Ṭ ḍ Ḥ ḥ ṣ ʾ ṭ ʿ Ẓ ẓ ḡ ḏ š Š Ḏ

Summary

Form and setting

The novel opens and closes with a brief frame narrative describing the human owners of an orchard on the edge of a town, in which lies the beehive of an elderly beekeeper. Otherwise, The Bees is set within the world of this hive of honeybees. It is a third-person narrative from the point of view of one worker-bee, Flora 717.

The world of the hive is portrayed in ways which blend human ways of apprehending the world with bees'. For example, the world of the hive, most of whose inhabitants are biological sisters, is conceptualised in ways that evoke a medieval Christian nunnery, with the queen bee thought of as a divine mother-figure evoking the Virgin Mary in Roman Catholicism; the small number of male drones are conceptualised as rumbunctious, ruff-wearing knights; rooms include nurseries and the Chapel of Wax; the hum of the bees in the hive is conceptualised as the Holy Chord. The bees frequently apprehend the world through scent, which the novel often describes in concrete terms (for example, "Sister Sage curled a filament of her own scent around Flora's antennae", pp. 30--31).

Hive society is divided into different kin groups with spcific roles, named after flowers. For example, the Sage are priestesses, the Thisle are guardians, and the Teasel are nurses. Those bees who have individual personal names are also named after flowers, such as Sister Sage, one of the Melissae. The kin at the bottom of the hive's social hierarchy, too despised to be named after a specific flower, are the Flora, who are viewed as ugly, smelly, unable to talk, and serve as sanitation workers, clearing the hive of debris and corpses. Bees from diverse kin may become foragers, flying away from the hive to gather food. A further social role is being a member of the "fertility police", who kill infirm or deviant bees.

A regular feature of the bees' day is "Devotion", when the Queen's scent permeates the hive, the bees hum the Holy Chord, and the sisters of the hive experience a sense of union with one another and with their Holy Mother the Queen.

Plot

The story begins with the emergence from pupation of the protagonist, Flora 717, who faces prejudice and abuse throughout the story on account of her despised status. She is, moreover, larger and darker than most Flora, and born able to speak. For these reasons, the fertility police plan to kill her, but a cold and rainy summer has left the hive short-handed, and the priestess Sister Sage intervenes to save the talented heroine. Sister Sage setting Flora 717 to work in the nursery, feeding royal jelly (referred to by the bees as "flow") to the larvae. There Flora witnesses the fertility police destroying eggs laid by any bee other than the Queen, and any bee suspected of laying those eggs. Refusing to co-operate with the fertility police, Flora is threatened with execution but again saved by Sister Sage, who sends her to work in Sanitation. In this role, Flora encounters various areas of the hive (such as the Fanning Hall, where nectar is reduced into honey) and sections of hive society (such as the drones, who are entitled, demanding, adored by the sisters, and given to sexual harassment; Flora narrowly avoids being raped). Flora's work as a corpse-bearer takes her out of the hive for the first time.

Flora takes a central role in killing an attacking wasp and is rewarded with an audience with the Queen. The Queen's ladies in waiting take Flora to the Holy Library, a hexagonal chamber the scents of whose walls contain six key chapters in the collective memory of the hive. Flora gets to read its scent panels, learning of predators outside the hive, "the Kindness" (the practice of killing infirm, deviant, or elderly bees), what the reader recognises as the robbery of honey by humans, and other phenomena which she struggles to comprehend. Flora learns that the Queen is not in good health, before being chased away by the ladies in waiting.

Hurt by her separation from the Queen and finding herself unable to participate in Devotion, Flora aspires to become a forager. Before she does, disaster strikes the foragers when they collect pollen from a field of rape that has been doused with pesticide, bringing illness and polluted food into the hive. The venerable forager Lily 500, who had signalled this food source to other foragers before the pesticide was sprayed, is unfairly killed by the fertility police, but before her death she is able to transmit her store of foraging data to Flora.

At this point, the story begins to alternate between two aspects of Flora's life. To her own surprise, Flora lays an egg, experiencing maternal affection despite knowing that it is forbidden; this is followed later in the book by a second and then a third egg. One thread of the narrative therefore concerns Flora's efforts to bring an offspring to pupation. Flora tries to enable the birth of her first offspring by sneaking the egg into the nursery. This is found and destroyed by the fertility police, and Flora witnesses another bee being killed on suspicion of laying it. Learning to make beeswax to form a cradle, she finds a hidden place in which to lay her second egg, but it is destroyed when the hive's human cultivator intrudes at the end of the season to remove honeycomb.

