ChansonRolandV7, Istex, Corpus, bibRecord, 000C41

Al-Saraqusti, Ibn Al-Astarkuwi (Part Ii)

Identifieur interne : 000C41 ( Istex/Corpus ); précédent : 000C40; suivant : 000C42

Al-Saraqusti, Ibn Al-Astarkuwi (Part Ii)

Auteurs : James T. Monroe

Source :

Journal of Arabic Literature [ 0085-2376 ] ; 1998.

RBID : ISTEX:EA57AF0DD6E9251A6BA6E0EBB138E026035E2448

English descriptors

Entity :
- geog : Mecca, Nile.
- org : Cambridge University, Free Egypt Fdtimids Si, University of California.
- pers : Abd Mandf, Abu Habib, Abu Tammäm, Ali al-Rida, Badr Ahmad, Banu Bali, Banu Hasim, Banu Häšim, Banu Tamim, Cid Campeador, Daniel Beaumont, Divine Paradox, E. LéviProven, Francisco Codera, Hasan al-Waragli, Ignacio Ferrando, J.W. Wright, James T. Monroe, Jarajät, Joseph J. Duggan, Joseph Silverman, Julian Ribera, K. Rowson, La Maq, Miles Foley, R.A. Nicholson, Romance Philology, Samuel G. Armistead, Suzanne Pinckney, Tahir Muhammad, Tahir Muhammadibn, Yusuf al-Tamimi.
- place : Baghdad, Basra, Beirut, Berkeley, Cairo, Cambridge, Columbus, Cordoba, Egypt, Granada, Holy City, Morocco, Oman, Ottoman Empire, Syria, Tarifa, Zaragoza.
Teeft :
- Acute discernment, Affable mood, Ancient northern arabia, Andalusi, Andalusi author, Andalusi lexicographer, Arab, Backsliding muslim, Banu, Banu hasim, Banu tamim, Berber, Brave sacrifice, Caliph, Christian grandee, Clever anecdote, Copious shower, Descendant, Descriptive poetry, East wind, Fate watch, Fatimid, Fatimid caliph, Fatimid palace, Final section, First encounter, Fourth orthodox caliph, Fragrant perfume, Full moon, Good advice, Habib, High rank, Iberian peninsula, Last visigothic king, Lineal descendant, Lofty rank, Loud voice, Love union, Luxurious clothes, Magnificent gift, Maqdma, Maqdmdt, Mecca, More reprehensible, Muhammad, Night travel, Night traveler, Noble clansman, Northern arab, Oman, Orthodoxy, Other grief, Other word, Picaresque genre, Picaresque narrative, Pleasant thanks, Powerful tribal grouping, Prophet muhammad, Pyramid, Rough stretch, Royal palace, Ruler, Soft mantle, Sound guidance, Spring rain, Sunni, Tacet consentit, Theological system, Thoroughbred steed, Trickster, True religion, Umayyad poet, Unconscionable christian, Unreliable narrator, Victorious fate, Ville blanche.

Url:

https://api.istex.fr/ark:/67375/JKT-9JT3JZ88-P/fulltext.pdf

DOI: 10.1163/157006498X00145

Links to Exploration step

ISTEX:EA57AF0DD6E9251A6BA6E0EBB138E026035E2448

Le document en format XML

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		<p>AL-SARAQUSTI, IBN AL-ASTARKUWI (PART II) The scenario of most of al-Maqdmdt al-Luzumaya by the Andalusi author al-Saraqusti (d. 538/1143)' is set geographically in the Middle East. A few maqamat take place in areas stretching from India' and China3 in the Orient, to Qayrawan4 and Tangierss in the Maghreb, but they are in the distinct minority. Even fewer are the pieces that refer to al-Saraqusti's Andalusi homeland.6 This suggests that the author was aiming at a reader-reception ' For an overall account of al-Saraqusti's life, times, and known works, see James T. Monroe, "Al-Saraqusti, ibn al-Astarkuwi: Andalusi Lexicographer, Poet, and Author of al- Maqämät al-Luzümïya," JAL, 28 (1997), pp. 1-37. There are two editions of al-Maqämät al- Luz1imiya, namely that of Ibrahim Badr Ahmad Dayf, al-Maqämät al-Luzamiya li-i-Saraqusti (Alexandria: al-Hay'a al-Misriya al-'Amma li-l-Kitdb, 1982), hereafter abbreviated as D, and that of Hasan al-Waragli, al-Maqämät al-Luzümïya: Ta'lif Abi I-Tdhir Muhammad ibn Yusuf al-Tamimi, al-Saraqusti (Rabat: Ma!äbi( Manšürât 'Ukiiz, 1995), hereafter abbreviated as W. D contains fifty maqdniat, whereas W includes nine extra ones in an appendix numbered one to nine. This is a problem to which I shall return below. The numbering of the maq3mrt in the two editions corresponds as follows: WI-18 = D1-18; W19 = D28; W20 - D19, W21 = D21 ; W22 - D23; W23 = D24; W24 = D25; W25 - D27 ; W26 = D28; W27-28 are not found in D; W29 - D22; W30 = D30; W31 = D26; W32 = D29; W33 = D31 ; W34 - D42; W35 = D41 ; W36 - D44; W37 = D43; W38 is not found in D; W39 = D45 ; W40 = D50; W41 = D46; W42 = D47; W43 = D48; W44-45 are not found in D; W46 = D49; W47-50 are not found in D; W app. 1 = D32; W app. 2 - D33; W app. 3 = D34; W app. 4 = D35; W app. 5 = D36; W app. 6 = D37; W app. 7 = D38 ; W app. 8 - D29; W app. 9 = D40. Note that W19, 27, 38, 44-45, 47-50 do not occur in D, whereas D32-40 have been placed in an appen- dix in W. Henceforth, the maqdmdt will be referred to by their numbering in W. As of this writing, I have completed a preliminary translation of al-Saraqusti's al-Maqämät al-Luzümïya, which I hope to publish once it is revised and annotated. 2 See for example, No. 42. 3 See for example, No. 36. ' See for example, No. 29. ' 5 See for example, No. 41. ' 6 They are: Nos. 19 and 20, the latter of which is subtitled "Wine." For translations of both, see Appendix below; No. 41 ("The Berbers"), studied and translated in James T. Monroe, "Al-Saraqusti, ibn al-Astarkuwi: Andalusi Lexicographer, Poet, and Author of al- Maq£m3t al-Luzümïya;" No. 43 ("Tarif"), studied and translated into Spanish by Ignacio Ferrando, "La Maq3ma de Tarifa de al-Saraqusti," Al-Qantara, 18:1 (1997), pp. 137-151; English study and translation, James T. Monroe, "Misinterpreting False Dreams: Al-Saraqusti's 'Maq3ma of Tarif'," Jewish Culture and the Hispanic World: Essays in Memory of Joseph Silverman, ed. Samuel G. Armistead (Berkeley: Judah L. Magnes Museum [forthcoming)). In No. 19, the narrator leaves al-Andalus for better pastures; in No. 20, he goes to a monastery where he meets a Christian cupbearer descended from Roderic, the last Visigothic King of Hispania, and where he gets drunk; in No. 41, he is on his way to, but never actually reaches al- Andalus ; in No. 43 he is at its very margin, on the shores of the Peninsula of Tarif (Tarifa).</p>

