September 8, 2024

Avant Abraham

"My opinion is that Adam never worshiped idols, but that he did worship planets, approximating through this form of devotion to what is higher than the planets and stronger than they." If you contemplate this statement by Yanbushad, you'll find that it excludes idolatry as a means of approaching the living, speaking gods. You'll also notice it's expressed as Yanbushad's opinion, and not a categorical declaration, even though he knew for a certainty that Adam was no idolater.

There is evidence for all I'm saying—to wit, that Yanbushad did not countenance idolatry, nor even perhaps the worship of the sun and moon—in his book On the seasons, where he says: "The earthly consequences of the seasons' rotation are not the work of a visible mover, but a Mover too subtle to be perceived with the senses." The passage ends in what seems like a barrage of digressions, deliberately interspersed with enigmas and double meanings, and this is how his beliefs are often stated, becoming clear only after diligent contemplation of the text.

[And sometimes his beliefs went unstated.] "Oh sage," Yanbushad was once asked, "why do you spend your life in waterless desert wastes, instead of attending the festivals of your people and observing their devotions?" He said, "If their form of worship were agreeable to me, I would not be averse to what they practice in their temples, and I would follow their path."
     "May your lord have mercy on you," the asker said. "Let us know exactly where their path goes wrong, and we will follow yours." Yanbushad remained silent, and gave no answer. The man repeated his question several times, at which Yanbushad fixed his gaze on him without speaking, until the asker turned away, crying, "Yanbushad is mad! Mad, I tell you!"

There is further evidence for Yanbushad's beliefs in his conformity with the Book of Agriculture of Anuha, whose views he upheld against those of Tamithra the Canaanite. Against Tamithra, who propagated the worship of idols, and ruled that abstainers should be imprisoned and flogged, Yanbushad was sharply critical, and wholly uncritical of Anuha, the famous rebel against the idolatry of his people who was subjected to corporal punishment and imprisoned for his beliefs. When Yanbushad told the story of Anuha's maltreatment by the people of his city, he took relish in narrating their destruction, and how their own god sent a rainstorm to their country and drowned the place, along with the territories of the numerous Greek and Chaldaean nations. Anuha alone was saved, and sought refuge in Egypt, and when the Egyptians drove him away they too were destroyed by a terrible famine.

From Nabataean Agriculture by Ibn Wahshiyya

June 12, 2024

Asking for a friend

I'm intrigued to discover how much of al-Safadi's Tadhkira (Memoranda) is still extant, including parts 27–30 which are currently for sale, separately bound in morocco leather (except for part 27 which is incomplete and appears to be loose). Hopefully, the buyer won't disappear with them, but make them available to the public. Somewhere there is someone who needs this manuscript more than Gollum needs the ring, and would do wonderful things with what they find there. And they don't have €144,200 to blow. I know this because with regard to part 23 I am that someone. Let me explain.

Twenty lines of handwritten Arabic script in black, red, and brown ink appear on one page of a manuscript     
Last page of part 27 of al-Safadi's Tadhkira, courtesy INLIBRIS     

Taqi al-Din ‘Ali ibn ‘Abd al-‘Aziz ibn Jabir was a poet of Baghdad known as Ibn al-Maghribi. He died in his forties in the year 1285, so at the time the Mongols took over he was in his teens. He was what they call a "secretary poet," that is a civil servant who wrote poetry on the side, as opposed to a "court poet" whose whole entire job was poetry. But his work was much esteemed, and was published in one volume by his friend Qawam al-Din Turki, probably after the poet's death. I have no hope that this volume will ever be recovered.
      What's left of Ibn al-Maghribi's poetry is preserved in biographical dictionaries. There are fewer than a dozen poems and (with two panegyric exceptions) they are all bangers. I've done several of them (1, 2, 3) and am committed to translating them all, but if someone else jumps in I won't mind because they're obscenely difficult.
      They're also kind of obscene. His poetic specialty was mujun "drollery" and khala‘a "boasting about stuff that can get you in serious trouble." These aren't genres, exactly, but modes, of prose as well as poetry, which brings me to the favor I am asking.
      Ibn al-Maghribi is credited with a prosimetrum treatise called "The Epistle of the Two Luminaries," which is how I'm translating Risalat al-Nayyirayn for the time being. It seems to be about a love triangle. The "luminaries" are the sun and moon. Ibn Abi Hajala quotes two bits from it in Diwan al-Sababa, and you can read them here.
      It pains me to report that Risalat al-Nayyirayn is listed on the title page of Universität Tübingen Ma VI 70, and must have been contained in the forty pages now missing from that manuscript. The only other trace of it to surface is in al-Safadi's biographical entry for the poet: "Ibn al-Maghribi also has an epistle known as 'The Two Luminaries,' written in the style of Ibn al-Wahrani—an excellent treatise which I copied into part 23 of my Tadhkira."

