫ل‬ ‫ه�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا �ل �ب �‬ ‫�ن�� و �ل �ى ب � � ى و �ل �ى � � و و �ل �ى ك ب ط�م و ي ب �و‬ ‫� ا ��ف ا � � � ف ا � �ه�ن ا ��خِل � � ّ � ا ��ف ا ��لَ ْ َ �ن � ا ��ف ا ��لََ � ا �ف � ن‬ ‫�و �ل� �ى �لم��س�ك م�د �و�� ب��د‬ ‫��ز ر �و �ل� ��ى ا �ل�ه��ل�ي �و�‬ ‫��ي رى �و �ل� �ى ب �‬ ‫�ه�م �و �ل� �ى ج‬ ‫َ‬ ‫ن‬ ‫ّ‬ ‫ن‬ ‫َ‬ ‫� ا ��ف �� ق � ق‬ ‫� ا �ف � ا‬ ‫� �ض � ا ق ا ��ز �‬ ‫� �و ��ل�ا ���فى ا ��لب����س�ف��ا ر�ذ ا �� �و ��ل�ا ���فى ا خ�‬ ‫�و �ل� ��ى ا �ل� �م���ل‬ ‫� ر ا �لب�� ���ل�ى �ب� �ل �ج ب�ي���ل �و �ل� �ى ا �ل��ل����ل‬ ‫ج �غ � َ‬ ‫�نَْ �َ � ا ��ف �ُق � ا ��ف ث� ا ��ل ��‬ ‫�ق ق ا ا ��ل�� ج �م�ع �‬ ‫�‬ ‫� �ا‬ ‫� �ون�ا �ب�ا �ل�ع���س�ل �و �ل�ا ���فى �‬ ‫ل����د �ل�ى �و �ل� �ى ا �ل �‬ ‫�ص�م� ا � ك‬ ‫م���ل �و �ل� �ى ��مر ب�ط� �و �ل�‬ ‫�م�د ��و�� �ب� س�م��س� ج��‬ ‫َ م‬ ‫م‬ ‫�‬ ‫ل� خ� � خ� �ف ف ��‬ ‫ت � ا ��ف � ��زَ � � ا ��ف‬ ‫� � �خ� � خم � � ا خ �‬ ‫ل‬ ‫���فى ا � �تب��ي ر ب �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ل‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫�س�‬ ‫ل‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫د‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� ي � ح� ر م وط ب ر ل بع ر � و �ل �ى ب� م و �ل �ى‬ ‫م‬ ‫� ّ � �ق �‬ ‫� � ��ا ��ف �م� � ا ��ل�َعنَ � ��ا ��ف ا �ل�م �ز � ��ا ��ف �م��� د �م�ا�غ ا ��خ‬ ‫�ف��ا ��ش ��ا ��ل�ا �خ��م�ص��ي�ن‬ ‫ل‬ ‫�‬ ‫�‬ ‫س‬ ‫�ل ب� ا � �ل ر �ط� و �ل �ى ع�ك �� و �ل �ى �و و �ل �ى �‬ ‫�ب‬ ‫م‬ ‫م‬ ‫ح‬ ‫� ��‬ ‫�ا � � ا ��ف ق ف �ة ا �� ��ق ��ن �ف‬ ‫�ّ ا � ا ض ن ن ت � � � ش�� � ا ��ت� �ل ي�ن � �ن ف ��‬ ‫�و ��ل�ا ���فى ��ل‬ ‫ل‬ ‫ا‬ ‫�‬ ‫ا‬ ‫�‬ ‫م‬ ‫ع‬ ‫�ل‬ ‫�ل‬ ‫ل‬ ‫��‬ ‫��‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫م‬ ‫م‬ ‫رط‬ ‫ح� �م� م و �ل �ى ر ر �ل و �ل‬ ‫� ي��ك ب �ى‬ ‫م‬ ‫��ا �ذ‬ ‫ف� ق ا � ت � �ذ‬ ‫ا قا �‬ ‫� �ق‬ ‫��م ت �‬ ‫�� ت ف ا ��ن ا خ‬ ‫��ا ن ا � ا‬ ‫ا‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�ت��ا ر ���سي����س� * �� ل�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫�د‬ ‫ل‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫ل‬ ‫ك‬ ‫�‬ ‫ح��ى �ل��ك‬ ‫� �ل ر ي س�ي ى �م� ر� �ى‬ ‫ب‬ ‫�‬ ‫ش‬ ‫�ذ‬ ‫ا �خ� ا � ��ذ � � �ن ��خل �ف‬ ‫�‬ ‫ق�‬ ‫ا �ى �و�� �س او ��س �و�� �سو��س ا �لي���ك �ه� ا ا �ل� �ت�ي � ر ا �ل� �ى �لي����س م ا‬ ‫��ي�ر ��ى ����ى * ��ا �ل ت�‬ ‫� �ن‬ ‫ا � ا ا � � ا ف �ا نّ ا ��ل ن ا �� � ا ���س��ئ ن � ه ا �� ���ظ�ن ا �ذ ا ا � ه ا خ �ا ا ��ل ّ‬ ‫ى �ك�‬ ‫���ل �ي ��و� * � او �لث��ا ��ى ا �ن�ه‬ ‫ي�و� ب� ل�‬ ‫ر و د ��ل �‬ ‫م� و �ل� ��ل � �� س �ل� ي �‬ ‫م‬ ‫�ن �خ‬ ‫�‬ ‫�ذ‬ ‫��ي�ق��ا ��ل ا ن� �م�ا د�ة ا � �لق���سي���� �م�ت�و�فر�ة �ف�ي��ه * ق��ا ��ل ق��د �غ� �و�� ت� �و�م� ��ل��ك ف��ا ��ى ا � ش����ى �م ن��ه‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫ل‬ ‫�‬ ‫س‬ ‫ى‬ ‫ي‬ ‫ا خ ا �ف ا � �ة�� �ن � خ ا � ف ا � �ف ع ت ق ف ا � ا � ن ت‬ ‫�� ّ‬ ‫خ‬ ‫ا‬ ‫ى ف��ا �ن�ه ر��م�ا �ي� �غ� ���ه�م� ب�‬ ‫ح� �ل� �ك�و��ى م‬ ‫�� � �ل�� �ل�ه ��ى �م�ع ����ده �� �ل� �و�ل�ى ا � �‬ ‫�و�ل�د �‬ ‫��ل� ��ى �‬ ‫�ت�� ر�ى‬ ‫ب ري‬ ‫�‬ ‫آ�خ ق ا � ت ن ت �‬ ‫�ح � �ن ا ��ل� �ل ا �� �ق � � �ن ا ��لض ف ف ا خ ت �‬ ‫�ت ف ا �ل�‬ ‫� م ع�ي���ل �و ل ��وى م �‬ ‫��ص �‬ ‫���عي ��� �� ���ر �ل�ى‬ ‫� �ر* �� �ل� ا ��� �� ب‬ ‫ط�ي�� ب� ��عر�� ي‬ ‫ح‬ ‫ف‬ ‫ت آ ف �ن ض �‬ ‫��ك � �ا �ت ض�� ��ه ا ن�� ت * ق�ا �� ��ا ا لله �ف� � * ث�� ��ق ّ‬ ‫�‬ ‫ح�ه‬ ‫له�ا �م�ن �ر�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل ب رك‬ ‫�م�ا � ش����� ��ا ��ى ا ر���ى ب� ��ل م ر �ى ب �‬ ‫ي��ك م ب �‬ ‫ن‬ ‫�ف‬ ‫�ف �‬ ‫�‬ ‫ق‬ ‫���ا د ي��� �فس� ا �ل�� ا ��ل�ا �و�ه� ��ف� �ق� �‬ ‫�و �و�ع�د�ه�ا �ب�ا ج�‬ ‫��ا �ز �ع�د �ت�ه ��ى ا �ل�ي �و� ا � �لق��ا ب���ل * �و�م�ا ك�‬ ‫�ص�د‬ ‫ح�م�ا ره ��ي���‬ ‫وو‬ ‫رجر‬ ‫م‬ ‫�‬ ‫ت‬ ‫قا �‬ ‫�‬ ‫ت‬ ‫�‬ ‫�ة‬ ‫ف‬ ‫ن‬ ‫�‬ ‫ق‬ ‫ت‬ ‫�‬ ‫ئ‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ن‬ ‫ب���ع�� ا �‬ ‫��ص‬ ‫�‬ ‫ح�ا �ب�ه * ���ل�م�ا ا ج��م� �ب�ه �� �ل �ل�ه ا � �ل�ى �ع��د ك �‬ ‫ح� ج�� �ج��� ا ل�م��س�ه� �م ن���ك * �� �ل‬ ‫�ض‬ ‫ع‬ ‫� ن �ا ت‬ ‫�ذ‬ ‫�‬ ‫�‬ ‫�‬ ‫ّ‬ ‫�‬ ‫ق‬ ‫ق‬ ‫خ‬ ‫ق‬ ‫ن‬ ‫�‬ ‫ش‬ ‫����ل�ه ا ن� �ش��� ءا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫هود �ى ك�‬ ‫��‬ ‫���ل �م� �ب��د ا �ل��ك * �� �ل �ع��ل�ى ���ر ��ط ا � �ل� �ي�ب����ى * �� �ل ��س� �ب�� �ل ج�م �‬ ‫��ف �ق ض �آئ ا ف ا خ ��ذ‬ ‫� ت �ث ق ا � � ث ق ا � � �ن‬ ‫ن �ت� ن خ � ف ت �ف‬ ‫ا لله �ى ��‬ ‫عه�د ��م �� �ل �ل�ه ا ��ى ا ر�ي��د ا � ��ك�و� ��لي ����ى ��ى‬ ‫��� ���ه� * �� �� �ي��ده ٍح � �� �و ي���� �ل�ل� �‬ ‫‪394‬‬

‫‪394‬‬

‫‪٥٫١٩٫٢‬‬

‫‪٦٫١٩٫٢‬‬

The Circle of the Universe and the Center of This Book

been crushed with sugar and clarified butter or in wearing clothes dyed with Indian yellow or in eating mandrake root or in glasswort juice squeezed into fermented milk or in borax mixed with honey or in oil of jasmine or in Indian hazelnut or in fried hamqāq285 or in terebinth or in burdock resin or in musk blended with gillyflower oil or in salvia root or in carrots or in asparagus or in Indian gooseberry or in mughāth286 fruit or in fava-bean greens with ginger or in cassia ground with sesame and kneaded with honey or in mangrove gum or in bdellium or in terebinth fruits or in being censed seven times with lean meat of the Egyptian vulture mixed with mustard seed or in tigernut sedge or in safflower kernels or in rubbed red sand worms or in bananas or in wiping the soles of my feet with bats’ brains or in pigeon flesh or in cassia bark; otherwise I would have spurned no possibility of making you happy, for the excessive affection that you know I bear you.” She replied, “If things stand as you say, sir, I choose a priest.” “And

2.19.5

what wicked tempter has whispered this utterly evil choice into your ear?” he asked. “Firstly,” she answered, “it’s so that people won’t think badly of me when they see him entering my house every day, and secondly because they say that the priest has vital juices in abundance.” “You err. Also, I fear what effect he may have on my children, for he may try to seduce them into disobeying me, given that I follow a different creed than he. You had better choose someone else.” “You,” she replied, “are a doctor and know the sound from the sick, the strong from the weak. Choose me whomever you please, and with whatever contents you I shall be content.” “God bless you!” he responded. Then he kissed her, so joyful was he, and promised that he would do as he had promised the following day. Dawn had hardly broken before he was on his donkey and making his way to one of his friends. When he met with him, he told him, “I have a request to make of you.” “Ask away,” said the other. “On condition that you don’t refuse me,” he said. When the other replied, “I shall devote all my effort, God willing, to fulfilling it,” he took his hand to seal their agreement. Then he told him, “I want you to succeed me with regard to my wife.” “Have you decided to quit Egypt and leave your wife behind?” the man asked him. “No,” he said. “You’ll succeed me while I’m still here.” Offended, the man asked, “Has some doubt got into you as to whether I am truly your friend, making you seek covertly to uncover my innermost thoughts and private affairs?”

395

395

2.19.6

‫ف ئ ة ذ �� ن �� ز ذ � ت‬ ‫�‬ ‫��ي� د ا �ر� �ه�� ا ا �ل��ك�و� �و�مرك���ه�� ا ا � ك��‬ ‫ل��ا ب�‬

‫ف � � �‬ ‫ق�‬ ‫�‬ ‫�ف‬ ‫�ز ت‬ ‫�صر � او ن� �ت��ترك �ز �و ج�‬ ‫�و�ج��ى * ���ق��ا �ل �ل�ه ا �لر ج���ل ��ه�ل �ب��د ا �ل��ك ��س� ر�ع�ن �م�‬ ‫�ت���ك �ه ن��ا * ��ا �ل‬ ‫�‬ ‫ف ا س�ت�آ �‬ ‫�ف‬ ‫قا �‬ ‫خا‬ ‫�ك�و ن� خ��ل�ا �ف� ت���ك �عن�� ���فى �‬ ‫�ل�ا � او ن��م�ا �ت��‬ ‫ح�‬ ‫��ض �ور�ى * �� �� � ا �لر ج���ل �و�� �ل ا �و �� �مرك ر��ي ب� ��ى‬ ‫ى‬ ‫ض‬ ‫ّ‬ ‫ت �‬ ‫خ‬ ‫ف �ذ �‬ ‫�ص�د ا �ق�ت ��ل��ك �‬ ‫�ص ّر� ��ل�ه‬ ‫ح�تى ا ���مر ت� ا �‬ ‫�س� ��ط�ل�ا ��سر�ى * �و���‬ ‫��فى ا �مر�ى * ���ع ن��د �ل��ك �‬ ‫� ى‬ ‫ح‬ ‫ع‬ ‫ّ‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� ا �� �ق‬ ‫���ل �م�ن ا �ل�ز �و��‬ ‫�� ��ة � او �ل‬ ‫� �ة �ك�‬ ‫�ّ �ع��لي��ه ���فى ا � �لق��د �و� �م�ع�ه * �و �ل�م�ا ا ن� ق��د �م�ا ا ��ن�ع�ق��د ا �لب� � ب�‬ ‫ب� ل‬ ‫�‬ ‫ح �ض‬ ‫�‬ ‫ض�ي‬ ‫ر‬ ‫م‬ ‫ج‬ ‫ح‬ ‫�يع‬ ‫��ل�ا ف���ة � � ���ق‬ ‫� او ��ل�ز �و ج���ة �وت�� ا ��ل��ترا ض��� * �و�ص�ا ر ا ��لر ج��� �م��ذ �ذ ��ل��ك ا �� �لو��ق ت� ���تردد �ع��ل د ا ر ا ��خل‬ ‫و‬ ‫�‬ ‫ي‬ ‫ل‬ ‫ى‬ ‫ب‬ ‫ى‬ ‫�ى‬ ‫م‬ ‫آ‬ ‫ّ‬ ‫�‬ ‫ة ث� ن ��ز �ة � ا � � ت ه ��ا � ا ة � ن � ظ ��‬ ‫� ه �ذ � � � �ن ق � �ة‬ ‫���ذ �‬ ‫�هر �ل� �ل�ك م ��ل�‬ ‫ك�� �ل��ك �م�د� * �م ا � ا ل �و ج�� �لم� م�ل�� �مك� �هى �ع� د� ا �ل����س� �و� �‬ ‫ح�ف��ا ��له�ا ��ه �م �ة � �م�ن ا �عت���ذ ا �ه�ا ا ��ل��ه ا �خ� � * � � �ه� ا �� ض‬ ‫ت‬ ‫���ا �ع��ل �ع�ا د�ة ا ��ل ��ا ��ل �م�ن‬ ‫�‬ ‫ا� � � ب ر و‬ ‫رج‬ ‫ر ي رى �ج رى و ي‬ ‫�‬ ‫ى‬ ‫َ �َ ث ا �‬ ‫ن ��ف ش‬ ‫���ع� ��ي�ت� دد ا ��ل�ه�ا‬ ‫ح� ��ل�ه * �ف� �ى �ه��ذ ا ا �� ض� ا‬ ‫ّ ا� ا‬ ‫��� �ع��ل�ى ج��د د ا �م�� �ل�ه �و ج� ل و ي�‬ ‫ي‬ ‫جر‬ ‫ا ��ه ا ����ى ��سر�ه� �ل�ص� � ب‬ ‫آ آ‬ ‫قا � ا �‬ ‫ث آ�خ‬ ‫ث �ّت ف ا ��ف ش‬ ‫قا ن‬ ‫ا ث � ا �خ ف� �ق � ت‬ ‫�و�� �م �ع��ده � �م�� �م ا �ل� �و�ل * ��م �م�ل��ه �� ����ى ��سر�ه� * ��م ج�� �ه� � �ر�� ب��ل��ه * ��م � �ر‬ ‫� � ن ن‬ ‫�‬ ‫آ�خ � ت‬ ‫�� ا ��ل�ه�ا ا � ّ‬ ‫ا �ة � ظ �� �ة ث �ت‬ ‫ا‬ ‫ح��ا �و�ه�ا ا �ل�ا �ّو� �لو� � او ��� ك‬ ‫ه�م�� ت�‬ ‫� �و �رح�ى �ص� ر � او �ج��م� �ع� عي��م� * ��م ار ج�ع ي�‬ ‫ب‬ ‫� �‬ ‫�ف �‬ ‫��ق �ة‬ ‫��ا � ش �ة‬ ‫� �‬ ‫�ت �غ � ت‬ ‫ا ت‬ ‫ط�ي�� ب� ك�� �ل‬ ‫ض�ي �‬ ‫��‬ ‫م���ر�ع� * �و�ل�م �ت��ك�ن �ه��ذه ا �ل��‬ ‫��ى ا �ل�بت��دي���ل � او �ل��ي��ي�ر ح�ى �ص� ر� د ا ر ا �ل�� ب‬ ‫ق �ش ت ��ف �م ا �ئ ا �ع ن ا ��ل ن �ذ��ا ن‬ ‫�ظ�ن ن �ق ا ت ن �ي�ت‬ ‫�ن �‬ ‫��ي�را � ا ك�� � �� او �ي� ��� �و� ا � �ل ��و�م �ي� � ��و� �ل� �د ا �و � او �م �ع�ل�ل‬ ‫��د ���هر� �ى ب�� د ��ه� ��د ج‬ ‫ن � �‬ ‫�‬ ‫ت خ� �ذ �‬ ‫��ا ن‬ ‫�خ‬ ‫�ن ا � ت‬ ‫�ذ � �‬ ‫ط�ي�� ب� ا‬ ‫�ب��ه� * �و� ك‬ ‫��� �ل�ه د ا را ا �ر�ى‬ ‫ل�� �‬ ‫�ه� �ع�ل�م� ب���ع�د �ل�ك * �وك�� � ��سب��ب��ه ا � ا �ل�� ب‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�‬ ‫�ف‬ ‫ن‬ ‫�‬ ‫ا‬ ‫ن‬ ‫ف‬ ‫�‬ ‫ئ‬ ‫�ت‬ ‫ت‬ ‫�ز‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�ه� �و رك ا �م ار ��ه ��ى ا �ل��د ا ر ا �ل� �و�ل�ى � او �ل ا �ر �و� �ع��ل� �م� ك�� � �� او �ع��لي��ه‬ ‫خ��ا ر �� ا �لب���ل��د �لي�� ي �‬ ‫�ص�� �ي�‬ ‫ى‬ ‫ج‬ ‫�‬ ‫�‬ ‫�‬ ‫�ذ‬ ‫�ف‬ ‫�‬ ‫�ف‬ ‫�ذ‬ ‫�‬ ‫ن‬ ‫�‬ ‫�ق‬ ‫ّ‬ ‫ت‬ ‫ا‬ ‫ت‬ ‫�ص�د �ور* ����ب��ه ٍ� ا �ل ن�� ��س �ل�� �ل��ك * �و��ى �ه� ا ا � �لو�� ا �ى �ور �ود‬ ‫�م�ن ا � �لور �ود � او �ل�‬ ‫ح‬ ‫��خ � ق � �ذ � �غ ن � ا ��ا ن � ف ا ا ق �‬ ‫�ك��ي�ن ���ت دد �ع��ل �م��ن�ز ��ل ا ��ل���ط���� ��لي��عل��� ا ب����هن‬ ‫ال‬ ‫�� �ل� ا �ل�ى �ه� ا ا�لم� �� ا �لب�� رد ك�� � ا � �ل�� ر�� �� ا�لم��س��‬ ‫ي‬ ‫ي ر �ى‬ ‫بي ب م‬ ‫م‬ ‫�ة �‬ ‫�ف � �‬ ‫��ت�ق � � ث� ه ��ف � ن ا �ق‬ ‫�ه� ا ��ل�ى �ي ��و�‬ ‫ظ�ن ا �ل ن��ا ��س ا �ن�ه �م�ن �ج��م��ل� ا �ل�ز ا ئ�ر �ي�ن * �و ��ل�د � او ا �م� �ى ا ع��‬ ‫� ��يو ت��د ا �و�ى * � ���‬ ‫�‬ ‫م‬ ‫م‬ ‫�‬ ‫ْ‬ ‫ح�ا ��ل��ة �م�د�ة �م�ن‬ ‫���ا ن� �م�عّ ���ط�ل�ا �و�ف��ع��ل�ه �ُم��ل��غً� �ع�ن ا �ل�ع��م� * �و �����ق �ع��ل� ��ت��ل�ك ا ��ل‬ ‫ا ��ل��د �ي�ن * ف��ا �ن�ه ك�‬ ‫�‬ ‫ل‬ ‫ب‬ ‫ى‬ ‫ى ى‬ ‫ف ا ئ ة �ن � ا � ف�اَ نّ � �‬ ‫ن �ت �� �� � ة � ه ��ل �غ ا �ة‬ ‫د �و ن� ا ن� �ير�ى �� ���د� �م ا �ل�ع�ل� � * � ك�‬ ‫طول ا�لم�د� �ع�لي�� ا �ى �� �ي�‬ ‫ط�ي�� ب� ا را د ا � �� �‬ ‫�� � ا �ل�� ب‬ ‫ج‬ ‫� ف ا ا �ق ع�ن � ت �‬ ‫��ف‬ ‫�ف ث �ق‬ ‫�غ‬ ‫�ت‬ ‫ش‬ ‫�ف‬ ‫ت‬ ‫ن‬ ‫�صرا � �ل�� ر�ي� � � ا �ل��ردد ا �لي��ه � �و��د ا �و�ى �ع��د ��ي�ره �و� ��‬ ‫��ع��لي�� ا ب�� ن��ه * ��م�ن �� ا �ت��‬ ‫��ى * �و�ى‬ ‫م‬ ‫م‬ ‫�ن � �ة ل�م�ص���ل �ة � ا ف ا ��ت �ف‬ ‫خ �ا �� �ذ �‬ ‫ا ف ا ��ل ا � ا‬ ‫ح��د �م�ن ا ��خ‬ ‫����ي�ن‬ ‫ا‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ك‬ ‫�‬ ‫�‬ ‫�س�‬ ‫ج‬ ‫�‬ ‫�د‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫ح‬ ‫�‬ ‫م‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫س‬ ‫��ل ل ل�ك ر �ى �ل‬ ‫رج ي‬ ‫ع ي� ب �و‬ ‫ري‬ ‫‪396‬‬