		<p>32 located in the heartlands of Islam, rather than one narrowly restricted to the Iberian Peninsula, and that his message was pan-Islamic rather than local. Such an assumption fits well with the extremely learned classical form and diction he adopted as his literary vehicle of expression, insofar as it stands in sharp contrast to the art of his contemporary, Ibn Quzmdn (d. 555/1160) who, with rare genius, poeticized the familiar and the pedestrian, doing so in a popular and local poetic form (the zajal) and a colloquial diction (Andalusi Arabic). Nevertheless, al-Saraqusti's condition as a twelfth-century Andalusi writer could hardly have helped but color his experiences; it may shed some light on the perspective from which he wrote and, ultimately, on what he had to say. Therefore, in this article, I shall examine the only four maqdmdt by al-Saraqusti that, in one way or another, involve the author's geographic homeland. Let us begin by considering "Maqdma No. 19." Although this piece exhibits a veiled reference to Zaragoza there is little else in it that is specifically Andalusi, at least on the surface of a work, the author none- theless advises us to interpret allegorically.' 7 Al-Saraqusti's "Maqdma No. 19" begins with the narrator, al-Sä)ib ibn Tammam, transmitting the information that when he had reached old age he determined to make the pilgrimage to Mecca. In doing so, he declares: "I bade farewell to passion and youth, faced the blowing of the south and east winds, and came from the white-laned [bayda' al-darb] city to the confines of the west."8 According to the Moroccan editor of the text, a mar- ginal note in one of the manuscripts identifies the "white-laned city" as "Zaragoza on the frontier."9 This identification may be supported on the basis of evidence provided by several medieval geographers, who state that Zaragoza was called "the white city" [al-madina al-bay(lä'].1O Let us also There is, therefore, an overall and deliberate attempt to downplay the presence of al-Andalus in the work, since it is portrayed as a place one either leaves, gets drunk in, is stranded on the shores of, or fails to reach. I "We pray God-may He be exalted-that whosoever considers and takes note of these words of ours, and strives and aspires to [understand] them with a critical glance, will judi- ciously apply allegorical interpretation [ta'wil] in his examination [of them] ..." W, p. 277. See, too, the commentary on this passage in James T. Monroe, "Al-Saraqusti, ibn al- Aštarküwi: Andalusi Lexicographer, Poet, and Author of al-Maqdmdt al-Luzumiya," at p. 16. Here and below, all translations from the Arabic, unless otherwise indicated, are mine. 8 W, p. 182. 9 W, p. 182, n. 4. '° See for example, La peninsule iberique au moyen-dge d'apres le Kitdb ar-Rawd al-mi'tär fi Obar al-aktar d'Ibn cabs al-Mun'im al-Himyari, Arabic ed. and French trans. by E. Lévi- Proven?al (Leiden: Brill, 1938), Arabic pp. 96-98; French pp. 118-120: "Saraqusta. Zaragoza, Saragosse: Dans la partie orientale d'al-Andalus. C'est elle qu'on appelle aussi 'la Ville Blanche' (al-Madina al-baiq,ä') ... A cause de la grande quantité de plâtre et de chaux qui s'y trouve." See too, Ggographie d'Édrisi, French trans. P. Am6d6e Jaubert (Paris: Imprimerie Royale, 1840), vol. 2, p. 35: "Saragosse porte aussi le nom d'el-Beidha (al-bayq,ä'), ou de ville blanche, a cause de ses fortifications revetues de chaux."</p>

		<p>33 note that one traveling from Zaragoza to "the confines of the west," i.e. Morocco, would be traveling south and, therefore, facing the south wind. We are, then, definitely dealing with another maqama, aside from that of "The Berbers" and that of ".Tarif," which I have analyzed on previous occa- sions," in which there is an allusion, be it ever so indirect, to the author's Andalusi homeland. As we shall see in what follows, this allusion is not entirely without significance. Once the narrator reaches the confines of the west, he declares: "I devoted myself to the saddle-girth and the breast-rope of the camel, until I found myself in the land of Egypt, hoping for success and victory over my fate."'2 Put in more prosaic terms, the narrator has traveled by camel-caravan, from Morocco to Egypt, this time with the east wind in his face, as stated ear- lier. In other words, the narrator has opted for describing his trajectory in a way that is so roundabout and evasive that it requires work on our part to unravel the meaning of his words. It is as if he does not really want us to know whence he is coming from, or the route he has followed, as is often the wont of dishonest individuals. Upon arrival in Egypt, the narrator goes on a tour of that land's ruins and monuments. In particular, he contemplates the Pyramids "in order to humble and humiliate [his] soul, thereby making it hope for and expect par- don."'3 In the middle of his reveries, he hears a loud voice in the direction of which people are flocking. The owner of the voice is delivering a fire- and-brimstone sermon of the kind known in Arabic as Like some medieval precursor to Napoleon, the speaker is asking his assembled audi- ence where are Pharaoh, builder of the Pyramids, and Kan'?n (Canaan) who was a son of Noah and is presented as a man of military might, according to Arab traditions." No matter how powerful they may have been in their own time, these potentates, the preacher proceeds to remind his audience, have died and been forgotten. The group is further asked to consider those men of the present who visit the eloquent monuments of antiquity, yet fail to ponder over the fate of their builders. After admonishing the members of his assembled audience for not heeding the warning implicitly embodied in the Pyramids concerning the transitory nature of human power, the preacher reminds them that, were it not for the obedience they manifest toward the Fatimid and, therefore, Š¡</p>

		<p>34 For the Caliph to have heard the preacher's sermon from his royal palace, we would have to assume that it stood within earshot of the Pyramids (which was actually not the case),15 for at this point, a summoner from the Caliph appears, and the preacher is hauled away, into the latter's presence, leaving his audience to wonder whether he has committed some crime for which he is being arrested. After a prolonged absence, the preacher emerges from the royal palace "wearing a fragrant perfume, riding a splendid mount, dressed in luxurious clothes, bearing magnificent gifts, and having secured a lofty rank and ample glory."'6 The narrator of the episode, namely al-Sd"ib, that not-so-innocent abroad, who has recognized that the preacher is his Nemesis, the trickster Abu Habib al-Sadusi, follows the latter, who likewise recognizes his victim, and asks him: "Are you a Syrian at times and an Egyptian at others; sometimes a Kufan and sometimes a Basran?"" In other words, our narrator is being asked why he behaves like a chameleon, harboring loyalty toward no par- ticular group, by a trickster who is otherwise known for doing exactly the same thing. To this question, al-Sa'ib replies that he has never seen a man so talented in inventing lies to earn his living, to which al-Sadusi responds with a poem in which he explains that his penchant for wenching and winebibbing is so compelling that no fortune is large enough to cover the expenses incurred in the pursuit of his vices, then adds praise for the generous Caliph, who has weighed him down with gifts, and whom he characterizes as a repre- sentative of orthodoxy (hudd, hady, i.e., 'true religion'). When asked by al- Sd'ib what magic he has used to dupe the Fatimid ruler into giving him so generous a handout, al-Sadusi recites a cynical poem in which he declares: Never reveal a secret, even if an oath requires you to do so. Speaking the truth is an act of piety, yet where is the man who does not lie? Every rough stretch of road is treacherous; where is the loyal and the faith- ful man? 15 In 358/969 the Fatimids founded Cairo on the east bank of a now dry canal (halij) whose name lingers on in the city's toponymy. Within the walls of the city stood the Small and Large palaces, to the west and east, respectively, divided by an area called Bayna I-Qasrayn ("Between the Two Palaces"), whose name survives, although the two Fatimid palaces have long since disappeared. Al-halij lay well to the east of the Nile, whereas the Pyramids of Giza lie well to its west, bordering on the desert. There are at least ten miles distance between the two locations, with the Nile lying between them. See Andr6 Raymond, Le Caire (Poitiers: Fayard, 1993), chap. 2, "Le Caire, ville fatimide," pp. 38-85, especially, the map on p. 39. It would, therefore, have been impossible for the preacher's sermon to have been heard from the royal palace, a point that will be discussed below. 16 W, p. 184. " W, p. 184.</p>

		<p>35 Al-Sadusi then explains that the Fatimid Caliph had first politely thanked him for his praise and exhortation to repent,'8 and then asked him to impro- vise some poetry. Al-Sadusi gladly complied with the request, reciting a poem in praise of the Caliph's 'Alid ancestry and Šï(ite affiliation. The poem so moved the ruler, al-Sa'ib is told, that he waxed generous and enthusias- tic, while even asking for more poetry on the welcome subject of his own dynastic splendor and magnificence. After al-Sadusi had complied with this further request to improvise verse, the grateful ruler gave his encomiast the money, servant, and fine horse now in his possession. Having provided al-Sd"ib with an account of his audience with the hapless Caliph, al-Sadusi gives his Andalusi interlocutor a cut from his ill-gotten gains, in order to buy the latter's silence in the matter, and asks him to refrain from revealing that his eulogy was insincere and, therefore, merely calculated to extract money from the Caliph. Then, al-Sadusi departs, but not before al-Sa'ib agrees to remain silent, saying: "So I took his words to lie somewhere between good advice and sound guidance, on the one hand, and blame and threat, on the other,"'9 after declaring which, he praises and blesses al-Sadusi for his cleverness and cunning. Here the maqdma ends, with al-Sä)ib having been thoroughly corrupted and suborned–on his way to Mecca, no less !-without our being informed, inciden- tally, whether he ever reaches the Holy City. The pilgrimage to Mecca is, therefore, perversely presented as a journey toward sin rather than salvation. Let us not forget that the author of al-Maqdmdt al-Luzumiya was an Andalusi, nor that the Andalusi Umayyads had, during their heyday, been arch-enemies of the Fatimid caliphate, to whose Š¡</p>