One bold line of handwritten Arabic script appears in red ink above a smaller one in black at the top of a manuscript page that is otherwise blank       
Title page of part 28 of al-Safadi's Tadhkira, courtesy INLIBRIS       

Other parts of the Tadhkira are out there. Part 14 is prized for its selection of Ibn Daniyal's poems and has been published. Chester Beatty MS 3861 contains it, together with parts 24–26, and hipsters know where to find the microfilm. I found one unnumbered part at the National Library of Iran without trying. Karabulut shows parts of it in Cairo and Istanbul, Brockelmann has them at the Bodleian, the Escurial, the British Library, the Forschungsbibliothek Gotha, some God-forsaken "Ind. Off." and at this point my impatience has summated.
      I don't know if manuscript research seems fun or glamorous but it's not. You spend most of your time looking at screens. There is no limit to the amount of time I could lose to the search if it became my project, and so I am going public with this rant of a plea, or "crowd sourcing" it, if you will. If you or someone you know is sitting on part 23 of al-Safadi's Tadhkira, please reveal it. I don't need to be the one who locates it, but I do need to edit and translate Risalat al-Nayyirayn. I know how entitled this sounds, but Ibn al-Maghribi and I are way past that. Send the manuscript to my work email, or writing dot gathering dot field at gmail dot com, and doubly you will be on the right side of literary history, helping out two mujun poets at the same time.

October 8, 2022

Another Book of Songs

In the handwriting of Abu 'l-Hasan ‘Ali b. Muhammad b. ‘Ubayd b. al-Zubayr al-Kufi al-Asadi,
I found it written that he was told by Fadl b. Muhammad al-Yazidi:


I was with Ishaq b. Ibrahim al-Mawsili when a man came up and said, "O Abu Muhammad! [That is, Ishaq.] Give us the Book of Songs."
      "Which one?" said Ishaq. "The book I wrote, or the one that was written in my name?"—meaning by the former, his book of reports on individual singers, and by the latter, the Big Book of Songs that's out there.

I was informed by Abu 'l-Faraj al-Isbahani that he was told by Abu Bakr Muhammad b. Khalaf Waki‘ that

Hammad b. Ishaq said: "My father never wrote that book," (meaning The Big Book of Songs) "nor claimed credit for it. Most of the lyrics in it are falsely inserted into reports of singers who never sang them. To this day, most them have never been performed. Comparison to the songbooks my father actually wrote shows how worthless that book is. It was cobbled together after his death by one of his copyists, except for the opening chapter on the permissibility [of music], which my father did write, although the reports in it are my narrations [from my father]."

Abu 'l-Faraj told me: This is the story as I remember Abu Bakr Waki‘ telling it, though not verbatim. And I heard from Jahza [b. Musa al-Barmaki] that he knew the copyist's name:

"The copyist was one Sindi b. ‘Ali, who had a shop along the Archway of Rubbish and used to copy books for Ishaq.* For the book that he foisted on him, he worked with a collaborator."
      This is the book that used to be known by the title al-Surāh (The Night-Travelers). Its first chapter is on permissibility [of music], and is the work of Ishaq without a doubt.

From the Fihrist of (Ibn) al-Nadim

* Footnote by Ayman Fu’ad Sayyid: "In the sources at my disposal, I do not find [in Baghdad] an 'Archway of Rubbish.' Perhaps it is the Archway of al-Harrani mentioned ahead [in the entry for Ja‘far b. Ahmad al-Marwazi] that is meant. In al-Ya‘qubi's day, there were over a hundred stationers' shops in the markets of that area."

