weekly poetry #1

28 September 2009 at 10:02 pm (arabic, weekly poetry) (, , )

Partly taking inspiration from my reading of Robert Irwin’s brilliant compilation Night & Horses & Desert: An Anthology of Classical Arabic Literature and partly taking the idea from 3QuarksDaily and JEH Smith (with the added benefit of keeping me updating regularly), I’ve decided to start a weekly poetry post. The poetry (and not necessarily only a single poem!) that I choose will come from all different languages, cultures, and periods, and will mostly be in English/translation (whether my own or someone else’s). When I have time or am motivated enough, I’ll include commentary/explanation/biographic details. So for the first post, who better to start off with than one of the most famous of classical Arabic poets?

Abu al-Tayyib Ahmad ibn Husayn al-Mutanabbi (915-965 CE), was a panegyrist for the famous emir Sayf al-Dawla for a time, and was also known for writing fakhr, or poetry with a self-vaunting or boasting attitude. His laqab (nickname) is from the 7th form of the verb نبى “to be a prophet” and means “the would-be prophet” or “the one who gives himself out as a prophet.” Arrogant, perhaps, but a huge baller:

I have tasted the bitter and the sweet of affairs
And walked over the rough and smooth path of days
I have come to know all about time. It cannot produce
Any extraordinary word or new action.

(Translation: Franz Rosenthal, Knowledge Triumphant: The Concept of Knowledge in Medieval Islam, Leiden 1970, p. 277)

Another one:

Live where you will
acquire virtue and knowledge
for the fuller man is he who says:
This is what I am,
not, ‘my father was so-and-so’.

(Translation: Omar Pound, Arabic and Persian Poems, Washington 1970, p. 64-65)

Lastly, a story about his wit and subtlety, my translation from the Kitāb Tasliyyit al-Khawāṭr fi Muntakhbāt al-Malḥ wa al-Nawādr by Shākr al-Batlūnī:

One of the subtle of signs is that the famous poet al-Mutanabbi once praised a certain enemy of his king. The king then became angry, and had it in mind to assassinate him. al-Mutanabbi fled. Then after a period of time, the king ordered his secretary to address al-Mutanabbi amiably, that he would return; then the king would deceive him and kill him. But though the secretary loved al-Mutanabbi disobedience was not possible for him. So he wrote at the end of the letter “[the king] has forgiven you, God willing” and put a shadda on the nūn (of the word inna). Then when al-Mutanabbi understood it, he set out and dispatched a letter to the secretary, after having added an alif after the nūn with a shadda. And this is one of the subtlest of signs: the scribe meant by the inna, the speech of God be exalted, “the notables conspire against you, in order to kill you; leave! I am one of your sincere advisors.” And al-Mutanabbi meant by the addition of alif, the speech of God be exalted, “we will never enter [that kingdom], as long as they continue to be in it.”

Go here to listen to a recitation of one of his panegyrics.

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dym sassenach!

5 September 2009 at 9:11 pm (language, literature) (, , , )

Reading Confessions of an Opium-Eater, I came across this hilarious passage describing a portion of the author’s stay in Welsh country as an adolescent. In it we see that the author (and probably other British folk of his educated class) considered Welsh to be a funny and unpronounceable language (on that matter, see the comedy of Rhod Gilbert) and that one could expect English to be a minority language in that region, even among young people (and not the other way around, like today).

And, that English is referred to as “Saxonese” (sassenach), apparently, in Welsh. I like that term much better, because, though we always refer to white people as Anglo-Saxon, we never call their language anything but Angle-ish (English). The term sassenach would make sense in Welsh if, when the Germanic tribes invaded Britain, there were more Saxons in the West intermingling with Welsh people, and the Welsh thus used Saxon as a blanket term for all Germans.

Once in particular, near the village of Llan-y-styndw (or some such name), in a sequestered part of Merionethshire, I was entertained for upwards of three days by a family of young people with an affectionate and fraternal kindness that left an impression upon my heart not yet impaired.

