1616 |
Cf. pp. 373 and 382, above. |
1617 |
Ibn Khaldun might possibly
have been thinking of the perfunctory reference to Homer in the
Hermeneutics 21a, or perhaps of the passages in the Rhetoric
and the Poetics where Homer is mentioned. To judge from the form
of Homer's name in the MSS, especially as vocalized in C and D, Ibn
Khaldun would seem to have pronounced it
Umatirash. |
1618 |
Cf., for instance, p. 346,
above. |
1619 |
Cf. p. 351,
above. |
1620 |
MS. C breaks off here, though it has been
continued by another hand
through the first verses of the poem, p. 416, below. |
1621 |
Cf. p. 375, above. |
1622 |
Cf. p. 1:32, above. |
1623 |
The doubling of the d is indicated in
B. |
1624 |
The reference to Hawrani and Qubaysi (?)
is added in D. Paris reads Qaysi, instead of Qubaysi,
but the latter reading should, it seems, not be changed unless there is
more evidence for reading Qaysi. |
1625 |
Cf. p. 437, below. |
1626 |
Ghusn
"branch," actually is the technical term for the first
three lines of a muwashshallah, whereas the fourth is called
siml. The rhyme scheme of the stanza, as a rule, is (a-a),
b-b-b-a, c-c-c-a. On the muwashshahah see p. 440, below. |
1627 |
But cf.
n. 1492 to this chapter, above. Cf. M. Hartmann, Das arabische
Strophengedicht (Semitistische Studien, Erganzungshefte zur
Zeitschrift fur Assyriologie, Nos. 13-14) (Weimar, 1897), p. 216. |
1628 |
Cf., for instance, p. 399,
above. |
1629 |
Cf. pp. 320 f. and 347,
above. For qara'in, cf. P. 344, above. |
1630 |
Cf. Bombaci, pp. 471 f., who translates
dalalah (rendered above as "meaning"), "means of expression." |
1631 |
The following poems belong to the large epic cycle that
became attached to the invasion of northwestern Africa by the Banu
Hilal in the eleventh century. Cf. GAL, Suppl., II, 64, and 'Ibar,
VI, 18; de Slane (tr.), I, 41 f. A modern representative of the epic
was published by A. Bel, "La Djazya," Journal asiatique, XIX9
(1902),289-347; XX9 (1902), 169-236; 110 (1903), 311-66. Cf. also G.
Marcais, Les Arabes en
Berberie du XIe au XIVe siecle (Constantine &
Paris, 1913), p. 85.
The poems are often difficult to understand. In contrast
to the muwashshahahs and zajals quoted below, which have
often been studied by modern scholars, the epic poems have received
little attention. They are a primary and invaluable source for the
history of northwest African Arabic. A condition for their study - which
this translator regrets not fulfilling - is an intimate knowledge of
present-day northwest African dialects, such as can be acquired only
through many years of daily contact with the people who speak them.
Perhaps such knowledge might be less helpful than anticipated, but this
can only be decided after experiment.
The printed editions are of no value so far as the text
of the poems is concerned. The corrections offered by the MSS are too
numerous to be listed here, and have only occasionally been noted. With
the help of the correct text, as indicated in the MSS, the task of
translation is not as hopeless as de Slane once thought. However, the
present effort - which often follows de Slane's pioneer one - is full of
uncertainties, affecting many more passages than those where question
marks have been inserted.
The text of the poems ought to be published in
transcription by a specialist in the field. The transcription given
here in the footnotes uses the forms of classical Arabic as far as
possible, and does not try to prejudice the case for correct
transcription of the dialectical forms.
|
1632 |
He reflects the historical personality of Shukr b.
Hashim, ruler of Mecca in the eleventh century. Cf. C. S. Hurgronje,
Mekka (The Hague, 1888-89),
1, 60 f. |
1633 |
Abu l-hayja,
as is found in the Istanbul MS. Hamidiye 982, completes
the opening verse, otherwise incomplete. |
1634 |
B has something like
'anufan (D: 'ayufan) wa-tahjaz al-barq. The Bulaq text,
which de Slane followed, is easier to translate but does not make much sense in the context. |
1635 |
The translation is very
uncertain. The preceding line could mean: "This song of mine is like the
love poetry of 'Urwah." Baghdad is correctly equated with Mecca by de Slane. |
1636 |
The doubling of the r is indicated in
A and D. |
1637 |
B and D vocalize Hasn, perhaps Husn, which, however, would seem to be a
female name. |
1638 |
Or perhaps, "causes
thirst." |
1639 |
Tashudad
(as indicated in B and D);
b[?]
j-r j-'-n (perhaps:
"with prattling" =
jarjarah?). |
1640 |
D vocalizes Yifrini. For the father of Su'di,
Khalifah az-Zanati, cf., for instance, G. Marcais,
Les Arabes en Berberie du XIe au XIVe siecle, pp.
10, 131 f.,
263. |
1641 |
De Slane: Zan? |
1642 |
The Sufi order of the 'isawiyah, which de Slane had
in mind in this connection, did not yet exist in Ibn Khaldun's time. But
the word "monastery" also seems uncertain. B and D have
ar-rayt (?),
instead of
ar-r-b-l. |
1643 |
This is the reading of the MSS. De Slane corrected
the text to "0 my woman neighbor." In fact, since it is not clear why
Jaziyah should have been addressed here by Su'di, the text may have
originally referred to the (male rather than female) neighbor whom Su'da
addresses. The last two lines are not clear. |
1644 |
This and the following poem appear in the
order found in Bulaq, A, and B. D has the next poem first, but then has
a long lacuna that extends to p. 426, 1. 5. Bulaq has a rather different
arrangement of the verses. |
1645 |
Ash-shawl,
which means either "she-camels in the seventh month of
their pregnancy" or "she-camels seven months after they have given
birth." Such she-camels usually give very little milk. Possibly the
verse should be translated: "If she-camels in the seventh month give
ample milk in your land." At any rate, the meaning is: We in the East
cannot compete with the fertility of the West. For
shawl, cf.
