The Epistle of Forgiveness. Abu l-'Ala al-Ma'arri

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СКАЧАТЬ e.g., Ibn Khallikān, Wafayāt, i, 115. 16 Al-Qifṭī, Inbāh al-ruwah, i, 85. 17 Yāqūt, Muʿjam al-udabāʾ, iii, 176–213; see Margoliouth, “Abū ’l-ʿAlāʾ al-Maʿarrī’s Correspondence on Vegetarianism.” 18 e.g., Yāqūt, Muʿjam al-udabāʾ, iii, 125. 19 Yāqūt, Muʿjam al-udabāʾ, iii, 126; Ibn al-ʿAdīm, Bughyat al-ṭalab, p. 910 mentions “seventy poets from al-Maʿarrah.” 20 On speaking animals, see Wagner, “Sprechende Tiere in der arabischen Prosa.” 21 There are several versions of this anecdote, see, e.g., Ibn al-ʿAdīm, Bughyat al-ṭalab, pp. 879–80. 22 Gibb, Arabic Literature: An Introduction, whose “Silver Age” begins two years before al-Maʿarrī’s death, with the Seljuqs entering Baghdad. 23 Yāqūt, Muʿjam al-udabāʾ, iii, 142; cf. e.g. Ibn al-ʿAdīm, Bughyat al-ṭalab, p. 865. 24 Ibn al-ʿAdīm, Bughyat al-ṭalab, p. 909, al-ʿAbbāsī, Maʿāhid al-tanṣīṣ, i, 52. The two snakes growing on the shoulders are reminiscent of al-Ḍaḥḥāk/Zahhāk/Zuhāk, the evil Arabian king of Iranian lore; see, e.g., E. Yarshater, “Zuhāk.” Ibn al-ʿAdīm gives the dream an interpretation that is favorable to al-Maʿarrī: the snakes are the false accusations of heresy and unbelief; the dream describes the sheikh’s life, not his afterlife. 25 Dawkhalah or dawkhallah means “date basket made of palm leaves.” 26 On Ibn al-Qāriḥ see Yāqūt, Muʿjam al-udabāʾ, xv, 83–88; shortened in al-Ṣafadī, Wāfī, xxii, 233–35; al-Suyūṭī, Bughyat al-wuʿāh, ii, 207. It is said that he died after 421/1030 (al-Ṣafadī, xxii, 234; Yāqūt, implausibly, has “after 461/1068”). 27 For a fragment of four verses, see Yāqūt, Muʿjam al-udabāʾ, xv, 84. 28 For a German translation and study, see Schoeler, “Abū l-Alāʾ al-Maʿarrīs Prolog zum Sendschreiben über die Vergebung.” 29 ʿĀʾishah ʿAbd al-Raḥmān “Bint al-Shāṭiʾ,” Qirāʾah jadīdah fī Risālat al-Ghufrān, pp. 52–54; eadem, “Abū ʾl-ʿAlāʾ al-Maʿarrī,” p. 337. 30 Schoeler, “Abū l-Alāʾ al-Maʿarrīs Prolog,” p. 421. 31 Schoeler, “Die Vision, der auf einer Hypothese gründet: Zur Deutung von Abū ’l-ʿAlāʾ al-Maʿarrīs Risālat al-Ġufrān.” 32 Al-Dhahabī, Tārīkh al-Islām: Ḥawādith wa-wafayāt 441–50, 451–60, pp. 199–200; the Arabic words are mazdakah, istikhfāf, and adab. The term mazdakah, instead of the normal mazdakiyyah, is unusual but found elsewhere, e.g., al-Ṣafadī, Wāfī, xv, p. 426. Since Mazdak is not mentioned in Risālat al-Ghufrān, Nicholson suggests (Journal of the Royal Asiatic Society, 1900, p. 637) that mazdakah could be a corruption of the common word zandaqah, which has a related meaning. The former is derived from Mazdak, who was the leader of a pre-Islamic revolutionary religious movement in Sassanid Iran in the early sixth century ad, while zandaqah is derived from zindīq, “heretic,” often implying Manichaeism. 33 He is followed by Brackenbury in his English translation, which is based on Kaylānī’s edition. 34 Qusṭākī l-Ḥimṣī, in articles published in Majallat Maʿhad al-Lughah al-ʿArabiyyah (Damascus), 7 (1927) and 8 (1928); see Hassan Osman, “Dante in Arabic.” 35 See Strohmaier, “Chaj ben Mekitz – die unbekannte Quelle der Divina Commedia.” 36 “The Risālatu’l-Ghufrān,” p. 76. 37 True Histories, in Lucian, Chattering Courtesans, pp. 308–46; see esp. pp. 330–39. 38 Keith Sidwell, in his introduction to Lucian, Chattering Courtesans, p. xx. 39 See e.g. Tibbets and Toorawa, section “The tree” in the entry “Wāḳwāḳ,” EI2, xi (2002), pp. 107–8. 40 Lucian, Chattering Courtesans, p. 312. 41 See e.g. J. M. Continente Ferrer, “Consideraciones en torno a las relaciones entre la Risālat al-Tawābiʿ wa-l-Zawābiʿ de ibn Šuhayd y la Risālat al-Gufrān de al-Maʿarrī,” in Actas de las jornadas СКАЧАТЬ