Shortly after laying her first egg, Flora is required to become a forager due to the the poor summer, the loss of foragers to pesticide, and her acquisition of Lily 500's data. The second thread of the narrative, then, concerns Flora's foraging expeditions. She is very successful and frequently shows other foragers how to find food by performing waggle dances. Flora's foraging expeditions see her fleeing crows, escaping a trap laid by wasps, colliding with a mobile phone mast, receiving prophetic wisdom from spiders, and exploring a conservatory.

As winter closes in, the sister bees, following the instructions of the Hive Mind, slaughter those drones that have not successfully mated outside the hive and then form a winter cluster. Flora discovers that the least obnoxious drone, Sir Linden, has survived the cull, injured, and enables him to hide in the cluster and survive. The cluster is briefly disturbed by the incurson of a mouse, which they kill and enbalm in propolis.

As winter goes on, evidence that the Queen is seriously ill grows, and as spring begins Flora identifies that the Queen is a source of sickness in the hive. The fertility police have a Thistle execute the Queen, and the hive moves into a period of internal strife. Flora lays her third egg and this time successfully hides it and brings it to pupation. Sister Sage identifies Flora's motherhood, but Flora kills her, disposing of the body with the help of Sir Linden.

As the disorder in the hive grows, several "princesses" ( virgin queens) are born to different kin and begin to fight to the death. A Sage princess is winning until Flora's child, who turns out also to be a princess, emerges and kills her to become the new Queen. Immediately after, the hive faces an unstoppable attack by wasps, and Flora helps her daughter lead the colony in a swarm; her daughter mates with Sir Linden; and they find a new home, in a hollow in a beech tree. Flora's life implicitly ends at this point.

who are the Melissae??

Broken String, using https://eprints.whiterose.ac.uk/182985/6/06-Nicholls-rev.pdf

https://www.nasscal.com/e-clavis-christian-apocrypha/ever-new-tongue/

Editions and translations

• In Tenga Bithnúa. Máire Herbert and Martin McNamara, Irish Biblical Apocrypha: Selected Texts in Translation, ed. by Máire Herbert and Martin McNamara (Edinburgh: T&T Clark Ltd, 1989)
• Carey, John (2009). Apocrypha Hiberniae. Corpus christianorum. Turnhout: Brepols. ISBN  978-2-503-53075-8. (edition)
• Carey, John (2018-01). The Ever-New Tongue – In Tenga Bithnúa: The Text in the Book of Lismore. Apocryphes. Vol. 15. Turnhout: Brepols Publishers. doi: 10.1484/m.apocr-eb.5.114902. ISBN  978-2-503-57929-0. {{ cite book}}: Check date values in: |date= ( help) (translation)

Sibṭ Ibn al-Jawzī, Mir’āt al-zamān fī ta’rīkh al-aʻyān, ed. by I. ʻAbbās, Beirut 1985, in the vicinity of vol. 1, 344 ('an immense Universal History') ^[1]

J. Meyouhas, Bible Tales in Arab Folklore, London 1928

Mirkhond, La Bibbia vista dall’Islām, Rawzat-us-Safā ovvero il giardino della purezza, transl. it., Milan 1996

Ibn Iyās, Badā’iʻ al-zuhūr fī waqā’i‘ al-duhūr, Beirut n.d., in the vicinity of p. 94

al-Nuwayrī, Nihāyat al-arab fī funūn al-adab, Cairo 2003, in the vicinity of vol. 12, 133

J. Spiro, L’Histoire de Joseph selon la tradition musulmane, Lausanne 1906 [does this translate or edit sources or is it a secondary study?]

J. Knappert, Islamic Legends: Histories of the Heroes, Saints and Prophets of Islam, Leiden 1985, in the vicinity of vol. 1, 90 [what is this text?]

Other stuff

Dr John Richards, Senior Lecturer in History of Art: https://www.gla.ac.uk/schools/cca/news/headline_915231_en.html (would be nice to write an article but this might also be a lead to finding those great carvings of that Italian sculptor).

'Thus the original of Hindavi poems and songs may well have been by Amir Khusraw, but no definitive text can be prepared on the basis of the multiple versions that abound today. As with other great medieval poets, minor poets would add their own poems to that of the master's oeuvre in order to derive prestige by association with them. However, since nobody doubts the fact that Amir Khusraw wrote in Hindavi and the question of authenticity is moot, the point is to focus on the place of these texts in today's society.