also p. 421, below. |
1646 |
Cf. R. Dozy in Journal asiatique,
XIV6 (1869), 177 f. |
1647 |
Sic Dozy. |
1648 |
Sic Dozy. |
1649 |
D has a lacuna from here to
p. 426,1.5. |
1650 |
Gh-d-'-wiyah,
if it does not
refer to a proper name of a locality, `Adawiyah? for instance, may be identical with
ghadawi, ghadhawi? |
1651 |
Cf. R. Dozy in Journal asiatique, XIV6 (1869), 180. |
1652 |
Dozy, loc. cit., suggests "crowd upon each other." |
1653 |
Sic Dozy. |
1654 |
Cf. n. 1645 to this chapter, above. |
1655 |
'Atim, a plural
or secondary form of 'atum. |
1656 |
Jawazi, pl. of jawza'? |
1657 |
Alwadha l-musayjid. Whether
al-Musayjid is a place name or means something else is not certain. |
1658 |
For
mushaqah, cf. p. 435
(n. 1742), below. |
1659 |
A rather doubtful
suggestion by Dozy, op. cit., pp. 181 f. |
1660 |
Cf. Dozy,
op. cit., p. 182, who explains
that the ruler who holds the poet captive is addressed. |
1661 |
This and the following place names cannot be
verified. |
1662 |
Cf. R. Brunschvig,
La Berbirie orientate, I,
171. |
1663 |
The name of the poet should appear here somewhere, but
the poem goes on, and no name is given in the introductory verses, which
extend down to 1. 18. |
1664 |
Qifan,
pl.
of qa'if "who goes after and draws conclusions
from tracks and traces." |
1665 |
Yarihu bi-ha ja'wa
( = jawa?) al-masabbi? |
1666 |
Muhabbaratan. |
1667 |
The text (min nishadina) may not be
correct. |
1668 |
Tajidni liya nama
l-wushu multahan bi-ha
(classical: tajiduni idha nama l-wushah multahiyan bi-ha).
|
1669 |
Naqida = naqidiha. |
1670 |
Muhakkamata = muhkamata. |
1671 |
The MSS have hayyada, but meter and
meaning require yuhayyidu. |
1672 |
The translation of the remainder is mere guesswork
and may be completely wrong. |
1673 |
B vocalizes jatna, which does not fit the meter. My translation,
uncertain as it is, is based on the
following reading: a-Shiblu ja'atna min
habal(a) zara'ifa-qirahun . . . That is, Shibl had boasted that his tribe had robbed the Ku'itb of some animals and, in
addition, had heaped scorn upon them. |
1674 |
The word is not quite clear in the MSS. It could be
something like al-Mi'tamin, which does not make sense or fit the
meter. Whatever it may be, the word seems to be descriptive of the poet Khalid b.
Hamzah, who boasts of himself and his tribe. |
1675 |
The suffix may refer to "mother," but apparently the
whole tribe is meant. |
1676 |
The word 'allaq, used here, appears to occur again below, p. 426, 1.4. |
1677 |
Falaq.
Cf. Lisan al-'Arab, XII,
186, I.
10. |
1678 |
Leg. min
instead of 'an? |
1679 |
Wa-lidha taghanaytu'na aghna li-annani. |
1680 |
D sets in again. |
1681 |
Wana = anah? |
1682 |
Mabda',
as vocalized in the MSS, to be connected with
bid'ah? The only meaning
indicated in the dictionaries for mibda',
"knife," does not seem to fit here. |
1683 |
Naqduha. |
1684 |
Bi-za'nin
(thus vocalized in B and D), pl. of za'inah. |
1685 |
Used as a metaphor for
beautiful women. |
1686 |
Possibly, muhtaziha. Haziya,
however, is not ordinarily construed with the accusative. The MSS have
mhtznh = muhtadinha "take her
unto themselves (?)." |
1687 |
Or: "The eye sees ..." |
1688 |
Ghatta s-sabahi = ghada . . . ( ?) |
1689 |
The following words seem to refer to camels. |
1690 |
Fi l-arama, probably
to be connected with 'rm, aram,
but there are other possibilities (p1. of ri'm?), all
equally dubious. |
1691 |
Wa-ra l fajiru l-mamzaju 'annu ( = 'anhu) rudab(a)ha. |
1692 |
The name is indicated only in D. Cf. p. 423, above, Khalid's break with Ibn Tifragin (cf. l:xli, above) came in A.D. 1354.
Cf. R. Brunschvig, La Berberie orientale,
I,
175. The word
ikhwdn
can hardly mean "brothers," though there were
differences of opinion between Khalid and his brothers. |
1693 |
Cf. R. Dozy in Journal asiatique,
XIV6 (1869), 183. |
1694 |
Kanzi? A marginal note in B,
which is partly cut away in my Photostat, seems to have
mustakhrij al-kanz. |
1695 |
Leg. yu'in-hu sawab? |
1696 |
Cf. Dozy's discussion of the verse, op.
cit., pp. 183 f. |
1697 |
Naqamnahu? |
1698 |
That is, Ibn Tafragin. |
1699 |
Fa-sunnahu? |
1700 |
As a marginal note in B explains, these men were Ibn Tafragin's officials. A reads Yiliqi, D Baliqi. |
1701 |
Al-muthmanat. |
1702 |
Cf. Dozy, op. cit.,
p. 185. |
1703 |
Dozy, loc.
cit. |
1704 |
Ja'isun? |
1705 |
Leg. wa-dhahlu hukmi lu
anna . . . (?) |
1706 |
The following verses assume that Ibn Tafragin is
dead, and highly praise him. Thus, they must belong to some other poem,
since the preceding verses, as we were told at the beginning of the
quotation, are directed against him. He died in October, 1364; cf. R.