‫‪396‬‬

‫‪٧٫١٩٫٢‬‬

‫‪٨٫١٩٫٢‬‬

‫‪٩٫١٩٫٢‬‬

The Circle of the Universe and the Center of This Book

At this, the man made a clean breast of the matter and urged him to go with him. When they arrived, the deal was contracted in the presence of both husband and wife, and everyone was content, the man calling in daily from that time on at “the caliphal palace.”287 Things went on this way for a while. Then, when the wife grew bored with

2.19.7

the man, the way women do—a situation made apparent to him through her showing a lack of enthusiasm at the sight of him on one occasion and making of excuses on another—he in turn divulged her secret to a friend, the way men do. The latter followed the well-beaten path of others of his ilk, started playing court to her, and took the place of the first. Then she grew bored with him, and he told on her, and another came along, and she accepted him, and then another and another, until they’d become a mighty company. At this, her first lovers returned to her too, and she busied herself changing and exchanging until the doctor’s house came to resemble nothing so much as a watering hole. In the beginning, the affair acquired no notoriety with the neighbors because they thought that all those people were coming to be treated for some illness. Later, however, it got out, because the doctor took a second home outside the country in which to spend the summer and left his wife in the first, where the visitors continued to come and go just as before, so people caught on. Now, at the very time when all these good folk had been turning up to

2.19.8

avail themselves of that cold feast, the poor Fāriyāq had been frequenting the doctor’s house to give his son lessons and receive treatment, and, as a result, everyone suspected that he was one of those visitors, a sin they will carry round their necks till the Day of Judgment,288 for he was hors de combat and wasn’t up to doing anything anyway.289 He went on like that for a while without seeing any improvement from the treatment, as though the doctor wanted to drag out the time till he’d finished teaching his son. Consequently, the Fāriyāq cut short his visits, sought treatment with another, and was cured. While this was going on, he traveled to Alexandria on some business and there met with a righteous Bag-man, who asked him to go back to Cairo with him to teach some pupils in his house, and this he did, though he was interested only because the Bag-men are prompt in paying those who work for them. During this period too, it occurred to him to study prosody, so he embarked

397

397

2.19.9

‫ف ئ ة ذ �� ن �� ز ذ � ت‬ ‫�‬ ‫��ي� د ا �ر� �ه�� ا ا �ل��ك�و� �و�مرك���ه�� ا ا � ك��‬ ‫ل��ا ب�‬

‫�ذ‬ ‫ت ا �ذ ف ا ا �‬ ‫�� �م�ع�ه ا ��ل� �م� �� � ن‬ ‫ا ��ل�ص�ا ��ل‬ ‫�‬ ‫ح��ي�ن * ��ف��س�ا ��ل�ه �ه� ا ا ن� �ير ج�‬ ‫�صر لي��عل��م �ع��ده ب���ع��ض� ��ل� �مي�� �� ج�� �ب�ه ا �ل�ى‬ ‫ى‬ ‫ع‬ ‫�ف آ‬ ‫�‬ ‫�‬ ‫ن‬ ‫�ك�و ن� ا ��خل‬ ‫�ذ ��ل��ك * � او ن��م�ا ر�غ� � �ف�ي��ه ��ل��‬ ‫�ر ج�‬ ‫�يّ���ي�ن �ل�ا �ي ��و�خ�ر�و� ا �ج�ر�ة �م�ن �ي��ع��م�ل �ل�ه� * �و��ى ا ��ث ن��� ء‬ ‫ب‬ ‫م‬ ‫�‬ ‫�ف‬ ‫�ذ‬ ‫�‬ ‫�ذ‬ ‫ف ا خ � ��ف ق ة ش � ���ا �ف‬ ‫ش‬ ‫ل����‬ ‫� � �ح�مم��د * ��م�ا ك�‬ ‫�ه� ا �ع�نّ ��ل�ه ا ن� ��ي��ق ار �عل��� ا �ل�عر�و��ض� * �� �� �ى � ار � ���ر ا ك�‬ ‫���ا د‬ ‫�خ�‬ ‫ل�� ��ى �ع��ل�ى ا � ي‬ ‫ح‬ ‫م‬ ‫�خ‬ ‫�‬ ‫�‬ ‫�‬ ‫ن‬ ‫�‬ ‫ف‬ ‫خ‬ ‫ح��ا �ت�ه ا � ��ق���آءً‬ ‫ش‬ ‫�ت‬ ‫ا‬ ‫ا‬ ‫�ت �‬ ‫ح�ت ��ف ش����ا ا ��ل���ط�ا � � �‬ ‫� �ج��ى ا �ل‬ ‫�ص * �� ��� �د �� �ل � � �ل‬ ‫ي‬ ‫�‬ ‫حر��ص �ع��ل�ى �ي ب‬ ‫ب‬ ‫�م�ه ى‬ ‫مول�ى ا ر‬ ‫عو� ب�م� ر‬ ‫�خ ق � ا ��‬ ‫��ل��ل�م�ص���ل �ة ��خل � �ة‬ ‫ة ا ��لف‬ ‫�‬ ‫ل��ل�ا � ن� ���ط�ق‬ ‫�ك��ا �ز �ع� * ��ف�م�ن ث�� ا �ى ا ن� ��ت����ا �ع�د �ع�ن‬ ‫�‬ ‫�‬ ‫ل‬ ‫ك‬ ‫�‬ ‫�ه�د�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ح� ا �ر ج�ي��‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫م‬ ‫�‬ ‫�ي‬ ‫و‬ ‫ر‬ ‫ب‬ ‫ي‬ ‫ي‬ ‫ي‬ ‫ب‬ ‫�‬ ‫م‬ ‫م‬ ‫�ذ ق �ت�ق‬ ‫� �ل ه � �ف� � ا ��خل � ن ا � ث ا �� ه � ف� � �ف � ن ف‬ ‫�ف ف �غ‬ ‫ع�ي�� �ف�ي ج� �ر�ج�ي �و� م�� ل� ب�‬ ‫�ق��ده �ي���ك�و� ���ق��ده ��سب��ب��ا ��ى ���ق��د ��ي�ره * ا ��د � � رر �ع ن��د �ه�‬ ‫م‬ ‫ع‬ ‫�خِ ّ ي�ن �خَُ ْ‬ ‫�ف‬ ‫� ف ا ا قَ‬ ‫�‬ ‫ح�ز ن ت‬ ‫�ذ‬ ‫ن ش ة ��‬ ‫ت‬ ‫ي�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫��‬ ‫�‬ ‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫م�‬ ‫�‬ ‫ع‬ ‫�‬ ‫�‬ ‫ير ج ي و ر ج �ل ب ي ب� ى‬ ‫ا � ����د� � ي � ج �ل ري � ع ير ج‬ ‫ع‬ ‫� � ف � �‬ ‫ت‬ ‫�‬ ‫�‬ ‫� �‬ ‫ع ن� * ث�� ا ��س��‬ ‫��ص‬ ‫�‬ ‫خ�ب��ر�ة �ب�ا �ل�ع�ل�ا �� ا�لم�ا ��ن� �م�ن �ع�د �و�ى ا �ل��ط�ا �‬ ‫ح ب� �م�ا �ل�ز � �ل�ه �و� ّر ا �ل�ى ا �ل�ص�عي��د‬ ‫�‬ ‫و‬ ‫م‬ ‫م‬ ‫ج ع‬ ‫�ذ � � ��ف �‬ ‫� ا ��ت‬ ‫ف‬ ‫ف‬ ‫�ت‬ ‫��‬ ‫و ��� يص���ل �ل�ك �ى ا � �ل���ص�ل ا �ل� �ى *‬

‫‪398‬‬

‫‪398‬‬

The Circle of the Universe and the Center of This Book

on a reading of Sharḥ al-Kāfī (The Commentary on the Kāfī)290 under Shaykh Muḥammad. He barely had time to finish the book before plague broke out in Cairo. At this the Lord caused the Bag-man to feel extreme concern for his own life—out of a desire to ensure the preservation of the Bag-men’s interests, as he claimed—and he decided, as a result, to put a little distance between him and the trap that had been dug so he wouldn’t find himself buried inside it, thus resulting in a loss that would have inflicted on other Bagmen like him intolerable grief, which would in turn have led to the loss of yet others, for they hold it as a firm belief that extreme sorrow leads to death. He therefore put the Fāriyāq with the graduate Baguettes plus a clever man who had experience in preventive treatment of the bubonic infection, and then gathered to him his own and fled to Upper Egypt, details to follow in the next chapter.

399

399

‫�‬ ‫ا �� �‬ ‫ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ل‬ ‫ل‬ ‫ع‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫ف‬ ‫ش‬ ‫ص‬ ‫�‬ ‫�‬ ‫��‬ ‫ر و�‬ ‫�ل‬ ‫��‬ ‫ت‬ ‫� ���م�ع‬ ‫ي �ڡ‬ ‫�ج�ز ا ت� �و ك�ر ا �م�ا ��‬ ‫�ة‬ ‫� خ �ة‬ ‫ف‬ ‫� �ف‬ ‫� �ذ �‬ ‫���ا ن� �ع ن��د ا ��خل‬ ‫ك�‬ ‫�ر�ج��ى ا�لم� ك��ور ��ا د �م� ر�عب �� �وب� �م�ن ا ��ه�ل �ب�ل�ا ده * ���ل�م�ا �ع�ز �م �ع��ل�ى ا � �ل ار ر را �ى‬ ‫َ‬ ‫ت‬ ‫� �‬ ‫�ف‬ ‫ن‬ ‫ن‬ ‫� ان � ن‬ ‫�ت��ه �ف�ي��ه * � او ن��م�ا اب �َى ا ن� ي���س��‬ ‫��ص‬ ‫ح�ا ج�‬ ‫ا � �ي� غ���ا د ر�ه�ا ��ى �م��ن�ز �ل�ه �لت��ص�و� �‬ ‫ح��ه�ا �م�ع�ه �ل� ��ه ك���ا �‬ ‫�ب‬ ‫� �ن ��ا ت �� ا ة ��ف �ا � ا ف ن� � �ن ن ��خل ا �ة‬ ‫�م��ت�ز �و ج��ا ��ا �م ا �ة ��هى د �و�ن��ه�ا ���فى ا ��ل‬ ‫ح��س * �مك� �ج�ر� ا ل�ع� د� �ى �ب�ل د ا �ل� �ر� م ا � ا�� د �م�‬ ‫ب ر‬ ‫ج‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�‬ ‫�ة‬ ‫�ة‬ ‫ف‬ ‫�غ � ا �ت� ن �ف ق � خ‬ ‫���د � �مت‬ ‫�ه�ا ��ى ا � �لق���س�ا �م� � او �ج ��ل‬ ‫�م�ا �ل �ود �و�ن��ه�ا ��ى ا �ل��د را �ي� � او�لم�ع�ا ر�� * ��ف�و�ق��‬ ‫��ا �لب�� ��ك�و� ��و�� م و‬ ‫�‬ ‫ع‬ ‫� �ة‬ ‫�خ ّ � ا � ا ت خ� ��ذ �ز‬ ‫��ف خ ا ��� �ز � ت ه �ن ه �ذ ن ش ت �ف� ا � ا �� ق ا ��لف‬ ‫�ه�ا ��ت��ل�ك ا ��خل‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫� �و��د �م�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫ج‬ ‫و �‬ ‫�ى �� طر �و ج��� ا � ا ا ����ب��� ي�‬ ‫�ه� ع�و ل�� و رب‬ ‫ي‬ ‫ا �ق �ز‬ ‫ن ا �ن ف ا‬ ‫�ف ف ش ا � ا‬ ‫�ه�ا‬ ‫ن ّ � �ش �تت � � ن ت �ن‬ ‫��ى � ار ����ه� �و ��ط� ب� �ع��ه� � ����س� * � او � ا �و�ل ���ى � ��ع�ل�م�ه ا �لب���� �م ا �م�ه� �ب���ل � او ج� �‬ ‫�ز‬ ‫� �من � � ا‬ ‫�ت‬ ‫�ه�ا �ع� ا ��ا ��س�ت �غ� ن���آء �ع�ن ��ش� خ‬ ‫�ذ��‬ ‫��‬ ‫ه�و �‬ ‫�ص�ه�ا ا �و �ع�ن ك�ر�ه�ا *‬ ‫�س��ا ب� ا �ل ��ى ��تب��ع ث� �و ج� � �ل�ى �ل‬ ‫��‬ ‫ع ا �ل� � ب‬ ‫آ‬ ‫��ا ن ت �ش ن �ة‬ ‫ن‬ ‫��ا ن � �ن ا ة ن � ا � ا ف ن ن‬ ‫�ي�ن �‬ ‫� �ذ �‬ ‫�ت‬ ‫�ه�ن �ص�ور�ه�ن � او � ك�� ��� ����ي��ع�‬ ‫�و�ل�� �ل��ك ك�� � م �ع� د� ���س� �ل� �رج�‬ ‫� ا � �ي��ه�د ا �ل�ى ب���ع�و�ل �‬ ‫�ف �ق‬ ‫ث‬ ‫ح آ �� �ي‬ ‫ل�ت��خ ت‬ ‫�ص�ه� * ا �و خ�‬ ‫��يلج��‬ ‫��ص�ل�ا �م�ن �ش���ع�ور�ه�ن � او ن� �ت��‬ ‫�ك�ن ��م �‬ ‫��م� او �ب��ه�ا * �� �ب��د ا‬ ‫��ع��ل�و�ه�ا ��ى ��م�‬ ‫ر‬ ‫م‬ ‫م‬ ‫� ا ��ف � � � ت ا �ن �ن ن ت ّ‬ ‫ن ��خل ا �ة �ذ‬ ‫� آ�خ‬ ‫�ش‬ ‫ق‬ ‫ت‬ ‫م��� �‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�ل‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ب��ي�� و�‬ ‫��ك�ل � �ر * �و ه�و � � د م�‬ ‫ح�د�ه� �ى ا ل�د ر �م � م م � ي��� �‬ ‫��سور‬ ‫�‬ ‫�‬ ‫� ا � ��ف � � �ف� ق ال�م ��ذ‬ ‫� � ت نّ‬ ‫���س الم‬ ‫ج�ور* �و� ّ�م�د الم‬ ‫�‬ ‫��‬ ‫ح�د �ى ا �ل�لي���ل ي ���� �‬ ‫ح‬ ‫�‬ ‫�ه� ا �‬ ‫ك‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫ح�‬ ‫�ج�ز �ور*‬ ‫*‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫م‬ ‫و‬ ‫ر‬ ‫و‬ ‫ور‬ ‫�ع�لي�‬ ‫�‬ ‫ب‬ ‫و‬ ‫ر‬ ‫�ي‬ ‫ي ى‬ ‫ي‬ ‫ع‬ ‫�‬ ‫� �‬ ‫�ذ � � �ذ خ‬ ‫�ف‬ ‫� ��ف�ت ق‬ ‫ح ث� ا ��لب �� ر* � �و�ت�ف���ك ا ��ل���ط�ل�ا ��س� �ع�ن الم���س‬ ‫ط الم‬ ‫�ور* �و�‬ ‫��‬ ‫ح� ��ور* � �وي�� ا �ل ا�لم� ��‬ ‫� �وي� ���‬ ‫و‬ ‫ر‬ ‫حور* �و�ي ��‬ ‫ي‬ ‫م‬ ‫م‬ ‫��� �� ُ ْ‬ ‫�ذ �ّ �‬ ‫� �‬ ‫ا �� ُ‬ ‫ا �ل� ش‬ ‫ن�ور* � �و ب��ع��ثر ا�لم���ط�م�ور* � �‬ ‫م����ص�ور* �وي س�م�د ا ل�‬ ‫وت�� ��ل�ل ا �ل�عب����س�ور*‬ ‫�ص� بع ��ور* �و�ي��و��س� ل�‬ ‫�ص� ب� �‬ ‫�ي‬ ‫ع‬ ‫�ف تت ث ّ‬ ‫���ة �‬ ‫ن ��ق ��ف �‬ ‫�ق‬ ‫�ف ث‬ ‫� خ� ا �� �لق ق‬ ‫ش‬ ‫�‬ ‫�ز‬ ‫ا‬ ‫�‬ ‫ن‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫�ن�ور*‬ ‫� ���‬ ‫�ص�د ا � �ل��ا � ��ور* يو رب�‬ ‫��وك� ل ب �‬ ‫�ه� ��ور * �يو� ر �ى ل�� �ور * ل� � �‬ ‫�‬ ‫م‬ ‫وي ع‬ ‫�ت ا �� ن ض ّ �‬ ‫ف ا ت ا � �� ا ن �ف � � ه ا � ا ت � �‬ ‫�� ر�� ى ب�ع�د � ر��‬ ‫�ه�ا ر ج��ل�ا �م�ن ا ��ه�ل �ب�ل�ا ده‬ ‫�ه�ا �ل ا �ل�ى ا لله ��ع� ل�ى ا � �ي�� �‬ ‫�م ا �لي�‬ ‫ع ي��دي� �ب� �ل� ب�� �‬ ‫‪400‬‬

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‫‪٢٫٢٠٫٢‬‬

Chapter 20

Miracles and Supernatural Acts

The aforementioned Bag-man had living with him a fresh-faced, comely

2.20.1

serving girl from his own country. When he resolved to flee, he decided to leave her in his house to look after his things, refusing to take her with him because he was married to a woman less beautiful than she, it being the custom in the lands of the Franks for maids to be, for the most part, superior to their mistresses in form and beauty, though inferior in knowledge and education. It therefore occurred to the wife that, should she fall into the trap before he did, her husband might take the little maid into his bed and find her more to his liking. She recalled too that the first thing a girl learns from her mother before she gets married is how to prevent anything that might lead her husband to do without her, in her presence or in her absence, which is why most Frankish women give their husbands their pictures, even if they be ugly, to wear inside their shirts, or locks of their hair, even if it be red, to wear in a ring. Then another issue arose, to wit, that if the maid stayed on in the house alone, she would be exposed to the danger of someone climbing the wall to get at her by night, in which case the unthinkable would come to pass, and the once cold oven be heated, broken would be the bone that once was set and turned again the tide that had retreated, the well once dug would be choked with silt, and what had been stored would be depleted, the fallow would be turned, the spells that had protected deleted, the seam that had been sewn would be unpicked, the pinhead stand erect, the pipe once narrow be rebored, the grain spilt from the silo where it once was stored, the swift, headstrong she-camel be broken to the rein, the golden table cleft in twain, the cairn o’erthrown, the trumpet blown, and, as a result, the hornet’s stinger

