|
|
|
1567 |
This
section is not found in Bulaq and A. The title reads in B: "Natural
speech is more solid in construction and on a higher level of eloquence than contrived
speech." The text later on differs considerably in B, on the one hand,
and in C and D, on the other. In this connection, one may compare the
chapter on matbu
and
masnu
in Ibn Rashtq, 'Umdah, I,
108-113 (Ch. xx.) |
|
1568 |
The problem
of "dead lands" has greatly occupied Muslim jurisprudence throughout
its existence. |
|
1569 |
B: "philologists." |
|
1570 |
Cf. p. 333, above. |
|
1571 |
Cf. p.
335, above. |
|
1572 |
Ibn
Khaldun is not referring here to his own remarks, pp. 332 ff., above,
but to works on literary criticism in general. |
|
1573 |
Cf. p.
336, above. |
|
1574 |
Mutadayifani,
as in C
and D. B has mutatabiqani
"conform
to each other." |
|
1575 |
Cf. p.
335, above. |
|
1576 |
Instead
of jumal . . . al-ahkam
(found in the margin of C and in the text of D), B simply has
al fusul.
A similar
substitution, involving the same MSS, is to be found p. 408, 1. 16, and
p. 406,1. 20, below. Here, the literal translation is: "creating a
balance between the larger portions of speech and the cola of different
character into which it is divided." However, the technical meaning of
muwazanah,
as given
above, is meant. For muwazanah,
cf. G. E.
von Grunebaum, A Tenth-Century Document of
Arabic Literary Criticism, p.
26. |
|
1577 |
The upper
text that follows is that of C and D, the lower that of B. |
|
1578 |
Cf. p.
337 (n. 1308), above. |
|
1579 |
Tajanus,
as a technical term, usually
refers to an etymological relationship between the expressions used.
The clause introduced by "so that" seems to have been intended to apply
only to "antithesis," not to all the rhetorical figures mentioned. |
|
1580 |
Qur'an 92.1-2
(1-2). |
|
1581 |
Qur'an 92.5 ff.
(5 ff.). |
|
1582 |
Qur'an 79.87 ff.
(37 ff.). |
|
1583 |
Qur'an 18.104
(104). |
|
1584 |
Cf. Bombaci, p. 471. |
|
1585 |
Cf. p.
397,
above. |
|
1586 |
Cf. GAL, I,
77;
Suppl., I, 118. |
|
1587 |
Cf. p.
897,
above. |
|
1588 |
The suffix could refer either to
"rhetorical figures" or, as indicated above, to "conformity." |
|
1589 |
Leg.
muqtabas muktasab. |
|
1590 |
Cf. GAL,
I,
84;
Suppl.,
I,
134. |
|
1591 |
Cf.
p. 393,
above. |
|
1592 |
I.e.,
Mansur b.
Zibriqan b. Salimah (or: Salimah b. Zibriqan), anNamari
(not an-Numayri). Cf. Kitab al-Aghani,
XII,
16-25;
al-Khatib alBaghdadi, Ta'rikh
Baghdad, XIII,
65-69. |
|
1593 |
Cf. GAL, I,
48;
Suppl., 1, 81. |
|
1594 |
Cf.
1:407 and
p. 383, above. The verses are found in Kuthayyir's
Diwan,
ed. H.
Peres (Algiers & Paris, 1928-30), I,
57. They
are quoted, for instance, by Ibn Rashiq, 'Umdah,
II,
74;
Lisan al-'Arab, XVI,
III. |
|
1595 |
Cf.
2:403 and
pp. 384 and 387, above, and p. 406, below. 405 |
|
1596 |
Cf. p. 393, above. |
|
1597 |
Fa-shalat yawma'idhin
na'amatuhu bi-ha. The phrase
means "to be scattered, to blow hot and cold, to die," but I fail to see
what sense any of these meanings would make in the context. It could
hardly be: "He died at that time, but his fame grew." Ibn Khaldun
probably understood it in a positive sense, as indicated above. |
|
1598 |
Cf. l:xlii, above. |
|
1599 |
Cf. p. 998, above. |
|
1599a |
Cf.
n. 1576, above. |
|
1600 |
Some very fine
examples of such private correspondence among friends can be
found in Ibn Khaldun's Autobiography, pp.
1031. |
|
1601 |
Cf. Bombaci, p. 471. Lit., "animals
guarded by a shepherd and those not guarded." |
|
1602 |
Cf.
p. 386,
above. |
|
1603 |
Qur'an
2.239 (240). |
|
|