Brunschvig, La Berberie orientale, I,180. |
1707 |
Cf. 2:396, above. |
1708 |
Wakilun =
akilun? |
1709 |
I would not know how this verse
fits the context. The only explanation that
suggests itself, again, is that Ibn Khaldun or his informant combined
selections from different portions of one poem or from different poems. |
1710 |
B has a number of explanatory notes in the margin. |
1711 |
The opening half of the first verse is
not given. |
1712 |
Ana ja' biha minni. |
1713 |
Cf. p. 457 (n. 1758), below. |
1714 |
Or possibly: "their trenches (of their
tents)," from the root n'y, or "their
removal," from the same root. |
1715 |
Abras ai-bh'my,
explained in B as
sharar al-haddad. |
1716 |
Leg. qa'idin? The MSS have
qabidin "the
one who grasps (it)." Or qabid
may be some unknown technical term, relative to an occupation? |
1717 |
Ghushan,
explained in B as jahil. |
1718 |
Perhaps li-l-khutta, pl. of khatin, in the sense indicated
above. Or li-l-khuta
"for (causing them to go in short) steps"? |
1719 |
Kuzam, explained in B as
ath-thanaya. Cf.
also n. 1745, below. |
1720 |
Ghudhf, explained in B as
ghurab. |
1721 |
Dayasim-ha yaru'u murabbiha.
They frighten them because they are so ugly. |
1722 |
Attalaw,
or allaw, explained in B as jama'at. |
1723 |
The verse seems to be defective. |
1724 |
Hutam (or
rather hutham - cf. n. 1755, below) is explained in B as
al-kuda al-mustadirah. |
1725 |
Nasal-ha = as'al-ha. |
1726 |
Wa-hama. Or is
the word the plural of wahm "hallucinations" or, perhaps,
"nightmares"? |
1727 |
Wa-min ba'di dhd taddi
(
= tu'addi).
Both B and D have the marginal note t/ml, but
taddi apparently is the necessary plural taddlu (modem
teddlu). Cf. W. Margais,
Le Dialecte arabe
pane a Tlemcen (Paris,
1902), p. 74. |
1728 |
I.e., a favorable atmosphere for taking advice. |
1729 |
If the translation of the preceding verse is correct, he
would be identical with Bu 'Ali Mansur. |
1730 |
In a note apparently referring to ya ghuzwata, B explains the word as "O children of our father."
However, the poet is said to address his cousins. |
1731 |
Leg. dunan instead of
dny'. |
1732 |
The beginning of the verse is incomplete. The preserved
words a-la 'annahum
make no sense to me. |
1733 |
It is doubtful whether sad
(sic
B)
can be understood in this sense, as "a bad repair job." |
1734 |
Rafta(h)
is explained in B as
khiraq. |
1735 |
The MSS have khlw'l-ghb'wbgh'. I wonder whether this can be read
khalwu l-ghina wa-(l)-bugha. |
1736 |
The MSS have alladhi-wa-mazaraha. This stands
for classical allott mazaraha, but the dialectical form seems
uncertain. |
1737 |
D vocalizes
biyyah = bi? |
1738 |
The meaning of budd escapes me. It might
possibly be "cutting through (the desert in) the night." The beginning
of the following verse reads w'n bdh', to be corrected to wa-min
buddiha "and as the result of cutting through (the desert in) them"? |
1739 |
Khamt
and ash-sh(u)ka` are explained in B as al-murr
and ash-sharab, respectively. |
1740 |
Cf. n. 1738, above. |
1741 |
The word is left without diacritical points in A and B. D has ttly, possibly natli (classical natlu),
as translated above, or nabla (classical nabhi) "we
are wearing out"? |
1742 |
Mushaqa,
shadayah, and 'abir are explained in B as al faras,
ar-riyah, and sabiq, respectively. For mushaqa, cf.
also n. 1658 to this chapter, above. |
1743 |
Muktafid
(or muktafad) has the following marginal note in
B: mukhtaram [no diacritical points given]
shabbahahu bi-dhalika li-qisar dhaylihi washa'rihi. |
1744 |
That is, will spew us forth. |
1745 |
Kuzam
is explained in B as ath-thanaya. Cf.
n. 1719, above. |
1746 |
Aqid al-qawm is explained in B as
amiruhum. |
1747 |
Wa-nahna. Cf. modern
hna. |
1748 |
The text reads adrash al-buza,
which does not fit the meter. B explains
adrash as
shirar al-buzah. The
al-buza in the verse may be an
explanatory gloss that entered the text. |
1749 |
Quram is
explained in B as shadid ash-shahwah
ila l-lahm. The meaning seems to be: When we,
bloodthirsty, come to your habitat, which will be ruined by us and
henceforward be inhabited only by owls. |
1750 |
B explains: "The
ruler of Tlemcen and the middle Maghrib." The 'Abd-al-Wadid Abu Hammu
(see above, 1:1 f.) supported the enemies of the poet, as would appear
from this passage. |
1751 |
A and D have: wa-khalla l-jiyada
l-ghaliyati kusam. B has:
wa-khalla l-ghiyada l-ghaliyati tusamu
"and he let the precious young (women) go and be put up
for sale"? |
1752 |
Yarji = yarjiu, or perhaps
tarjt, as fem.
referring to the broken plural. |
1753 |
Wa-yaqdiu shu/awrahum. Al-qadd
and ash-shwr
are explained in B as al-istiqamah
and al jihah al-maqsudah,
respectively. |
1754 |
The MSS here have the dual, which fits the meter only
with difficulty and can hardly be understood without resort to the
improbable assumption that the poet is including his hostile cousins as
part of his tribe. |
1755 |
Hutham
is explained in B as
al-kuda, as above, n. 1724. |
1756 |
As the following shows, this is the sing. qatta',
and not the pl.
qutta'. |
1757 |
As-suwa is explained in B
through jam' suwah, wa-huwa al-qafr.
The bk maya'il
that follows may mean "who possesses (or does)
something." |
1758 |
Liya ( = idha) nada tarku z-za'inina rumam.