In addition to the devotional songs about Nizamuddin Awliya discussed above, Amir Khusraw's authorship is attached to women's folksongs sung at weddings, riddles, and any genre of Hindavi poetry that involves double entendre or wordplay. The fact that the poet was so fond of puns and enjoyed switching language codes makes a strong case for his having authored this body of literature. In addition to Persian riddles (chistan), there is a category (dosukhane) where the question is asked in two languages while the answer is a homonym that answers both questions:

Kuh chih midarad? (Persian) Musafir ko kya chahiye? (Hindi/Urdu)

What does the mountain have? What does a traveler want? Sang Stone/Companionship

The riddle can take another form: I saw a wondrous child in the land of Hindustan, His skin covered his hair, and his hair his bones! Answer: Mango

There are innumerable riddles like these in the Khusravi mode. Print page - 89 - See Original Image

Another genre of poetry that is drawn upon in folk poetry is the shahrashub, which in Persian is a flirtatious exchange between the poet and a boy who is engaged in a particular trade or task. The earliest of these were written in the form of quatrains, and in Amir Khusraw's poems there is often a woman in place of a boy. This is one of his "purely" Persian poems:

I saw a mendicant boy sitting in the dust, His face was beautiful like that of Layla, but his head downcast like Majnun, Indeed, his beauty was enhanced by the dust, For a mirror becomes brighter when polished with dust.

In some of these, the first three lines are Persian, while the last is mixed Persian—Hindavi. In the following quatrain, the last line uttered by the woman is a pun, i.e., it can be read both as a Persian sentence or a Hindavi one:

I went for a stroll by a stream And saw a Hindu woman on the water's edge,

I asked, "Pretty one, what is the price of your hair?"

She cried out, "Every hair a pearl/Get lost, you lout!"

The enduring presence of this genre of poetry in the daily lives of South Asians exists in an advertisement for yogurt from a magazine published in Lahore that depicts a traditional female yogurt-seller and Amir Khusraw as he is commonly envisaged, with the text of his poem about her in Persian/Hindavi and in an Urdu translation.

Amir Khusraw's playful side can also be seen in a category of Hindavi poetry (mukarni) of a bawdy nature in the form of two female friends conversing about the lover of one of them, which again relies on witty wordplay:

"Once a year he comes to my town, With his mouth on my mouth, he feeds me juices, Print page - 90 - See Original Image

I spend much money on him." "Who, girlfriend, your man?""No, girlfriend, a mango."

There are a number of such mukarnis attributed to Amir Khusraw but whose language and style vary so considerably that they cannot have been authored by one individual. All these forms of folk poetry are so common and unquestionably considered to be the work of the great poet that the issue is no longer one of establishing the authenticity of these texts but of the symbolic attribution of linguistically significant utterances that are part of a living and dynamic culture.' Amir Khusraw: The Poet of Sufis and Sultans written by Sunil Sharma, fl. 2005, in Makers of the Muslim World (London, England: Oneworld Publications, 2005, originally published 2005), 151 page(s)

Add to Arabic riddles refs in: https://gallica.bnf.fr/ark:/12148/bpt6k5790331r/f193.item Rene Basset in Revue des Traditions Populaires, vol. 32 (1916-17: 186-190).

Yehuda haLevi riddles

. . | – – ⏑ | – – – ⏑ | – – – ⏑ | בְּלִיַּעַל וְיָרִיחַ מְדָנִים

וְעַז מֵצַח וְיַפְרִיד בֵּין עֲצוּמִים

לְשׁוֹן צֶדֶק וְיַחְבִּיר הָעַמִיתִים

וְיַקְבִּיעַ שְׁלוֹמִים בַּיְקוּמִים:

Google translate attempts:

Bial'al and Jericho from Danim

And a bold face and will separate between the oppressed

Shaun Tzedek and Yahbir Ha'Amitim

And he will establish peace in the universes

Bial'el and Jericho, the Danites, and the goat from Tezach, and he will separate between the peoples with the tongue of righteousness, and he will unite the fellows, and he will establish peace in the universes.

(once you've typed these up, remember to integrate solutions from https://www.jstor.org/stable/23588346)

one who had been a student in the 1930s as ‘a reclusive and pedantic scholar’; according to other recollections, Okey continued to entertain students both formally and socially; see L.A. Clarkson, A University in Troubled Times: Queen’s Belfast 1945-2000 (Dublin, 2004), 107.

Title Twelfth century homilies in ms. Bodley 343 Creator

Belfour, A. O. 

Early English Text Society. 

Bodleian Library. 

Publisher London : Kegan Paul, Trench, Trübner & Co. for the Early English Text Society Creation Date 1909 Contents Contents: Text and translation Subject

Sermons, English (Middle)

Series

Early English Text Society (Series). Original series ; no. 137. 

Early English Text Society. Original series ; 137 

Nefeli Papoutsakis, Desert Travel as a Form of Boasting: A Study of D̲ū r-Rumma's Poetry, Arabische Studien, 4 (Wiesbaden: Harrassowitz, 2009), ISBN  9783447061124, ISBN  344706112X

vi, 169 p. ; 24 cm.