		<p>36 turned, tor it is the trickster, al-Sa(lusi, wno hypocritically praises a ratimid Caliph for representing specifically 9i'ite ideals: He is the hidden Imam,21 he is a Hasimite,22 and a lineal descendant of the Prophet Muhammad through the latter's daughter Fitima 21 (here referred to as the "Virgin"),24 and her husband (AH,25 etc. Above all, he repeated refers to the Fatimid Caliph as the upholder of 'true religion' or Orthodoxy (hady, hudci). Nor is the praise offered by al-Sadusi to the increasingly enthusiastic Imam by any stretch of the imagination sincere: The reader is made painfully aware that it is merely calculated to tap the wellspring of the Caliph's generosity. Hence, we are treated to a remarkable, if not disgraceful spectacle, in which a Sunni believer practices taqiya-not to save his life when faced with the threat of religious persecution-but to part a Šî(ite Caliph from his wealth. If the Caliph is overly trusting of a stranger, to the point of imprudence, reck- lessness, and folly, that stranger is nothing less than a crook and is, there- fore, far more reprehensible than the Caliph whom he succeeds in duping, for the stranger's'wrongdoing is as premeditated as it is intentional. The text seems to imply that, if 9i'ites can be fools, Sunnis can be hypocrites. Even more disturbing is the fact that our narrator, al-Sa'ib, has been trav- eling on a pilgrimage to Mecca and that, on his way there, he has stopped at the Pyramids of Egypt, in a suitably penitential mood, "in order to hum- ble and humiliate [his] soul, thereby making it hope for and expect pardon, and while the pearls of [his] tears were being scattered and their copious showers were being shed."26 In the end, however, he allows his silent ap- proval of wrongdoing (qui tacet consentit) to be purchased by al-Sadüsî in exchange for a share of the gifts the latter has received from the Fatimid Caliph: "[Al-Sadusi] gave me a cut from the largesse he had received, and said: 'Beware lest you blow the lid. Depart instead in safety and security, whether you turn left or right, if God Almighty, so wills'."27 To this advice, al-Sa'ib replies: "May you be gratified by your cunning, and blessed in the pursuit of your prey, the Sultan is an ocean of generosity; eloquence is magic, and you are preeminent in the latter. Therefore, let the rainclouds be generous to you, and let no promise made to you, or any right due you, remain unfulfilled."28 At this point, al-Sadusi turns away from the erstwhile 21 on the Si'ite doctrine of the hidden Imam, see E.I. 2, vol. 3, p. 1167. z2 I,e., a descendant of Hasim ibn 'Abd Mandf, great-grandfather of the Prophet Muhammad. See E.I. 2, vol. 3, p. 260. z3 On whom, see E.1. 2, vol. 2, pp. 841-850. 24 On Fatima preserving her virginity and giving birth through her thigh, see E.I. 2, vol. 2, p. 847. zs 'Ali ibn Abi Talib was the fourth Orthodox caliph, whose descendants are revered by the Šï'ites as the only legitimate successors to the Prophet Muhammad. See E.1. 2, vol. 1, pp. 381-386. 26 W, p. 182. - 27 W, p. 185. 28 W, p. 186.</p>

		<p>37 pious, elderly, and unreliable narrator, whom he has just bribed into refrain- ing from reporting his own misdeeds, and he pays tribute to the aging al- Sd'ib's cowardliness by saying: "May I not lack your acute discernment, God willing."29 Thus, al-Sa'ib has tacitly agreed to maintain silence in exchange for a cut of the ill-gotten gains obtained from the Caliph. In this case, therefore, and in contrast to the "Maqdma of the Berbers," there is honor among thieves (note that, once he has been bribed, the narrator becomes a thief by asso- ciation), while al-Sadusi actually acknowledges and pays tribute to his sub- orned accomplice's greed and corruption. There are a number of conceptual oppositions, explicit or implicit, im- bedded in this maqama: Zaragoza ........ Mecca , Frontier ......... Center ' Basra .......... Kufa Syria .......... Egypt Umayyads ....... Fdtimids Sunnism ........ Si'ism . As'arism ........ Mu'tazilism Predestination ..... Free Will Both protagonists in the maqdma under analysis are fatalists. Al-Sa"ib arrives in Egypt "hoping for success and victory over [his] fate"3°-a totally un- realistic and absurd expectation, incidentally, for how can one believe in Fate, yet simultaneously hope to overcome it? The speech delivered at the Pyramids by al-Sadusi is peppered with allusions to Fate: The death of Pharaoh and Kan,in is described as "a victorious fate ... a violent des- tiny;"3' the Pyramids "were erected" for the edification of the assembled congregation, "by Time;"32 the ŠïCite dynasty of Egypt "averts the ravages of Time"33 from its loyal subjects; "Fate watches over that caliphate '1131 etc. That al-Sa'ib is being portrayed by the author as a Sunni is clear: He comes from al-Andalus, a traditional hotbed of Sunnism; when he reaches old age, he goes on a pilgrimage to Mecca and, on his way, arrives in Egypt, where he tours the Pyramids "thereby making [his soul] hope for and expect par- don,"35 presumably for his lifetime of sins, several of which are otherwise 29 W, p. 186.. , ; 30 W, p. 182. 31 W, p. 183. ' 32 W, p. 183. , 33 W, p. 183. , 34 W, p. 183. 35 W, p. 182. .</p>

		<p>38 richly documented in the remaining fifty-eight36 maqdmdt that are included in the corpus of al-Saraqusti's work. Let us note that, according to the Mu'tazilite theological system (which was adopted by the ŠïCite confession), there can be no divine pardon for human sins, insofar as God is viewed as just and, therefore, unable to pardon the wicked or, conversely, to reward the sinner. 17 The concept of pardon is, instead, an As'ari and Sunni idea, tailored to fit an omnipotent rather than a just divinity; pardon is tailored to fit a divinity that predetermines all activities taking place within its creation, including human sin; pardon is tailored to fit a divinity that is merciful in forgiving those sins that it has itself caused humans to commit. In other words, par- don goes hand in hand with Predestination, in the AšCart/Sunnï theological system, as strict justice goes with Free Will, in that of the MuCtazilï/Šïcï, and we can reasonably assume that, in hoping for pardon, al-Sa'ib is being por- trayed as a Sunni. , Therefore, on a deeper level, "Maqäma No. 19" juxtaposes two theologi- cal systems: one that adheres to the doctrine of Free Will, and another that leans toward that of Predestination. Nevertheless, "Maqdma No. 19" shows that those who conduct their affairs according to the tenets of Predestination are morally inferior to those who espouse the doctrine of Free Will, insofar as hardened crooks are worse than softened fools, because dishonesty, being intentional is worse than foolishness, which is unintentional. In other words, this maqama portrays 9i'ites as being morally superior to Sunnis. Coming, as this surprising conclusion does, from the pen of an Andalusi author who, by virtue of the very fact that he was an Andalusi, grew up and lived in a Sunni environment throughout his life, it is a remarkable one, indeed, and it strongly suggests, at the very least, that al-Saraqusti adopted a severely critical and highly ironic stance toward his own society, for he is suggest- ing that Sunnism, as practiced in his own day, is morally bankrupt. "Maqdma No. 28" is closely related to "Maqdma No. 19," insofar as the final section of 28 is a long and verbatim repetition of the final section of 19, containing the selfsame eulogy of Šïcism that has been discussed above. This coincidence in wording raises a problem that I am unable to resolve at present: If we assume that either of these two maqdmas is an imitation or part plagiarism of the other and, therefore, not the work of al-Saraqusti, then we must assume that the other maqdma is to be attributed to our author. But which of the two maqdmas is the work of our author, and which is not? 36 See n. 1, above, and nn. 38-39, below. 37 On the Mu`tazila, see E.I. 2, vol. 7, pp. 783-793; on their teachings concerning the pun- ishment of sinners, see p. 790; on the application of their teachings to the maqdma genre, see James T. Monroe, The Art of Badr az-Zaman al-Hamadhini as Picaresque Narrative (Beirut: Center for Arab and Middle East Studies, American University of Beirut, 1983), especially chap. 4, "The Divine Paradox," pp. 47-63.</p>

		<p>39 Or has he merely recycled some of his own material? In the brief prologue to his collection, al-Saraqusti specifies that he composed fifty /M<2</p>