B explains
nada
as rkb li-lghazw.
As above, p. 432 (n. 1713),
tarku is indicated in A and D.
Could it be barku
"kneeling camels"? |
1759 |
Sajjaj and
ghuyam are explained
in B as khariq ash-sharab
and ashsharab,
respectively. |
1760 |
Y- j-dh-y is explained
in B as yasiru. |
1761 |
This appears to be the last verse of the poem, but there
must have been many more
verses. |
1762 |
A-ya hayn. |
1763 |
The vocalization is uncertain, but the meter
seems to require a closed syllable after the l. The name is occasionally
read Halba'. |
1764 |
The following verses are found only in D.
The author reproaches his tribe for not supporting him, while other
tribes do. |
1765 |
Ar-Rudayni, apparently the poet's name, also means
"spear." The meaning of the parenthesis may be something like "the sword
decides." |
1766 |
The exact meaning of the word 'ydhyh used here escapes me. |
1767 |
That is, a fat one. D has mlw'l-ls, which apparently is to be
interpreted as mil'i n-nisa'. |
1768 |
This translation presupposes genitives depending on
maghnam, which, however, might not be absolutely necessary, since
the poem (if vocalized according to classical rules) shows also rhymes
on -fu(n), against the more frequent -fi(n). At any rate, the endings
were not, apparently, pronounced. |
1769 |
D has the pl. ji'tum, while the Paris edition reads the simpler and
possibly more correct sing. ji'ta. |
1770 |
Biraziyatin in-zafa
(in D spelled as one word) li-l-harb za'ifun. |
1771 |
The verse is not found in Paris. In D it reads:
Wa-qawmi Bani Manzurin la dhuqtu faqdahum
Lufufi l-wara malqa
da'ifin wa-kha' fin.
|
1772 |
Thus, the poet belongs to the Raddad family, of the Manzur clan, of the Hulubba subtribe, of the Judham
tribe. |
1773 |
Addressing his tribe. |
1774 |
The beginning of the verse is not preserved. |
1775 |
D:
ra'yan yalummukum. |
1776 |
Wa-law anna, as in
the Paris edition. D omits wa-. |
1777 |
D:
dhuran. |
1778 |
D: wa-'na min dhura qawmi kathiru l-'ajarfi.
Paris has a different text, which may be translated "Whose amir supports
all tribes." '179 |
1779 |
This paragraph is not found in Bulaq. |
1780 |
The reference to the
Zughbah and Sulaym appears only in B, not in A or D. |
1781 |
The reference appears to be to pp. 410 ff, above. |
1782 |
The following section has received much attention from
modern scholars interested in Arabic lyric poetry and its relationship
to the medieval poetry of Christian Europe. Two works that will be
systematically referred to in the notes that follow are the pioneer
study by M. Hartmann, Das arabische Strophengedicht (see
n. 1627, above), and the recent treatment of the subject by A. R. Nykl,
Hispano-Arabic Poetry
(n.
1565, above). |
1783 |
Cf. p. 414, above. Hartmann, pp. 110 f., tries to give
this passage too literal an interpretation. |
1784 |
For this rather enigmatic personality who, according to Ibn Khaldun, must have lived ca.
A.D. 900, cf. Hartmann, pp. 71 f.; Nykl, pp. 31, 36, 386
f.; E. Teres in al-Andalus, XI
(1946), 156; J. Rikabi, La Poesie profane sons les
Ayyubides (Paris, 1949), p. 172 f.
B reads the name in a form something like Muqaddam b.
Mu'afir atTirmidhi. A and D have Mu'afir al-Qabriri. The name of the
alleged inventor of
muwashshat poetry in Spain is not altogether
certain.
|
1785 |
A and D have 'Abdallah. B has 'Abdallah, which,
however, is corrected in the margin to Ahmad. Hartmann, p. 23, makes the
very improbable suggestion that the author of the 'Iqd and the
Ibn 'Abdrabbih meant here are two different persons. Cf. also as-Suyuty
Al-Wasa'il ila ma'rifat al-awa'il, ed. R. Gosche, Die Kitab
al-awa'il (Halle, 1867), pp. 18 f. As-Suyuti's authority is the
Mughrib of Ibn Sa'id. Ibn Bassam already identified this Ibn 'Abdrabbih
with the author of the 'Iqd. Cf. his
Dhakhirah, 12 (Cairo, 1361/1942), 1 f.
The particular work by Ibn Sa'id that was Ibn Khaldun's
source for this chapter is now said to have been found, but more
detailed information is not yet available. Cf. n. 1810, below.
|
1786 |
For this passage, cf. GAL, Suppl., I,
477. |
1787 |
According to S. M. Stern, "Muhammad b. 'Ubadah al-Qazzaz,"
alAndalus, XV (1950), 79-109, the poet of the lines quoted would be Muhammad b. 'Ubadah.
He lived in the eleventh century. |
1788 |
Abu Ishaq Ibrahim b. al-Qasim, who died in 642 or 646
[1244/45 or 1248/491. Cf. Hartmann, p. 88 (n. 2); as-Suyuti,
Bughyah, p. 185; Hajji Khalifah,
Kashf az-zunun,
II, 119. His name appears as Ibrahim b.
Muhammad, which seems to be an error, in Ibn Farhun,
Dibaj, p. 80, in the biography
of his pupil, al-Labli, 613-691 [1216/17-1292]. Cf. GAL,
Suppl., I,
967. |
1789 |
Muhammad b. 'Abd-al-Malik, who died in 595 or 596
[1199-1200]. Cf. GAL, I,
489; Suppl., l, 893; Nykl,
pp. 248 ff. His age at death is given as sixty in one source but
elsewhere as close to, or over ninety. Cf. also pp. 443 ff., below. MSS.