401

401

2.20.2

‫� زا �‬ ‫��ف��م�ع‬ ‫ج� ت� �وك��را �م�ا ت�‬ ‫ي‬

‫� � �‬ ‫�‬ ‫ن �ق‬ ‫�ت� ش‬ ‫ح�ف��ا � ش���� �عو�م�ا * ا �عت��ق��ا د ا �ن�ه �ل�ا ��ي�ق��د ر �ع��ل� ا ر ك�‬ ‫�ي�‬ ‫��ا ب� ����ى �م�ن ا �ل�ا �ف��ع�ا �ل ا �ل ��تى �ج� ّر ت� �ه��ذه‬ ‫ى‬ ‫�‬ ‫ح��ة ا ��ل�ت ا �ش��ت�ه ت‬ ‫�ق ��ف � ت ة �ذ � � �ن � � �ة � ا �غ ا � � ف ا ض��‬ ‫� �ب��ي�ن ا �ل ن��ا ��س *‬ ‫ا � �ل �� او �ى ا �لم��ع�دد� * �و �ل�ك �م �ج �م�ل� ا �ل� ��ل� ��ط ا � �ل�� ��� �ى � ر‬ ‫ق �‬ ‫ن‬ ‫ا �ع ن ا �ن � ���ظ�ن ن ��ف ا �� غ� ا �� �م�ن ن ا � �ة � ن آ � ا ت‬ ‫��ى ��ه� ي�� �و� �ى ل�� ل ب�‬ ‫��ع� ا �ل����س�� � او �ل� ��س�� ش����ه�ا د �ب �� ��و�ل�ه�ن ا �‬ ‫د �و� �مر ج‬ ‫م‬ ‫�‬ ‫��ا ن � ا � ن � ا ت ّ‬ ‫ا ��لن�� ف � ا‬ ‫ق‬ ‫ق‬ ‫ي�ن‬ ‫�‬ ‫ا‬ ‫ل‬ ‫ا‬ ‫�‬ ‫��‬ ‫�‬ ‫�‬ ‫س‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�ل� ��س����د‬ ‫�ه‬ ‫ح��� �ل� �ي��د ر �ع��ل�ى م� �ي��د ر �ع�ي�� �م� * ك� �ل� �‬ ‫ي‬ ‫و � وى � ي ب و بري � �م‬ ‫ْ‬ ‫�‬ ‫�ف‬ ‫َ‬ ‫ُ‬ ‫�ف‬ ‫�ف �ذ �‬ ‫����ي�ن‬ ‫���ا ن� �م�ن ا ��خل‬ ‫� ث� ا � �لق� ش���� �عو� �م� ا ��خل‬ ‫�م��‬ ‫��ا د �م��ة ��ى ا �ه ن��ا �عي�� ش�� * ا �م�ا �م�ا ك�‬ ‫��ى �ل��ك * � ك‬ ‫�ير ج�ي‬ ‫�‬ ‫م‬ ‫ّ ع‬ ‫ف ا ن � خم ّ� ا � ��ّ‬ ‫� ا � ��ز ا ��ل ه ��ف ا ن � ظ‬ ‫ح ���� �ه�ن‬ ‫��� ��ه� �ذ ��ل��ك ا ��ل ج��� ا ��ل��‬ ‫�ه� �و�ك�‬ ‫ل‬ ‫��‬ ‫�‬ ‫ي‬ ‫�‬ ‫�‬ ‫*‬ ‫�م‬ ‫ع‬ ‫�� � �ه‬ ‫�‬ ‫�‬ ‫�‬ ‫وو ي ى‬ ‫�‬ ‫�‬ ‫ل‬ ‫ب‬ ‫ر‬ ‫ر ل بي ب‬ ‫م‬ ‫� ر ج � �م ى بر ي م‬ ‫خ �‬ ‫ن � تخ‬ ‫���د � ��ل�ا‬ ‫� � �� * � ا ن� ��ل�ا ���د ا � � �ن ق ا‬ ‫�ع�ن ا ��خل‬ ‫�ه�م * � او � ي���س� م ر ج‬ ‫و‬ ‫و‬ ‫ح�دا �م ا �� ر�ب��ه�م �ي��د ���ل ا �لي�‬ ‫ي‬ ‫ر‬ ‫ج‬ ‫ع‬ ‫��ف ��خ ّ‬ ‫ن �غ‬ ‫� ا � س�ت � ن ش ا �‬ ‫� شت �‬ ‫ا � �ز � �ن ��‬ ‫ا‬ ‫خ‬ ‫ا‬ ‫�‬ ‫�‬ ‫ل‬ ‫ل‬ ‫�‬ ‫��‬ ‫�‬ ‫ه‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫ا‬ ‫�‬ ‫م‬ ‫�لي�������ر�ى �ل�ه�م م� �ي�ل م م � ر�ج * و �ل� ي ل�م �� ����ي � �ل� ب�ع�د � �ي �م��س� �ى ��ل‬ ‫�‬ ‫ف �ف‬ ‫�ذ‬ ‫ا خ�ّ ه � ا �� ش‬ ‫�ص���ط�ل�ا � ا ��ل�ا �ف ن� �ل� ن‬ ‫ل����‬ ‫� * �و�غ��ي�ر ��ل��ك �م�م�ا �عر�� ��ى ا‬ ‫�س��ا ب� ا � �ل �‬ ‫م�� ا �‬ ‫و�ا ء *‬ ‫�و ��يب�ر ب�‬ ‫�‬ ‫�‬ ‫�‬ ‫ي‬ ‫ب‬ ‫ر‬ ‫ب‬ ‫ح ج ع‬ ‫ح‬ ‫آ‬ ‫ّ‬ ‫��ا ن �ف‬ ‫��ا ن �ذ � �‬ ‫� �ن ش ا‬ ‫� � �ت‬ ‫���ا �ف ا ��ل�ا ��عت��ق��د ���د �ي�ن‬ ‫�وك�� � �ه� ا ا �ل�وكي����ل �م �م���� �ه�ي�ر �ع�ل�م� �م�ل��ه * �وك�� � ��ى �مب��د ا ا �مره ك� ر �ي‬ ‫ب‬ ‫�ن � ا خ ا ق �غ ن ���ف‬ ‫�‬ ‫��ا ن �‬ ‫ح ا ��خل‬ ‫�‬ ‫�‬ ‫�م�ن ا �ل�ا د �ي�ا ن� * �� ك�‬ ‫� ا� �‬ ‫��‬ ‫�ن ه �‬ ‫ح�ا ��ل ب���� ن��ه‬ ‫ل��� ك� � �مي��د ��ص� �ل ح��س ا �ل� ��ل� � * ��ي ر ا � ك ره � ي‬ ‫ف �ف‬ ‫ي�ن �ز ق ف ا ض‬ ‫ح�ا �ز ا ��ل�ى ا ��خل‬ ‫�����ط ا ��ل�ى ا ن� ��ين��‬ ‫�ر ج�‬ ‫حوا �ب��ه�د ا ��ي ت��ه‬ ‫�ي���ي�ن �م�ن ا ��ه�ل �ب�ل�ا ده * ��� ر��‬ ‫� �وب�� ر ��ه �� � ر‬ ‫� ّ ت‬ ‫���ث�� ا * � ا � ن‬ ‫�ن ت ن � ا‬ ‫��س� او ا ��لي��ه ا �‬ ‫ح��س�ا �ن�ا �وف��ي�را * ف��ا ��ن �ق���ل ب� �ه�ز �ل�ه ج���د ا �و� ك‬ ‫ح �‬ ‫ك� ي ر و‬ ‫�م���� �م��ه ا � �لو��س� �و��س‬ ‫�‬ ‫�‬ ‫� ن ت نّ ن ت ن‬ ‫� ا ��ا � �ه�ا � � ت‬ ‫ق‬ ‫� ا �م�ا ت� � اولم�ع‬ ‫� ��ل�ه‬ ‫�ج�ز ا ت� * �ف ك�‬ ‫��ا � �ي ��م��ى ا � ����س�‬ ‫ح�ى ا �عت����د ا خ��ي�را ا �ن�ه ا ��ه�ل �ل�� ك‬ ‫ل��ر‬ ‫و �ل و م‬ ‫ح‬ ‫� �ذ � ن‬ ‫�ف �ص��ة ��ل���ذ ��ل��ك * � او ��ت ف� ��ق ���فى �ه��ذ ا ا ��ل�ا � او ن� ا ن� �م�ا ت� ��ا ��ل���ط�ا �ع�و ن� �ذ ��ل��ك ا ��خل‬ ‫��ا د �م ا �ل�� �ى ك���ا �‬ ‫ب‬ ‫ر‬ ‫�‬ ‫ف ا �آ � فّ ا ن ن ��‬ ‫�‬ ‫�‬ ‫� � �ن خ ��‬ ‫�‬ ‫�ز‬ ‫ت‬ ‫ت‬ ‫�‬ ‫ض‬ ‫ل‬ ‫���ل ء ا � � � � يح�‬ ‫�� ه ا �‬ ‫� ش � � � ا � ا �� ا‬ ‫���ه� ا �ل�وك����ل م د ا ���ل ا �ل�د ا ر*‬ ‫ي���� رى ل�و م ل�د ر* �م� ج�� ل�د � ��و� �م�ل�و �ع� ر� م ي‬ ‫ث‬ ‫�اف ن ف ن �‬ ‫�فخا ��ف ا ا ن خ� � ف ��‬ ‫حر�م��ة �ز ا �ئ��د�ة * �� ا �ن�ه‬ ‫�صر�‬ ‫��ا � �ل ��وه �ل��ك� �ون�ه �م�ن ا �ل� �ر�� ��ا � �ل�ه� �ع ن��د ا ��ه�ل �م�‬ ‫�� �و � ي‬ ‫م‬ ‫م‬ ‫ج‬ ‫ض �‬ ‫���ت����ه � �ه� ���د �ع� ا لله ���س�� ا ن �ت ا �� � ا ن � قّ ق‬ ‫��� �من �ف�� د � � ث ا‬ ‫�م���ى ا �ل�ى �م�و ض�‬ ‫ب‬ ‫ر وج‬ ‫��� �ع��ل�ى ركب� ي و و ي و‬ ‫ح� ��ه �و��ع� ل�ى �ل� � يح� ���‬ ‫ع‬ ‫�خ � �‬ ‫ث �ة �‬ ‫��ف ��ف‬ ‫ث ��ف ت �‬ ‫�‬ ‫ق �ق‬ ‫�ن‬ ‫ف‬ ‫�ق‬ ‫ت‬ ‫ا‬ ‫�‬ ‫�‬ ‫ا‬ ‫� ا �لب�� ب� �و�ر� �و �ل� � ����س�ه �ع��ل� ج��� ا �ليم�� �و ج�‬ ‫�ص�د �� �ع� ي��د �ت�ه * �� �‬ ‫�ل�ه �‬ ‫���ع�ل �م�ه �ى‬ ‫ج ى‬ ‫ى‬ ‫مح‬ ‫�‬ ‫��‬ ‫� � ت ��ن‬ ‫�ذ‬ ‫ق‬ ‫ا‬ ‫ا‬ ‫� اب��ن‬ ‫�‬ ‫ل‬ ‫ا‬ ‫�ل‬ ‫�‬ ‫�‬ ‫س‬ ‫�‬ ‫�‬ ‫ا‬ ‫�‬ ‫م��‬ ‫�‬ ‫ا‬ ‫ل‬ ‫س‬ ‫س‬ ‫�ل‬ ‫�‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫ع‬ ‫�‬ ‫ا �ن�ه �و�ه�و ��ي ن��ا د �ي�ه ��ا �ئ�ل�ا * ي� ب��د ج ي���ل ( � يم��) �ى د ع�وك ب� � ي �‬ ‫م‬ ‫م‬ ‫فح‬ ‫�‬ ‫� ا ن ��ت � �ن �ظ �� �ل �ة �‬ ‫ح��ا �ة * ث�� ا �ص��غ� �لي����س�تم� ا ج��ل‬ ‫مو ت� ا ��ل�ى �ن��ور ا ��ل‬ ‫�وا ب� �ل��� ي ج�‬ ‫�‬ ‫�ب��ه‬ ‫ا لله �ل� � � �عود م �� �م� ا �ل‬ ‫�‬ ‫��‬ ‫ي‬ ‫ى‬ ‫م‬ ‫م‬ ‫ع‬ ‫َ‬ ‫ّ‬ ‫ث ا �� �ذ � � � ض � �ذ‬ ‫� �‬ ‫ا�‬ ‫ح��د * ف��ا �ش���ا ر ا �ل�ى ا �ل��د ف��ا �ن��ي�ن ا نِ� ا �صب��ر � او * �� ��س� ر ا ل�ى �ل�ك ا �ل‬ ‫��� ا �ل�� �ى �‬ ‫�‬ ‫ص‬ ‫م‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫و‬ ‫�‬ ‫ى‬ ‫م‬ ‫ع‬ ‫‪402‬‬

‫‪402‬‬

‫‪٣٫٢٠٫٢‬‬

‫‪٤٫٢٠٫٢‬‬

Miracles and Supernatural Acts

torn. He therefore saw fit, after first raising his hands to the Almighty in prayerful invocation, to add to her as reinforcement a thin little chit of a man of his country, in the belief that he’d be incapable of performing any of the acts that have drawn in their wake the preceding plethora of rhymes. This is one of a number of scandalous misconceptions that have become widespread, namely that people generally think, without first checking with women or taking their testimony into account, that the thin man isn’t up to what the fat man can do; they’d be well advised not to be so opinionated. The thin man thus stayed with the maid in the utmost felicity. As for the

2.20.3

Baguettes, the one who’d bagged them up (i.e., the one who’d raised them) entrusted their care to that clever man and instructed him to forbid them to leave the house and not to let any of their relatives enter to see them and to employ a man to buy them what they needed from the outside and to accept nothing from him until he had washed it in vinegar, censed it with wormwood, and done the other things that Franks conventionally do to keep away whatever may bring the plague. This agent was a famous scholar of his nation who had, at the beginning of his life, been an infidel, without belief in any religion, despite which he was of noble character and excellent morals. His unbelief, however, had stood in the way of his making a living, and he’d been forced to join sides with the Bag-men of his country, who, delighted at his having found his Saviour, bestowed upon him every favor. His lighthearted spirit now turned somber and became prey to devilish insinuations and delusions to the point that, in the end, he believed himself capable of performing extraordinary acts and miracles, for a chance to practice which he was always on the lookout. It now happened that the servant who bought the supplies for the house died of the plague. When the gravediggers came to carry him away, the agent prevented them from entering, and they were afraid to oppose him because he was a Frank, the Franks being regarded by the Egyptians with excessive respect. The man then proceeded to a place where he could be on his own and went down on his knees, praying to the Mighty and Glorious to give him evidence of the truth of his belief. Then he opened the door, came out, threw himself on top of the body of the deceased and put his mouth to his ear, crying, “ʿAbd al-Jalīl”—the dead man’s name—“I call on you in the name of Christ the son of God to return from the darkness of death to the light of life!”

403

403

2.20.4

‫� زا �‬ ‫��ف��م�ع‬ ‫ج� ت� �وك��را �م�ا ت�‬ ‫ي‬

‫آ‬ ‫��ف ي�ن �فخ �ذ‬ ‫ي ج�‬ ‫�‬ ‫ّ‬ ‫�� ���فى ا ��ل��د �ع�� �و�ذ ��ل��‬ ‫��جم‬ ‫�ف�ي��ه ا �ّو �ل�ا * �و�غ��ي�ر رك��‬ ‫��عت��ه �ب�ا ن� ج�‬ ‫���ع�ل �م�ه �ب��‬ ‫��� �ي�ه �و�‬ ‫�‬ ‫�‬ ‫ع‬ ‫ه‬ ‫�‬ ‫�‬ ‫ك‬ ‫ل‬ ‫و‬ ‫�‬ ‫ِ‬ ‫ى‬ ‫ن �ق ن مآ‬ ‫�‬ ‫ّ � ا �ن�ز � � ��‬ ‫� �‬ ‫ن‬ ‫�‬ ‫ي�ن‬ ‫�‬ ‫�‬ ‫ا‬ ‫ت‬ ‫�‬ ‫�‬ ‫�م�ن� او �ل ا �لي��ا ��س ا �ل�ن�ب�ى �‬ ‫ح�� �ص��ل�ى �ل� ا �ل ا�لم�طر ب���ع�د ا � ���ل ا ��ب��ي�� ب����ع�ل * �وك�� � �ع�دد ه�‬ ‫م‬ ‫�ف �‬ ‫�ا �‬ ‫ا �ذ �‬ ‫� ���ف ا �� ف�ل���ص� ا ��لث��ا �م�ن � ش‬ ‫�� ا ئ �ة �خ� ي�ن ن ّ ا‬ ‫ع���ر�م�ن ��س� ر ا�لم��ل�وك ا �ل� �و�ل *‬ ‫ا بر�ع�م� �� �و �م��س�� ��ب��ي�� �ع��ل�ى �م� ك�ر ى‬ ‫ل‬ ‫� ّ‬ ‫�‬ ‫�‬ ‫ْ‬ ‫�ذ‬ ‫�ك��ذ ا ب���ع�د ا � �ل�ق ت���ل �و�ص�ا �‬ ‫ا �ل�ا ا ن� �ب��ي�ن ا ��ل��د ا �عيَ��ي��ن �فر�ق�ا * �و�ه�و ا ن� ا �ل�ن�ب�ى �ص��ل� �‬ ‫�ه�‬ ‫حب��ن �ا �ه� ا‬ ‫ى‬ ‫��ل � �� غ ف �ة ��ا ف ا ��ل�ن � �ذ‬ ‫��ق�� ا � ا � �آ ��ا ن � ا � ن ف‬ ‫��‬ ‫ح�� * �وك�� � ا �ل� �و�ل�ى ا � �ير��� �عب��د ا ج��لي���ل ا ل�ى ��ر�� �مك� ����ع�ل �ب�ى ا�لم� �ك�ور‬ ‫ب �ل �لِ� ي‬ ‫ع‬ ‫�‬ ‫ن ق�‬ ‫ا �ن � ا � �ة � ت ��ا ن ت �ت �‬ ‫��ا ن �آ �‬ ‫�ا‬ ‫ح��ا �ئ�ه ا � ��ا �ل ا �ي��ه�ا ا �لر ب�‬ ‫�ب� ب� ا �ل� ر�م�ل� ا �ل ��ى ك�� ��� ��ع�و�ل�ه * �وك�� � د �ع� �وه ا �ل�ى ا لله �ل� �ي‬ ‫� ة � ��ق ت ن ا ��‬ ‫�‬ ‫� تَ‬ ‫�خل ث ن ش‬ ‫�ت‬ ‫� ا ��ل ش��� ّ ا �� ض� ا‬ ‫�ه� ا‬ ‫هى ا ج��لب�‬ ‫�����‬ ‫��� �ع��ل�ى �ه��ذه ا�ل�م ار � ب� ���ل ا ب�� �‬ ‫ا �ل� �‬ ‫ري‬ ‫� * ��م ا ��ه ب‬ ‫� �ي��د �ي�ه ح�ى‬ ‫�ف ح �‬ ‫ث‬ ‫�‬ ‫�ص�ا ر ت� �ج��ث�ت�ه �ع��ل �ش�� �‬ ‫��ك�ل �ص��لي� ب� * �� �ق�ا � �ن�ا ش��� ���ط�ا �م��سر�ورا � او ��سر ��ى ا ن� ا ��ل��ق �ج��ث�ت�ه‬ ‫ى‬ ‫�ى‬ ‫م‬ ‫م‬ ‫ع‬ ‫ف� ا �‬ ‫ا ��ف �ذ �ن �� ا �‬ ‫�‬ ‫�‬ ‫� ت � �ي�ز �‬ ‫ا‬ ‫�‬ ‫�ع��ل� ا �ليم� ت� � او �ع� د �ى ا �ي��ه ك��ل� �م�ه ا �ل� �و�ل * ��ل�م� �ل� ي ج�‬ ‫�ب��ه ا �‬ ‫ح�د �ورا �ى ا �ليم�� �ل�م �ل‬ ‫ى‬ ‫م‬ ‫�ف�ت � � �ف � ق ��‬ ‫م�� �م �ة �ه ن��ا � �م �ة �ه ن��ا ك � �ل�� ��ع ���ط�� ��س�� �ع ���ط��س�ا �ت‬ ‫��ف ن���ي�ن � �ل�� �� ش‬ ‫ل‬ ‫�م� �و ا � �ل� �م �� ب � �‬ ‫و‬ ‫ور‬ ‫ط�� ا ج � و م ي � ر‬ ‫م �ي س بع‬ ‫ح م‬ ‫�ن �‬ ‫ا ا ��ل�ن �‬ ‫ا �ذ‬ ‫�ذ‬ ‫�‬ ‫ة‬ ‫� ��ف ا �� ف�ل���ص ا �� ا �� �م�ن ��س��ف‬ ‫�‬ ‫ش‬ ‫�‬ ‫�‬ ‫�ك��ا �ع ���ط�� اب� ا�ل�م ار � ا �ل� ى ا �‬ ‫�ل لرب�‬ ‫ح�� ه �ب�ى ا �لي������ �ع��ل�ى �م� ك�ر �‬ ‫�م‬ ‫ى‬ ‫ي‬ ‫ر‬ ‫س‬ ‫ع‬ ‫ع‬ ‫�‬ ‫�‬ ‫� �ن‬ ‫�ذ‬ ‫� � ا �م ا ��ل���ط��ا�خ� ��ا ن� ���ص�ن � ��ل�ه �م �ق��ة �ع�� ا �� ف�ل �� * �ف��ل�م�ا‬ ‫ا �ل�م��ل�وك ا �لث��ا ��ى * �ه ب� ا ��ل�ى ا�لم��ب�ط‬ ‫ر ل�ى ور‬ ‫�خ� و‬ ‫ي‬ ‫ب‬ ‫ب‬ ‫ر‬ ‫ع‬ ‫� �ف� �غ ن ا ��ف � ق ه �ذ � ش غ �‬ ‫�ص��ّ ت� ا �ل��م ق���ة ا ��ق��� ���ه�ا ا ��ل�ى �ع��د ا ج��ل‬ ‫���لي���ل �و ج�‬ ‫ح�ل��� �و ا ك م���� ��ول�‬ ‫�ه� �ى �‬ ‫���ع�ل �ي ر �م �‬ ‫ب‬ ‫ر بل ب‬ ‫ب‬ ‫� � ف ا ني�ن ن �� ق ا � ا ّ �ذ ن ��ف �� ��ن‬ ‫ف‬ ‫ن نا�� �ن�‬ ‫� ا ا‬ ‫�ع��ه ب���� ك�ر �و��ك�ي�ر * ��ل�م� ا �عي�� ه ا �مره ا �مرا �ل�د �� ��� ا � ي �حم�ل�وه �و�� �ل �م� �ع��ل�ى �� ب� �ى ك��و�ى‬ ‫ح ة � ف ا ا ق ق ا � � � ا ت خ ��ذ �ن‬ ‫�ل�� ا د ا ن ا ���عث��ه � ا ن��م�ا ا ��ل���ذ ن��� �ع��ل��ه * ث�� ا ��ق�� ا ��ل� �‬ ‫م ر � ب و‬ ‫�ر� ا � �ل�� ر�ي� �� �و�� �ل �ل�ه �ل� � �� او �� ��ى‬ ‫م ب �ل ى ج‬ ‫ب ي‬ ‫آ‬ ‫ّ‬ ‫��� ن � ا �ت �خ �ف‬ ‫�‬ ‫�ان‬ ‫�ج�ز� �ع�ن � � ��خل ف ن �ز‬ ‫خ‬ ‫�‬ ‫�غ� * �و ك‬ ‫ح�� ء ا‬ ‫��ا د � ��ا � �م�ن ا �ل� � ش����ا ر �لم�ا ��ي ب���ل‬ ‫�ي�ا ���ل�ي��ل�ى ب��ع ى‬ ‫ل����ى �ل� ا ار ��ى ��ى‬ ‫ا ي‬ ‫م‬ ‫ف � ا �� � ف ا ا ق �ذ � � ض �‬ ‫� ��ق �ت ن ف �ذ � � ة � �آ �ة ن‬ ‫ع ي��د ��ى �ب�ا � ا ����ع�ل �ل��ك ا�ل�مر� ا �ل� ��تي�� ا � �ش���ا ء ا لله * ��ل�م� س�م� ا � �ل�� ر�ي� �� �ل�ك ا �‬ ‫����طرب�‬ ‫آ ع‬ ‫ف ت‬ ‫�غ‬ ‫�‬ ‫ح�ز �ن�ا * ف��ا �ص�ا ��ه ���فى �ذ ��ل��ك ا ��ل � � ا ��ل��د � ء ا �� �لف��ا �ش���ى * ��خ �� �‬ ‫ح ت� ا �ب� ���ط�ه‬ ‫�ب�ا �ل�ه � �وث�ا ر د �م�ه �ي �ظ� ����ا �و�‬ ‫و‬ ‫�ي‬ ‫ب‬ ‫ر‬ ‫م‬ ‫ج‬ ‫� ف‬ ‫�‬ ‫فا ا �‬ ‫�ة‬ ‫���ا ��ا �ت ���ة � � ّ خ‬ ‫�‬ ‫�‬ ‫�ص��ه �ش��� * � �ذ ��ل��ك �م�ن‬ ‫�‬ ‫�‬ ‫�‬ ‫ح� � او ����ذه �‬ ‫��س��ل�ع� ك� �ل‬ ‫ر‬ ‫و‬ ‫�ص�داع ا �لي�� * �� �م� ا �ل�وكي���ل ل�م �ي�� ب ى و‬ ‫ج‬ ‫م‬ ‫م‬ ‫� ت ��ج�ز ع�ن �� ا ��‬ ‫ض ف ّ‬ ‫��ا ن ا �‬ ‫��آ ث� ا ن ا �� �ف ا � ا �ق‬ ‫� �ف�م�ا‬ ‫ل‬ ‫�‬ ‫ا‬ ‫ا ��ل�ا ��س ا ر ا �ل �� �ي ع‬ ‫ح�‬ ‫�‬ ‫ه‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬ ‫ا‬ ‫�‬ ‫�‬ ‫� � د ر ك�ه� �مك� * � � ل�� ري� � ك� � �‬ ‫��� �ي� ك‬ ‫ح� ل �مر�‬ ‫�ر ي‬ ‫ر ى‬ ‫م‬ ‫�‬ ‫� ا ��‬ ‫غ‬ ‫ن‬ ‫��ا ن‬ ‫ا‬ ‫ن‬ ‫�‬ ‫�‬ ‫ط�ي�� ب� �ي��د ا � �وي�ه * �وك�� �‬ ‫ح��د ��ر��ي ب� �ل� � �مو���س �ع��ده ي���س�لي��ه * �و �ل� � ب‬ ‫�ج�ر�ى �ع�لي��ه �و�ه�و �و�ي‬ ‫��ت‬ ‫�ت‬ ‫ح�ا ��ل��ة ��ف�م�ن �ع��س�ا ه �ي �ت ت‬ ‫م�� ب� ك‬ ‫��ي�ق ��و��ل ���فى ��ن �ف���س�ه ا �ذ ا �م ت� �ع��ل� �ه��ذه ا ��ل‬ ‫�‬ ‫���ب�ى �ه��ذه ا �ل��ى ��س�هر ت�‬ ‫ى‬ ‫ع‬ ‫‪404‬‬