The work focuses on the topic in Arabic poetry known as fakhr ('praise, boasting'), whereby a poet praises an individual (often himself) or a group (often his tribe). Based on the author's Oxford D.Phil. thesis, supervised by Geert Jan van Gelder. ^{[2] [3]} Chapter 1 surveys what is known about Dhū al-Rumma and his work. ^[3] Chapter 2 focuses on how Dhū al-Rumma uses descriptions of travel (and its perils) as a medium for fakhr. ^[3] Chapter 3 examines how Dhū al-Rumma, noted for his interest in describing the natural world, uses descriptions of the fauna of the inhospitable desert in his handling of travel. ^{[3] [4]} Chapter 4 considers how Dhu al-Rumma talks about himself and his companions. ^[4] Chapter 5 examines his portrayal of camels.Cite error: A <ref> tag is missing the closing </ref> (see the help page).

{{lb|ar|obsolete}} {{lb|ar|classical}} Arabic dictionary advice: https://en.wiktionary.org/wiki/Talk:%D8%AE_%D8%AA_%D9%85 * {{R:ar:Wehr-3}} Template:R:ar:Lane

northafrica: حاجيتك ما جيتك لوكان ما هُما ما جيتك Middle East: حَزٍّر فَزٍّر Ṣ Ṭ ḍḥṣʾṭʿẓ Ḥ

https://www.youtube.com/watch?v=7B4kyJ2DILg

عنا جاي العيد

~ ~ ~

رايح وين .. الليلة عيد

والإيدين إيد بإيد

قالوا ضلّ تا نعيّد سوا

العيد الكل خلّينا سوا

سامعة صوت بعيد

لعنّا جايي العيد

~ ~ ~

صار التلج عالي كتير

تكرج كرج دمعة تصير

تلمع هون ع مخدّة طفل

ضلّك هون في أكتر دفا

لا لا تروح بعيد

لعنّا جايي العيد

– /info/en/?search=Template:Interlinear /info/en/?search=List_of_glossing_abbreviations https://www.eva.mpg.de/lingua/resources/glossing-rules.php

Me

Pages to work on: Jannah, Ṭūbā, Tafsir al-Razi, Zaqqum, Al-mafʿūl al-muṭlaq (the verb + verbal noun for emphasis thing, Wright, II §26, reference grammar of modern standard Arabic 5.3.3.4), https://arablit.org/2021/10/19/ahlam-mosteghanemi-a-writers-journey-of-love-for-and-devotion-to-arabic-literature/

Pippa Bailey, ' Languages reflect the societies that use them – and English is riddled with sexism', The New Statesman (12 March 2021), 59. "At university I had a lecturer of medieval language and literature who was so wonderfully idiosyncratic that you will no doubt suspect I have made him up. His name was Alaric. He recited Beowulf from memory to silence the room and was known to remove his shoes before commencing a lecture. You can find a video of him rapping the opening lines of Piers Plowman on YouTube."

2022 local election reference: ^[5] 2023 local election reference: https://westleedsdispatch.com/leeds-election-candidate-profiles-2023-pudsey-ward/. 2024: https://www.leeds-live.co.uk/news/leeds-news/leeds-local-election-results-2024-29101353

Also category: British medievalists.

Alaric Hall, 'Leeds Studies in English: A History', Leeds Medieval Studies, 2 (2022), 101–39, doi: 10.57686/256204/24. https://journal.fi/scf/article/view/58857/27262?acceptCookies=1 p. 11 fn. 12 re Middle Welsh Reading Group.

Jacek Fisiak

'Curriculum Vitae', in Linguistics across Historical and Geographical Boundaries. In Honour of Jacek Fisiak on the Occasion of His Fiftieth Birthday. Volume 1: Linguistic Theory and Historical Linguistics, by Dieter Kastovsky and Aleksander Szwedek, Trends in Linguistics: Studies and Monographs, 32 (Berlin: Mouton De Gruyter, 1986), pp. vii-viii ISBN  3-11-010426-1