A, B, and C all have Zuhayr, instead of Zuhr. |
1790 |
Leg. with A, B, and
D: anamm. |
1791 |
Nykl, p. 392, follows Hartmann,
p. 89, in translating the last line (qad haram): "falls in
love-with none but her." It should be noted that B and D vocalize
hurim! |
1792 |
Cf. Hartmann, pp. 26 f., 168; Nykl, pp. 201 f.,
where the name is vocalized Ibn Irfa' Ra'suh. The vocalization
ra'sah is indicated in B and
D. Poems by this author and by some of the other authors of
muwashshahahs mentioned here
are also found in Ibn al-Khatib's Jaysh at-tawshih.
Cf. S. M. Stern, Les
Chansons mozarabes (Palermo, 1953), pp. 51 fI. |
1793 |
He died in 520 [11261. Cf.
GAL, I, 271; Suppl.,
I, 480; Hartmann, pp. 15 f., 160 f.; Nykl, pp.
254-58. [* Diwan, ed.
Beirut, 1963]. |
1794 |
He died in 540 [11451.
Cf. Hartmann, pp. 31 ff.; Nykl, pp. 241-44; E. Garcia Gomez in
al-Andalus, XIX (1954),
43-52. |
1795 |
This is corrected in Bulaq to "refined." But
"gilded" seems to be the correct reading, as a technical term for a
special kind of muwashshah
poetry. Cf. Hartmann, p. 15 (n. 2). |
1796 |
Cf. Nykl, p. 256. For the famous verses, cf. also Ibn Sana'-al-Mulk,
Dar at-tiraz,
ed. Rikabi (Damascus, 1949), pp. 25, 43 f. |
1797 |
Cf. Nykl, pp. 243 f. Cf. also Ibn Sa'id,
El Libro de las Banderas de los Campeones, ed.
and tr. E. Garcia Gomez (Madrid, 1942), pp. 48, 193. |
1798 |
Like most of the poets mentioned in the pages that
follow, he is very little
known, so far, from other sources. |
1799 |
Cf. p. 116, above. |
1800 |
The vocalization Tiwalfit is found in D. The recent
edition of Ibn Sa'id, Mughrib
(Cairo, 1953), p. 61, vocalizes Tayfulwit. |
1800a |
D adds: "beginning." |
1800b |
A has correctly minhu.
B, D, and Bulaq have minka. |
1801 |
Cf. Hartmann, pp. 30 f., 184; Nykl, p. 253. Cf. also the version of the story given by Ibn al-Khatib,
al-lhafah,
I, 244 f. |
1802 |
Cf. Nykl, p. 341.
Hartmann, p. 7 (n. 1), suggests that Ibn Zuhr is in this case an error
for Ibn Dibyah, d. 633 [1235). Cf. GAL, I, 310 9.; Suppl., I,
544 f. |
1803 |
Cf. Hartmann, pp. 6 ff.; Nykl, pp. 246 f., 392 f. |
1804 |
Cf. Hartmann, p. 58. Is he identical with Abul-hasan b.
al-Fadl, quoted below, p. 448? |
1805 |
Sic A and B. D has al-Hasan, which looks
like a simplification. |
1806 |
Cf. Hartmann, p. 21. The famous poem is quoted in full by Ibn Sana'al-Mulk,
Dar at-Tiraz, pp. 26,
45 f.; * as-Safadi, Wafi, IV, 41 f. |
1807 |
Cf. Hartmann, pp. 37 f. |
1808 |
Hartmann, p. 42, and Nykl, p. 341, read Ibn Muhal. |
1809 |
Cf. Hartmann, p. 19. |
1810 |
The historian, 'Ali b.
Musa, of the thirteenth century. Cf. GAL, I, 336 f.; Suppl., I, 576 f. He evidently
is Ibn Khaldun's most important source for this section, as well as for
certain other information. Cf. 1:22 (n. 58), 1:118 (n. 67), 1:120 (n.
80), and p. 441 (n. 1785), above. |
1811 |
Estepa, which, however, is elsewhere spelled
Iqtabbah. D vocalizes Astabbah. |
1812 |
That is, "take a seat of honor." |
1813 |
The following three cola (to "homesick") are found only
in Bulaq. A, B, and D have an empty space. |
1814 |
"Darin musk" is a
proverbial expression in ancient Arabic poetry. Darin is said to have
been a seaport on the Persian Gulf to which the eastern trade brought
perfumes. Cf. al-Bakri, Mu'jam ma sta jam (Cairo, 1945-51), pp.
558 f.; Yaqut, Mu jam al-buldan, II,
537;
Lisdn al-'Arab, XVII,
10. |
1815 |
Cf. Nykl, p. 250; J. Rikabi,
La Poesie profane sous les Ayyubides, p.
183. Rikabi suggests that the
"canal" may be a proper name (Khalij), and he translates yuhayyina
"were greeted" (instead of "received new life"). The first line of
the poem is referred to by Ibn Sa'id,
Mughrib,
p. 266. |
1816 |
Cf. Hartmann, p. 27; Nykl, pp. 342 f. |
1817 |
Cf. Nykl, loc. cit.
Perhaps one might translate: "His arrow is always ready to be shot (yufawwaq
. . . bin), whether by
the hand or by the eye ('in)." D, however, vocalizes
bayn and 'ayn. |
1818 |
Cf. Nykl, loc. cit: |
1819 |
Cf. Hartmann, p. 71; Nykl, p.
343. |
1820 |
Cf.
Hartmann, pp. 72 f.; Nykl, p. 343. |
1821 |
Cf. Hartmann, pp. 38 ff. |
1822 |
Cf.
Hartmann, pp. 63 f. Instead of Ibn ar-Ra'is, Bulaq reads Ibn arRasin. |
1823 |
Cf. Nykl,
p. 342. |
1824 |
Cf. Hartmann, p. 80; Nykl, p.
350. Cf. also p. 445, above, and p. 459, below. |
1825 |
Cf. Hartmann, p. 85. Identical with Mullammad b. Abil-Fadl, p. 445, above? |
1826 |
Cf. Hartmann, pp. 43 f.; Nykl, p. 247. |
1827 |
Ali b. Jabir, 566-646 [1170/71-1248]. Cf. Ibn al-Abbar,
Takmilat as-Silah, p.