		<p>40 a local Si'ite ruler of his possessions, and begins to butter up al-Sa'ib by invoking every imaginable form of praise for the latter's ancestry and virtue. Then he tells al-Sa'ib that the country the latter has reached is ruled by one of al-Sa'ib's relatives and leads him to the court of a powerful local dignitary, to whom the trickster speaks in private for a long time,43 tell- ing the local dignitary that he has brought him one of his relatives, whom the dignitary-a Hasimite and, therefore, a direct descendant of the Prophet's family-welcomes with open arms. At this point, al-Sa'ib, who is not a Hasimite, is overcome with embarrassment at having had his ancestry misrepresented to the ruler and vigorously denies any connection to the Hasimite clan, whereupon al-Sadfsi accuses al-Sd'ib of lying and upbraids him for having done so. Hinting at his own relationship to the Prophet's family, while simultaneously reaffirming al-Sd"ib's descent from it, since the latter has, by now, been thoroughly browbeaten into silent agreement with al-Sadusi's plot (once again, qui tacet consentit), the master trickster succeeds in gaining the hospitality of the Hasimite lord of Oman for a prolonged period, after which he decides to extricate himself by guileful means from the latter's generous and welcoming presence. In other words, al-Sadusi has used al-Sa'ib to further his own and al-Sd'ib's interests, while the latter, after an initial protestation that the Omani dignitary interprets as a show of modesty; has acquiesced to the devious plan. Without telling the lord of Oman that he intends to leave him, since the latter would not have allowed him to do so, so strongly had the lord become attached to al-Sadusi, the latter catches the ruler in an affable mood, obtains from him all the gifts he desires, and then ungratefully abandons his benefactor. At this point, al- Sd'ib asks the trickster what passed between the latter and the lord of Oman. Al-Sadusi's reply is a verbatim repetition of the final section of "Maqdma No. 19," to which our previous comments are, therefore, largely applicable. In the case of "Maqdma No. 19," it is further necessary to consider the problem posed by the actual location of the Fatimid palaces of Cairo in relation to the Pyramids of Giza, and the fact that a sermon delivered at the Pyramids could not have been heard from the palaces. One solution to our dilemma would be to dismiss the entire passage as an inaccuracy attributable to the ignorance of Cairene topography on the part of our Andalusi author. While such an interpretation of the passage is not impossible, an alterna- tive one, more in keeping with the nature of the picaresque genre, would be to view the text as representing a deliberate inconsistency introduced by the author. Such inconsistencies are typical of picaresque literature, because its narrators are liars and, therefore, highly unreliable. For example, in "Maqama 11 If the conversation was a private one, then how could al-Sii'ib have known what was said during its course?</p>

		<p>41 No. 28" we are informed by the narrator, al-Sa'ib, that the trickster, al- Sadusi, spoke in secret with the ruler of Oman, in order to trick both the ruler and the narrator. Yet the secrecy of the conversation, from which the narrator bemoans having been excluded, hardly seems to prevent him from being fully aware of what was said during its course! It would be illogical to argue that this passage is an illustration of the omniscient narrator tech- nique, for what is being said in secret is designed to trick the narrator, who then proceeds to fall for the trick. If the omniscient narrator approach is deemed unconvincing, we are left with the suspicion that the author may have inserted an inconsistency into his work for a deliberate reason. These two inconsistencies are comparable to yet a third, contained in the "Maqdma of the Berbers." Here, we first encounter the narrator as he is standing on the shores of Tangiers hoping for passage to al-Andalus. While he is waiting for a ship to arrive, he narrates how he was first tricked by , al-Sadusi and then threatened by him with retribution from the Berbers, whom both of them had collaborated in wronging. The hapless narrator is warned that if he does not immediately depart from the region, al-Sadusi will lead a pack of Berbers to hunt him down and kill him. Since al-Sa'ib has not left the region, but is still in it narrating his tale of woe when we first encounter him at the beginning of the maqdma, we have yet another major contradiction calculated to underscore the unreliability of the narrator and to suggest that the episode he is evoking may well be nothing more than a lie designed to extract money from his gullible sympathizers. Similarly, in the "Maqdma of Tarif," al-Sadusi appears disguised as an old beggar who preys upon the sympathies of his benefactors by telling them that he is the impov- erished descendant of the Berber conqueror Tarif; that his father's ancestor, nine generations removed, had two sons, one of whom killed the other after which the father killed his surviving son thereby leaving himself without issue. Whereas we, as alert readers, are asked to challenge the beggar's dubious claim to descend from a man whose issue perished, his naive bene- factors are duped into offering him the alms he seeks. Inconsistencies of this sort abound in works of the picaresque genre, to which the maqämät belong; they are deliberate, rather than the product of authorial error; they are hints intended to alert the reader to the fact that nothing said in such works should be taken literally, or at face value, because everything that is said in them proceeds from an unreliable narrator. Social criticism conveyed through the ironic mode is an essential com- ponent of the maq3ma as a genre, of al-Maqdmdt al-Luzumiya as a work, and of its four Andalusi maqämät in particular. Such criticism may adopt many forms. In Nos. 19 and 28, it is achieved by contrasting the relative merits of two rival sects within the nation of Islam itself, namely Sun- nism and 9i'ism..In other maqdmdt composed by our author, similar re- sults are achieved by using the selfsame general strategy of contrast, but by</p>

		<p>42 juxtaposing a different set of specific rivals. As I have shown elsewhere,44 in the "Maqdma of the Berbers," al-Saraqusti brings into play two ethnic rather than sectarian groups, which he then proceeds to contrast. In that maqfma, the two tricksters, who make much of their superior ethnic status (insofar as they are both Arabs), are hosted by a group of Berbers who, by mere vir- tue of the fact that they were Berbers, would have been considered ethni- cally and culturally inferior by contemporary Andalusis. The Berbers host their guests lavishly, thereby more than fulfilling their obligation toward hospitality within a tradition that still considers generosity on the part of the host to be a sacrosanct duty toward the stranger. In return, the Arab guests proceed to steal from their hosts, thereby violating a basic norm of Arab ethics. In this instance, who is morally inferior if not the ethnically superior Arabs? The text appears to be saying that ethics and ethnicity do not nec- essarily coincide; that historically or politically superior ethnicities are not always morally superior, at the same time that it is breaking down ethnic stereotypes. In our author's "Maqäma of Wine" (No. 20)45 the same technique of jux- taposing and unfavorably contrasting two rival groups that we have previ- ously encountered also occurs, this time outside the pale of Islam. Here, al-Sa'ib first gives up winedrinking, becoming an unbearably virtuous teetotaler. Finding a life of sobriety to be too much for him, he relapses into his old habits and visits a Christian monastery, where the monks are conducting a profitable business by providing their customers not only with wine, but also with women and boys, in the best Nuwasian tradition. 46 In our monastic tavern-brothel, our narrator encounters al-Sadusi, who has become a perma- nent fixture in the locale where, despite his lack of funds, he has so managed to mesmerize the other clients of the establishment with his literary talents that they have volunteered to pay all his bills and expenses. He has also been smitten by a young Christian cupbearer descended from Roderic, the last Visigothic king of Hispania, to whom the trickster expresses his love in amatory verse. Here the text seems to be asking us to consider who is more reprehensible, the unconscionable Christians who, for a profit, provide wine, Christian women, and Christian boys to backsliding Muslims, or the back- sliding Muslims who allow themselves to be corrupted by unconscionable Christians? In all three maqdmdt studied above, the socially superior in- group (Muslims, Sunnis, Arabs) is being contrasted unfavorably with the socially inferior Outsider, or Other (Christians, 9i'ites, Berbers). At this point " See n. 1, above. ' 45 W, pp. 190-199. I On this subject, see, J.W. Wright Jr. and Everett K. Rowson (eds.), Homoeroticism in Classical Arabic Literature (New York: Columbia University Press, 1997). -</p>

		<p>43 in our analysis, an authorial strategy begins to emerge according to which, in al-Maqdmdt al-Luzumaya, the careful reader is constantly being invited to make moral judgments and choices. Thus, for all its elaborate rhetorical embellishment, al-Saraqust-i's masterpiece is hardly an example of art for art's sake in which the rhetorical form is all and the content is nothing, con- trary to what most Orientalist writings about the maqama genre, be they philologically grounded and positivistic, or post-modem, have claimed. 17 In a broader, comparative context, let it also be pointed out that, whereas in the northern, Christian part of the Iberian Peninsula, audiences were lis- tening to epics such as the Poema de Mio (7id, that sang the triumphs of the anachronistically misnamed Reconquista, in the Muslim south a consid- erable amount of soul-searching was taking place while, in al-Maqdmdt al- Luzumiya, traditional attitudes and beliefs were being subjected to a highly ironic, painful, critical, and even dangerous re-appraisal. The danger that is always inherent in any serious scrutiny of religious values is the very rea- son why the style of the work attempts to obscure from the ignorant masses the very message it simultaneously invites its more discerning and enlight- ened readers to uncover for themselves. University of California, Berkeley JAMES T. MONROE . APPENDIX . Maqdma No. 1948 Al-Mundir ibn Humam narrated and said: Al-Sa'ib ibn Tammam informed us and said: When I took off the garment of youth, removed the splendor of its robe, came to be dressed in the tatters of old age, and found myself lost in the deserts and sands of confusion, I bade farewell to passion and youth, faced the blowing of the south and east winds, and came from the white-laned city to the confines of the west, desiring to perform my religious duty, whereupon I devoted myself to the saddle-girth and the breast-rope of the camel, until I found myself in the land of Egypt, hoping for success and victory over my fate. Then, I began to tour its ruins and traces, and to ex- amine its erased monuments and vestiges. While I was contemplating the I For the views of some traditional Orientalists, see their remarks quoted in James T. Monroe, The Art of Badi` az-Zaman al-Hamadhdni as Picaresque Narrative, chap. 7, "Rending the Veils of Obscurity," pp. 87-100. For one post-modern view, see Daniel Beaumont, "The Trickster and Rhetoric in the Maqamat," Edebiyat, 5 (1994), pp. 1-14. 48 W, pp. 182-189; D, pp. 254-263.</p>