Curriculum Vitae Born: Konstantynöw Lodzki, Poland, May 10th, 1936. Education: Μ Kopernik Secondary School, Lodz, 1953; University of Warsaw, M. A. (English), 1959; University College, London, post-graduate non-degree student, 1961; University of Lodz, Ph.D. (English), 1962; University of California, Los Angeles, post-doctoral Fulbright Fellow 1963-1964; Adam Mickiewicz University, Poznan, D. Litt. (English), 1965. Honorary degree: Honorary Doctorate, University of Jyväskylä, Finland, 1983. Posts: Assistant lecturer in English, University of Lodz, 1959 — 1960; Senior assistant lecturer in English, University of Lodz, 1960—1963; Adjunct professor, University of Lodz, 1963 — 1965; Docent, University of Lodz, 1965-1967; Docent, Adam Mickiewicz University, Poznari, 1965 — 1971; Docent, University of Warsaw, 1966—1967; Head of English Department, Adam Mickiewicz University, Poznan, 1965 — 1969; Director of Institute (School) of English, Adam Mickiewicz University, Poznan, 1969-; Visiting associate professor of linguistics, University of Kansas, Lawrence, 1970; Professor of English, Adam Mickiewicz University, Poznan, 1971 —; Chairman of the Committee on English Studies in Poland, Ministry of Higher Education of Poland, 1971-; Chairman of the Committee on Modern Languages and Literatures, Ministry of Higher Education of Poland, 1971—; Rector, Adam Mickiewicz University, Poznan, 1985 — 1987; Visiting professor at: University of Florida, Gainesville, 1974; State University of New York, College at Fredonia, 1975; University of Kiel, 1979; The American University, Washington, D.C., 1979-1980; University of Vienna, 1983; University of Zürich, 1984. Honours: Numerous awards in Poland, the United States, Federal Republic of Germany, Finland, Belgium; President, International Association of University Professors of English, 1974-1977; Vice-President, Societas Linguistica Europaea, 1973 — 1974; President, Modern Language Association of Poland, 1973 — 1979; Secretary General, FIPLV, 1980-1983; President, International Society for Historical Linguistics, 1981 — 1983; President, Societas Linguistica Europaea, 1983; Vice-President, 1984; Chairman, Committee on Languages and Literatures, Poznan Chapter, Polish Academy of Sciences, 1977-1982; Chairman, Committee on Languages and Literatures, Polish Academy of Sciences, 1981-1987; VIII Curriculum Vitae Member of the Prime Minister's Committee on Academic Appointments and Promotions in Poland, 1976-1987; Member of the International Consultative Committee, International Association of University Professors of English, 1977—1986; Member of the Bureau, Association International de Linguistique Appliquee, 1981-1984; Member of the Executive Committee, International Society for Historical Linguis- tics, 1983-1985. Decorations: Knight's Cross of the Order "Polonia Restituta", 1979; Commander's Cross of the Order "Lion of Finland", 1980; Order of the British Empire, Officer's Class (Ο. Β. E.), 1981. Member of numerous professional organizations. Editor of: Studia Anglica Posnaniensia. An International Review of English Studies, 1967-; Papers and Studies in Contrastive Linguistics, 1972 — ; Folia Linguistica Historica, 1978 — ; Member of the editorial board of 16 professional journals; Direction of 39 Ph. D. dissertations and 130 M. A. theses; Organizer of 29 international conferences on linguistics (date: December 1985)

Substantialish Ed coverage

https://diyleeds.tumblr.com/post/87302087303/walking-the-highline-an-interview-with-green https://www.theguardian.com/society/2006/jul/26/guardiansocietysupplement.politics2 https://www.youtube.com/watch?v=_q2jaJZ9YXY https://www.yorkshireeveningpost.co.uk/news/politics/council/i-once-hitchhiked-to-morocco-in-three-days-meeting-leeds-newest-green-party-councillor-3721960 article by ed: https://lcileeds.org/wp-content/uploads/2019/04/city-theology-autumn-2018-for-web.pdf book ed. by Ed, cf.: https://cdp.leeds.ac.uk/2019/09/05/book-review-what-kind-of-region-do-we-want-to-live-in-region-building-ideas-and-activity-in-west-yorkshire/

Tahkemoni

First person narrator is Heman the Ezrahite, main character is Hever the Kenite

• Lara Harb, Journal of Arabic Literature, 50 (2019), 81-88
• Matthew L. Keegan, Journal of Middle Eastern Literatures, 21.2-3 (2018), 251-52, doi: 10.1080/1475262X.2019.1573539. ' In Part One, the author mobilizes his deep familiarity with little-used Arabic sources from the post-1100 period, many of which remain available only in manuscript, to make a major contribution to our understanding of Mamluk and post-Mamluk literature. Talib successfully argues that a new genre of short poem, the maqṭūʿ, emerged with a coherent terminological label and a structural consistency in about the thirteenth century CE.' 'Part One includes numerous Arabic texts and translations, including a 32-poem micro-anthology of maqāṭīʿ on the myrtle plant, demonstrating how these individual, short poems are linked together not haphazardly but through thematic, lexical, metrical, or figurative connections.'
• Rachel Schine, Al-ʿUṣūr al-Wusṭā, 27 (2019), 309-14