April 23, 2021

By goats are tents unmade

The verb bahiya yabhā, verbal noun bahā’, is said of a tent when it rips and become useless. Active participle bāhin describes a tent that is ill furnished. The transitive verb abhā, formed on the same root, means to rip something up—as heard in the saying: Al-mi‘zā tubhī wa-lā tubnī (Tents are unmade by goats, not made). This is because goats climb on top of tents, and rip their fabrics, and as the rents in them grow wider,  the tent becomes unfit for habitation.
     Conveyed along with this is the idea that goat hair is not suitable for spinning, and this is why tents are not made of their hairs, but from camel hair and sheep's wool. Abū Zayd said: "The meaning of lā tubnī in the saying is that tents are not fabricated from goat's wool. If this were possible, then tents would [in a metonymical sense] be 'made by' goats."
     In Rectifying the Errors of Abū ‘Ubayd, Ibn Qutayba says: "In many places I have seen well-pitched Arab tents of goat hair." And then he said: "The meaning of lā tubnī in the saying is that goats are no good for a tent's roof (binā’)."
     Al-Azharī says: "The Bedouin have two kinds of goat. One is hairless, like the goats of the Hijaz and the lowlands [of the Tihama region], and goats such as are pastured in the uplands [of Central Arabia], far from arable terrain. The other kind of goat has long hair [suitable for spinning and weaving], and arable lands are its terrain, as it roams the outskirts of settled areas where water-sources are plentiful, like the goatkind of the Kurds in the mountains, and in the territories of Khorasan.
     "The saying 'Tents are unmade by goats, not made' would seem to be local to nomads of West Arabia and the Central Arabian plateau. Abū Zayd is correct in what he said." 

Ibn Manẓūr, The Tongue of the Arabs, art. bhw

September 10, 2020

From The Book of Verses with Unclear Meanings

We are informed by Ahmad ibn Muhammad al-ʿArudi that Ahmad ibn Yahya attested these verses on the authority of al-Bahili (meter: kāmil):

خِدْنَانِ لَمْ يُرَيَا مَعًا في مَنْزِلٍ         وَكِـلاهُما يَسْــرِي بِهِ المِقْدَارُ          
 لَوْنَـانِ شَـتَّى يُغْشَيَـانِ مُلاءَةً          تَسْفِي عَلَيْها الرِّيحُ والأَمطَارُ             

                 Two confederates never seen together in one house,
                     each in movement for a set length of time.
                 Two separate colors in one sewn wrapper,
                     buffeted by winds and rains.

          This describes Night and Day.

From The Ornament of the Learned Gathering
by Abu ʿAli Muhammad al-Hatimi

August 16, 2020

From the Epistle of the Two Luminaries

In his Epistle of the Two Luminaries, which is [subtitled] "From a dejected lover, to one whose love is reciprocated by another," and begins with the words: "The earth lies before the merciful king, the sultan of beauty, the lion of combat...." ‘Ala’ al-Din [Taqi al-Din] ibn al-Maghribi said (meter: majzū’ al-ramal):

   The Nile comes and goes.
       My love goes on and on.
   Nothing I say tomorrow will be enough.
       Sometimes love is too much.
   Every heart but mine
       gets the love it wants.
   I am the lone unfortunate
       going steady with rejection.

Then ‘Ala’ al-Din [Taqi al-Din] said: I am the lone unfortunate who pissed on a plate of fried doughnuts, dribbling out a vinegar stream. I crucified Iblis with his own hammer, and left him sagging and singing "Tra-la-la-la!" as he flapped his wings like a chicken (meter: majzū’ al-ramal):

   Tra-la-la-la, tra-la-la!
       You, with the eyes of a little gazelle!
   God have mercy on my slayer.
       Me it is no boast to kill.

From The Register of Ardent Love by Ibn Abi Hajala

April 26, 2019

Women who loved women

Names of [books about] elegant women who were lovers:

      The Book of Rayhana and Qaranful (Basil and Clove)
      The Book of Ruqayya and Khadija
      The Book of Mu’yas and Dhakiya
      The Book of Sukayna and al-Rubab
      The Book of Ghatrifa and al-Dhalfa’
      The Book of Hind and the Daughter of al-Nu'man
      The Book of ‘Abda the Clever and ‘Abda the Fickle
      The Book of Lu’lu’ and Shatira
      The Book of Najda and Za‘um
      The Book of Salma and Su‘ad
      The Book of Sawab and Surur
      The Book of al-Dahma’ and Ni‘ma

(Ibn) al-Nadim, Fihrist VIII.1 (circa 987 CE). (Ibid.)