‫‪404‬‬

‫‪٥٫٢٠٫٢‬‬

‫‪٦٫٢٠٫٢‬‬

Miracles and Supernatural Acts

He cocked an ear to hear the reply, but no one answered, so he gestured to the gravediggers to be patient and went back to the same place in which he’d prayed the first time and changed his kneeling posture so that his mouth was now between his legs while he mumbled his prayers, after the manner of the Prophet Ilyās when he prayed for the rain to descend after killing the prophets of Baal (who were four hundred and fifty in number, according to 1 Kings 17). There was, however, a difference between the two praying persons, in that the prophet prayed thus after a killing, whereas our man prayed before a resurrection. It would have been more appropriate if he’d carried

ʿAbd al-Jalīl up into a loft as the aforementioned prophet did with the son of the widow who had been sustaining him, his prayer to God to resurrect the man being, “O Lord my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?”291 etc. Next, the man spread out the arms of the corpse to make a cross, sprang

2.20.5

happily to his feet, and made haste to throw his body onto that of the deceased, repeating his earlier words in its ear. When no one answered him and he saw that the dead man was still lying there with his mouth open and his eyelids closed and hadn’t got up and walked around and about and hadn’t sneezed seven times as did the widow’s son raised by the Prophet al-Yashuʿ as mentioned in 2 Kings 4, he went to the kitchen and ordered the cook to make him some broth on the double. When the broth was poured, he took it to ʿAbd al-Jalīl and started emptying it down his throat, though the latter was too busy to pay attention as he was talking to Nākir and Nakīr. When all his efforts failed, he ordered the gravediggers to take him away, saying, “It’s not my fault I didn’t manage to resurrect him, it’s his.” Then he went to the Fāriyāq’s room and said to him, “Excuse me, friend, for failing to resurrect the servant, but the time of resurrection is not yet come. Still, I shall not weaken in my faith that I shall do it next time, God willing.” When the Fāriyāq heard this, he lost his composure and his blood rose in fury and sorrow, and on that same day the disease that was making the rounds afflicted him, a ganglion the size of a citron appeared in his armpit, he became feverish, and he got a painful headache. The agent, though, was unaffected, which is one of those mysteries that physicians cannot understand. During his illness, the Fāriyāq pondered his situation, as a lone stranger with no companion to bring him cheer, no doctor to give him care. He said

405

405

2.20.6

‫� زا �‬ ‫��ف��م�ع‬ ‫ج� ت� �وك��را �م�ا ت�‬ ‫ي‬

‫� ا ��ن� ن �‬ ‫�� ا �� � � �غ ن‬ ‫ت ا �� ف� ت‬ ‫ا ��ل��ل��ا ��ل� �ع�� �ن�� خ‬ ‫�س‬ ‫�ه� * ع� ا � ا �ل‬ ‫مو ت� �ع��ل� �ك��ل �‬ ‫ح� ل �صع ب� � ك‬ ‫�‬ ‫�‬ ‫م��ر�وه ��ي�ر ا � � �مو� ل��ى‬ ‫ى‬ ‫ي ى ل�ى‬ ‫م‬ ‫�ا آ‬ ‫�ن‬ ‫�‬ ‫�ف‬ ‫�‬ ‫�ة‬ ‫ن � ن‬ ‫�مث���ل غ�� � ب��ا ا �ص�ع� * � او ��ى ق��د ا ب��ت���ل� ت� � او ��حل‬ ‫�م��د لله ��ى �ه��ذه ا�لم�د ��ي �� ب ج �مي�� ا � �� اوع ا �ل� د � �و‬ ‫ي‬ ‫�ى �ير‬ ‫ب‬ ‫ع‬ ‫آ‬ ‫�ف‬ ‫�‬ ‫�‬ ‫�ف‬ ‫�ذ‬ ‫�‬ ‫�ة‬ ‫� � ��ن ا � ا �ق‬ ‫ن‬ ‫ن‬ ‫ق‬ ‫ف‬ ‫�‬ ‫ف‬ ‫ف‬ ‫ا ا‬ ‫�ص�و�غ�� ���ل�و� اِ ��حل‬ ‫�م�ا � * ��ا ا ����س‬ ‫� ا لله ا �ل� � ��ى ا ج���ل�ى ��ل� ا �� ر�� �ه��ذه ا �ل�د ي�� ا �ل� ر�ير‬ ‫ا�لم� ب � ب‬ ‫م‬ ‫ن � ح‬ ‫�‬ ‫�ن � � ا � � �ن ا �غ � ���ت‬ ‫ك� � ا ق‬ ‫ا �ل�ع��ي�ن ب��نج����ل �ير�ث ن��ى * � او � �ل� �ي��‬ ‫�ك�ن �ع ن��د �ى �م ح ��ط� � ا �ل�د �ي�� ��ي ر ا ك‬ ‫��ي��ف� �ل� �و��د‬ ‫ل��� ب� *‬ ‫م‬ ‫م‬ ‫آ‬ ‫�‬ ‫� �ذ‬ ‫��ر �ب�ه ب���ع�د � �م �وت�ه ا �ذ �ل� �ي��‬ ‫�ك�ن ��ل�ه‬ ‫ج��� ء �ع�ن ا �ب�ي�� ش�����ل�و� �و��ل��د ��س�ي �د �ن�ا د ا �ود ا �ن�ه ب� ن��ى ��ل�ه ج���دا را �لي�� ك�‬ ‫م‬ ‫م‬ ‫�ج�نّ ف ا ن � ا �ت ن خ � ف ف ا � � � ��ث‬ ‫��‬ ‫�غ‬ ‫ّ‬ ‫خ ف‬ ‫ف ا�ت�ز‬ ‫ث‬ ‫�‬ ‫�‬ ‫���ل�� * ��ل� �و �� � �ل�م �ي� ��ى ��ل�� �� �ل��ط�و ب� ب�م�‬ ‫له�م ي���سر * � � �و�ك‬ ‫�صرك���ي�ر* ا �ل� �‬ ‫ّ‬ ‫�‬ ‫� � �ف‬ ‫ث� � ا � ن‬ ‫ا�‬ ‫� �� * ��ا ر�‬ ‫ح�م�ا ن� �ي�ا ر�‬ ‫ح�ا ��ل ا �ل�ز � او �� � �وت��ص�ّور �م ش����ا �ق�ه‬ ‫���ا � ي��م��ع�ن ا �لن ظ� ���ر ��ى �‬ ‫حي�� * � �لم� ك‬ ‫�ي� ك�ريم ي‬ ‫ج �ي‬ ‫م آ م‬ ‫���ا ن � ا � دّ � ء ه � �م��ا �ف�ه � �ق�ا �� �ن �ا � ��ئ��ّ�ن ن �م�ن ��ا ظ‬ ‫� �ش���د ا �ئ��ده ا ��ل�ت‬ ‫�ه ���� �‬ ‫�‬ ‫ح�م��ل�ه�ا * �ير ج�‬ ‫��‬ ‫س‬ ‫ه‬ ‫�‬ ‫ع‬ ‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫ى‬ ‫�‬ ‫�‬ ‫�ير‬ ‫و‬ ‫ر‬ ‫و‬ ‫و‬ ‫و‬ ‫�‬ ‫�ي و ي و‬ ‫ب‬ ‫�ى‬ ‫ع‬ ‫�‬ ‫ف‬ ‫ت‬ ‫ث �� ت �ذ‬ ‫�ع�ن ��ز ه ��� خ�س � �ن ���س�� � �ة‬ ‫عق��� ه � ض��� �ف‬ ‫��� �ف �‬ ‫ع �م� �و �ر م ا‬ ‫�ه�م�ه �لض�‬ ‫ح�ا �ل� � � ل� و�‬ ‫ع� � �‬ ‫ع� �ج ��س�م�ه * ��م �ي ع�� ر‬ ‫ي‬ ‫�‬ ‫� � ��ف ق � �ل�‬ ‫�ذ‬ ‫�ا �ة‬ ‫ن‬ ‫ن‬ ‫ة‬ ‫ش‬ ‫�‬ ‫�‬ ‫ت‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫�لن ��ف���س�ه �ب�ا ن� �ك��ل ا ���س� � ا ا �ع� ��� �م�د� �‬ ‫ح�� ��ه �ع��ل� را ى �ل� �ي�� ا‬ ‫و �� را ى ا �ج �م� �ع� *‬ ‫ي‬ ‫ى‬ ‫م‬ ‫�‬ ‫ض‬ ‫ن‬ ‫ا‬ ‫ح� ّ �‬ ‫��ص‬ ‫�‬ ‫� ا �ج��ل‬ ‫���ا ن� �ي��عت��ق��د �و�ه�و �‬ ‫����‬ ‫� ��س� �م�ع�ا ���فى ا �ن��ه� ك�‬ ‫�وك�‬ ‫���ل� �ل � او ��ه �ه�و �و�‬ ‫ح�ده‬ ‫�ح�‬ ‫له� �ع��ل�ى �‬ ‫ى‬ ‫�‬ ‫ي‬ ‫م‬ ‫م‬ ‫م‬ ‫ح‬ ‫ف‬ ‫�‬ ‫�ذ‬ ‫ف �ذ �‬ ‫عف� �ج���س� �ل� ��ي��لب� ث� ا ن� ��ي ت�غ���ي�ر �ع�ق���ل�ه �ي��مي���ل �ع�ن �م� �هب��ه‬ ‫��� �‬ ‫�ع��ل�ى �ه�د �ى * ��ا ا ا د رك����ه ض�‬ ‫م‬ ‫م‬ ‫�ن ��‬ ‫�ا �‬ ‫� ن ا �� ��ف � �ف ��‬ ‫��آ ا �� �ف �ا �ف �ة ث� ا ن‬ ‫�ث� �غ‬ ‫��‬ ‫ل‬ ‫�‬ ‫ا‬ ‫ح�‬ ‫�‬ ‫�‬ ‫�‬ ‫ك‬ ‫م‬ ‫ه‬ ‫ل�‬ ‫��‬ ‫�‬ ‫�‬ ‫�‬ ‫ل‬ ‫�‬ ‫�‬ ‫�‬ ‫*‬ ‫�‬ ‫�‬ ‫�‬ ‫س‬ ‫�‬ ‫ك‬ ‫�م� و ل‬ ‫م �‬ ‫ا �ل� �و�ل * �مك�ا �ج�ر�ى �لب�ي ��و� ل ي��ل�� �سو� �و ي ر ي ر‬ ‫� آ‬ ‫ا لله ��ت�ع�ا ��ل� �ت��د ا ك ا �� �لف��ا ��ا �ق� � �‬ ‫ح�مت��ه * �و�م�نّ �ع��لي��ه �ب�ا �ل ش����ف��� ء �م�ن �ع��لت��ه * ف���ق��ا � �م�ن �ف ار �ش���ه‬ ‫ري بر‬ ‫ى ر‬ ‫م‬ ‫�� � ن�‬ ‫��ا ن� ا �ق ا � �ن َ �َ ث ه ��ق‬ ‫�ف ه ا � ا ن‬ ‫�� �ز �ف � ه ���غ‬ ‫ن‬ ‫ط� ��ور �ي ع � ب� �و�ي ��ى * �د �ع� �ل� � �ع��ل� �ه��ذه‬ ‫ك�� �م� � �م م ج��د �� � او ب���ل �ع��ل�ى ا ل� ب‬ ‫ى‬ ‫��ل � �ة �‬ ‫ش‬ ‫�ذ‬ ‫ا�‬ ‫ح�ا �ل� �و �ل�ا ��ت ن�غ����ص �ع��لي��ه �عي�� ش����ت�ه * �و����مر ا �ي�ا ��ل��ك �‬ ‫�‬ ‫م‬ ‫ع‬ ‫�‬ ‫ى‬ ‫� ن �� �ف ��ف �ق �ذ � ا � �‬ ‫� ا �لمت��ا ���‬ ‫�ل��ط� ر �و� �ه� ا ا �ل� �جي ��‬ ‫�ج‬ ‫ج ج‬ ‫ا �م�ا �م ن��ا �ف�م�ا‬ ‫ي‬ ‫�‬ ‫�ي��ل�ى‬ ‫�ذ‬ ‫�ه� ا‬ ‫*‬

‫ت �ت‬ ‫�ا � ث ا ��ن‬ ‫�� ا � ك��‬ ‫ل�� ب� ا �ل�� �ى‬ ‫م‬

‫‪406‬‬

‫‪406‬‬

‫‪٧٫٢٠٫٢‬‬

Miracles and Supernatural Acts

to himself, “If I should die now, who will benefit from these books of mine that I have spent so many nights in copying? True, death is hard and hateful under any circumstances, but for a young man like me to die in a strange land is harder still to bear. I have been afflicted in this city, praise God, with every kind of sickness that bears the tint of death. If God should now grant me a reprieve before my time is up, let me not leave this world without the solace of a son and heir, even if my worldly relics consist of nothing but my books. How can it be otherwise when Abīshalūm, son of Our Master Dāʾūd, built himself a wall292 to be remembered by after his death because he had no children. Let me then marry; if I have no children, there are plenty of bricks in Egypt. God make smooth the path! Your aid, O Generous One, O Compassionate, O Merciful!” Every time, however, he thought carefully about the married state and pictured the troubles and hardships from the devastating heaviness of whose load he’d seen his friends and acquaintances suffer and moan, he’d go back on his decision and laugh at how puerile his mind was and at the weakness of its ability to understand the weakness of his body. Then he’d exuse himself on the basis that anybody who had spent his whole life with opinions opposed to everyone else’s and believing, when in good spirits, sound of body, and in good health, that all of them were in the wrong and he alone in the right, must inevitably quickly change his mind and reject his former way of thinking when afflicted by some bodily weakness. This is what happened to the philosopher Bion293 and many other sages and philosophers. Then the Almighty made amends to the Fāriyāq with His mercy and granted him relief from adversity, and he rose from his bed like one rising from the tomb, went straight to his tambour, and played on it and sang. Leave him now in this state and do nothing to spoil his mood, but gird instead your loins, along with me, and make ready to leap the blazing bonfire that awaits us in Book Three. * End of Book Two

407

407

2.20.7

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Notes

1

“the Five Stars” (al-nujūm al-khamsah): the planets known to Islamic astronomy (Saturn, Jupiter, Mars, Venus, Mercury), called khunnas because they return (takhnusu) in their courses.

2

“the Mijarrah—‘the gateway of the sky, or its anus’” (mijarratuhā—bāb al-samāʾi aw sharajuhā): the Lisān explains the first part of the gloss by the resemblance of the Milky Way to an arch.

3

“the rujum—‘the stars used for stoning’” (rujumuhā—al-nujūmu llatī yurmā bihā): the stars with which God stones Satan, who is commonly referred to as al-rajīm for this reason; in popular belief, shooting stars (see, for Egypt, Lane, Manners, 223).

4

“the Two Calves” (al-farqadayn): stars γ and β in Ursa Minor (the Little Dipper); also known as Pherkad and Kochab (al-kawkab).

5

“all those gazettes” (fī hādhihi l-waqāʾiʿ al-ikhbāriyyah): no doubt a reference to Al-Waqāʾiʿ al-Miṣriyyah, on which see further n. 132 to 2.11.5 below.

6

“Friends of God” (awliyāʾ Allāh): individuals believed to be chosen by God for special favor; sometimes they manifest unusual spiritual powers.

7

“to bring about divorces” (li-l-taṭlīq): a reference, perhaps, to the notary (maʾdhūn) who gives formal recognition to a divorce.

8

“as a legitimizer” (li-l-taḥlīl): if a Muslim man divorces his wife three times—thus irrevocably—and then regrets his act, he may hire a man (known as a muḥallil, approx. “legitimizer”) to marry her and then divorce her, rendering remarriage legally possible.

9

Though the references in the following passage are, in some cases, at least, to recognized rhetorical figures, their precise meaning is less important than the impression of erudite obfuscation that they convey.

10

“the method of the sage” (uslūb al-ḥakīm): taking advantage of an inappropriate or unanswerable question to open a more important discussion.

11

“person-switching” (iltifāt): a rhetorical figure consisting of an “abrupt change of grammatical person from second to third and from third to second,” as in the words of the poet Jarīr “When were the tents at Dhū Ṭulūḥ? O tents, may you be watered by ample rain!” (Meisami and Starkey, Encyclopedia, 2:657).

12

“tight weaving” (iḥtibāk): a rhetorical figure defined, in a widely taught formulation (http://www.alfaseeh.com/vb/showthread.php?t=9355), as “the omission from the

409

409

Notes earlier part of the utterance of something whose equal or equivalent comes in the later, and the omission from the later of something whose equal or equivalent comes in the earlier”; an example is the Qurʿānic verse “a company that fights for God and a disbelieving company” (Q Āl ʿImrān 3:13), meaning “a [believing] company that fights for God and a disbelieving company [that fights for the Devil].” 13

“an Arabized word”: via Latin, from Greek manganon.

14

“like common caltrops” (ʿalā mithāl al-ḥasak al-maʿrūf): i.e., like starweed (Centaurea calcitrapa), whose spiked seed-cases pierce sandals and feet when stepped on.

15

“a padded outer garment . . . a weapon . . . thick shields”: the confusion as to the word’s meaning seems to stem from its foreign, probably Persian, origin.

16

“a device for war worn by horse and man alike”: cataphract armor.

17

al-ʿadhrāʾ: literally, “the virgin”—“a kind of collar by means of which the hands, or arms, are confined together with the neck” (Lane, Lexicon).

18

Jadīs and Ṭasm: related tribes of ʿĀd, a pre-Islamic people destroyed, according to the

19

al-ʿAbbās ibn Mirdās: an early Meccan convert to Islam who burned al-Dimār, the idol

Qurʾan, for their ungodliness. of his clan. 20 ʿAmr ibn Luḥayy: a leader of Mecca in the Days of Barbarism, and supposedly the first to introduce the worship of idols into the Arabian Peninsula. 21

“Ilyās, peace be upon him”: Ilyās (Elias) is regarded in Islam as a prophet.

22 “ʿUrwah’s hadith ‘al-Rabbah’” (ḥadīth ʿUrwatin al-Rabbah): the tradition recounts that a recent convert to Islam, ʿUrwah ibn Masʿūd, was refused entry to his home unless he first visited “al-Rabbah” (literally, “the Mistress”), “meaning al-Lāt, which is the rock that [the tribe of ] Thaqīf used to worship at al-Ṭāʾif ” (see Ibn al-Athīr, Al-Nihāyah, 1:56). 23

Dhāt ʿIrq: a place, 92 kilometers north of Mecca.

24 “Furdūd, Pherkad . . . Kuwayy”: names of stars in this list that have accepted English names (all but one of which in fact derive from Arabic) are printed in regular font, while those impossible to identify from the extensive list provided by the Wikipedia article “List of Arabic Star Names” are transcribed in italics. 25

“instruments that . . .”: see the Translator’s Afterword (Volume Four) on the choice of synonyms in this passage; note that, while the Arabic list contains forty-eight items, only forty-five are represented in the translation, because three (daghz, zazz, and waqz) could not be found in the dictionaries.