“ Rewriting Valmiki : Krittibasa Ramayana as a hypertext , ” Philippe Benoit discusses a 15 " century Bengali reworking of Valmiki ' s Sanskrit classic using Gerard Genette ' s theory of transtextual relations . Benoit shows with

Preamble: Growth and Graft 1 Part 1 On Wholeness 1 A Bounding Line 13 turns to the historical trajectory through which maqāṭīʿ poems came to prominence under a formal designation throughout the seventh/thirteenth century. In tables of contents, biographical notices, and standalone collections, authors highlighted their maqāṭīʿ poetry or were accorded recognition for the same. Talib amply demonstrates the term’s explicit use to describe poets’ talents and to define their collections, citing, for example, an eighth/fourteenth-century copy of Ibn Nubāta al-Miṣrī’s al-Qaṭr al-Nubātī that refers to the poems as maqāṭīʿ in a subtitle. (Schine)

Editions and translations (pp. 62-69) of part of Ibn Taghrībirdī, Ḥilyat aṣ-ṣifāt fī l-asmāʾ wa-ṣ-ṣināʿāt ('an ornament of description on names and professions') from Raza Library (Rampur) MS 4373

2 The Sum of its Parts 71 'This chapter will treat the “macropoetics” or “contextural [sic] poetics” of Arabic maqāṭīʿ-collections.' (p.74) Talib explains that large compendia of maqāṭīʿ began to be produced in the eighth/fourteenth century. Most maqāṭīʿhave made their way to us today in this form. Talib declares the anthology the place where maqāṭīʿ “come into [their] own” as a genre primarily because anthologists engage in a creative process when they curate these small poems, drawing them together or dividing them up in accordance with their own interpretations and ambitions. (Schine) Read together, these poems substantiate Talib’s argument that there is a significant problem with centering a definition of the maqṭūʿ/epigram on its “pointed” thrust, as has been done in descriptions of epigrams in Latin or Greek. The poems are densely intertextual throughout, rather than being linked with one another only through a common terminal witticism or their single, shared theme; stock phrases, quotations, and puns echo across the different poems from beginning to end. The fact that these often playful discursive features are made so visible in the micro-collections lends credence to Talib’s representation of anthologists as carefully “re-casting” maqāṭīʿ in an array that illuminates and entertains through the positioning of each poem in relation to the next. (Schine)

Part 2

Arabic Poetry, Greek Terminology Preliminary Remarks 158 3 Epigrams in the World 162

4 Hegemonic Presumptions and Atomic Fallout Chapter 4, “Hegemonic Presumptions and Atomic Fallout,” shows that Arabists have historically hardly been free of similar biases about the faulty nature of non-Western verse. It takes aim in particular at the bromide that Arabic poetry, from stich to stich, is “atomistic” and discontinuous. Talib lays out the arguments both for and against the unity of Arabic poetry, as well as those for and against a scholarly search for unity. He applies these discussions to the maqṭūʿ because many scholars ascribe the rise of short poetic works (qiṭaʿ), sometimes referred to as “epigrams,” to the breaking apart of classical Arabic poetry’s signature form, the polythematic qaṣīda. This way of thinking privileges the qaṣīda and dooms short poems to being understood as fragmentary, which, Talib argues, has slowed the study of short poems in Arabic. (Schine) 5 Epigrams in Parallax 213 183 Appendix 223 Annotated Bibliography of Unpublished Sources Sources 287 Index 328

Life

Usually known as Michael,

Browne's range of linguistic skills was wide; he published editions of texts in Arabic, Armenian, Blemmyan, Coptic, Ge’ez, Georgian, Greek, Latin, Lydian, Old Nubian, Sanskrit, and Syriac, and even wrote some academic publications in Latin. Towards the end of his life he forged fragments of Old Nubian manuscripts.

Browne took his own life on 30 August 2004, just over a year after retiring. Vincent W.J. van Gerven Oei, ‘Scholarship as Biography: An Allegorical Reading of the Philological Work of G. M. Browne’, in Disturbing Times Medieval Pasts, Reimagined Futures, ed. by Catherine E. Karkov, Anna Kłosowska, and Vincent W. J. van Gerven Oei (Earth, Milky Way: punctum books, 2020), pp. 29-71 https://punctumbooks.com/titles/disturbing-times-medieval-pasts-reimagined-futures/

Bob Thomson obituary: https://web.archive.org/web/2018*/http://www.leeds.ac.uk/secretariat/obituaries/2006/obituary4204.html

Fruit and vegetables

Yehuda Halevi

Yehuda Halevi: 'What dies, cast upon the earth, is buried nakes among men, | Yet lives again from in its grave, bears children, all emerging clad? [grain of wheat], quoted by Dan Pagis, 'Toward a Theory of the Literary Riddle', in Untying the Knot: On Riddles and Other Enigmatic Modes, ed. by Galit Hasan-Rokem and David Shulman (Oxford: Oxford University Press, 1996), pp. 81-108 (p. 98).