		<p>44 Pyramids and gazing at their forms and shapes in order to humble and humiliate my soul, thereby making it hope for and expect pardon, and while the pearls of my tears were being scattered and their copious showers were being shed, I heard a loud voice toward which people were flocking in bunches and groups as that voice declared: Where is the one who erected his lofty buildings, who ruled with arro- gance, who disbelieved and rebelled, who deviated from the right path and abandoned his proper goal? Where is Pharaoh of the tentpegs49 and Kan'än,50 the one endowed with military baggage and equipment? Where are his dis- obedience and obstinacy now? Where are his retinue and troops? They have vanished without a trace, while their group was shattered like a bone, and did it find a bonesetter? Every one of them is extinct in the place where he fell, be he a leader or a chieftain. Indeed, their extinction was just in its equality; a firm sentence, a brilliant judgment, a victorious fate, an over- whelming command, and a plundering/rapacious death. These are the re- mains and traces, where then are their bodies and forms? You walk past tombs and graves, yet fail to meditate on disasters and misfortunes. How amazing that anyone would be heedless of them or shun them when he is in the race-track and fairgrounds of death. 0 heir to dynasties and posses- sor of kingdoms, are you not a mortal and the son of a mortal, proceeding toward your inevitable destination where you will be deprived of any helper or supporter? Soon, tribes and clans will forsake you, and festivals and good tidings will be bereft of you. Then, you will be interrogated concern- ing minute details, and you will be blamed for the victim you dispossessed and the one you murdered. Where is the builder of the Pyramids? Rather, where is the committer of sins? You walk past the Pyramids as if you were moths, and busy yourselves in earning profits and in squabbling, little real- izing that the Pyramids are a memento mori, that they are exhortations made both evening and morning, that they were erected for you by Time, as ex- amples that admonish; that the ages have rendered proverbial. How many a man says: "In the Pyramids lie admonitions and beneath them lies a mes- sage, that reports have recorded as a warning so that talk and information about them have sufficed him." Here they stand in your very midst, publi- cizing and pouring forth the wisdom of the Creator. You pay no heed to them, and fail to distinguish them from a dungheap. Of course not, for man stands in greatest awe of what is distant from him, whereas the arrow of the one who is near and falls short of his aim is most disappointing. Man deems what is distant to be strange, out of curiosity and expectation, yet despises what is near, feeling no hurry, biding his time. Everything is novel 49 A Qur'anic epithet. See Qur'an 38:12, 89:10. , 50 See n. 14, above.</p>

		<p>45 and strange and whoever is summoned by Good Fortune, hears and re- sponds. By God, how would you fare were it not for your humble obedi- ence and for the leaders in command of you, a shower from whose clouds protects you, and a postponement on whose part averts the ravages of Time from you so that your bare neck has come to be adorned by them, until you have become fortunate thanks to your rulers' divine nobility and their 'Alid caliphate, 51 for which the Lord of Majesty chose you as subjects, so that you might be favored with distinction, since Fate watches over that cali- phate, and Good Fortune disputes and contends concerning it, arriving at and presenting decisive, incisive, and subtle arguments in that caliphate's favor, since God is not One to ruin His sincere supporters or cause harm to the lineal descendants of His prophets? Al-Sa'ib said: And while he was ambling and galloping in his speech and suckling and nursing on the milk of his words, a summoner from the Sultan summoned him, and we had no doubt but that a herald of death had announced his demise, for he was escorted away, while we followed after him, hoping for the Sultan's good graces toward him, yet fearing the wicked insinuations of the devil. He remained concealed from us for some time and fully occupied himself with courting the royal favor. Then, suddenly, he reappeared before us, wearing a fragrant perfume, riding a splendid mount, dressed in luxu- rious clothes, bearing magnificent gifts, and having secured a lofty rank and an ample glory. I was among those who followed him, for I was familiar with both his summer and his spring encampments. Then he eyed me with his glance, turned the reins of his thoroughbred steed in my direction, and said to me: Are you a Syrian at times, and an Egyptian at others; sometimes a Kufan, and sometimes a Basran?52 ' z So I replied: z You damned bastard, I have never seen a genius who can invent lies better than you can or a hungry man who can achieve your degree of sati- ation or quenching. Your talent is enough to last you as long as you live and will bring you easement of your grief and sorrow! Then he answered: When merriment and wine call, no amount of silver or real estate can survive. Often do saffron-perfume and musk come to be despised by tar, as time goes by. 5' The Fdtimids, who ruled Egypt during the time of al-Saraqusti, were 9i'ites and, there- fore, claimed descent from 'Ali ibn Abi Tilib, the fourth Orthodox caliph. 52 I.e., one who harbors loyalty to no group.</p>

		<p>46 What am I to do, when my desire is urgent, but despite my youth I quarrel with it? The very devotion of whoever devotes himself to the winejar and to young women will consume all his wealth. How excellent is a freeborn man who aims at my need with the arrow of his generosity, for then I will experience no need. He scorns the entire earth in his generosity, while it richly deserves his scorn. He has flung over his shoulder a mantle whose inscription reads: Orthodoxy (al-hadyu) and Dignity. His generosity weighed down my back to such a point that my side and spine complained of the burden. Al-Sd"ib said: So I said to him: You have escaped and gotten away, but what were you awarded and granted? How intensely you have won over men's souls and desires, forcing kings and sovereigns to surrender. Your magic is evident, and your victim is easily duped. Then he smiled at me and said: ' Never reveal a secret, even if an oath requires you to do so, For all matters have a left hand, and all matters have a right hand. A secret you reveal and an oath you swear should be judged equally. Speaking the truth is an act of piety, yet where is the man who does not lie? Among men some are lean, and among men some are fat. ' Every rough stretch of road is treacherous; where is the loyal and the faith- ful man? Don't speak to me of Time, for Time will be my guarantor. Beware the onslaughts of Time, for Time lies in wait for you. The preacher then added: The Sultan expressed his gratitude for my praise, he lauded my efforts, drew me near to him, promised me power, and asked me to recite descrip- tive poetry, which I did; he then engaged me in discussion, and I was fair in my opinions; he sought my guidance, so I offered it to him; he asked me to improvise, so I recited: O you who have a high-ranking abode, and whose forefather is 'Ali al-Rida,53 It is enough for the one who has triumphed that you see him the master of that glory. 53 He was the eighth Imam of the Twelver Si`a. See E.I. 2, vol. 1, pp. 399-400.</p>