26 “headgear of a generic nature” (ʿimārāt): ʿimārah is defined in the Qāmūs as “anything worn on the head, be it a turban (ʿimāmah), a cap (qalansuwah), a crown (tāj), or anything else.”

410

410

Notes 27 “watermelon-shaped . . . cantaloupe-shaped . . . caps” (bi-arāṣīṣ . . . bi-arāsīs): while the author, in this footnote, specifies the shape of the former, the dictionaries say of the latter merely that it is “a cap” (qalansuwah); however, it seems to be a variant of the first. 28 “judges’ tun-caps” (danniyyāt): so called from their resemblance to a dann or large wine barrel. 29 “antimacassars” (ṣawāqiʿ ): cloths worn by a woman on her head to protect her veil from grease (Qāmūs). 30 “pass their hands over what is in front of the latter” (yatamassaḥūna bi-mā amāmahu): the significance is unclear; the Qāmūs cites the usage yutamassaḥu bi-hi (“people pass their hands over him/it,”) and says that it means yutabarraku bi-hi li-faḍlihi (“blessing is derived from him because of his/its virtue”). This brings to mind the habit of visitors to certain mosques of passing their hands over the grills enclosing saints’ tombs in the belief that they will thus obtain barakah (“grace”). 31

“underwear” (andarward): the English word is probably intended; andarward may be due to a mishearing by the author or possibly a joke (andar-ward “under-roses”).

32

i.e., must never stop calling out pious phrases to warn those around him of his presence or that he is “coming through.”

33

“As God wills!  . . . O God!” (mā shāʿa llāh  . . . Allāh): typical expressions of delight, pleasure, and appreciation, all of which invoke God’s name to protect the one praised from the possible effects of envy.

34 “her peepings through her fingers against the sun to see  . . . , her shading of her eyes against the sun to see and her peering through her fingers against the sun to see” (istikfāfihā  . . . wa-stīḍāḥihā wa-stishfāfihā): all defined in the Qāmūs as synonyms. 35

“a fourth way of walking, with further letters changed” (wa-qahbalatihā): again, defined in the Qamūs as “a way of walking.”

36 “a fifth way of walking, with further letters changed” (hayqalatihā): again, defined in the Qamūs as “a way of walking.” 37

“her walking with tiny steps” (khadhʿalatihā): the Qāmūs defines again as “a way of walking”; however, a second sense given is “cutting a watermelon etc. into small pieces.”

38

“her marching proudly (spelled two ways)” (tabahrusihā wa-tahabrusihā): synonyms, meaning tabakhtur (“strutting”), according to the Lisān (s.v. tabahrasa).

39 “the same said another way” (wa-unufihā): synonym of the preceding item, according to the Qāmūs. 40 “two lines”: four hemistichs, each hemistich starting here on a new line.

411

411

Notes 41

The word muʿqanafishan has not been found in any dictionary, but cf. ʿaqanfas, variant of ʿafanqas “ill-tempered, base” (ʿasir al-akhlāq laʾ īm).

42 “bardhaʿahs . . . ikāfs . . . qitbahs . . . bāṣars”: all types of saddle. 43 “with a thread of paper” (bi-khayṭin min al-kāghid): perhaps referring to the domination of the bureaucracy by Turks. 44 “leading . . . ‘leading’ him” (yaqūdu . . . yaqūdūna lahu): the author plays with two senses of the verb, qāda “to lead” and qāda li- “to pimp for.” 45 “bakalım kapalım (‘let’s see-bee’)”: the phrase is constructed by adding a non-existent word kapalım to the genuine word bakalım (“let’s see”) thus mimicking such genuine Turkish rhyming couplets as the preceding. 46 “Ghaṭāliq . . . ”: most of the supposed Turkish of the following lines is in fact nonsense, though it does contain distinctive Turkish features, such as the ending -lik/lıq; the first hemistich of the last line does make sense in Turkish (“They’re like donkeys too, by God!”), and the second hemistich of the same line can be read as near-meaningless Arabic (“Their troubles are their confusions”). 47 “head . . . tail”: by “head” the author may mean the promontory of Raʾs al-Tīn (“the Head(land) of the Figs”) and by “tail” the land end of that promontory, where the popular quarter of Anfūshī, home to the city’s fish market, is situated. 48 Qayʿar Qayʿār: an invented name that may be translated as something like “Plummy Pompous,” from the literal senses of qayʿar and qayʿār, both of which mean one who “speaks affectedly and from the back of his mouth” (tashaddaqa wa-takallama bi-aqṣā famihi). If we follow the clues offered by the similarly coded name Baʿīr Bayʿar (= al-Amīr Ḥaydar (1.5.2)), we may suppose that the first name of this individual may have been Ḥaydar, while the second may have been Bayṭār or another name of the same pattern. However, it is also possible that a European was intended (see next endnote). 49 “the Himyaritic lands” (al-bilād al-Ḥimyariyyah): i.e., southern Arabia, though the orthography also allows the reading al-bilād al-ḥamīriyyah, meaning “the lands of the donkeys,” and it is unclear whether the Fāriyāq is referring to an Arab or a “Frank”; some phrases and topoi in the passage that follows are reminiscent of those used when Franks are lampooned for their bad Arabic, as in the following chapter. 50 “the science of ‘subjects’ and ‘objects’” (ʿilm al-fāʿil wa-l-maf ʿūl): i.e., Arabic grammar. 51

“chronograms” (ʿilm al-jummal): each letter of the Arabic alphabet has a conventionally assigned numerical value under a system known as hisāb al-jummal. The construction of chronograms capable of being read both as words and as dates became a common feature of congratulatory poetry starting in the ninth/fifteenth century. For examples, see Volume Four, section 4.20.13.‎

412

412

Notes 52

ʿĪsā: a proper name, cognate with “Jesus.”

53

“within this p’tcher” (fī hādhā l-kuzz): kuzz appears to be a nonce-word derived from the common word kūz by shortening the vowel and doubling the second consonant, the charlatan teacher’s idea being that the word needs to contain a doubled consonant (shadda, a word conveying the idea of “tightening”) to fit with something that is “confined”; the same logic might apply to zanbīl/zabbīl below, though both forms in this case are genuine.

54 “khams daqāʾiq . . . and not khamsah daqāʾiq”: the humor lies in the author’s attribution of an irrelevant cause to a grammatical rule, the rule in this case being that a feminine noun (here the implied daqīqah, singular of daqāʾiq) is preceded by the shorter, masculine, number form when counted. 55

“because each is a ‘congregator of fineness’ (jāmiʿ al-nuʿūmah)”: the language is that of rhetorical theory, which would claim that the words for “flour” and “minutes” share the same consonantal root (d-q-q) because flour consists of finely ground grain while minutes are fine divisions of hours, and the phrase might more accurately be rendered “because they share the common factor of fineness”; however, the wording is primarily a set-up for the play on words that follows a little later.

56 “The first six have ‘parts’ at either end” (al-sitt al-ʾūlā fī-hā farq): i.e., “have distinct beginnings and endings”; however, sitt (“six”) also means in the Egyptian dialect “lady, mistress” (from sayyidah), while farq (“dividing, partitioning”) also means a “parting” as a way of dressing the hair; thus, the words are a set-up to allow the joke that follows. 57

“Nuʿūmah Mosque” (jāmiʿ al-nuʿūmah): while jāmiʿ is, as the shaykh will explain, an active participle, of the verb jamaʿa, yajmaʿu (“to gather together, collect, congregate”), it is also used in common parlance as a substantive meaning “mosque.”

58 “ʿUdhrah . . . Virgin . . . must be stretched out” (ʿUdhrah . . . ʿadhrāʾ . . . yajibu madduhā): the learned monk wrote of a tribe famous for the celebration by its poets of passionate but unconsummated love; however, the ignorant Qayʿar Qayʿār, seeing ʿUdhrah, thinks that the monk intended ʿadhrāʾ (“virgin”), which should be pronounced with a long vowel at the end (madd), though in the colloquial it is pronounced with a short vowel. Thus, while stating a correct grammatical rule (the word for “virgin” should be written with –āʾ at the end), he demonstrates that “a little learning is a dangerous thing.” 59 “daʿawtu ʿalayh . . . ṣallaytu ʿalayh”: the use of a preposition after a verb in Arabic, as in other languages, may modify the sense of the verb. Thus plain daʿawtu and ṣallaytu both mean “I prayed,” but daʿawtu ʿalayh means “I cursed him” whereas ṣallaytu ʿalayh means “I prayed for him.”

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Notes 60 “tashīl . . . ishāl”: verbs with the consonant-vowel patterns CVCCVCV (verbal noun form taC1C2īC3) and VCCVCV (verbal noun form iC1C2āC3) may have causative or declarative sense relative to the semantic area of the three-consonant root. Thus, from the root s-h-l, associated with “ease,” are created the verbs sahhala (tashīl) and ashala (ishāl). Each, however, has a different denotation. Thus, sahhala means “to make easy, facilitate,” while ashala means “to be struck with diarrhea.” 61

Many of the words used in the letter are double entendres or malapropisms, as follows: “sodomitical”—ibnī “filial” may be read as ubnī (from ubnah (“passive sodomy”)); “penetrated it”—awlajtu should mean “I caused to enter” and is often used in connection with sexual intercourse, but here is used intransitively; “the shittiest part”—ukhrāh “its end” is both a deformation of ākhiratihi and also may be read akhraʾihi (from kharāʾ (“excrement”)); “excrements”—al-fuḍūl may mean either “(bodily) wastes” or “merits, favors”; “creator of pestilence”—al-fuṣūl may mean either “chapters” or “plagues”; “a ‘congregator’ of both the branches of knowledge and its roots”—the word jāmiʿ appears to be used here simply to maintain the running joke relating to “congregator/ mosque,” which is resumed in the immediately following passage; “long of tongue”— ṭawīl al-lisān may intend “eloquent” but idiomatically means “impertinent”; “with ’ands too short to”—qaṣīr al-yadāni ʿan commits, for the sake of the rhyme, the gross grammatical error of al-yadāni for al-yadayni; “of broad little brow”—reading wāsiʿ al-jubayn (counterintuitively in the diminutive) for the expected wāsiʿ al-jabīn (“broad of brow”); “wide waistcoated”— reading ʿarīḍ al-ṣudar (from ṣudrah “waistcoat”) for the expected

ʿarīḍ al-ṣadr (“wide of breast, magnanimous”); “deeply in debt”—reading ʿamīq aldayn for the expected ʿamīq al-dīn (“deeply religious”); and “of ideas bereft”—reading mujawwaf al-fikar for mujawwif al-fikr (“pentrating of thought”), itself probably a spurious locution. 62 “The Extraction of the Fāriyāq from Alexandria, by Sail” (Fī-nqīlāʿ al-Fāriyāq min alIskandariyyah): the base sense of inqilāʿ is “to pull up by the roots,” but the references to sailing in the first paragraph indicate that the author is simultaneously implying the concoction of a humorous new sense derived from qilʿ “sail,” which has the same root as inqilāʿ. 63 al-Ṣāḥib ibn al-ʿAbbād : 326–85/938–95, vizier to the Būyid rulers of Iran; the verses evoke such Qurʾanic passages as “And unto Solomon (We subdued) the wind and its raging” (Q Anbiyāʾ 21:81). 64 The priest substitutes letters he can pronounce for those he cannot. Thus he says hāʾ (h) for ḥ (ḥāʾ ) as in al-rahmān for al-raḥmān (“the merciful”), for ʿayn (ʿ ) as in hitābukum for ʿitābukum (“censuring you”), for khāʾ (kh) as in al-mihaddah for al-mikhaddah (“the

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Notes bolster”), and for the glottal stop (ʾ ) as in rahzan for raʾsan (“resolutely”); hamzah (ʾ ) for ʿayn (ʿ ) as in al-ʾālam for al-ʿālam (“the world”); kāf (k) for qāf (q) as in akūl for aqūl (“I say”), for khāʾ (kh) as in akshā for akhshā (“I fear”), and for ghayn (gh) as in mashkūl for mashghūl (“busy”); sīn (s) for ṣād (ṣ) as in nasārā for naṣārā (“Christians”) and for thāʾ (th) as in akassir for akaththir (“I repeat often”) ; dāl (d) for ḍād (ḍ) as in al-hādirīn for al-ḥāḍirīn (“those present”); tāʾ (t) for ṭāʾ (ṭ) as in tūlihi for ṭūlihi (“its length”); and zayn (z) for dhāl (dh) as in lazzāt for ladhdhāt (“pleasures”) and for ẓāʾ (ẓ) as in mawhizatī for mawʿiẓatī (“my counsel”); s for th and z for dhāl are also common “errors” of native speakers. Sometimes the same letter is used with different values in the same word as in al-akdak for al-aghdaq (“the most bountiful”), or all the letters in a words are changed, as in al-sukh for al-ṣuqʿ (“the region”). These changes sometimes result in the production of meaningful words (e.g., kalbukum (“your dog”) for qalbukum (“your heart”)) but more often in nonsense, e.g., rahmān and rahīm. 65 “the Arabic-language-challenged . . . Sponging . . . Aleppine” (al-Ḥalabī al-Bushkānī . . . al-Immaʿī . . .): names of prominent persons are often followed by a series of attributive adjectives ending in -ī (nisbahs) indicating pedigree, place of origin, place of residence, legal school, etc.; here only al-Ḥalabī (“of Aleppo”) is a real nisbah; the rest are made by adding -ī to words associated with gluttony, parasitism, and ignorance of Arabic. 66 Metropolitan Atanāsiyūs al-Tutūnjī (or Athanāsiyūs al-Tūtunjī) (d. 1874), Melkite bishop of Tripoli from 1836, was dismissed for scandalous behavior and spent some time in England in the early 1840s seeking to promote union between the Anglican and Eastern churches. The author hated him because he denigrated the translation of the Book of Common Prayer on which the author was then engaged for the Society for the Propagation of Christian Knowledge (SPCK) and suggested that he could do better. He did in fact produce a specimen, which al-Shidyāq saw, whereupon he sent the SPCK (in March 1844) “an Arabic Poem expressing the ungenerous behaviours of the Society for Promotion of Christian Knowledge . . . in having employed in my stead an ignorant person [i.e., al-Tutūnjī]—not withstanding I have addressed them in two letters respecting the numerous grammatical mistakes he has committed” (letter in English in the Church Missionary Society; I am indebted to Geoffrey Roper for this information); subsequently, the SPCK changed its view and reinstated al-Shidyāq as their translator. The author alludes to this imbroglio and a further spat between him and al-Tutūnjī in Book Three (3.18.1). 67 Al-Ḥakākah fī l-rakākah (The Leavings Pile Concerning Lame Style): we have failed to identify the original of the work whose title is parodied here; according to Georg Graf, al-Tutūnjī wrote only on theological and ecclesiastical matters (see Graf, Geschichte,

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Notes 3:278), but this and further references here (3.5.14, 3.18.1) imply that he was active in the teaching of language and translation. 68 “or . . .”: the Qāmūs continues “to ʿAdawl, a man who used to make the ships, or to a people who used to camp in Hajar.” 69 The verse is attributed to ʿAlī ibn al-Jahm (ca. 188–249/804–63). 70 “their cousins”: i.e., the Roman Catholic Maltese. 71

Khalīl ibn Aybak al-Ṣafadī (d. 764/1363): a litterateur whose works include Lawʿat al-shākī wa-damʿat al-bākī (The Plaint of the Lovelorn and Tears of the Disconsolate), which describes the agonies of love.

72 “his ‘stable management (of affairs),’ his ‘leadership qualities,’ and his ‘horse sense’” (al-siyāsah wa-l-qiyādah wa-l-firāsah/farāsah): the humor lies in the fact that each word has one meaning appropriate to the donkey-boy’s supposed elevated state and another appropriate to his actual occupation; thus siyāsah, whose original sense is “the management of animals” also means “the management of men,” and thence “rule,” while qiyādah originally meant “the leading of horses, or caravans” and thence “command (e.g., of an army)”; firāsah means “horsemanship,” while farāsah (the two forms being indistinguishable in unvowelled writing) means “intuitive perception.” 73

ʿanmī: after the red fruit of the ʿanam (pomegranate) tree.

74 [?]: ghurmah, a word not found in the dictionaries. 75

Sūrat Nūn: i.e., Sūrat al-Qalam (sura 68), which begins with the initial nūn and is thus appropriate for a nūnah (“cleft in the chin”).

76 “I am copying them from one who looked deeply into every veiled face(t)” (nāqilan lahu

ʿamman tabaṣṣara l-wajha l-maḥjūb): meaning that definitions that the author provides above are those of the author the Qāmūs, who, as a lexicographer, has looked deeply into every facet of the meaning of each word just as, as a man, he has looked deeply into the veiled faces of women (wajh means both “face” and “facet”). 77 “hasn’t seen her as did Our Master Yaʿqūb”: cf. Gen. 29:10–11 “Jacob saw Rachel . . . and Jacob kissed Rachel.” 78 “Professors Amorato . . .” (al-Ṣabābātī . . .): given their form, it is clear that these fictitious but contextually appropriate names are intended to represent scholars, as are those a few lines below.

79 “the letter ṣād . . . the letter mīm” (al-ṣādī wa-l-mīmī): ṣād (‫ )ﺻ‬was used conventionally, because of its shape, as a coded reference to the vagina and mīm (‫ )ﻤ‬to the anus.

80 Cairo (Miṣr): the author uses the word, as Egyptians often do, to refer to the capital city rather than the country as a whole.

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Notes 81

“answering to the needs of hot-humored men (contrary to what ʿAbd al-Laṭīf al-Baghdādī has said)”: in his brief description of Cairo, al-Baghdādī (557–629/1162–1231), a scholar from Baghdad, writes that “you rarely find among them diseases exclusively of the bile; indeed, the most prevalent types are those of the sputum, even among the youth and the hot-humored (al-shabāb wa-l-maḥrūrīn)” (al-Baghdādī, Ifādah, 18), a comment to which the author gives an insinuating twist not intended by the original.

82 The precise meaning or historical referent of a number of these teasingly described “curiosities” is unclear, and most of interpretations offered in the following notes are tentative. 83

“on the ceiling or the walls”: perhaps a reference to depictions of women (or goddesses or nymphs) on the walls and ceilings of buildings done in the European style.

84 “the treatment of the feminine as masculine and of the masculine as feminine” (tadhakkur al-muʾannath wa-taʾannuth al-mudhakkar): while the comment appears to refer to a linguistic practice, it is hard to know exactly which, as there is no whole-scale reversal of, for instance, noun gender in Egyptian Arabic vis-à-vis literary Arabic; perhaps the author has in mind the word raʾs (“head”), which is most often masculine in literary (and Levantine) Arabic but is feminine in its Egyptian form (rās), or the use of ḥabībī (“my dear,” masculine) as a term of endearment among women or bāsha (“pasha”) by men as a flirtatious term of address to a woman. 85 “in their bathhouses they constantly recite a sura or two of the Qurʾan that mention ‘cups’ and ‘those who pass around with them,’” a reference to either Sūrat al-Zukhruf (Q Zukhruf 43:71 “yuṭāfu ʿalayhim bi-ṣiḥāfin min dhahabin wa-akwāb”—“There shall be passed among them platters of gold and cups”) or similarly Sūrat al-Insān (Insān 76:15); the author may be implying that the presence in the bathhouses of young boys offering refreshment stimulates the patrons into uttering these verses. Lane, in fact, states that it is considered improper to recite the Qurʾan in a bathhouse, as such places are inhabited by jinn (Lane, Manners, 337). 86 “many of the city’s men have no hearts” etc.: perhaps meaning that they prefer sex to love. 87 “they took to lopping off their fingers” (fa-jaʿalū yashdhibūna aṣābiʿahum): perhaps a reference to the chopping off of the index finger of the right hand by young men so as to render themselves incapable of pulling a trigger and hence unfit for military service, which was introduced by Egypt’s ruler, Muḥammad ʿAlī, in the 1820s. 88 “veil their beards” (yubarqiʿuna liḥāhum): according to the Qāmūs, the expression means “to become a passive sodomite” (ṣāra maʾbūnan).

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Notes 89 “Sons of Ḥannā”: if the correction of the original from Ḥinnā is correct, this probably is a reference to Copts (Ḥannā is a common name among Christians). 90 “a way of writing that is known to none but themselves”: Ottoman financial documents were written in a script known as qirmah (perhaps from Turkish kırmak “to break”), developed from the ruqʿah script, that was indecipherable to the uninitiated and so small that upward of thirty words and figures might be inscribed within an area of 1.5 square centimetres; it was not, in fact, peculiar to Egypt, but was introduced there by the Ottoman authorities (see El Mouelhy, “Le Qirmeh,”). 91

“his family wail and keen over him in the hope that he will return to them”: perhaps the author is implying jokingly that such excessive (as he sees it) mourning must be intended to ensure the return of the deceased with gifts from the next world.

92 “ignoble birds . . . may pretend to be mighty eagles” (al-bughāth . . . yastansir): a wellknown idiom describing presumptuous behavior by the lowly. 93 “the exiguously monied one (meaning the owner of the money)” (al-muflis ay ṣāḥib al-fulūs): the author knows that the reader is likely to understand muflis in its common sense of “bankrupt,” whereas he is using it in its original dictionary definition of “endowed with copper coins (after having owned silver coins)” (Qāmūs). 94 “the rise in her fortunes came from her setting herself down” (ṭāliʿuhā min maḥallihā): it is supposed that unmarried guests at weddings often to meet their own future spouses there. 95 “‘a kind of joking back and forth that resembles mutual insult’” (mufākahah tushbihu l-sibāb): this definition of mujārazah is from the Qāmūs; from the description, anqāṭ resemble the twentieth-century pun-based qāfiyah, on which see Amīn, Qāmūs, 317–18. 96 “Its viceroy” (wālīhā): Muḥammad ʿAlī Pasha, who ruled as an autonomous viceroy on behalf of the Ottoman sultan from 1805 to 1848 and laid the foundations of the modern Egyptian state. 97 By the time of the publication of Al-Sāq, the author had attracted the favorable notice of the ruler of Tunis by writing odes in his praise and had twice visited the city, in 1841 and 1847 (see 3.18.3, 4.8.2). Later (1857–59), he would take up residence in Tunis and work for its government. 98 “a poet of great skill”: identified by one scholar as Naṣr al-Dīn al-Ṭarābulsī (1770–1840), a Catholic from Aleppo who immigrated to Egypt in 1828 and came to direct the Arabiclanguage section of Al-Waqāʾiʿ al-Miṣriyyah, where the author was later employed (al-Maṭwī, Aḥmad, 1:76); elsewhere (2.10.1), the author refers to him as “Khawājā Yanṣur.”