683, No.
1910. |
1828 |
Jamada s-subhu laysa
yuttarad, as vocalized in D. De Slane's
suggestion, "The morning is not generally praised" (because it means
the end of the lovers' meeting), does not seem to fit the context here. |
1829 |
With reference to the constellations called Nasr "Eagle." |
1830 |
B is missing from here to p. 454,1. 17. |
1831 |
I.e.,
in reality or in dreams. |
1832 |
Cf. Hartmann, p. 33. |
1833 |
Cf. Hartmann, pp. 34 f. The form of this poet's name
seems not quite certain. He was from Bougie. |
1834 |
Cf. pp. 92 and 393, above; Hartmann, pp. 71 ff. |
1835 |
Cf. Nykl, p. 45. Al-Hima is often used as a cover name
for the place where the poet himself lives. |
1836 |
Cf. Nykl, pp. 344 f. |
1837 |
Cf. Nykl,
p. 366. |
1838 |
I.e., an-Nu'min b. (?) Ma'-as-sama', a sixth-century
Lakhmid ruler of al-Hirah on the Euphrates; Malik b. Anas, the famous
jurist; annu'man
"anemone"; ma'-as-sama'
"water of heaven," meaning rain. Thus, the
verse means that flowers follow naturally and reliably upon rain. |
1839 |
Bulaq: "sleeping." |
1840 |
D has
ad-dahr "fate,
eternity." |
1841 |
Lit., "ears of a horse,"
possibly referring also to the shape of myrtle leaves? |
1842 |
Wadi al-Ghada is identified
by geographers with a certain place in northern Arabia called Buwayrah.
Cf. al-Bakri, Mu jam and sta jam,
pp.
285, 999; Yaqut,
Mu jam al-buldan, I, 765.
Here
it seems to be a cover name for the river of Granada. |
1843 |
That is, love for
him cancels the distinction between virtuous persons, to whom Paradise
is promised, and sinners threatened with punishment in Hell. |
1844 |
Cf. R. Dozy in Journal asiatique, XIV
6 (1869), 190
f. |
1845 |
Lit., "ribs." |
1846 |
De Slane: "for (my beloved)." This would be correct
if the verse were found before that preceding it. Was this, possibly,
its original position? |
1847 |
Qur'an 14.7 (7). |
1848 |
That is, "a lion among
sheep." However, the metaphor intended may have been "lion of the
thicket," i.e., courage. |
1849 |
Al-Maqqari,
Nafh al-tib (Cairo, 1304/1886-87), IV, 199, quotes ten
more verses. Cf. de Slane and Hartmann, p. 65. |
1850 |
Hibatallah b. Jafar, 545-608 [1150-1211]. Cf.
GAL, I, 261; suppl., I, 461 f. For the following verses, cf.
Hartmann, pp. 47 f., who thinks that the last two lines belong to a
different poem. The verses are not found in the recent edition of Ibn
Sana'-al-Mulk's Dar al-tiraz, cited above, n. 1796. |
1851 |
Muhammad b. 'Abd-al-Malik,
d. 555 [1160]. Cf.
GAL, I, 272 f.; Suppl., I, 481 f.; E.
Levi-Provencal in Journal of the Royal Asiatic Society (1944),
pp. 105-118; Nykl, pp. 266 ff. |
1852 |
Cf. Nykl, p. 350, and below, p. 458. |
1853 |
Abu, meaning literally, "loneliness for . . . blames it."
The translation suggested by de Slane and Dozy, "It is lonely for the eyelids dark with antimony,
that are absent," seems hardly possible. |
1854 |
Cf. R. Dozy in
Journal asiatique, XIV6 (1869), 194 f. |
1855 |
Cf. Dozy, loc. cit. |
1856 |
Cf. Dozy, pp. 196-98. |
1857 |
A and B read:
Al-haqq trid hadith baqa-li 'ad
Fi
l-wad tajhar[?] wa-n-nazah wa-s-sayad
The word read here as tajhar
appears in A as something like b[?]-i-m-y-r. D
reads the second line as follows: Fi l-wad an-nazih
wa-l-burl wa-s-fayad. This does not seem
possible, metrically. It means: "To the enjoyable river and the fish and
fishing." However, it would seem likely that instead of
tajhar "you announce," some
adjective describing the river should be read here.
|
1858 |
Cf. Nykl, p. 313. |
1859 |
The first letter is indicated as y in A, B, and D,
although Nykl, p. 351, following Bulaq, reads Mukhallaf. W. Hoenerbach
and H. Ritter, "Neue Materialien zum Zacal,"
Oriens, III (1950), 275, have Yakhlaf b.
Rashid, but it seems that they do not consider this man identical with
the person mentioned here. Cf. also Oriens, III
(1950), 302 (n. 1), 315. |
1860 |
Cf. R. Dozy in Journal
asiatique, XIV6 (1869), 198 f.; Nykl, p. 351.
The same idea is also expressed by other poets; cf., for instance, the
verses quoted by as-Safadi, al-Ghayth al-musajjam
(Cairo, 1505/1887-88), I, 12. |
1861 |
He lived in the second half of the twelfth century. Cf.