		<p>47 The matter is a clear one, not obscure, for when dawn appears, it is very ' clear. . You are a rain unto mankind; a first as well as a second, lasting spring rain. All the members of your lineage are guardians of Orthodoxy (al-hudi), and all of you are ornaments to mankind. If the Banu Hasim54 unveil their high rank, then who are the Banu Tamim, 55 and who are the Banu Bali?56 I nurture for the family of the Prophet a love in comparison to which every other grief is free of all care. I have plunged my bucket down a well whose water no bucket can exhaust. Would that I had a share in that well's generosity, for you, 0 son of Ortho- doxy, are wealthy. The preacher said: Then a fit of Hasimi munificence overwhelmed the Sultan, a frisson of Fatimi enthusiasm moved him, and he said: Give me more, 0 generous man, may both the cowardly and the brave sacrifice themselves for you. The preacher continued: . So I said: The pure and true one exalted you, and God honors and welcomes you. O son of Orthodoxy (al-huda) and Glory, is it true that you are the hidden Imam whom Orthodoxy and Glory conceal in secrecy? You are descended from noble clansmen, all of them pure and loyal. See n. 22, above. ss Tamim ibn Murr was the ancestor of a tribe belonging to the Mudari grouping of Northern Arabs. See E.I. 1, vol. 8, pp. 643-646. Since al-Saraqusti was a member of the tribe of Tamim, there is some tonque-in-cheek irony here. '6 The Ban> Bali were an Arab tribe of Yamani origin and, therefore, Southern Arabs. They were settled in Syria. See E.I. 1, vol. 2, pp. 618-619. From Syria some of their mem- bers apparently migrated to al-Andalus, where they dwelt north of C6rdoba and in Moron. See Ibn Hazm, Jamharat Ansab al-'Arab, ed. 'Abd al-Salam Harun (Cairo: Ddr al-Ma<ârif, 1962), p. 443: "Dar Bali ['the settlement of the Bali'] in al-Andalus is the place named after them, north of Cordoba. They dwell there to this day, organized according to their various lineages, while their women as well as their men are unable to speak Romance [al-litiniya), and can only speak Arabic. They are hospitable to guests and, to this day, refrain from eat- ing sheep's tails. They also have another settlement in the district of Mor6n" (emphasis mine). This passage provides us with the priceless indication that, in the early eleventh century, Andalusi women still spoke Romance rather than Arabic (with respect to which norm, the women of the Banu Bali are seen, by Ibn Hazm, as an exception). In turn, this language cod- ing by gender seems to explain why !Jarajät found in Andalusi muwašša/:zät, when they are expressed in the feminine voice, tend to have an unusually high proportion of Romance words: Popular women's songs must have tended to be in Romance, and men's songs in Arabic.</p>

		<p>48 Whoever compares you to humankind, compares the ocean to a few paltry drops of water. , Glory to you, 0 descendant of the Virgin;5' glory to you, for you possess no equal and no one possesses your worth. Spring and summer are pleasant thanks to your family, for they cause pure milk to flow, Therefore, don anew the soft mantle of Majesty as long as highborn and sin- cere men endure. The preacher said: Then he gave me a garment, cheered my heart, profusely poured out his wealth, and gave me a servant and a mount. As for me, here you see me in this state, while the night traveler praises his own night travel. Al-Sa'ib said: He gave me a cut from the largesse he had received, and said: Beware lest you blow the lid. Depart instead in safety and security, whe- ther you turn left or right, if God Almighty so wills. Al-Sa'ib said: So I took his words to lie somewhere between good advice and sound guidance on the one hand and blame and threat on the other, and responded saying: May you be gratified by your cunning and blessed in the pursuit of your prey. The Sultan is an ocean of generosity; eloquence is magic, and you are preeminent in it. Therefore, let the rain clouds be generous to you, and let no promise made to you or any rights due you remain unfulfilled. Then he turned away from me well satisfied, and said: May I not lack your acute discernment, God willing. Maqdma No. 2811 Al-Mundir ibn Humam narrated and said: Al-Sd"ib ibn Tammam informed us and said: On a certain occasion I went to one of the towns of Oman 59 where I stumbled upon the master, Abu Habib, who was sitting before the shop of a physician and engaging him in a discussion concerning diseases and symp- toms, debating with him about complaints and maladies, and disputing with him' on the subject of the human temperament and its nature. Often did 57 Le., Fatima, daughter of the Prophet Muhammad and wife of 'Ali, from whom the 9i'ite Imams claim descent. On her virgin birthing, see n. 24, above. 5g W, pp. 250-255. Not found in D. s9 pn Oman, see, E.I. I , vol. 6, pp. 975-977. 6° Read yujari-hi, not yuhari-hi. _</p>

		<p>49 Abu Habib make the physician pause to consider the genealogies of Mudar" and Rabi'a," while speech caused him to wander about definition and de- scription, verb and noun. In the meantime, the physician was unable to re- spond to Abu Habib's arguments and abandoned his moderate stance, for he falsified and altered the facts available to him and invented all his claims, be they reasonable or preposterous. When Abu Habib beheld and saw me, he rose and turned toward me, rendering his intransigent nature friendly and indulgent, for he began by embracing me and shaking my hand, pushing people away and rejecting all of them except for me, while saying: This is a well known lord; an excellent person, yet one who is un- excelled ; this is a man who is noble both as far as his paternal as well as his maternal uncles are concerned; this is a man who is extraordinary in his affairs and circumstances; this is a man of exalted ancestry, who has garnered virtue; this is a man who retains rights owed him by other people, whereas whoever falls short63 in the respect this man is due is full of hypo- crisy or disobedience. Then he said to me: O Sd"ib, do you know that this [illustrious man] is your paternal cousin, and that he is related to you both on your father's and on your mother's side; that a single genealogy embraces both of you, and that a single honor and virtue connect you to him? Al-Sd"ib said: Then he led me to a man who was surrounded by a large entourage; one whose stature was tall, whose courtyard was spacious, whose torrent-bed was wide, whose ambition was far-ranging, and whose religious beliefs were correct; a chieftain obeyed by his people, possessing gifts and feudal estates, whose curtain was easily penetrated, whose chamberlains were polite, whose supplicant is answered; his every act a marvel. Al-Sd"ib said: Abu Habib spoke with the great man in private for a long time and sought to obtain what he desired by mentioning me to him. Thus, the great man was overwhelmed with enthusiasm for me, he divested himself of his arrogance and condescension toward me, and he said: Welcome to a dear relative and a rare man of letters! Welcome to you, who are newly arrived, welcome indeed! Spacious be your dwelling place, 61 Mudar was one of the two largest and most powerful tribal groupings in ancient Northern Arabia. See E.I. 2, vol. 8, pp. 352-354. 62 Rabi'a was the other of the two largest and most powerful tribal groupings in ancient Northern Arabia. Both Mudar and Rabi'a were sons of 'Adnan, the eponymous ancestor of the Northern Arabs. See, n. 61, above. 63 Read li-1-gasiri, not al-qagiru.</p>

		<p>50 and smooth! To which clan do you belong, from among the Banu Häšim?64- May you be protected from every enemy and oppressor! Confusion and shame overwhelmed me, and I did not know whether to speak slowly or in haste, so I said: I am not a tribesman of the Banu Hasim nor a descendant of 'Abd Man,if,61 yet I would not be putting you off or contradicting you, were I to declare that it is 'Adn£n66 who joins your clan to mine and that it is within that family tree that lofty twigs and branches raise us high. Al-Sd"ib said: ' Then the master, Abu Habib, interrupted, saying: Shame on you for denying your relationship to your clan and rejecting your biography! Al-Sa'ib is a member of the Banu Hasim, to the very core! He is no member of Qays6' or Tamim!68 Rather, he is descended from those very members of Qurays69 who settled the bottom of the valley of Mecca! Lo, how can anyone confront or contest this statement of mine? Yet he is far below your rank, and stands still when compared to the sweeping range of your orbit. Nonetheless, one's origin is one's origin, one's kin are one's kin, one's head is one's head, one's feet are one's feet, one's courage is one's courage, and one's daring is one's daring. 70 Then I grasped what he was up to, and understood the scheme that had entered his mind and had occurred to him. Then Abu Habib said: O noble lord, a sacred bond has gathered us to your abode and a blaze has touched us while you are neither weak nor miserly. Al-Sd'ib said: . Then the great man prepared skewers of hastily roasted meat for us, and called up a flock of plump, hornless, young sheep, as a result of which, dish after dish appeared, and boon after boon was granted, while we remained in that state, drinking a sweet, as well as an acidulated wine, conversing privately with strong and powerful men, hearing melodies and songs, and mourning both their inhabitants and their habitations. We remained in such a state for days, months, epochs, and ages, until the time came when Abu Habib grew bored, and the cisterns of his cool, refreshing water were exhausted. See n. 22 above. ' 65 See E.I. 2, vol. 3, p. 260, and n. 22 above. He was the great-great-grandfather of the Prophet Muhammad. 66 Ancestor of the Northern Arabs. See E.I. 2, vol. 1, p. 210. 67 Qays 'Aylan was one of two major tribal subdivisions of Mudar. See n. 61 above and E.I. 2, vol. 4, pp. 833-835. 68 See n. 55 above. 69 The tribe inhabiting and controlling Mecca at the time of Muhammad, of which he was a member. See E.I. 2, vol. 5, pp. 434-435. 70 Read al-iqddm, not al-aqdam.</p>

