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.