W. Hoenerbach and H. Ritter in Oriens, V
(1952), 269-3m. The vocalization of the name
is not quite certain. Hoenerbach and Ritter prefer Mudghalis. However, a
double I is indicated in MSS. B and D. |
1862 |
Cf. Nykl, p. 310; Hoenerbach and Ritter in Oriens, V (1952),
301. The last line is found in A and B, but not in D. |
1863 |
For the second colon, Nykl and also Hoenerbach and Ritter have suggested
the following translation: "and the rays of the sun that beat (the
air)." |
1864 |
Hoenerbach and Ritter read the active:
"overlays with silver .. . with gold." |
1865 |
Cf. Nykl, p. 310; Hoenerbach and Ritter
in
Oriens, V (1952), 290
f. |
1866 |
Cf. p. 460, below. |
1867 |
Shurayb(a), as
vocalized in B and D; cf. also A. |
1868 |
Cf. p. 455,
above. The
event described falls in the beginning of the thirteenth
century. |
1869 |
Cf. Nykl, p. 350. |
1870 |
Sic B
and D. A has no dots. Bulaq: al-Ma'ma'. |
1871 |
Cf. Nykl, p. 350. |
1872 |
Cf. pp. 445 and 448, above. |
1873 |
I.e., with drinking. |
1874 |
Cf. R. Dozy in Journal asiatique, XIV6 (1869), 202; Nykl, p. 366. |
1875 |
Ali b. 'Abdallah, d. 668 [1269]. Cf. GAL, 1, 274; Suppl., I, 483
f.; Hartmann,
pp. 87 f.; L.
Massignon, in Melanges offerts a William
Marfais (Paris,
1950), pp. 251-76. |
1876 |
Cf. Nykl, p. 364. |
1877 |
Cf. Nykl, p. 362. |
1878 |
Cf. p. 458, above. |
1879 |
The river of Granada, the Darro (Arabic: Nahr Falum), unites at Granada
with the Genii. Cf. E. Levi-Provencal, La Peninsule Iberique, p.
30. |
1880 |
Cf. R. Dozy, op. cit., p. 202. |
1881 |
I.e.,
there are flowers everywhere. For Dozy's different suggestion, see pp.
202 f. of his article, and Supplement aux dictionnaires arabes,
1, 549a. |
1882 |
Cf. p. 374, above. |
1883 |
De Slane explains that the lover's tears are here
compared to drops of water sprinkled on the fire in a forge, to obtain
greater heat. |
1884 |
Muhammad b. Muhammad, ca. 678 [1279/80] to 752 [1351].
Cf. Ibn al-Khatib,
al-Ihatah, II, 195-99. |
1885 |
Cf. Nykl, p. 343. The ruler to whom the poem is
addressed is one of several Muhammads of Granada. Cf. p. 465 (n. 1904),
below. Muhammad III reigned at the beginning of the century, from 701 to
708, but it remains uncertain whether he is meant here. |
1886 |
Dozy in Journal asiatique, XIV6 (1869), 203-205, suggests a slightly
different translation. |
1887 |
Cf. Bulaq. De Slane: "One has to work during the day, but rich people have
it easy," makes little sense in the context. |
1888 |
For this and the following verses, cf. Dozy, op.
cit., pp. 206 ff. |
1889 |
Dozy thinks that the
pronoun refers to the poet, but since the poet speaks of himself in the
first person, this is not probable. The reference is to "time." |
1890 |
The passive is indicated in B. |
1890a |
To be understood figuratively: Times were bad, but now
they are good. |
1891 |
Dozy: "produce (verses)." |
1892 |
Thus, a poet is entitled to love. |
1893 |
A, B, and D read wa-l-khnkr. Cf. Dozy, Supplement aux dictionnaires arabes, I, 410a. |
1894 |
Khatib al-ummah, as
in B and Bulaq. |
1895 |
De Slane translates sharib "eyebrow."
However, even though the author clearly is speaking of a girl, he seems
to use a description common in connection with handsome boys. |
1896 |
Namely, to be kissed. |
1897 |
Even in comparison with the darkness of the gloomy nights
of separation, her hair must be considered
remarkably dark. |
1898 |
Cf. Dozy, Supplement aux dictionnaires arabes, II,
157. |
1898a |
Or rather, "Do you think that your slave is a great
liar?"(?) |
1899 |
A watcher is "heavy" in the sense of being a
nuisance. |
1900 |
The following two verses were omitted by
mistake in the Paris edition. The first, which I have not been able to
translate, reads:
In lam yunaffar ghurza-u yanqashi`
Fi tarf disa wa-'lnby[?] taslabu.
|
1901 |
Qabd = qabw, or
perhaps = *cavo?
For
suitable meanings of qabw, and for its pronunciation qbd
in northwestern Africa, cf., for instance, W. Marcais, Textes arabes
de Tanger (Paris, 1911), p. 421. |
1902 |
The Arabic text has here an untranslatable
play on words. |
1903 |
Cf. R. Dozy in Journal asiatique,
XIV6 (1869), 212 f. |
1904 |
The poem is addressed to one of the Nagrids of Granada, by name Muhammad.
Cf. p. 461 (n. 1885), above. |
1905 |
The parallelism
with the preceding verses hardly permits de Slane's translation: "But
they draw near (to God) through their humbleness and modesty." |
1906 |
Dozy,
op. cit., p.
213, points out
that the last line occurred in an earlier poem by Ibn az-Zaqqaq, d. 528
[1134]. Cf. GAL, Suppl., I, 481; Nykl, pp. 231-33. It was
quoted by al-Maqqari, Analectes, II,
196. Ibn az-Zaqqaq, however,
probably was not the first to use it. |
1907 |
The rhyme scheme is ab-ab-cd-cd. |
1908 |
Cf. 2:223, above. |
1909 |
Sic D. The earlier texts have "never." |
1910 |
Leg. minhu? |
1911 |
Cf. Dozy, op. cit., p. 214. |
1912 |
Because I am so greatly shrunken. |
1913 |
Al-awdah bi-r-riyad. |
1914 |
The meaning of this verse seems to be that if nature were
to give an audible expression of grief commensurable with the dove's
feelings, it would be so tumultuous that it would wake the dead. |
1915 |
The remaining lines of the poem are found only in D, not
in Bulaq, A, or B |
1915a |
Nah, although D
has bah. The latter may mean, "shows (it)." |
1916 |
Muzawwaj means
approximately "couplet." D reads mamzuj, Bulaq
muzdawij. Kazi is not known.
Mal'abah is
"plaything." Cf. Greek
paignion. See 2:220f.,
above. Ghazal is commonly used as "love song." |
1917 |
In order to honor him. |
1918 |
Maliha.