		<p>51 He said to me: O Sd'ib, let no misgivings about me alarm you. Man is led by the bridle of Fate, while "virtue is tied to the forelocks of horses."" As for me, God knows that I am neither unjust nor malevolent. Nonetheless, these people have monetary assets and ready cash, yet they are sleeping and napping in gross dereliction of their duty, whereas I have been called by the summons to depart and the habit of emaciation, for in this world one finds oneself torn between reality and the impossible. Nevertheless, this lord of ours is an impressive one, hence I cannot break my oath to him or fail him in my response to his endeavors on my behalf. Were I to request his permission to depart, he would twist single strands into a firm rope to detain me and lower his curtain before me to refuse me, neither granting me leave to go nor acceding to my request to do so. Yet I must shake down the sides of his generosity and cause the teats of his favor to flow, if I am to obtain my traveling-allowance and fill my provision-bag with food, so that we may depart from him in peace and safety, without alarming him by announcing or notifying him of our devious intention. Perhaps we will return to him, and a strong she-camel or a thoroughbred steed will bring us back to him. Al-Sd'ib said: To carry out his scheme, Abu Habib waited for a moment when he found the great man to be in a kind 72 and affable mood, whereupon he called upon him and entreated his sympathy, then he came out to us, having kept his intentions hidden and having received the gifts he desired, whereupon we asked him: What fell to your lot, and for what purpose did you return to and tarry with the great man? Abu Habib replied: He was very grateful for my proximity to him and very pleased with my conversation. He asked me to recite descriptive poetry, which I did ;73 he asked me about the times, and I was fair in my opinions; he sought my guidance, so I offered it to him; he asked me to improvise, so I recited: O you who have a high-ranking abode, and whose forefather is 'Ali al-RÜjà,14 It is enough for the one who has triumphed that you see him the master of that glory. The matter is a clear one, not obscure, for when dawn appears, it is very clear. " Allusion to a hadit, as explained in W, p. 255, n. 25. 72 Read istaraqqa, not astariqqu, etc. '3 Both this passage, in italics, as well as the long one that follows, coincide textually with those found in "Maqäma No. 19." 74 See n. 53 above.</p>

		<p>52 You are a rain unto mankind; a first as well as a second lasting spring rain. All the members of your lineage are guardians of Orthodoxy (al-hudA), and all of you are ornaments to mankind. When the Banü Häšim75 unveil their high rank, then who are the Banu Tamim, 16 and who are the Banü Bali?" I nurture for the family of the Prophet a love in comparison to which every other grief is free of all care. I have plunged my bucket down a well whose water no bucket can exhaust. Would that I had a share in that well's generosity, for you, 0 son of Ortho- doxy, are wealthy. Abu Habib said: Then a fit of Häšimi munificence overwhelmed the great man, a frisson of Fdtimi enthusiasm moved him, and he said: Give me more, 0 generous man, may both the coward and the brave sacrifice themselves for you. Abu Habib continued: So I said: ' The pure and true one exalted you, and God honors and welcomes you! o son of Glory and Orthodoxy (al-hudA), is it true that you are the hidden Imdm whom Glory and Orthodoxy conceal in secrecy? You are descended from noble clansmen, all of them pure and loyal. Whoever compares you to humankind, compares the ocean to a few paltry drops of water. Glory to you, 0 descendant of the Virgin;78 glory to you, for you possess no equal and no one possesses your worth. Spring and summer are pleasant thanks to you, for they cause pure 79 milk to flow. Therefore, don anew the soft mantle of Majesty as long as lofty mountains and boulders endure. Abu Habib said: Then he gave me 80 a garment, cheered my heart, profusely poured out his , wealth, and gave me a servant and a mount. As for me, here you see me in this state, while the night traveler praises his own night travel. 75 See n. 22 above.. 76 See n. 55 above. - " See n. 56 above. 78 See n. 24 above. ' 79 Read safi, not sami and, see, W, p. 255, n. 42, and compare with W, p. 185. 80 Read fa->aq.fà, not fa->afrjà, and compare with W, p. 185.</p>

		<p>53 Al-Sä>ib said: . Abu Habib gave me a cut from the largesse he had received, and said: Beware lest you blow the lid; depart instead in safety and security, whether you turn left or right, if God Almighty so wills. Maqdma No. 20 (Wine )81 Al-Mundir ibn Humam narrated and said: Al-Sa'ib ibn Tammam informed us and said: I had bidden farewell to youth and passion, drained its last remaining drops, decided to turn contritely toward God and to abstain from all sin, turned my heart and breast toward repentance, emptied out winecups and drinks of wine, and put away musical instruments and the din they pro- duced, but when the strength of red wine assaulted me and the war of my passion conceived after barrenness, I returned to it after having been divorced from it, meeting its frown with a jovial countenance, for it was as if wine were a charming young girl who was the very embodiment of passion and love, imposing trials and tribulations on her lover, for indeed how she avoided him, refusing to reveal herself and appear, veiling herself in bubbles, while refusing her favors as lovers are wont to do! Yet from the interstices of her veil she emitted rays that left my heart distracted, for I saw no one superior to her, having encountered no one dearer to me before her; none more diffi- cult to win over for one desiring her, or easier for every refractory sinner to obtain. I was reminded by her brilliance of the flowers described by Abu Tammäm82 and of Hammam's Nawär;83 of the remorse that overwhelmed him, and of the subsequent regret he experienced. Of little avail was remorse to al-Kusa'í,84 or blame to al-Raba'i!85 After some difficulty her rebelliousness and resistance subsided, and it became possible to unveil her without alarm- ing her, for she lowered her veil, turned aside the reins of her former refusal, proved delicious to her drinker and inhaler, and yearned for her suitor and lover, so that her spirit commingled with my soul, abandoning my life as a bough to the blowing wind, smiling so as to reveal clear bubbles/ teeth, and leaving in contempt the most honorable covenant and relation- e' W, pp. 190-199; D, pp. 241-253. 82 (Abbäsid poet (188/804-231/846). See E./. 2, vol. 1, pp. 150-155; Suzanne Pinckney Stetkevych, Abii Tammam and the Poetics of the `Abbasid Age (Leiden: Brill, 1991). 83 Hammam is the Umayyad poet al-Farazdaq (d. 110/728), who repented of having repu- diated his wife Nawar, and mourned her loss to him, in his poetry. See E.1. 2, vol. 2, pp. 788-789. 84 Allusion to a proverb "More remorseful than al-Kusa`i," referring to a man who is reputed to have repented after breaking his bow. See D, p. 242, n. 3. $5 Not identified.</p>

		<p>54 ship. Hence, I did not cease to thirst passionately for monasteries, while moving among companions excellent as swift steeds and wild asses. I found myself halfway between soberness and a hangover, when I was driven to the banner of the wine merchant, at a time when night had let down the hems of its robe, lulled its censurers to sleep, caused its stars to set, put its meteorites to flight, lowered the flag of its Pleiades, dispersed its hidden stars like droppings, caused its shining stars to rise, caused its Milky Way to flow like a river that filled its basins, fertilized its thickets, obstructed its horizons, erased its tunnels, revealed its sultan to be a Negro, donned its jet black mantle, unfurled its flags, and passed around both feathered and unfeathered divining arrows. So I knocked on a door of that monastery, engaging in battle with the waves of night's open sea, while none but the flash of white wine and the fragrance of an oblique wind guided me to it. Then, after a while, an answerer responded, saying: "Whatever brought you here is remarkable." I replied: "I am a dissolute youth and a well-to-do, wholesale purchaser of wine," while the lassitude of drowsiness slowed him down, and he swayed like a garden branch in motion. So I said: "I would sacrifice myself for you, 0 drowsy sleeper, and slayer with the lances of your glances, who reveal your beauty but conceal your good deeds, with- holding your virtues, whilst lavishing only your fetid waters." But he did not deign to reply, nor was he guided in the direction of proper conduct, other than by pointing to some winejars shining like luminous gaps between the clouds, greeting me with a winecup, bowing his head, beckoning with his glance, and overwhelming me with his refinement. It was not long before he was followed by a woman pale as to the only parts of her veiled face that were visible, namely those around the eye, and white as to her veils, such that she did not know Ma`add86 from 'Adn£n,8? since only the winejug or the winejars nourished her. Then she revealed a face like the dawn, showing no need of a light or a lamp. She greeted and welcomed me, dragged and trailed the train of the robe of her generosity, and swore by the Messiah, saying: "How about going to a spacious abode and to a white wine pure as the eye of a cock and as healing as falling raindrops or to a deep red wine dark as a crow or to a yellow wine bright as the midday mirage, as well as to obedience and submission, acquisition and generos- ity ?" So I went with her to an assembly with spacious courtyards, a lofty structure filled with many men of unknown origin, that had been preferred Son of 'Adnan. See E.I. 2, vol. 5, pp. 894-895. 87 The ancestor of the Northern Arabs. See n. 66, above.</p>