Samuel ibn Naghrīla

And he said: What are loved when black, yet hated when white or yellow, liquid yet slake no third: olives in the press, oozing drops of oil.

What thread is sewn with blackened heads unpierced; crushed, yet its children crush the heads of men. | I answered: a bunch of grapes.

He said: 'Is there a creature born without breath or soul, emerging from the womb without a heart, that sits some days, covered and warm, and gives birth to living beings?' | I answered him: 'an egg' ^{[6]: 100–101}

Sanskrit

A relevant plant riddle from the Kāvyādarśa

न स्पृशत्यायुधं जातु न स्त्रीणां स्तनमण्डड्डत्ध्;लम्। अमनुष्यस्य कस्यापि हस्तोऽयं न किलाफलः॥ 3-121

https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4%83

[A Riddle with obscure container is illustrated in--] It does neither at any time touch the weapon nor the rounded bosom of damsels; and yet this hand of some non-human being<this tree called Gandharvahasta or Eraṇḍa>is certainly not fruit-less.' (iii. 121) ^[7] (see p. 48 for the devanagari)

46.3 'In translation the verse says: "This hand of some non-human being never touches a weapon or the bosoms of women; nevertheless it is not fruitless". 46.4 Here the non-human being is the XXXXX and the XXXXX is ricinus communis. The XXXXX, the fruit is clearly stated (the contained) and the XXXXX, the plant (the container) is hidden. ^[8]

Byzantine

Palatine Anthology

– uu | – uu | – uu | – uu | – uu | – – – uu | – uu | – || – uu | – uu | –

Whole of Book XIV has been surveyed in this translation: https://archive.org/stream/greekanthology05newyuoft#page/108/mode/2up

XIV.42 Would some kind and learned soul be willing to confirm for me that these two lines of Greek are indeed an elegiac couplet? The only things I know about Greek scansion are what I learned in Latin at school, so would be grateful for correction!

παρθένος εἰμὶ γυνή, καὶ παρθένου εἰμὶ γυναικός,

καὶ κατ᾽ ἔτος τίκτω παρθένος οὖσα γυνή.

– u u | – u u | – – | – u u | – u u | – –

– u u | – – | – || – u u | – u u | –

The Greek Anthology. with an English Translation by. W. R. Paton. London. William Heinemann Ltd. 1927. 5. http://www.perseus.tufts.edu/hopper/text?doc=Anth.+Gr.+14.42&fromdoc=Perseus%3Atext%3A2008.01.0476 I am a virgin woman and a virgin woman's child, and being a virgin woman I bring forth every year. [Answer: A palm or date. The fruit-bearing palm is called a virgin because it has only female flowers] https://archive.org/stream/greekanthology05newyuoft#page/46/mode/2up

'Selon le lemme du Laur. 32-16, la réponse serait: la datte du palmier-dattier. Mais n'y a-t-il pas confusion avec l'épigramme XIV, 57? Confusion d'autant plus facile que les ép. 42 et 57 se suivent sans le Laur. (117 et 118). Olhert propose comme solution le cep de vigne. Nous pensons qu'il s'agit plutôt, comme dans les épigrammes précédentes, d'une division du temps: peut-être l'année' (177) https://archive.org/details/anthologiegrecqu0012unse/page/176/mode/2up

Olhert p. 152: 'Vielleicht is der Weinstock gemeint, ή άμπελος bedeutet "Weinstock" und "Weinberg". Der Weinstock giebt nach der Vorstellung der Alten als Jungfrau zahllosen Kindern das Leben. Zu vergleichen ist Symphosius aenigm. 53: nolo toro iungi, quamvis placet esse maritam. nolo virum thalamo: per me mea nata propago est. nolo sepulchra pati; scio me submergere terrae.' (and 152 n. 2: 'Hercher fand im cod. Laurent. als Lösung βάλανος φοινίχων' (which Google Translate has as 'palm fronds').)

Google snippet view shows that this volume Studi classici in onore di Quintino Cataudella, Volume 1 (Università di Catania, Facoltà di lettere e filosofia, 1972) gives "Answer : a date or palm" p. 229 -- might be worth checking out in a library.