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Notes 99 al-Āmidī: see 1.11.1. Al-Āmidī’s detailed comparison of the poets al-Buḥturī and Abū l-Tammām distinguishes between the maṣnūʿ (“artificial”) and maṭbūʿ (“natural”) in poetry, but al-Āmidī’s concern is style rather than, as here, the motivation of the poet. 100 Āmid: a city in southeastern Turkey, now called Diyarbakır. 101 al-Bustī: Abū l-Fatḥ al-Bustī (335–400/946–1009), poet and prose stylist. 102 Abū l-ʿAtāhiyah: a poet of Baghdad mainly known for his pious and censorious verse (131–211/748–826). 103 Abū Nuwās: one of the most famous poets of the Abbasid “Golden Age,” especially in the fields of wine poetry and the love lyric (ca. 130–98/747–813). 104 al-Farazdaq: Tammām ibn Ghālib, known as al-Farazdaq (“the Lump of Dough”), a satirist and panegyrist (d. 110/728 or 112/730). 105 Jarīr: one of the greatest poets of the Umayyad period (ca. 33–111/653–729). 106 Abū Tammām: Abbasid poet and anthologist (ca. 189–232/805–45). 107 al-Mutanabbī: celebrated panegyrist and lampoonist (ca. 303–54/915–65). 108 “Our Master Sulaymān’s ring”: this magic signet ring, sometimes referred to as a seal, allowed Sulaymān to command demons and talk to animals. 109 “Zayd . . . ʿAmr”: Zayd and ʿAmr are names used to demonstrate grammatical points in examples memorized by school children. 110 “a grave offense against him” (mina l-mūbiqāti lahu): perhaps because to do so might imply jealousy, or because both beauty and riches are regarded as gifts of God rather than qualities implying merit. 111 “flap of skin” (zanamah): the author appears to have in mind the following among a number of definitions of this word given in the Qāmūs: “something cut off the ear of a camel and left hanging, done to the best bred.” 112 “it is incorrect to refer to the son of a marquis as a ‘marquisito’ or as being ‘marquisate’” (lā yaṣiḥḥu an yuqāla li-bni l-markīzi muraykīzun aw markīzī): i.e., it is incorrect to refer to the son of a marquis with a diminutive noun or a relative adjective derived from “marquis,” meaning, perhaps, that European titles—which are, unlike oriental titles, hereditary—can be applied to only one holder at a time. 113 On whom see 2.3.5: the Melkites of Tripoli numbered “barely ten” (Graf, Geschichte, 3:277). 114 The author’s distinction recognizes the fact that such titles are informal terms of respect rather than titles awarded by an authority. 115 “Muʿallim . . . muʿallim or muʿallam”: muʿallim means literally “teacher” and is used as a term of polite address to Christians and others; read as muʿallam, the same word means “taught.”

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Notes 116 “they apply the term Khawājā to others”: i.e., to other Christians (from Persian khōjā (“teacher”)). 117 “God relieve you (or shrive you or deceive you),” etc. (maṣaḥa llāhu mā bi-ka . . . aw masaḥa aw mazaḥa . . .): sirāṭ and zirāṭ are recognized variants of ṣirāṭ (“path”), as busāq and buzāq are of buṣāq (“the best camels”); but masaḥa (“to wipe”) and mazaḥa (“to joke”) are not variants of maṣaḥa and have unrelated, comically inappropriate, meanings. 118 ʿAzrāʾ īl: the angel of death. 119 “kubaybah . . . kubbah”: both are dishes made of cracked-wheat kernels, with meat, onions, etc., but the first form is Egyptian, the second Levantine (“kibbeh”). 120 “kubbah . . . patootie . . . kubbah . . . pastries!” (fī ʿijānak . . . kubbah . . . ʿajīnī): a pair of puns as (1) kubbah means, as well as a certain dish, a “boil” or “bubo” and is used in curses, and (2) ʿijān (“anus”) is from the same root as ʿajīn (“pastry”); the foreign doctor confuses the two meanings in the first case and mishears in the second. 121 “like a rugged boulder hurled from on high by the torrent” (ka-julmūdi ṣakhrin ḥaṭṭahu l-saylu min ʿali): a hemistich from the muʿallaqah of the pre-Islamic poet Imruʾ al-Qays (translation Arberry, Seven Odes, 64). 122 “One of these giaours (plural of cure)” (aḥada hādhihi l-ʿulūj ( jamiʿi ʿilāj)): the plural of

ʿilāj (“cure, treatment”) is in fact ʿilājāt, whereas ʿulūj, though from the same root, is the plural of ʿilj (“infidel”); again the doctor confuses the words. 123 “Tell the emir that I am, thank God, a bachelor” etc.: a reference to the exchange at the end of 2.10.3. 124 “his consul’s office”: in Egypt, legal cases involving a foreigner and an Egyptian could be tried in the foreign plaintiff ’s consular court. 125 “his turban in Lebanon and its ill-fated fall”: see Volume One (1.2). 126 Baḥth al-maṭālib: in full Kitāb Baḥth al-maṭālib fī ʿilm al-ʿArabiyyah (The Book of the Discussion of Issues in the Science of Arabic), by Jirmānūs Farḥāt, a grammar published for the first time under al-Shidyāq’s supervision in Malta in 1836; on Farḥāt, see Volume One (n. 130 to 1.3.2). 127 “with no vowel on the rhyme consonant” (sākinat al-rawī): see Volume One (n. 24 to 1.11.8). 128 “wa-ʿawlajtu fī-hā”: the metropolitan’s solecism lies in his use of awlajtu, a Form IV, or rubāʿī (mazīd), verb, intransitively, i.e., to mean “I entered,” when it should only be used to mean “I caused (something) to enter, I inserted (something).” For the original letter, see 2.2.15.

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Notes 129 “from habba meaning ‘to rise’” (min habba idhā qāma): the root h-b-b is used in two distinct semantic areas: “to rise,” as in habbat al-rīḥ “the wind rose,” and hibāb, “soot”. 130 “Take heed” etc.: Matthew 24:4–5 in the King James Version, with a difference in the translation of the last clause between the Arabic, reflected above, and the English, though it would seem that the translators of the English were as much in error, from the author’s perspective, as those of the Arabic. 131 “Let the deacons be the husbands of one wife”: 1 Timothy 3:12: again, the English translators are as guilty as the Arab. 132 “Panegyricon” (mamdaḥ): an invented word, literally “a place for eulogizing,” by which the author means the offices of the Egyptian government’s official gazette and the first daily newspaper to be printed in Arabic, namely Al-Waqāʾiʿ al-Miṣriyyah, which was issued for the first time in December 1828 and on which al-Shidyāq worked from January 1829; in its early years, the gazette contained material in both Turkish and Arabic. 133 “neglected” (uhmilat): a play on words, as undotted letters are known technically as muhmalah. 134 “how can the witness of the instrument itself—the reason for the discounting of its owner’s witness—be valid”: the speaker implies that musicians are not considered ʿudūl (men of probity) and that their testimony cannot be accepted in a court law. 135 “demolish the castles where you store your peddlers’ goods, as well as any king’s trumpet!”: perhaps a reference to the destruction of the walls of Jericho by the trumpets blown at Joshua’s command ( Joshua 6:20). 136 Allāh!: see Volume One (n. 151 to 1.5.3). 137 “his ode known as Al-Ghabab”: the reference is to a line in an ode in which al-Mutanabbī mocks his former patron, Sayf al-Dawlah, saying, “He who rides the bull after riding fine horses * Ignores its cloven hoofs and its wattle (aẓlāfahu wa-l-ghabab)” (Mutanabbī, Dīwān, 432). 138 “‘nation’ ought to have been put in the dual” (ummatu ḥaqquhā an takūna ummatā): because the “nation of men-and-jinn” could logically be considered two nations. 139 al-thaqalayn . . . thaqīlah . . . thiqal: the author plays with the root th-q-l, whose basic sense is of heaviness; al-thaqalayn is an idiom meaning “mankind and the jinn,” an appellation explained as being “because, by the discrimination they possess, they excel other animate beings” (Lane, Lexicon). 140 “the rule of taghlīb”: taghlīb (“awarding of precedence”) is a stylistically elegant usage according to which the dual form of one noun is used to indicate both that noun and another with which it is closely associated, e.g., al-qamarān (literally, “the two moons”), meaning “the moon and the sun” and al-aṣfarān (literally, “the two yellow things”),

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Notes meaning “gold and silver”; the argument here, therefore, turns the convention upside down and claims that, since māshiyayn (“two persons walking on foot”), were it an example of taghlīb, would give precedence to the prince, the singular (māshiyan) may be assumed to mean “the prince and others.” 141 “the body (singular) of each of the two” or “the bodies (plural) of each of the two,” (jismuhumā aw ajsāmuhumā): i.e., the prince and the squadron should be regarded as consisting of either two entities with one body each or of two entities with a plurality of bodies. Objection may be made that it would be simpler and more natural to take sariyyah as the feminine singular equivalent of sarī, in which case the translation would run, “The prince repaired with the princess” etc. To this the riposte would be that, had the critics entertained this possibility, they would have proposed the dual form of the noun (jismāhumā) as being (along with the singular) the “more chaste” option, rather than the plural (ajsāmuhumā). 142 “the poet”: ʿAdī ibn Zayd al-ʿIbādī (d. ca. ad 600). 143 “Objection was made that aẓāfir should not be inflected” (fa-ʿturiḍa ʿalay-hi ṣarfu aẓāfir): i.e., aẓāfir is normally diptote (i.e., should be read here as aẓāfira) but in these verses has to be read as triptote (aẓāfirin), a bending of the rules that is permitted, as the author says, for the sake of the meter (Wright, Grammar, 2:387) and which is determined by the form of the following word, (ẓafirat). 144 “for the sake of the paronomasia”: i.e., because aḥlas and malḥūs, while having different meanings, share the same triliteral root (ḥ-l-s). 145 “Except for the words ‘in glory’”: tanawwarā, repeated at the end of each hemistich of the first line (“to reveal a brighter fate” and “was made depilate”), is an example of both “perfect paronomasia” (identicality of form with difference of meaning) and “antithesis” (the use of two contrasting ideas in one line); al-shiʿr (“poetry”) and al-shiʿrāʾ (“pubic hair”) are examples of near-perfect paronomasia and antithesis; mafkharā (“in glory”) stands out as neither paronomasia nor antithesis. 146 “the word qaḥaba”: this, in the unchaste or vernacular language, means “to whore.” 147 “the repetitive form” (al-takthīr): i.e., fassā versus fasā, the former indicating repeated performance of the action indicated by the latter. 148 “ẓallām li-l-ʿabīd”: the phrase occurs several times in the Qurʾan (e.g., Q Āl ʿImrān 3:182); ẓallām, from ẓālim, is the nominal equivalent of the verbal intensive. 149 This apparently irrelevant aside may perhaps be explained by the fact that the author contracted a venereal disease while in Malta. 150 “at this point”: i.e., at the thirteenth chapter of each book. 151 “Hie ye to security!” (ḥayya ilā l-falāḥ): a phrase in the call to prayer.

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Notes 152 “a turban of different fashion”: in Egypt, men of different religious communities wore turbans of different colors and, sometimes, shapes (see Lane, Manners, 31). 153 “pilgrims from ʿArafāt”: the gathering on Mount ʿArafāt outside of Mecca is the final rite of pilgrimage, after which the pilgrims disperse to their separate countries. 154 “You are to me as my mother’s back!” (anti ʿalayya ka-ẓahri ummī): i.e., “intercourse with you is as forbidden to me as it is with my mother,” a pre-Islamic divorce formula; the “back” is specified rather than the belly because intercourse with a woman is likened to riding an animal (see Lane, Lexicon, s.v. ẓāhara). 155 “Your nose-rope is on the top of your hump!” (ḥabluki ʿalā ghāribiki): meaning “Go wherever you want” because when a she-camel that is wearing a nose-rope is sent out to graze, the rope is thrown on top of her hump, for if she can see the rope, she will not want to eat anything (al-Maydānī, Majmaʿ , 1:132); the expression is associated with divorce. 156 “Return to your covert!” (ʿūdī ilā kināsiki): as though she were a gazelle or an oryx that had made itself a shelter against the heat. 157 “(un)buckle to her will and her every demand fulfil” (yuwāṭiʾahā ʿalay-hi wa-yujāmiʿahā): the verbs wāṭaʾa and jāmaʿa both mean both “to agree with” and “to copulate with.” 158 “legal dalliance” (al-mutʿah): a marriage legally contracted for a set period, usually short. 159 “How many a heart has been tied to the rack . . . or gold coins expended” (wa-la-kam taṣaddaʿat qulūb . . . wa-danānīra nuqidat): evocative of Q Takwīr 81:1–14. 160 “Verily . . . it is a great woe” (innahā la-iḥdā l-kubar): Q Muddaththir 74:35. 161 “ill you answered though well you heard!” (asaʾta jābatan baʿda an aṣabta samʿan): a distortion of the proverb asā’a samʿan fa-asāʾa jābatan, “he answered ill because he heard ill.” 162 In fact, none of the obscure words explained in this chapter occur in the preceding. 163 The author uses the double entendres implicit in the terminology of grammar (fāʿil “actor/subject of a verb”; maf ʿūl “acted upon/object of a verb”; fiʿl “act/verb”; raf ʿ, literally “raising,” i.e., the vowel ending -u when used to mark the nominative case; naṣb, literally “erecting,”) i.e., the vowel ending -a when used to mark the accusative case to describe sexual acts (a common conceit). The thrust of the argument laid out below is that there is no word for marriage that does not derive from other words that originally refer to something else; thus, the rites and institutions that have developed around it are historically contingent and further (2.14.5), religion’s, or the state’s, interference in what is a private contract is without justification. 164 Abū l-Baqāʾ: Ayyūb ibn Mūsā Abū l-Baqāʾ al-Kaffawī (ca. 1027/1618 to ca. 1093/1682); his Kitāb al-Kulliyyāt is a dictionary.

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Notes 165 “noun nikāḥ” etc.: the issue here is that this word, which is the preferred legal term for sexual congress, is regarded by some as embarrassingly direct. 166 “mysterious letters” (asrār): letters of unknown signification that occur at the beginning of certain suras of the Qurʾan (see Watt, Bell’s Introduction, 61–65). 167 “Nūn. By the Pen and all that they write!” (nūn wa-l-qalami wa-mā yasṭurūn): Q Anfāl 8:1. 168 kāf-hāʾ-yāʾ-ṣād: letters occurring at the beginning of Sūrat Maryam (Q Maryam 19:1). 169 alif-lām-fāʾ: letters occurring at the beginning of Sūrat al-Baqarah (Q Baqarah 2:1). 170 ḥāʾ-mīm: letters occurring at the beginning of suras 40–46. 171 “an active participle of the verb ḥ-y-y . . . an imperative verb formed from kāna”: i.e., if

� � ‫��ا‬ � ‫ح�ا‬ �‫ �ن ك‬is written backwards the result, ‫��ك�ن‬ �, may be broken down (ignoring short vowels) ‫ح‬ ‫ا‬ �, to be understood according to the orthography used here as ‫ح�ا ��ي‬ � into �‫ح‬ ٍ (“alive, quick,” َ َّ َ ‫��ا ن‬ �� َ ‫ك�ن‬ � � � ‫ح‬ � ‫ح‬ an epithet of God) from � (or ‫ ) ��ي‬and (“Be!”) from � �‫ ك‬. ‫يِ �ي‬

172 “the letter nūn followed by the letter kāf”: i.e., nik, meaning “fuck!”

173 “the alif and the ḥāʾ ”: i.e., āḥ, which could also be understood as the exclamation “Ah!” 174 “by keeping only the end”(bi-ḥaythu yaslamu l-ṭaraf): i.e., by removing the initial syllable nik- from nikāḥ, leaving (by re-interpretation of the remaining ductus) aḥḥ, which is an “exclamation expressing . . . pleasure during sexual intercourse” peculiar to women (Hinds and Badawi, Dictionary). 175 “mustaqbiḥah and mustafẓiʿah”: see 2.5.5 above; in fact, it is heads rather than bonnets that are so described. 176 On ʿUlayyān, see Volume One (n. 138 to 1.3.13); however, no anecdote involving a chicken occurs in al-Nīsābūrī. 177 “bag” (haqībah): literally, “a bag carried behind the saddle” and also, punningly, “posterior.” 178 “well-known”: the Qāmūs defines a girl who is raṭbah as being rakhṣah and defines rakhṣ as “smooth.” 179 “mentioned under burquʿ ”: there is no entry for burquʿ; however, shanab (“lustrousness of the teeth”) is referred to in the earlier passage describing the charms of al-mutabarqiʿāt (“women who wear the burquʿ ”) (2.4.5), as are khanas and dhalaf, which are likewise linked below to burquʿ. 180 ʿanaṭ and ʿayaṭ are synonyms. 181 “synonym abārīq”: thus in the text, but, as the Qāmūs makes clear, abārīq is in fact the plural of ibrīq, which is synonymous with barrāqah.

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Notes 182 “having a certain quality welcomed in a woman during copulation”: this definition of ḥārūq is explained in the definition of al-ḥāriqah that precedes it in the Qāmūs and to which the author has referred earlier; see Volume 1 (n. 47 to 1.1.6). 183 Ṣāliḥ is a prophet referred to in the Qurʾan (e.g., Q Aʿrāf 7:77); the People of the Cave (ahl al-kahf) are mentioned in the eponymous eighteenth sura of the Qurʾan. 184 “or . . .”: the entry in the Qāmūs continues “a house roofed with a single piece of wood, synonym azaj.” 185 “or . . .”: the entry in the Qāmūs continues “a place where people gather and sit for so long as they are gathered there.” 186 “they”: i.e., pastoralists of the Arabian peninsula. 187 “or . . .”: other definitions given in the Qāmūs are “a village, or a granary, or flat land, or houses of the Persians in which are drink and entertainment.” 188 “or . . .”: the entry in the Qāmūs continues “for the harvester of truffles.” 189 “a kind of building”: according to the Lisān, “a house built in elongated form, called in Persian ūsitān.” 190 “or . . .”: the Qāmūs continues “a day on which they eat and drink.” 191 al-Muqtadir: i.e., the Abbasid caliph Jaʿfar al-Muqtadir (ruled three times between 295/908 and 317/929). 192 “a pool of lead” (birkatun mina l-raṣāṣ): more often described as having been of mercury. 193 Al-Nuʿmān: i.e., al-Nuʿmān ibn Imruʾ al-Qays (r. ad 390–418), king of al-Ḥīrah, in the area of ancient Babylon in Iraq; the palace in question was named al-Khawarnaq. 194 Uḥayḥah: Uḥayḥah ibn al-Julāḥ was a pre-Islamic leader of the Aws tribe of Yathrib (now Medina). 195 al-Mutawakkil: an Abbasid caliph, r. 232–47/847–61. 196 Dawmat al-Jandal: a town in northwestern Arabia. 197 Khayzurān: mother of the caliph Hārūn al-Rashīd. 198 ʿAmr ibn al-ʿĀṣ: a leading general of the Muslim conquests in the time of the Prophet Muḥammad and after (b. before ad 573). 199 Wajj: a wadi east of Mecca and northeast of al-Ṭāʾif. 200 “on which Adam . . . fell”: i.e., after being cast out of heaven, the mountain being situated in modern Sri Lanka. 201 al-Jazīrah: the plain lying between the Tigris and the Euphrates, in Upper Mesopotamia. 202 “the lote-tree beyond which none may pass” (sidrat al-muntahā): see Q Najm 53:14; this tree “stands in the Seventh Heaven on the right hand of the throne of God; and is the utmost bounds beyond which the angels themselves must not pass; or . . . beyond which no creature’s knowledge can extend” (Sale, Koran, 427 n. 1).

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Notes 203 Ibn Hishām: ʿAbd al-Malik ibn Hishām (d. 218/833), an Egyptian scholar of South Arabian origin, who wrote, in addition to the authoritative sīrah, or biography, of the Prophet Muḥammad, for which he is best known, a collection of biblical and ancient Arabian lore entitled Kitāb al-Tījān fī mulūk Ḥimyar (The Book of Crowns concerning the Kings of Ḥimyar); this passage is quoted in the Tāj (s.v., sh-f-r) but not in the Qāmūs. 204 Ḥimyar: a kingdom of ancient Yemen that flourished between the first and fourth centuries ad. 205 “the battle of Badr”: Ramaḍān 17, 2/March 13, 624, a victory for the Muslim forces of Medina over the pagans of Mecca. 206 ʿAlī: ʿAlī ibn Abī Ṭālib (d. 40/660), the Prophet Muḥammad’s cousin, foster-brother, and son-in-law. 207 ʿĀd: an ancient people of Arabia, mentioned in the Qurʾan (Q Aʿrāf 7:65, Hūd 11:59, etc.). 208 “nās, nasnās, and nasānis”: since nās ordinarily means “people” the implication is that there are three kinds of humanoid—(ordinary) people, nasnās, and nasānis. 209 Yākhūkh and Mākhūkh: Gog and Magog. 210 “or the remainder of the bearers of the Proof, which no part of the earth is without” (wa-baqiyyatu ḥamalati l-ḥujjati lā takhlū l-arḍu minhum): a Tradition mentioned by al-Jawharī (see Lisān, s.v. r-b-ḍ). 211 “an ant who spoke to Sulaymān” (namlatun kallamat Sulaymān): a reference to Q Naml 27:18 “when they came on the valley of the ants, an ant said . . . .”; since the ant did not in fact address Sulaymān directly, the verb has to be taken as meaning “spoke in the presence of.” 212 “the ant mentioned in the Qurʾan”: see Q Naml 27:18. 213 “Ibn Sīnā . . . the Shifāʾ ”: ʿAbdallāh ibn Sīnā (d. 428/1037), a philosopher of medieval Islam, known in the west as Avicenna. 214 “cup his ears with his hands”: in the manner of a muezzin making the call to prayer. 215 “‘Waḍḍāḥ’s Bone’” (ʿaẓmu Waḍḍāḥin): “A certain game of the Arabs . . . in which they throw in the night . . . a white bone and he who lights upon it overcomes [sc. beats] his companions” (Lane, Lexicon). 216 “ʿuqqah”: the dictionaries offer no further definition. 217 “on which one plays” (yuḍrabu bihi): i.e., not ʿūd in any of its other senses (such as “stick” or “a certain perfume”). 218 “honey” (ʿasal): all references to “honey” (in its complete form ʿasal abyaḍ or “white honey”) may be taken in the alternative sense of “molasses” (in its complete form ʿasal aswad or “black honey”). 219 “ḥays”: dates mixed with clarified butter and curd.