It is not, however, necessary to translate, with Dozy
(Journal asiatique, XIV
6, 215): "There
is none among you who ever promised something to a lover." |
1919 |
For this and the following verses, cf. Dozy,
loc. cit. |
1920 |
I.e., the heart. |
1921 |
N'arja' mithl dhurruha fi wajh-al-ghadir
Tadur
bu wa yatfattas bi-hal-al jaru. |
1922 |
The meter requires: < ma, or esh> bi-sabq-ad-damtr. |
1923 |
Cf. Dozy, loc. cit., and
Supplement aux dictionnaires arabes, II,
261a. |
1924 |
Nasuqu. |
1925 |
Cf. G. S. Colin in El, s.v. "Meknes." |
1926 |
The event referred to took place in
1348. Cf. l:xxxix, above. |
1927 |
Takhallur is the
transition from the erotic to the laudatory part of a poem. Cf. Lane's
Arabic-English Dictionary, p.
2786c, s. rad. nsb. |
1928 |
The Moroccan poet asks pilgrims returning from Mecca for
information about events in a region they had to pass through. In Islam,
pilgrims were always the transmitters of news and political information. |
1929 |
The poet now describes the obstacles that
might, he imagines, prevent him from obtaining the information. |
1930 |
Wa yufyar shawt ba'd ma tufan. |
1931 |
A daughter of Lot, after whom
the Dead Sea is named Bahr Zughar, here signifying the
desert? |
1932 |
Referring to the famous Dam of Gog and Magog built by Alexander. Cf.
1:162, above. |
1933 |
Cf. 1:75 (n. 10), above. |
1934 |
Leg. al-qiran. |
1935 |
Ghawbas, from the
root gh-b-s? |
1936 |
The "crown of Khosraw" does not mean the Persian
Empire, but "crown" taj stands here for taq "arch." The
allusion is to the famous architectural monument, mentioned by Ibn
Khaldun, 1:101, 356, and 2:239, 242 f., above. |
1937 |
Possibly one should read:
Kan
dha dhukrat lu kathrat dhikra.
|
1938 |
Cf. 1:333, above. |
1939 |
According to the historians, 'Abdallah b. az-Zubayr participated in the conquest of Ifriqiyah and killed Gregory (Jirjir),
the Byzantine governor, in the battle of Sbeitla in 647/48. Cf. also 'Ibar,
V1, 108; de Slane (tr.), I, 209. |
1940 |
Cf. 2:194 and 209 ff., above. |
1941 |
Cf. R. Dozy, Supplement aux dictionnaires arabes, II, 442b. |
1942 |
Cf.
1:219 and 2:202, above. |
1943 |
Cf. 2:220, above. |
1944 |
Or: "And we remember." |
1945 |
"Jujube -trees," referring to
Bone. |
1946 |
Al-Hawfi is
known as a kind of song native to modern Tlemcen, in
particular. Cf. W. Marcaais, Le Dialecte arabe pane a Tlemcen,
pp. 205 ff. Bulaq corrects al-Hawfi to al-Quma, and
it would seem that in fact Ibn Khaldun should not have written al-Hawfi
here, but al-Quma, as the latter is well known, like the
other terms mentioned, as a kind of mawallya.
For the popularity of this
poetry in thirteenth and fourteenth century Baghdad, cf. Ibn
Kathir, Biddyah, XIII, 31; XIV, 120, 155.
|
1947 |
The following
quotation from 'Abd-al-'Aziz b. Saraya al-Hilli, 677-749 [1278-13491-cf. GAL, II, 159 f.; Suppl.,
II, 199 f.-is not from his often-printed Diwan,
but from his still unpublished 'Alil al-hali,
as appears from the remarks of Hartmann, p.
218, and W. Hoenerbach and H. Ritter in Oriens, III (1950), 268. |
1948 |
B reads:
Lana
bi-ghamz al-hawajib-hadith tafsiru minnu
Wa-umm
al-akhras ta'rif-bi-lughat al-khursan.
Umm
al-akhras in B is a correction of umm
al-'s. D reads umm al-ahdab "mother of the hunchback," and
adds a superfluous wa-6d. The correctness of the reading umm
al-akhras, found also in A, and the meaning of the second verse
became clear to me only
after I received a copy of W. Hoenerbach's edition of
al-Hilli's
Atil (Wiesbaden, 1956). Cf. there pp. 152 f.
|
1949 |
The "killer" is the beloved,
and the "wound" is caused by the pangs of love. |
1950 |
The remainder of this
poem is not found in Bulaq. |
1951 |
This refers to the eye that
she promised to give him, if she were ever to be unfaithful to him. Thus, she
owes him the eye, but now does not want to pay her debt. |
1952 |
Leg. qubh-ha' |
1953 |
The following two poems are not found in D. |
1954 |
Sic A. B has huhu. The
sense of the meaningless words can easily be supplied by the listener or reader. |
1955 |
The white beard is compared to
the cotton stuffed into the mouth of the corpse before burial. |
1956 |
In A and B the following two
poems come after the
dubayt. |
1957 |
Instead of the next poem, D has another that runs:
The dove said to the
falconer: Set me free!
*I did not harm you. So, why do you use me as bait?
You
send out the falcon to wound me with its claw,
And after I have suffered
all the pain, you slaughter me!
Qal al-hamam
ila-l-bazdari sarrihni
Ma li `alek adhiya kam tulawwihni
Wa-tursil al-baz
bi-mikhlabu tujarrihni
Wa-ba'd sabri 'ala-l-alam tudhabbihni.
At the
beginning of the third line, the meter requires a correction. Instead of
wa-tursil al-baz, one should read
wa-tursilu (or, perhaps,
tursil al-baz).
|
1958 |
The early morning slumber,
when the lover dreams of his beloved, is meant here. |
1959 |
Cf. pp. 358 f., above. |
1960 |
Qur'an 30.22(21). The quotation is omitted in
D. |