Scholarly opinion on the poem’s authorship may differ, but there is literary historical value in documenting the poem as it occurs in some of the Mss of Ibn Maṭrūḥ’s that have come down to us.Elsewhere I have proposed treating poems like these as poems in parallel in order to cope with situations in which positivist tendencies in literary history encourage us to flatten the complexity and disorder that surround literary creation, transmission, and reproduction.41 I find it vital and germane to record and make sense of the fact that for some anthologists, -compilers, scribes, and readers in the centuries following Ibn Maṭrūḥ and Ibn Sanāʾ al-Mulk’s deaths, a poem by one could have been plausibly attributed to the other.It is worth noting, too, that Ibn Maṭrūḥ’s s by two Ayyubid-era, 7th/13th-century Egyptian poets into a single codex betokens an indigenous literary history based on chronology, geography, and genre that was the direct forerunner of our orientalist literary history, which has sidelined the careers and legacies of poets like Ibn al-Nabīh and Ibn Maṭrūḥ.Tags: ginnifer goodwin justin long datingZambia datingOld sexy woman in webcamWebcam sex show omegle moviesemily maynard and dale earnhardt jr datingSexy teen flirtsdating in damascus syriaPunjabi sex cam chatMutual sex online webcam
This is no impediment, however, to the poem’s popularity, which continues to this day: the first two words of the poem “ 3.
You came to Egypt, wanting to seize her; You thought that the [sound of] pipes blowing was just the wind, you drum! But then death drove you toward a black steed And the open spaces before your eyes became narrowed. You left after you deposited your companions—because of your despicable behavior—in the bottom of their crypts. Fifty thousand, none of them can be seenwho aren’t dead or wounded, taken prisoner. May God bring you another day like that one, Perhaps then Jesus () in which the tributary of the Baradā river is deliberately confused with the ruler who ordered it to be dug, the caliph Yazīd b. 683), who is reviled by many Muslims as the villain of the Battle of Karbalāʾ.
Muḥammad al-Maġribī.10 Al-Ṣāliḥ’s dating is corroborated by the more recent catalogue of Köprülü manuscripts, though this only records that the Ms was copied in the 10th/17th century.11 The Ms is part of the Fazıl Ahmed Paşa collection. Ḥusayn Naṣṣār is the only editor to have used this Ms.
He describes it briefly in the introduction to his edition but does not give a shelfmark.19 According to him, the end of the Ms was missing from the copy he used. This Ms begins with al-Nabhānī 62 followed by al-Nabhānī 75; it ends with Amīn 88. Muḥammad al-Harīrī al-Ḥalabī around 1750 according to Ahlwardt.21 shares a codex with the previous Ms.22 Ms Sprenger 1127-3 falls on ff. It includes a unique introduction by the anonymous compiler of the collection.23 The collection begins with Amīn 98 and ends with Amīn 93.
I find it equally thought-provoking that a ten-line 2. To one who tells me I should leave him, I say:“By pointing a finger, you’ve only guided me toward him.” 3. Won’t you stop your mouth from sweetening your lips?
I could see the surface of his cheek was moist and verdant: O pasture so sweet! The water of his cheek blazed, or [perhaps] its glowing embers flowed, O embers so sweet-smelling! And won’t you order your chest to suppress your sighs? Those who love inferior others blame those who love him:for the lovers of colocynth know nothing of honey. I’d give my life for one who, if he were to grant me a meeting, May I never enjoy happiness again after that! Not every sweet-lipped one succeeds in attracting adoration, And not every smooth-necked one can rob men of their wits.
NB: throughout this article, I refer to Ibn Maṭrūḥ’s poems by their left-most position in the concordance table found in the appendix.
, but the order of poems it preserves is unique, it offers many textual variants, and indeed the selection of the poems in the manuscript itself is important evidence for the reception of Ibn Maṭrūḥ’s literary production.
begin with a poem that is elsewhere said to have been written by Ibn Sanāʾ al-Mulk (d.
608/1211).37 A marginal comment in Ms Rylands itself corroborates this attribution.38 The poem is also found in Ms Damascus according to Naṣṣār who reports that the order of poems in Mss Rylands, Bri Lib1, and Damascus is similar and unlike that of the other Mss he consulted.