|
553 |
Cf.
Bombaci, p. 457. |
554 |
Of
course, Greek works on dream interpretation, such as Artemidorus,
were translated into Arabic. A fourteenth-century copy of his
work, containing the first three books, is preserved in Istanbul
University (Arabca yazma 4726). Artemidorus is also quoted, for
instance, by ad-Damiri, Mayawan;
cf. J. de Somogyi in Journal
asiatique, CCXIII (1928), 113.
Cf. also M. Steinschneider,
Centralblatt fur Bibliothekswesen
(Leipzig, 1893), Beiheft XII, 105. |
555 |
Cf.
surah 12. |
556 |
Cf.
1:208 f.,
above, and p. 107, below. |
557 |
Cf.
1:209, above, |
558 |
Cf.
Abu Dawud, Sunan (Cairo, 1910/1892-99,
in the margin of azZurqani,
Sharh al-Muwatta'), IV, 236,
who reports Muhammad's question and continues
with Muhammad saying that "the only (kind of) prophecy remaining
after my death will be good dream visions." |
559 |
For
the following discussion, cf. 1:209
ff., above. |
560 |
Cf. 1:211 f., above. The
distinction Artemidorus makes at the beginning of his work,
between different kinds of dreams, appears in the Arabic
translation under the heading of "Distinction between dream
visions and confused dreams." |
561 |
The following discussion, down to p. 107,1. 21,
is not found in Bulaq or A. |
562 |
Zaman fard
"time atom" or "atomic time." Cf. p.
144, below. |
563 |
Qur'an 75.16-19 (16-19). |
564 |
Cf 1:208 f, and p. 105,
above. |
565 |
The interpretation
of the ocean as ruler and the serpent as enemy was known to
Artemidorus Oneirocritica iii. 16. ii. 13. The
comparison of women with vessels in this context is of Islamic
origin, but does not appear to have been generally accepted in
Muslim works on dream interpretation. It is not mentioned by
(Pseudo-) Ibn Sirin, in Ta'blr ar-ru'ya (Cairo,
1298/1881), or in his Muntakhab al-kalam
fi tafsir al-ahlam (Cairo,
1301/1883-84, in the margin of Vol. I of 'Abd-al-Ghani an-Nabulusi,
Ta'tir al-anam fi ta'bir al-manam).
But al-Kirmini, as quoted by Ibn
Shahin, al-Isharat fi 'ilm al-'ibarat
(Cairo, 1301/1883-84, in the margin of
Vol. II of 'Abd-al-Ghani an-Nabulusi), II, 383, compares vessels
and the like with women and servants. The equation of ocean with
ruler and serpent with enemy appears in Ibn Sirin,
Ta'bir, pp. 12, 43;
Muntakhab, I,
186 f.; Ibn Shahin, op.
cit., II, 102,359; 'Abd-al-Ghani
an-Nabulusi, op. cit., I,
56 ff., 200 ff |
566 |
Cf. 1:211 f., above. |
567 |
Cf. Bombaci, p. 457. |
568 |
An agitated ocean may indicate worry and fear,
and a snake is said to indicate an enemy who conceals his
enmity. Cf. Ibn Sirin, Ta'bir, pp. 12, 42; and
Muntakhab, I,
187; 'Abd-al-Ghani an-Nabulusi, op.
cit., I, 58. The
various possibilities of interpreting ocean and snake, quoted by
Ibn Shahin (II, 203, 360) in the name of Jafar as-Sadiq, agree
with Ibn Khaldun's statement only in so far as the snake may
indicate a livelihood ('aysh). However, Ibn
Khaldun may have found his examples in the literature quoted on
p. 110, which was not available to me.
In C and D the reference to life precedes that to
concealing a secret. It may be noted that the snake, as a symbol
of Asclepius, signified length of life. Cf. F. Rosenthal, "An
Ancient Commentary on the Hippocratic Oath,"
Bulletin of the History of Medicine, XXX
(1956), 70 f. |
569 |
Cf. 2:332, above, and p.
300, below. |
570 |
He died in 110 [778/79]. Cf. GAL, I, 66;
suppl.,1, 102. There can be no doubt that his fame as
dream interpreter is unhistorical, and the works ascribed to him
pseudepigraphical.
A large list of titles of Muslim works on dream
interpretation is found at the end of W. Ahlwardt's description
of such works preserved in Berlin: Die
Handschriften-Verzeichnisse . . . Verzeichniss der arabischen
Handschriften, III, 574 ff. |
571 |
Al-Kirmani's
work is mentioned in the tenth century, in Ibn an-Nadim,
Fihrist (ed.
Flugel), p. 316; (Cairo, 1348/1929-30), p. 439. As-Salimi, who
quotes it, gives his names as Abu Ishaq Ibrahim; cf. W.
Ahlwardt, op. cit., III, 578, No. 4270. Quotations of his work
seem also to be preserved in a MS in Paris, referred to in GAL,
Suppl., II, 1039 (No. 21). Cf. also ibid., I,
433. |
572 |
No
further information on him is available. |
573 |
Muhammad b. Ahmad b. `Umar. Cf. GAL, Suppl., I, 102
(where Ishaq al-Qaramani should read Abu Ishaq al-Kirmani), and
11, 1040 (No. 32). He was a contemporary of Ibn Khaldun, as
shown by the fact that he quotes Ibn Rashid in his work. Cf.
W. Ahlwardt, loc. cit. |
574 |
"And
briefest" (wa-akhsariha) in
C and D. The reading is not quite certain. The work could hardly
be called the "briefest." It may be "most comprehensive" (ahrar).
"Most accessible" (ahdar)
seems unlikely. |
575 |
Cf. n. 250 to this
chapter, above. His Marqabah al-'ulya
is quoted by as :Salimi; cf. n. 573 to
this chapter, above. Is it identical with the work mentioned
in GAL, Suppl., II, 1041, under the title
ad-Durr ath-thamin fi 'ilm at-tafsir?
The sentence referring to Ibn Rashid is found in
D. |
576 |
Qur'an
9.78 (79). Cf. also Qur'an 5.109 (108), 116 (116); 34.48 (47). |
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