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Notes 220 al-Maʾmūn: Abbasid caliph, r. 189–218/813–33. 221 “fatty dishes or . . .”: the author appears to have misread the Qāmūs, which gives a different definition for makhbūr (al-ṭayyib al-idām or “good-tasting condiments”) and in which khubrah is not a synonym of makhbūr but constitutes a new lemma, with tharīdah ḍakhmah as one of its definitions. 222 “sikbājah”: not in the Qāmūs but presumably the same as sikbāj. 223 “ruṭab dates”: i.e., dates that are fresh but soft and sugary (and neither fresh and astringent nor dried). 224 “wars”: a plant, Memecylon tinctorium, grown in Yemen, from whose roots a yellow dye (“Indian yellow”) is made. 225 al-Faḥfāḥ and al-Kawthar: rivers in Paradise. 226 “tasnīm”: the beverage of the blessed in Paradise. 227 “among whom pass immortal youths . . . .”: a collage of verses taken from three chapters of the Qurʾan, namely al-Wāqi ʿah, al-Raḥmān, and al-Insān (Q Wāqi ʿah 56:17–18, 20–21, 28–34; Raḥmān 55:46, 48, 62, 64, 66, 68, 70, 11–12, 76, 54, 15 (note that here the author incorrectly writes furushin for sururin); Insān 76:17–19, 21); the translation is Arberry’s, with minor adaptions. 228 “zaqqūm”: see Volume One (n. 92 to 1.1.9). 229 “and shade from a smoking blaze” (wa-ẓillin min yaḥmūmin): Q Wāqi ʿah 56:43. 230 “fire from a smokeless blaze” (mārij mina l-nār): Q Raḥmān 55:15. 231 “it was wholesome, healthy, and of beneficial effect” (ṣāra marīʾan hanīʾan ḥandīda l-mighabbah): the quotation is from the Qāmūs, though the designation of the verb as the etymon of the noun appears to be the author’s. 232 “the glottal stop (hamz) in it is for purposes of elision (waṣl) and the elision (waṣl) in it is for purposes of compression (hamz)” (hamzuhā li-l-waṣl wa-waṣluhā li-l-hamz): the author plays with orthographic terminology, exploiting the fact that imraʾah begins (unusually for a concrete noun) with a glottal stop (hamz) that is elided when preceded by a word ending in a vowel and as such is distinguished from its non-elidable cousin by a sign called waṣl, while hamz also has the non-grammatical sense of “compression,” here to be understood as “sexual intercourse.” 233 “its plural” etc.: no plural is made from imraʾah; words for “women” are from the root n-s-w and have different forms (e.g., niswah, nisāʾ, niswān). 234 “in one language the word denotes ‘man’s woe’ and in another ‘pudendum’”: i.e., in English, “woman” is a phonetic anagram of “man’s woe” and in Ottoman Turkish the

‫( �ع� ت‬realized in modern Turkish as word for both “woman” and “pudendum” was � ‫ور‬ avrat for the former, avret for the latter).

427

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Notes 235 “qarīnah . . . whose etymology is well known”: probably an allusion to qarn (“horn”), from the same root, and its figurative reference to cuckoldry. 236 “or vice versa”: i.e., perhaps, when she returns to her parents’ home in a fit of anger at her husband. 237 See 2.16.65 below. 238 “ḥadādah”: a word whose semantic link to others with the same root is left unexplained by the lexicographers; thus ḥadādatuka means “your wife” (Qāmūs), but why it does so is not clear. The same is true of niḍr, jathal, and ḥannah below. 239 “ʿirs”: from the verb ʿarisa bi- meaning “to cleave to.” 240 “shāʿah”: because, according to the Qāmūs, she takes her husband’s part (li-mushāyaʿatihā l-zawj). 241 “the accession of women to the throne of England was an unalloyed blessing”: perhaps because the reign of Elizabeth I witnessed the irreversibility of Protestantism as the national creed. 242 “the two queens of England”: presumably, Mary and her successor Elizabeth I, the first queens regnant of England, the first of whom was Catholic, the second Protestant. 243 “Irene, wife of Leo IV, and Theodora, wife of Theophilus”: Irene was Byzantine empress regnant from ad 797 to 802, while Theodora was regent for her son from ad 842 to 855. The significance of their being opposed here is not clear, since both, as anti-iconoclasts, took the same position with regard to the most important theological issue of their day. 244 Chapter 15: the dots seem to imply a silent dialogue between the author and his pen, in which the former tries to persuade the latter to move on to a new topic while the latter refuses, insisting that the renewed discussion, instead of taking place “at some other point” (fī mawḍiʿin ākhar) as promised at the end of the preceding chapter, should, in fact, take place “right there” (fī dhālika l-mawḍiʿ ), as indicated by the hand, namely immediately, in the following chapter. The extreme shortness of the chapter, the dots, and the pointing hand have been noted by scholars as examples of the influence of Laurence Sterne’s Tristram Shandy (see, e.g., Alwan, Ahmad, chap. 3, sect. 11). 245 “the mark of clemency” (simat al-ḥilm): a pun, in that the phrase may also be read as simat al-ḥalam (“the mark of the nipple”). 246 Zubaydah daughter of Jaʿfar (d. 216/831) was cousin and wife of Hārūn al-Rashīd, fifth Abbasid caliph; this poem, which appears in many classical anthologies, is interpreted in those as illustrating (on the poet’s side) the danger of misusing a rhetorical feature and (on Zubayda’s) insight and generosity; thus, al-Nuwayrī (667–732/1279–1332) writes in his Nihāyat al-arab fī funūn al-adab, “When the poet recited the above, the slaves leapt up to beat him, but Zubayda said, ‘Let him be! He must be rewarded well, for he who

428

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Notes means well and makes a mistake is better than he who means evil and is correct. He heard people saying, “Your nape is comelier than others’ faces and your left hand more generous than others’ right hands,” so he supposed that what he had written was of the same sort. Give him what he hoped for and teach him what he did not know’” (http:// www.alwaraq.net/, accessed 8 July 2012). The author’s different interpretation (“his description was not wrong”) implies that Zubaydah accepted the validity of the poet’s comparison, in the sense, perhaps, that even with the tips of her toes she gave more than others gave with their whole hands. 247 “ruḍāb”: literally, “saliva.” 248 Genesis 36:20, “These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah”; 36:24 “And these are the children of Zibeon; both Ajah, and Anah: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father”; 36:29 “These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah.” 249 “. . . or a kind of ornament for the hands or the feet”: the entry in the Qāmūs reads “quffāz  . . . : something made for the hands that is stuffed with cotton and that women wear against the cold [sc. ‘gloves’], or a kind of ornament for the hands or the feet,” etc. 250 “ . . . or decorative earrings”: the entry in the Qāmūs reads “sals . . . : the string on which the white beads worn by slave girls are strung, or decorative earrings.” 251 “the Ring of Power” (khātam al-mulk): a magic ring by which jinn and other forces may be commanded. 252 “rāmik”: described in the Qāmūs as being “something black that is mixed with musk.” 253 “thamīmah”: defined in the Qāmūs as synonymous with taʾmūrah. 254 “or. . . .”: the Qāmūs continues with further unrelated definitions. 255 “shiʿār”: defined in the Qāmūs as “any item of apparel worn under the dithār.” 256 “armaniyyah”: literally, “the Armenian [garment]. but not further defined.” 257 “in an entry of its own”: i.e., under m-r-j-l; in fact, available editions of the Qāmūs do not include mumarjil but read, under r-j-l, al-mumarjal —thiyābun fīhā ṣuwaru l-marājil; for more on the confusion around these and similar terms, see Lane, Lexicon, s.v. mirjal. 258 “from a certain governor”: i.e., from a provincial governor whose name was al-Qasṭalānī (“the Castilian”). 259 Cf. Qāmūs (s.v. a-w-m): “Ām, a town whose name is used to describe clothes.” 260 “bizyawn”: defined in the Qāmūs as “a kind of sundus.” 261 “so as to give them a place in the list appropriate to the underlying gist” (li-yuṭābiqa l-dhikru l-fikr): i.e., because they are put on before anything else.

429

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Notes 262 “ḥarr/ḥirr”: with the first vowelling, the word means “warmth,” with the second, “vagina”. 263 “in kind . . . kind . . . kinds” (al-ʿayn . . . mina l-ʿayn . . . bi-l-maʿnayayn): the author plays with two senses of ʿayn, namely “kind” (as opposed to “cash”) and “eye,” and rhymes the word with maʿnayayn (“two senses”). 264 “he has to dissolve any knots with puffs” (yaḥulla ʿuqdatahu bi-nafāthāt): a reference to Q Falaq 113:1–4— qul aʿūdhu bi-rabbi l-falaq min . . . sharri n-naffāthāti fī l-ʿuqad (“Say, ‘I seek refuge with the Lord of the daybreak . . . from the evil of those who blow on knots’”), the Qurʾanic reference being to witches who performed magic using this method. 265 “as al-Farrāʾ has on ḥattā”: Yaḥya ibn Ziyād al-Farrāʾ (144–207/761–822) was a leading grammarian; ḥattā is a conjunction and preposition with multiple functions. 266 “Juḥā’s dream”: Juḥā is the protagonist of jokes and anecdotes, in which he often plays the role of the “wise fool.” A version of this story goes: “Juḥā told the following story: ‘When sleeping I had a dream the first half of which was true, the second half untrue.’ ‘How can that be, O Abū Ghuṣn?’ he was asked. He said, ‘As I slept I seemed to behold myself come across a purse full of gold, silver, and golden coins, and when I picked it up, I defecated on myself from the effort of lifting it, it was so heavy. When I woke up, I found I was covered with filth and wetness, and the purse was no longer in my hands!’” (http://www.belkhechine07.com/joha.doc, accessed on 27 June 2012). 267 “a leading scholar of the language. . .”: i.e., Jalāl al-Dīn al-Suyūṭī (see Volume One, 0.4.10). 268 “why have you foresworn writing [in general] but not [writing] about women”: in what follows, the author answers that first part of the question but appears to forget the second. 269 “most people . . . [believe muʾallif] refers to taʾlīf (‘making peace’) between two persons”: muʾallif in the sense of “author” etc. was a nineteenth-century neologism. 270 “repugnant to some people, especially women”: because “shaykh” also means “old man.” 271 “and how he stuffs them then” (fa-zaʿabahā ayya zaʿbin): the phrase could also be understood “and how he stuffs her then!” 272 Shaykh Muṣṭafā: according to one scholar, a teacher at the mosque-university of alAzhar but not further identified (al-Maṭwī, Aḥmad, 1:79), the same applying to the Shaykh Aḥmad, Shaykh Maḥmūd, and Shaykh Muḥammad mentioned later (2.18.3, 2.18.4, 2.19.9); however, it is possible that the author simply chose these common names to hide the identity of little-known scholars, as one might say “Tom, Dick, and Harry.”

430

430

Notes 273 “Zayd and ʿAmr”: two characters used to illustrate points of grammar; for example, the sentence ḍaraba Zaydun ʿAmran (“Zayd struck ʿAmr”) illustrates the typical verb-subject-object order of the Arabic sentence. 274 “happened to be asked . . . if he could study”: presumably, the Fāriyāq’s acquaintance asked him for an introduction to the shaykh. 275 “Baḥth al-maṭālib”: see n. 126 to 2.11.3. 276 “to write him a license to teach the book” (an yaktuba la-hu ijāzata iqrāʾihi): traditionally, scholarly knowledge was acquired through the study of individual books at the hands of a shaykh, with the student reading the work out loud to the teacher, who corrected and commented. When the student had acquired full mastery of the text, the shaykh would write him a licence (ijāzah) to teach it in the same fashion to others, just as the shaykh had earlier received a licence from his teacher, and so on. 277 Al-Talkhīṣ fī l-maʿānī: probably the commentary of Masʿūd ibn ʿUmar al-Taftazānī (d. between 791/1389 and 797/1395) on the Talkhīṣ al-miftāḥ fī l-maʿānī wal-l-bayān wa-l-badī ʿ by Jalāl al-Dīn Muḥammad ibn ʿAbd al-Raḥmān al-Qazwīnī, known as Khaṭīb Dimashq (666–739/1268–1338), the “basic textbook for rhetorical studies in the madrasas of the later Middle Ages up to modern times” (Meisami and Starkey, Encyclopedia, 2:439). 278 “al-Akhḍarī’s Sharḥ al-Sullam”: ʿAbd al-Raḥmān ibn Muḥammad al-Akhḍarī (920– 83/1512–75) wrote this commentary on his own Al-Sullam al-murawnaq fī l-manṭiq. 279 “the yellow air” (al-hawāʾ al-aṣfar): summer cholera. 280 “greater affirmative universal” (kulliyyah mūjibah kubrā): presumably meaning, in the terms of Aristotelian logic, a “universal” statement of the form “all S are P.” 281 “and not numbered among the dead” (wa-lam yaqḍi mina l-qaḍāyā); or, punningly, “and had not yet run out of syllogisms.” 282 “the Kanz”: probably the Kanz al-daqāʾiq of ʿAbdallāh ibn Aḥmad al-Nasafī (d. 710/ 1310). 283 “the Risālah al-Sanūsiyyah”: probably the Ḥāshiya (marginal commentary) of Ibrāhīm ibn Muḥammad al-Bājūrī (or al-Bījūrī) (1189–1276/1784–1859) on the Matn al-Sanūsiyyah of Muḥammad ibn Yūsuf al-Sanūsī (after 830-95/1426-90). 284 “the Center of This Book”: as the thirty-ninth chapter of a work consisting of eighty, this section is, in fact, slightly off-center. 285 “hamqāq”: according to the Qāmūs, “seeds found in the mountains of Bal ʿamm that are fried and eaten to increase the capacity for intercourse.” 286 mughāth: Glossostemon bruguieri, a plant with therapeutic and nutritional properties.

431

431

Notes 287 “the caliphal palace” (dār al-khilāfah): i.e., the place where, like the caliph, or successor to the Prophet Muḥammad, the man in question carries out his duties. 288 “everyone suspected . . . a sin that they would carry . . . till the Day of Judgment” (fa-ẓanna l-nās . . . wa-taqalladū ithmahu . . . ilā yawmi l-dīn): the passage evokes the words of the Quran inna baʿḍa l-ẓanni ithm (“Indeed some suspicion is a sin”) (Q Ḥujurāt 49:12). 289 “for he was hors de combat and wasn’t up to doing anything anyway” (fa-innahu kāna muʿaṭṭalan wa-fiʿluhu mulghan ʿani l-ʿamal): probably an allusion to the fact that he was receiving treatment for a venereal disease (see n. 149 to 2.12.18). 290 Probably Al-Qawl al-wāfī fī sharḥ al-Kāfī fī ʿilmay al-ʿarūḍ wa-l-qawāfī, a commentary by ʿAlī ibn ʿAbd al-Qādir al-Nabtītī (d. ca. 1065/1655) on a work by Yaḥyā ibn ʿAlī al-Tabrīzī (421–502/1030–1109). 291 “a loft . . .”: see 1 Kings 17:19–20. 292 “a wall” (judāran): “Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king’s dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom’s place” (2 Sam. 18:8). 293 Bion: Bion of Borysthenes (ca. 325–250), who is said to have attached himself to all the contemporary schools of philosophy in succession and to have attacked everyone and everything.

432

432

Glossary

Abīshalūm Absalom. al-Andalus  those parts of the Iberian Peninsula that were under Islamic rule from the seventh to the fifteenth centuries ad. Bag-men (khurjiyyūn)  the author’s term for Protestant missionaries in the Middle East, whether the American Congregationalists of the Board of Commissioners of Foreign Missions, with whom he first came into contact in Beirut, or the British Anglicans of the Church Missionary Society, for whom he worked later in Malta, Egypt, and London. The Congregationalists established their first mission station in Beirut in 1823 (Makdisi, Artillery, 81, 83). In December 1823, when their intention to proselytize became clear, Maronite patriarch Yūsuf Ḥubaysh (1787–1845), who had initially received them cordially, ordered his flock to avoid all contact with what he referred to as “the Liberati” or “Biblemen” (Makdisi, Artillery, 95–97). Bilqīs  Queen of Sabaʾ (Sheba) in Yemen, the story of whose visit to Sulaymān (Solomon) is told in the Quran (Q Naml 27:22–44). cubit (dhirāʿ)  0.68 m. Dāʾūd David. Days of Barbarism (The) (al-Jāhiliyyah)  the period in Arabia before the coming of Islam. emir (amīr)  a title (lit., “commander” or “prince”) assumed by local leaders in the Arab world; as used in this work, the term refers most often to the emirs of the Shihābī dynasty of Mount Lebanon. Fāriyāq (The)  the hero of the events described in the book and the author’s alter ego, the name itself being a contraction of Fāri(s al-Shid)yāq. Himyar (Ḥimyar)  a kingdom of ancient Yemen that flourished between the first and fourth centuries ad. Ilyās Elias. Khawājā  a title of reference and address afforded Christians of substance.

433

433

Glossary

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). The thirteenth chapter of each book of the present work is described by the author as a maqāmah, the plot-scheme in these maqāmāt being a debate. See further Zakharia, “Aḥmad Fāris al-Šidyāq.” Market Boss (The) (shaykh al-sūq)  the author’s term for the Maronite patriarch. Market-men (sūqiyyūn)  the author’s term for the Maronite and Roman Catholic clergy, or the Maronite and Roman Catholic churches in general. market trader (ḍawṭār, plural ḍawāṭirah)  the author’s term for a member of the Maronite upper clergy. mawwāl  a form of vernacular poetry, often involving complex rhyme schemes and word play. Mountain (The)  Mount Lebanon, a mountain range in Lebanon extending for 170 kilometers parallel to the Mediterranean coast and the historical homeland of both the Maronite and Druze Lebanese communities. Muʿtazilite  follower of a school of theology that appealed to reason as a basis for understanding the truths of Islam. Nākir and Nakīr  angels who question the deceased in the grave concerning his or her faith. Nūḥ Noah. Numrūdh Nimrod. People of the Cave (ahl al-kahf )  believing youths who, as recounted in the eighteenth surah (chapter) of the Qurʾan (Q 18, Sūrat al-Kahf ), were caused by God to fall asleep in a cave for many years and then revived and who had no knowledge of how many years they had passed there. Qāmūs (al-)  Al-Qāmūs al-muḥīṭ (The Encompassing Ocean), a dictionary compiled by Muḥammad ibn Yaʿqūb al-Fīrūzābādī (d. 817/1415) that became so influential that qāmūs (“ocean”) eventually came to mean simply “dictionary.” The author later published a study of the Qāmūs entitled Al-Jāsūs ʿalā l-Qāmūs (The Spy on the Qāmūs). Qāyin Cain. rhymed prose (sajʿ)  “artistic prose, subject to certain constraints of rhyme and rhythm. . . . Etymologically, the word referred to the cooing of pigeons” (Meisami and Starkey, Encyclopedia, 2:677). First used by pre-Islamic

434

434

Glossary

soothsayers, the form developed, often in combination with other types of parallelism, until it became virtually de rigueur by the tenth century ad, and it remained in use into the early twentieth century, “by which time, however, the modern revolt which has now largely swept away this sort of artifice was already growing strong” (idem). The author uses saj‛ in the title of the work and most of his chapter titles, in short scattered bursts in the midst of unrhymed prose (especially at moments of drama), and sometimes, as in the four preceding chapters, in sustained blocks. For further discussion of sajʿ in this work, see Jubran, “Function.” Sulaymān Solomon. Surra Man Raʾā  Samarra, a city in Iraq, capital of the Abbasid caliphate from 836 to 892; the name may be interpreted as “A Joy to All Who See It”. Waqāʾiʿ al-miṣriyyah (al-)  the Egyptian official gazette (and the first newspaper issued, partially, in Arabic), established in December 1828. Yashuʿ (al-) Elisha. Yūnus Jonah. Yūsuf Joseph. Zabbāʾ (al-)  Zenobia, queen of Tadmur in Syria during the third century ad.