		<p>55 among all gatherings and honored for the beauty of its mantles. Broad were its patios; marvelous, its musical notes and melodies. Then I looked right and left and perceived only a violent blow or a clamorous sound; only wine- cups, the drinking of wine, music, and a din. Then she said: "Don't you see that each man is with his own kind, and everyone is doing as he pleases? Therefore, choose whom and what you desire, for a man who is alone is unsociable. Turn wherever you wish, and tell me what you possess and what you have earned." So I replied: "I incline toward mature, middle-aged men, avoiding rugged grounds in favor of smooth ones, and spare me every rude ignoramus. As for what I have earned and possess, or divulged and concealed about my affairs: I have not drawn milk until I have first patiently tied the camel's teat to prevent its young from suckling, I have been gen- erous without limits and have made no matter public until after I have cau- tiously kept it secret, nor have I made up my mind about anything until after I have carefully considered it." Then I gave her the money and clothes I had with me, thus removing from her heart all misgivings and confusion concerning my ability to pay. Thereupon she said: "I ask your forgiveness for my rudeness and pray that one such as you will overlook my offense. The only reason for my rudeness is that an old man came to us by night some time ago claiming to be the lord of Oman. Then, after a few nights, he claimed that he was poor and had dependents, except that he was under the influence of wine and lacking no form of merriment and musical enter- tainment. He possesses all the outstanding culture, elevated understanding, obvious refinement, flashing glances, clever anecdotes and education, and trains and fringes of the robe of knowledge that you might desire, hence he did not cease to attract all those assembled, to shake the dust from their saddle blankets, to advance from one group of drinkers to another, and from one kind to another. But when we requested from him the money he had, in payment for our services, he refused his 'candy', got on his high horse, and turned his neediness into a retinue of supportive servants and a defend- ing army, whereupon everyone with whom he had previously associated in- terceded on his behalf, and everyone whom he had deceived and duped became fondly attached to him. Thus, he remained a hostage to these wine- jars, sharing them with us as part of our group." The narrator said: Then I said: . I would like to witness some of his clever anecdotes and tales, to enjoy carousing in his company, and to savor the information he has to impart. So she conducted me to a room of assembly covered with layers of rugs, containing furnishings embroidered down their length, a silver winecup, a jug, a servant-boy, and a Christian grandee. And there was al-Sadusi, whose</p>

		<p>56 hangover overwhelmed him, while his ass was waiting for him. Then, after a while, he recovered from his drunkenness, regained consciousness, and indited, saying: Give me a second drink, both of you, for the stars are motionless; either weary of night-travel or drowned; Spending the night in confusion without a guide, or as if their path and road- way were blocked. Give me to drink from the hands of a gazelle-fawn whose charms make for a delightful harvest. How excellent are the wine and lip-dew gathered from him! Whenever one group brings out wine, another group leaves me for his love. If he appears, his face is a full, shining moon or, if he bows, his figure is a leafy branch, So that there is a spring, consisting of his cheeks, for my glance to gaze upon, and a conflagration, ignited by the pupils of his eyes, for my heart to bum in. He possesses dignity, honor, and pride; the fact that his ancestor was Lu4ariq88 has made him conceited, So that when the Christians add up their glories, he figures among them as a boy of noble birth and descent. The illustrious Caesars reared him, so that the Christian grandee longed for him and betrayed them. The narrator said: So I said: Master Abu Habib, don't you recognize your drinking companion or re- member your former acquaintance? 8g He is either Roderic, the last Visigothic King of Hispania (see, W, p. 198, n. 65), who was defeated by TIriq ibn Ziydd at the battle of "Rio Salado" (identified as Rio Barbate) in 92nl1 (the vanquished Visigoth's body was never found, and his disappearance became the stuff of legend) or Rodrigo Diaz de Vivar, el Cid Campeador (d. 492/1099), (see D, p. 249, n. 1). The latter was a member of the predatory, prosperous, upstart, but petty nobility of Castile and, therefore, far less illustrious than the Visigothic king Roderic. Below, the boy addressed in this poem is related to the Roman emperors (Caesars) and is thereby portrayed as being of royal blood. I am thus inclined to agree with W that the Visigothic King, not the Castilian hero championed by D, is intended in this context. On the Cid in real life as opposed to the legend see Joseph J. Duggan, "Legitimation and the Hero's Exemplary Func- tion in the Cantar de Mio Cid and the Chanson de Roland," Oral Traditional Literature: A Festschrift for Albert Bates Lord, ed. John Miles Foley (Columbus, Ohio: Slavica, 1981 ), pp. 217-234; "A False Sentencia de Toledo, the Legend of the Cid's Illegitimacy, and the Question of his Nephews," Romance Philology 48:2 (1994), pp. 95-110; Samuel G. Armistead, "Dos tradiciones 6picas sobre el nacimiento del Cid," Nueva Revista de filologfa Hispdnica, 36:1 (1988), pp. 219-248.</p>

		<p>57 He replied: Are you not Abu 1-Gamr, the man of rank and high command? And he composed, saying: I have not forgotten my sincere friend of long acquaintance, for the religion of the noble person consists in his keeping his obligations. Nevertheless, wine has blunted the edge of my sword, whereupon they blamed me, though hardly aware of the full extent of my disobedience. The narrator said: So I spent days and nights with the Master, mounting the summits and heights of merriment, while we were delighted with every gazelle-fawn and singer and overwhelmed by every melody and song. The Master fell pas- sionately in love with that servant-boy and made public his longing and desire for him. From among his clever utterances about the boy are the fol- lowing words: . O gazelle-fawn whom coyness adorns, both the wandering and the encamped tribe long for you. What talent and what beauty are yours, for which Talent and Beauty them- selves long! As soon as he became aware that I was lovesick, pride and coyness over- came him. In love, a promise is tiresome. He has never known what avoidance and boredom are like. I said to him: "By the Messiah, grant me a love union." He replied; "That is as impossible as the appearance of a weak consonant! How dear is invoking the Messiah, yet I, who am a crescent moon, will still . play hard to get." . They said: "A love union with an infidel is forbidden/permitted." Perhaps, in a case of extreme passion, it might be permitted. How excellent is the winecup offered by his hands, when his cool lip-dew mingles with it. From among the Master's words about the boy are the following: I remember a tender youth, who only heeded merriment and passion, who only grew up broaching the winejar. I would lavish my very soul upon him, were he to lavish on me the goal of my desires, but he is, by nature, disposed to stinginess. What is wrong with him, when my love for him could never be diverted, even if my love were to be divested of insecurity about him? . While he is gracious with regard to my love, he does not satisfy it in return, so what a delightful dissatisfaction and graciousness I enjoy!</p>

		<p>58 From among the Master's words about the boy, are the following: A full moon circled around a bright, late-moming sun. The moon embraced the sun's breast. The full moon circled around the sun as a spinster and a bride; how . excel- lent was the winecup, since it was the bridal veil. Even if a beloved's betrayal were fitting, betrayal on your part would not be fitting today, For I am a hostage in your hands, and my heart's core, in satisfying you, pours forth a blood requiring no revenge. After I am gone, I fear lest my tribesmen should harm you, for their fighting men enjoy lofty rank and great power. From among the Master's words about the boy, are the following: The cupbearer went his rounds with the wine as bubbles rose to its surface, so that I said: "They are pearls," adding: "They are jewels studding a smooth hide." He has a slender neck like that of a gazelle stretching up its head to pick fruit from a tree, yet whom the ripe fruit of the arik tree does not fill with desire. He is a fresh branch on a sand dune whose flowers are a white lily and a red rose. If he has become unique in his beauty, then I am unique in loving him, And if Yazid" had ever seen him, Burd9° would never have filled Yazid with desire. Al-Sa'ib said: Our stay was prolonged, so that retribution almost befell us, until my earnings were depleted, "feeble indeed alike are the seeker and the sought,"9' our separation became necessary, our union was dissolved, and I left him in his state, neither making a move to leave or to depart, while his breast was neither cheered by, nor exposed to repentance. 89 Yazid ibn Rabi'a ibn Mufarrig (d. 69/688) was an Umayyad poet. He is said to have invented the poems and romances of the Himyarite kings. See W, p. 199, n. 79; R.A. Nicholson, A Literary History of the Arabs (Cambridge: Cambridge University Press, 1907 [repr. 1956]), p. 19, n. 2. 90 Burd was Yazid's slave-boy and catamite. See W, p. 199, n. 79. 9' Qur'an 22:73.</p>

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