… They spoke English, an accomplishment not often met with in so many members of one family, especially in villages remote from the high road. Here I wrote, on my first introduction, a letter about prize-money, for one of the brothers, who had served on board an English man-of-war; and, more privately, two love-letters for two of the sisters. They were both interesting-looking girls, and one of uncommon loveliness. In the midst of their confusion and blushes, whilst dictating, or rather giving me general instructions, it did not require any great penetration to discover that what they wished was that their letters should be as kind as was consistent with proper maidenly pride.

… Thus I lived with them for three days and great part of a fourth; and, from the undiminished kindness which they continued to show me, I believe I might have stayed with them up to this time, if their power had corresponded with their wishes. On the last morning, however, I perceived upon their countenances, as they sate at breakfast, the expression of some unpleasant communication which was at hand; and soon after, one of the brothers explained to me that their parents had gone, the day before my arrival, to an annual meeting of Methodists, held at Carnarvon, and were that day expected to return; “and if they should not be so civil as they ought to be,” he begged, on the part of all the young people, that I would not take it amiss. The parents returned with churlish faces, and “Dym Sassenach” (no English) in answer to all my addresses. I saw how matters stood; and so, taking an affectionate leave of my kind and interesting young hosts, I went my way; for, though they spoke warmly to their parents in my behalf, and often excused the manner of the old people by saying it was “only their way,” yet I easily understood that my talent for writing love-letters would do as little to recommend me with two grave sexagenarian Welsh Methodists as my Greek sapphics or alcaics; and what had been hospitality when offered to me with the gracious courtesy of my young friends, would become charity when connected with the harsh demeanour of these old people.

Check out the whole work at Project Gutenberg. Thomas De Quincey writes singingly eloquent phrases that are often quite humorous.

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17th century egyptian curses

4 September 2009 at 2:38 pm (arabic, language)

Returning again to the annals of the erudite Yusuf al-Maghribi’s cleverly-titled Dafʿ al-iṣr ʿan kalām ahl miṣr, we find recorded various curses and swear words used by Egyptians in the 17th century. There isn’t much analysis, just observation. Though al-Maghribi must have had an opinion on using swears/curses, he seems to have been mainly interested in them as linguistic curiosities. It is fascinating to see a linguist at work during this period in Egypt. His book could have been supplemented, though, by a transcribed, voweled passage of someone speaking the Egyptian dialect (because sources for “Middle Arabic” are so scarce).

Because curses and swears are usually based on what cultural mores or religious morals deem bad (which changes over time), such words and phrases can be quite humorous out of context.

Some insults and swears:
زِبْل مُفَرَّك zibl mufarrak “crumpled dung”

وَغْل waghl “parasite”

نِغِف nighif “dry snot”

تِرّل tirril “oaf”

مَهْبول mahbūl “simpleton”

بَهْلول bahlūl “silly, foolish”

هَبيل habīl “stupid”

عِكْفِش ʿikfish “stupid”

Some curses:

سُخام و لُطام sukhām wa luṭām“filth and slaps!”

رَغَم الله انْفُه ragham allah anfu “may god rub his nose in the sand”

نمّلت اِسْتُه nammilet istu “may his ass tingle”

في رقبة العدوّ سِلْعة fi raqabet alʿuduw silʿah “a cyst on the enemy’s neck!”

على قَلْبِهم دَبْلة ʿalā qalbihum dablah “may there be a lump on their hearts”

للعدا الَحكّة l-lʿada l-ḥakka “may the enemy get the itch!”

For those interested in vulgar expressions used in contemporary Arabic, the website mo3jam.com, a user-generated compendium of slang in the different Arabic dialects, is highly useful.

Reference: Egyptian Arabic in the seventeenth century: a study and edition of Yusuf al-Magribi’s Daf’ al-isr ‘an kalam ahl Misr, Ph.D dissertation, Liesbeth Zack, Netherlands Graduate School of Linguistics 2009. View the original Arabic text.

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