435

435

Index

ʿAbd al-Jalīl, 405

students from the Mountain and, 154;

ʿAbd al-Laṭīf al-Baghdādī, 105, 419n81 Abīshalūm (Absalom), 407

translations into, 155–57 Arabic literature, tropes, 15. See also

Abū ʿAtāhiyah, 127, 421n102

rhymed prose

Abū l-Baqā, 187–89, 425n164

Arabic script, 239

Abū Nuwās, 127, 421n103

Arabs, 45–49, 109, 119, 187

Abū Tammām, 127, 421n106

aromas/perfumes, words for, 315–25

Aḥmad, Shaykh, 385

asses, 87–89, 387–89

al-Akhḍarī, 385

Atanāsiyūs al-Tutūnji, 69, 137, 417n66

Alexandria, air in, 85; Arabs in, 45–49; Bagman/Bag-men in, 59–61; Christians in, 51; dress in, 39–41; the Fāriyāq in, 9, 39, 59–61, 85; the Fāriyāq’s voyage/travel to, 85, 397; food eaten in, 51; Franks in, 57; headwear in, 39; hospitality in, 57; Turks in, 45–49, 57–59; waters in, 49–51; women in, 41–45

the bag, Bag-man/Bag-men’s preoccupation with, 61; the Fāriyāq’s burden, 127, 155; point of, 81 bag, women’s, 195, 426n177 Bag-man/Bag-men (Protestant missionaries), in Alexandria, 59–61; the bag, preoccupation with, 61; in Cairo, 85, 103; damage done by, 21;

ʿAlī, 191

English queens, 291; the Fāriyāq and,

al-Āmidī, 125, 421n99

59–61, 73–75, 81–83, 85, 123, 161, 397–99;

ʿAmr ibn Luḥayy, 23, 25, 412n20

indifference to people’s troubles, 31–33;

al-Andalus, 119

language, 81; Market-man/Market-men,

al-Anfūshī, 414n37

feuds with, 61, 77, 81; Market-woman/

anqāṭ, 117

Market-women, 77–79; payment by,

aphrodisiacs, 393–95 Arabic language, Baḥth al-maṭālib (The Discussion of Issues), 153; distinguishing feature of, 371; the Fāriyāq as teacher of, 389, 397; Frankish pronunciation of, 63–69, 414nn49; priest’s pronunciation of, 63–69; Qurʾan revealed in, 49;

397; pork-eating, 73–75; prototype of, 59; saddlebags of, 33; serving girl/maid, 401–3; tools of the trade, 15, 29; wife beating by, 59; wife of a, 401 Baguettes, 399, 403 Baḥth al-maṭālib (The Discussion of Issues), 153, 383, 422n126 bayk (“bey”), 379

436

436

Index beardless boys, 363

Muslims, 73, 119; monasteries, 137,

“Biblemen.” See Bag-man/Bag-men

287–89; monks, 55, 155; polite address

Bilqīs, 129, 229, 237

to, 421n115. See also priests

Bion, 407, 434n293

church books, 155

birds, words for, 241–43

Church Missionary Society (CMS), 417n66

bloodletting, 145–49

churches, 53, 77–79, 417n66

bread, words for, 273–75

clothes/clothes making, words for, 337–63

the British, 79

confession, women during, 79

buildings, words for, 229–31

Copts, 59, 103, 119, 139, 379, 420n89

burning, kinds of, 55

critics, 157, 163–73, 375, 424n141

al-Bustī, 127, 421n101

Damascene territories, 51, 151

Cairo, 105–23; air in, 109; Bag-man/Bag-

Damascus, 231

men in, 85, 103; catamites in, 109;

Days of Barbarism, 23, 187–89, 257, 315

Christians in, 119, 123–25; curiosities of,

the dead, praise of, 375–77

105–13, 111; Domestic Services Office,

the Devil, 53–55, 83, 291

107–9; the Fāriyāq in, 85–87, 103, 389,

diversity of life, 9–15

397; girls in, 107–9, 175; hashish use, 113;

divorce, 175–85; expression associated with,

hospitality in, 117; joking in, 117; lutes,

425n155; the Fāriyāq’s poem about,

119; markets in, 105–7; men in, 105–7;

185; maqāmah about, 175–85; Muslims,

nighttime lanterns, 109–11; people of,

411n8; pre-Islamic divorce formula,

105, 117–19; plague in, 399; poets in, 105,

425n154; scholars, 183–85

107, 123–29; police chief, 109; prices in,

doctors/physicians, advice concerning

121; scholars in, 107, 117; singing in, 119;

women, 173; an impotent doctor,

trees unique to ʿAyn Shams suburb, 319

391–93; fatness of, 377; goodness of, 31;

carrying devices, words for, 47–49

scholars compared to, 377; treatment of

castles, words for, 229–31

the Fāriyāq, 143–49

chambers, words for, 223–25

Domestic Services Office, 107–9

children, 29–31, 181

donkey(s), elegy for, 371–75, 379; emirs

China, 107

and, 299, 387–89; the Fāriyāq’s journey

Christ, 155

with a, 387–89; men’s thoughts about,

Christian religion, books of, 69

299, 363

Christianity, introduction into Frankish lands, 365

dress, 29, 39–41 drink(s), words for, 283–87

Christians, in Alexandria, 51; best honorific for, 379; in Cairo, 119, 123–25; divorce, 177–79; in Egypt, 139; imitation of

437

dwellings, words for, 223–25 Eastern churches, 417n66

437

Index ecclesiastical titles, 137

for, 157; poetry by, 163–73, 185, 383; as a

Egypt, Coptic Christians in, 139; the

scholar, 157; scholarship, 383; servants

Fāriyāq’s journey to, 83; hayḍah

of, 387–89; sicknesses, 383–89, 405–7;

epidemic, 385–87; hospitality in, 151;

study of grammar, 383–85; study of

Jews in, 119–21; mail delivery in, 129–31;

jurisprudence, 389; study of Kanz (The

people of, 157; scholars in, 139; as a

Treasure), 389; study of prosody, 397–

state, 85–87, 119–21; Upper Egypt, 399.

99; study of al-Risālah al-Sanūsiyyah

See also Alexandria, Cairo

(The Senoussi Treatise), 389; study of

Egyptians, 87, 403

theology, 389; tambour, 103, 161, 407;

emir(s), donkeys and, 299; the Fāriyāq’s

as a teacher, 389, 397; title for, 379–81;

boy servant taken into service of,

writing, foreswearing of, 379; Yanṣur,

387–89; poets, 143–47

letter to Khawājā, 123–33, 143; Yanṣur,

England, 417n66

visit with Khawājā, 151–57, 173

English notables, two, 73

al-Farrāʾ, 369, 432n265

English queens, 291

fish, words for, 269–73

Europeans, 414n48

flowers, 11, 15 food, roundness and, 193

faces, words for, 89–101

food, women as, 289

al-Farazdaq, 127, 421n104

food eaten in Alexandria, 51

Farḥāt, Jirmānūs, 422n126 the Fāriyāq (protagonist of Leg over Leg), Aḥmad, Shaykh, 385; in Alexandria, 9, 39, 59–61, 85; Alexandria, voyage/ travel to, 85, 397; bad luck of, 63; the bag, burden of, 127, 155; Bag-man/ Bag-men, 59–63, 73–75, 81–83, 85, 123, 161, 397–99; in Cairo, 85–87, 103, 389, 397; countryside, travel in, 387–89; critics of, 375; doctor’s treatment of, 143–47; donkey, journey by, 387–89; Egypt, journey to, 83; exile from his homeland, 61; Frankish dress worn by, 149; Maḥmūd, Shaykh, 385; on Malta, 73, 81–83; Malta, voyage to, 63,

foods, words for, 257–87 Frankish countries, 193 Frankish dress, 149 Frankish headwear, 39, 57, 109–11 Frankish lands, Christianity in, 365 Frankish queens, 291 Frankish titles/honorifics, 135 Frankish women, 67, 77, 401 Franks, in Alexandria, 57; Egyptians’ regard for, 403; hospitality, 151; letters of introduction, 151; limbs, 107; plague avoidance measures, 403; pronunciation of Arabic, 63–69, 414n49 fungi, words for, 267–69

69; marriage, consideration of, 407;

games/diversions, words for, 243–53

Muhammad, Shaykh, 399; Muṣṭafā,

garments, words for, 337–63

Shaykh, 383–85; obscurity, preference

Genesis (book), 299, 431n248

438

438

Index al-Ghabab (The Wattle), 163, 423n137

idols, words for, 21–27

girls, a Bag-man’s serving girl, 401;

the ignorant, scholars compared to, 377

beautiful serving girls, 139; in Cairo,

Ilyās, 25, 405, 412n21

107–9, 175; a Copt’s daughter, 103; a

imraʾah, 289

doctor’s wife, 391–93, 391–95; faces of

Irene, 291

pretty girls, 91; the Fāriyāq’s servant

ʿĪsā, 51–53, 415n52

girl, 387–89; garments for, 343, 359, 361;

Islam, conversion to, 103, 412n19, 412n22

Khayzurān, 229; milk for fattening, 267;

Islam, scholars of, 49

veils, 45; words for, 195–97, 201–17, 301

Islamic astronomy, 411n1

Grand Panjandrum of the Panegyricon, 163 al-Ḥakākah fī l-rakākah (The Leavings Pile

Islamic lands, 119 Islamic law, 139

Concerning Lame Style) (Atanāsiyūs al-

jāmiʿ, 53

Tutūnji), 69, 137, 417–18n67

Jarīr, 127, 421n105

hashish, 113

Jew(s), divorce, 181; in Egypt, 119–21; the

headwear, in Alexandria, 39; Frankish,

Fāriyāq called a, 161; fish not eaten by,

39, 57, 109–11; market traders’, 35–37;

269; midrās of, 229

of Market-men of the Levant, 75–77;

jewelry, words for, 301–15

tarbush, 109

Juḥā, 369

al-Hāwif ibn Hifām, 175, 183–85

Kaaba of Mecca, 21

heaven, words for, 233–35

Kanz (The Treasure), 389, 433n282

Himyaritic lands, 51, 414n49

Khawājā (term of address), 129, 131, 137,

Hind, 187 horns, bulls’, 163; dragging men by their, 391; husbands’, 179; rams with and without, 139

141, 143, 151–55, 173, 420, 421 Kitchen People, 65 kubaybah/kubbah, 145, 422n119 al-Kulliyyāt (The Universals), 187

hospitality, 57, 117, 151 household items, words for, 325–33

lanterns, 109–11

houses, words for, 227–29

Lebanon, 151, 422n125. See also Mountain,

humanity, common, 31

the

hunger, 29, 31, 75, 81, 85, 193

the Levant, 73, 75–77, 81, 117 Levantines, 145, 383

Ibn al-ʿAbbād, al-Ṣāḥib, 63, 416n63

logic, 53

Ibn al-Athīr, 301, 412n22 Ibn Aybak al-Ṣafadī, Khalīl, 85, 418n71 Ibn Hishām, 237, 428n203 Ibn Sīnā, 243

low matters, 9–11 lutes, 119, 255 Maḥmūd, Shaykh, 385

439

439

Index Malta, the Fāriyāq on, 71, 81–83; the

milk, words for kinds of, 275

Fāriyāq’s voyage to, 63, 69; language

monastery, 137, 287–89

spoken on, 79; priests on, 75–77;

monks, 55, 155

women on, 77–79

Mountain, the (Mount Lebanon), 153

mantles, words for, 351–55

Muʿallim (term of address), 137–39, 421n115

maqāmah, about marriage/divorce, 175–85

Muḥammad, Shaykh, 399

Market Boss, distress, his, 33; indifference

Muḥammad ʿAlī Pasha, 420n96

to people’s troubles, 37; market traders,

mujārazah, 117

disputes between, 35

musical instruments, words for, 255–57

market ledger, 37, 61

Muslims, Christian imitation of, 73, 119;

market traders, 35–37, 77

Copts and, 119; divorce, 177–81, 411n8;

Market-man/Market-men, Bag-man/Bag-

of the Levant, 117; titles (honorifics)

men, feuds with, 61, 77, 81; damage

for, 379

done by, 21; English queens, 291;

Muṣṭafā, Shaykh, 383–85, 432n272

indifference to people’s troubles, 33–35;

al-Mutanabbī, 127, 163, 421n107

of the Levant, 75–77; tools of the trade,

Muʿtazilite, 365

15, 29 Market-woman/Market-women, 77–79 marriage, the Fāriyāq considers, 407

Nākir and Nakīr, 111, 405 New Testament, 155 Nile River, 107

marriage, maqāmah about, 175–85

non-Arabs, quick-witted woman on, 67

marriage, nature of, 191

Nūh (Noah), 25, 221, 243

mawwāl, 107, 119

nūn, 187–89

meadows, words for, 221

nuns, 155

meals, 193

Nuʿūmah Mosque, 53, 415n57

Melkites, 421n113 men, beardless boys, 363; in Cairo, 105–7; erectile dysfunction, 289; impotent husbands, 391; poetry by, 299; thin men, 403; thoughts about donkeys, 299, 363; wise men, 31; women, knowledge of, 367–69; women compared to, 289, 295–99, 365, 367; women’s thoughts about, 363

Occidentals, 135 Panegyricon, 157, 161–63, 383, 423n132 panegyrics, 127, 167, 171, 379 panegyrist, a prince’s, 387 paronomasia, al-Bustī, 127; in the Fāriyāq’s poetry, 167–69; perfect paronomasia, 424n145; poets, 157; solecisms, 171 people, diversity of, 13–15

Messiah, 155 metropolitan (religious leader), 55–57, 155, 291

People of the Cave, 221, 427n183 perfumes/aromas, words for, 315–25 Persian(s), 59, 109

440

440

Index physicians/doctors. See doctors/physicians

Raʾs al-Tīn, 414n47

pigs, 75

resurrection, failed attempt at, 405

places, words for various, 231–33

Revelation, 165, 187

plants, types of, 11

rhymed prose (sajʿ ), about Alexandria,

poetry, about divorce, 185; about veils, 45; elegy for a donkey, 371–75, 379; by the Fāriyāq, 163–73, 185, 383; mawwāl, 107, 119; by men, 299; for princes, 163–73; prose compared to, 375–77; as a means of survival, 377–79

85–89; in the Fāriyāq’s letter to Khawājā Yanṣur, 125–29; Khawājā Yanṣur on, 153–55; maqāmah in, 175–85 al-Risālah al-Sanūsiyyah (The Senoussi Treatise), 389, 433n283 saddlebags, 33, 59

by women, 299

St. Matthew, 155

poets, in Cairo, 105, 107, 123–29; celebrity,

St. Paul, 155

157; characteristics, 123–25; diversity

sajʿ. See rhymed prose

among, 13; drooling by, 97; emirs,

Ṣāliḥ (prophet), 221, 427n183

143–47; the manner of most, 377–79;

scholarly knowledge, 433n276

need for critics, 157; paronomasia, 157;

scholar(s), on a distinguishing feature

by trade vs. by nature, 125; women, 289

of Arabic, 371; in Cairo, 107, 117; as

pork, 73–75, 81

critics of the Fāriyāq, 375; debate with

priests, Arabic-language sermon by, 63–69;

a Muʿtazilite, 365; divorce, 183–85;

deference to, 379–81; doctor’s wife’s

doctors/physicians compared to, 377; in

choice of, 395; as lovers, advantages of,

Egypt, 139; erudition, demonstrations

395; on Malta, 75–77

of, 129; the Fāriyāq as a, 157; health of,

prose, by churchmen, 155–57; greetings

377; the ignorant compared to, 377;

and salutations, 129–31; long words,

of Islam, 49; Islamic law, 139; market

189; maqāmah, 175–85; masters of, 87;

traders’ hats, 37; physical weakness,

Muṣṭafā, Shaykh, 385; quotations, use

377; Qayʿar Qayʿār, 51; of religion, 189;

of, 375; verbs, proper use of, 55; verse compared to, 375–77

women, 195, 295, 297, 369 scholarship, 107, 383

Protestant missionaries. See Bag-man/ Bag-men

sciences, 53 sea-going vessels, words for, 69–73

Qāmūs (al-Fīrūzābādī), 135, 365, 418n76 Qayʿar Qayʿār, 51, 59, 155, 414n48

second skins, 135–37, 141 senses, 11, 101 Sharḥ al-Kāfī (The Commentary on the

qissīs (“priest”), 379

Kāfī), 399

queens, 291

Sharḥ al-Sullam (The Commentary on the

quotations, use in books, 375

Ladder), study of, 385

Qurʾan, 49, 189

441

441

Index Shaykh (term of address), 137–39, 379, 379, 383, 432n270

Turkish lady, 57–59 Turkish trooper, 57

al-Shidyāq, [Aḥmad] Fāris, 417n66,

Turks, 45–49, 103

422n126, 423n132

Uḥayḥah, 229, 427n194

Shifāʾ (The Cure) (Ibn Sīnā), 243

ʿUlayyān, 191

sickness, 383–85

Upper Egypt, 399

skin flaps, 139 sleepers, 193

veil-passion, 103

Society for Promoting Christian

veils, catamites’, 109; decent women’s, 21;

Knowledge (SPCK), 417n66

girls, 45; imagination, 89; poem about,

Sons of Ḥannā, 111, 420n89

45; protection for, 413n29; sodomites,

stars, 11–13

419n88; ugliness concealed by, 41;

Sterne, Laurence, 430n244

words for, 359

stones, words for, 335–37

verbs, proper use of, 55

Sulaymān (Solomon), 63, 129, 219

viceroy of Egypt, 119–21, 420n96

Sunnis, 365

al-Waqāʾiʿ al-Miṣriyyah, 423n132

al-Suyūṭī, 432n267

wise men, 31

sweet things, words for, 275–83

wives, unfaithful, 391

taghlīb, 167, 423–24n140

wives, words for, 291

al-Talkhīṣ fī l-maʿānī (The Epitome on

women, 195–219; alcohol, 297; in

Tropes), 385, 433n277

Alexandria, 41–45; attention paid

tambour, 103, 161, 257, 407

to, 191; backside, 295; bag, their, 195,

teacher, the Fāriyāq as, 389, 397

426n177; belly, 295; bewitching looks,

Theodora, 291

367; bodies and faces compared, 101–3;

thirst, 193

boldness, 219; in Cairo, 105–7; cheeks,

time, 51–53

97–99; in China, 107; Christianity,

Timothy, 155

365; clemency, 295; clothed, fully, 101;

titles (honorific), 135–39, 379, 421n112

coquettishness, 201, 207, 215; creation

translators, 155–57, 423n130, 423n131

of, 191; doctor’s advice concerning, 173;

trees/woods, words for, 333–35

dreams of, 191–93; in Egypt, 87–89;

Tripoli, 137, 417n66, 421n113

essence, 101; European depictions,

Tristam Shandy (Sterne), 430n244

419n83; evil, 369; eyes, 99; faces,

troopers, 57

89–101; fantasies about, 219–21; fingers,

tropes, 15

107; flirtatiousness, 41–45, 367; as food,

Tunis, 119, 420n97

289; Frankish women, 67, 77, 401;

Tunisia, 121

generosity, 297;

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Index women (cont.), great/good actions/

287–89; vanity, 41; virtue, 297; votive

undertakings, 289, 291; heads of

offerings, 79; warmth, bodily, 363–65;

state, 291; household management,

wives, unfaithful, 391; wives, words for,

369; imraʾah, 289; legs, 295; lips,

291; words for, 195–219; See also girls

91–93; longevity, 297; on Malta, 77–79;

wonders, words for, 235–43

Market-woman/Market-women, 77–79;

woods/trees, words for, 333–35

men, knowledge of, 367–69; men,

writers, attacks on, 375

thoughts about, 363; men compared to,

writing, pleasures of, 377

289, 295–99, 365, 367; mouths, 97–99; naked, 101; necks, 99; nobility, 295; noses, 93–95; nuns, 155; payment in kind, 367; poetry by, 299; poets, 289; pregnant women, 367; presence of, 287–89; pretty ones, 41; quick-witted woman on non-Arabs, 67; scholars, 195, 295, 297, 369; seductiveness, 87, 195; sensuality, 201, 207, 215, 219; sharpwitted Sunni woman, 365; shaving by, 79; sleeping with, 363–65; teeth,

Yanṣur, Khawājā, the Fāriyāq’s letter to, 123–33, 143 Yanṣur, Khawājā, the Fāriyāq’s visits to, 151–57, 173 Yaʿqūb ( Jacob), 101 Yūnus ( Jonah), 221 Yūsuf ( Joseph), 221 Zayd and ʿAmr, 33, 129, 187, 383, 421n109, 433n273 Zubaydah, 297, 430n246

91; ugly ones, 41; unavailable women,

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About the NYU Abu Dhabi Institute

The Library of Arabic Literature is supported by a grant from The NYU Abu Dhabi Institute, a major hub of intellectual and creative activity and advanced research. The Institute hosts academic conferences, workshops, lectures, film series, performances, and other public programs directed both to audiences within the UAE and to the worldwide academic and research community. It is a center of the scholarly community for Abu Dhabi, bringing together faculty and researchers from institutions of higher learning throughout the region. NYU Abu Dhabi, through the NYU Abu Dhabi Institute, is a world-class center of cutting-edge research, scholarship, and cultural activity. The Institute creates singular opportunities for leading researchers from across the arts, humanities, social sciences, sciences, engineering, and the professions to carry out creative scholarship and conduct research on issues of major disciplinary, multidisciplinary, and global significance.

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About the Typefaces

The Arabic body text is set in DecoType Naskh, designed by Thomas Milo and Mirjam Somers, based on an analysis of five centuries of Ottoman manuscript practice. The exceptionally legible result is the first and only typeface in a style that fully implements the principles of script grammar (qawāʿid al-khaṭṭ). The Arabic text in the footnotes and margin notes is set in DecoType Emiri, drawn by Mirjam Somers, based on the metal typeface in the naskh style that was cut for the 1924 Cairo edition of the Qur’an. Both Arabic typefaces in this series are controlled by a dedicated font layout engine. ACE, the Arabic Calligraphic Engine, invented by Peter Somers, Thomas Milo, and Mirjam Somers of DecoType, first operational in 1985, pioneered the principle followed by later smart font layout technologies such as OpenType, which is used for all other typefaces in this series. The Arabic text was set with WinSoft Tasmeem, a sophisticated user interface for DecoType ACE inside Adobe InDesign. Tasmeem was conceived and created by Thomas Milo (DecoType) and Pascal Rubini (WinSoft) in 2005. The English text is set in Adobe Text, a new and versatile text typeface family designed by Robert Slimbach for Western (Latin, Greek, Cyrillic) typesetting. Its workhorse qualities make it perfect for a wide variety of applications, especially for longer passages of text where legibility and economy are important. Adobe Text bridges the gap between calligraphic Renaissance types of the 15th and 16th centuries and high-contrast Modern styles of the 18th century, taking many of its design cues from early post-Renaissance Baroque transitional types cut by designers such as Christoffel van Dijck, Nicolaus Kis, and William Caslon. While grounded in classical form, Adobe Text is also a statement of contemporary utilitarian design, well suited to a wide variety of print and on-screen applications.

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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 Abī Shādūf (Brains Confounded by the Ode of ‎Abū Shadūf 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 C ‎ ambridge, 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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