November 4, 2016

Aere perennius

(LEFT-HAND COLUMN)

[By Demetrios:]
   A Boeotian (Oration)
   Aristaichmos
   Kleon                                                                                       One (book)
   Phaidondas, or On O[ligarchy?]
   On Legislation at Athens                                                    Fi[ve] (books)
   On The Consti[tutions] at Athens

By Hegesias: The Pro-Athenian (Orations)                       One (book)
   Aspasia                                                                                   One (book)
   Alkibiades                                                                              One (book)

By Theodektes: Of (Rhetorical) Technique                       Fou[r] (books)
   Amphiktyonikos (= On the League?)                               One (book)

By Theopompos: A Laconian (Oration)                            One (book)
   A P[an]-Ionian (Oration)                                                  One (book)
   [Maus]solus                                                                           One (book)
   [An Olym]pian (Oration)                                                   One (book)
   [Phil]ip                                                                                    One (book)
   In Praise of [Alexa]nder                                                     One (book)
   About the Olp....                                                                    One (book)
   About the ........-ios                                                                One (book)
   To Evagoras, (King) of the [Cy]pri[ot]s                         Tw[o] (books)
   Letter to [Antipa]ter                                                            One (book)
   An Advi[sory] (Oration)
   Alexan[der]
   A Pan-Athenia[n] (Oration)
   An Invective Against the Teachi[ng of Plato]

By a different Theopompos: On Kingship                          One (book)

(RIGHT-HAND COLUMN)

   Ab[out...]
   Ab[out...]

By Dionysi[os:]
   O[n...]
   On th[e...]
   On Chil[dren]

[By Diodo?]tos: O[n the deeds of]
   Harmod[ios and Aristogeiton]

By Damokleides [...]
   On Coming Into Be[ing]
   To Alex[ander]

By Erat[o]s[the]ne[s...]

rhodes.sm            

Fragment of a library catalogue carved in Lartian marble.
Rhodes, late 2nd/early 1st c. BCE. 51 cm x 46 cm (at base).
Archaeological Museum of Rhodes

February 25, 2016

Names of Simpletons

Names of simpletons whose comic tales have been written up as books by unknown authors:

    Comic Tales of Juha
    Comic Tales of Abu Damdam
    Comic Tales of Ibn Ahmar
(?)
    Comic Tales of Sawra the Bedouin
    Comic Tales of Ibn al-Mawsili
    Comic Tales of Ibn Ya‘qub
    Comic Tales of Abu ‘Ubayd al-Hazmi
    Comic Tales of Abu ‘Alqama
    Comic Tales of Sayfawayh

(Ibn) al-Nadim, Fihrist VIII.3 (circa 987 CE). (Ibid).

May 26, 2013

The voice of Misunderstanding (a comic prologue)

[In a wood of Corinth there lay exposed
a baby boy and girl, 'til an old woman
passing by came to their rescue.
Unable to care for both, she took the girl's
raising upon herself] most willingly,
and gave the boy to the mistress of this house,
who was a wealthy dame devoid of children.
That's how it all began. Then, some years later,
with ills of war and Corinth's troubles
mounting, the old woman fell destitute.
Her girl, nearly grown (just now you saw her),
had attracted an impassionate suitor.
To the care of this young man, of a family
of Corinth, she committed the girl,
as though she were the mother. Already advanced
in wasting away, and looking to life's katastrophē
as a nearby thing, she disconcealed unto the girl
her fortune: to have been a foundling, found
swaddled in this cloth - and at that, produced it
to her - and identified her unsuspected brother,
reasoning that in case of need
for mortal assistance, her only natural bond
was to him, and fearing lest some mishap
befall the two through me, [the goddess Agnoia, viz.]
Misunderstanding. A rich party-boy is
how she saw the brother, and none too steady
the army officer who was the pretty young thing's suitor.
With that, she died, and [sure enough,] the officer's
just bought the house next door. Neighbor now
to her brother, the girl's revealed nothing, hating
to mar his bright outlook on what Fortune
gave him to enjoy. But chance observation
soon showed her his impetuous nature,
as well as a habit of wandering round her house
with an intent. One night at dusk she was
sending her maid out for something, when he
happened to spy her at the gates, and hastened
up to her with hugs and kisses. Knowing him
for her brother she did not flee - but the snoop who came
upon them saw, and told of how he went off saying
he wanted to see her at greater leisure, and of her tears,
standing there wailing that she wasn't free
to act that way. The upshot's blazed up to
the present moment, stoking his rage
to such a height - 'twas I who stoked it
past his nature, in order that secrets start to
open up in what follows, and everyone's true family
be revealed. So if anybody find this in bad taste
or a source of scandal, save it.
Through a god do evils turn out good.
To you who favor us with spectatorship
I bid farewell. Let what follows not be lost on you.

Menander, The Girl With Close-Cropped Hair 117-171