XIV.57 On a date, with the 'I have the same name as my mother' thing. https://archive.org/stream/greekanthology05newyuoft#page/54/mode/2up

XIV.58 εἰς κινάραν ἐγκέφαλον φορέω κεφαλῆς ἄτερ: εἰμὶ δὲ χλωρὴ αὐχένος ἐκ δολιχοῦ γῆθεν ἀειρομένη: σφαίρῃ δ᾽ ὡς ὑπὲρ αὐλὸν ἐείδομαι: ἢν δὲ ματεύσῃς ἔνδον ἐμῶν λαγόνων, μητρὸς ἔχω πατέρα. [p. 56] The Greek Anthology. with an English Translation by. W. R. Paton. London. William Heinemann Ltd. 1927. 5. http://www.perseus.tufts.edu/hopper/text?doc=Anth.+Gr.+14.58&fromdoc=Perseus%3Atext%3A2008.01.0476

Ἐγκέφαλον φορέω κεφαλῆς ἄτερ. εἰμὶ δε χλωρὴ, αὐχένος ἐκ δολιχοῦ γῆθεν ἀειρομένη. σφαίρῃ δ᾿ ὡς ὑπὲρ αὐλὸν ἐείδομαι. ἢν δὲ ματεύσῃς, ἔνδον ἐμῶν λαγόνων μητρὸς ἔχω πατέρα.

I have a brain without a head, and I am green and rise from the earth by a long neck. I am like a ball placed on a flute, and if you search within my flanks I have there my mother's father. https://archive.org/stream/greekanthology05newyuoft#page/54/mode/2up

Kopflos trage ich Mark, und zeige dir grünliche Farbe, Wenn ich vom Boden empor hebe den länglichen Hals. Über dem Rohr’ erscheine ich rund, und forschest du weiter, Vater der Mutter ist mir tief in den Weichen versteckt. Ohlert, Konrad, 1886, Rätsel und Rätselspiele der alten Griechen (Berlin: Mayer & Müller) 142

Die Artischoke ... hat ihr Mark [marrow, pith, pulp] in den Kelchblättern und dem kugelartigen Fruchtboden; der lange grüne Stengel der Pflanze heisst hier Hals; in der Kugel, die von dem Stengel getragen wird, befindet sich der Same, der Vater der Mutter, d. h. der Pflanze.

The artichoke ... has its marrow in the sepals and the spherical fruit bottom; the long green stem of the plant is called neck; in the ball that is carried by the stem is the seed, the father of the mother, i. H. the plant.

Une cervelle et point de tête. Je suis vert. | Au bout d'un très long cou je m'élève de terre; | j'ai tout l'air d'une boule au-dessus d'un tuyau. | Cherche en mes flancs: j'y tiens le père de ma mère. https://archive.org/details/anthologiegrecqu0012unse/page/80/mode/2up [p. 66, no. 58]

Носим главу -ал', без главе, зелена сам, на дугоме врату из земле се дижем: као лопта наврх фруле седим. Паз' и ово оца мајке своје у утроби имам. (артишока)

I wear a head - but, without a head, I am green, I rise from the ground on my long neck: I sit like a ball on top of a flute.  Beware of this, I have this father of my mother in my womb.  (artichoke)

6. Реч мозак, вухефалоv, има и друго, ботаничко значење: глави- части изданак биљке (нпр. палме). Значи, у питању је игра речи-ради се о изданку биљке који својим изгледом подсећа на мозак, али мозак сам, откривен, без главе као кућишта. Ошау артишоке је семе, а мајка билљка која носи изданак. Осим аршшшока, јавља се и тумачење мак (Вoiss.) и лубеница (Кург. chr. I), али углавном у рукописима који имају непотпун текст загонеткs, без првог стиха. односи

6. The word brain, vuhefalov, has another, botanical meaning: the head-shaped shoot of a plant (eg palm trees). So, it is a play on words - it is a shoot of a plant that looks like a brain, but the brain itself, discovered, has no head like a casing. Oshau artichoke is a seed, and the mother is a plant that bears a shoot. Apart from arshshok, there is also an interpretation of poppy (Voiss.) And watermelon (Kurg. Chr. I), but mostly in manuscripts that have an incomplete text of riddles, without the first verse. relations

XIV.103 Raisin (not too exciting for me)

Plant riddles in Milovanović

In addition to the artichoke one quoted above (no. 6 in her edn), there are:

Μίτηρ καί 9υγάτηρ την αύτην κλήσν έσχον, tωσι την μτέρα καί άμέλγουσι τήν θυγατέρα.

Mother and granddaughter call this girl, both the mother and the unmarried daughter.

Majка и hерка једнако име носе, мајку не дирају, али һерку музу. (маслина)

Mother and daughter bear the same name, mother is not touched, but daughter is muse. (olive)

Порозно тело, а воду ипак држи, безбројне су рупе по њем' избушене, ал' гле чуда О, шта ти све ствараш, природо творачка, уза све остало што чудесно правиш, шупљикава тела ти течношһу пуниш. - унутрашњост влаге пуна! (сунђер)

A porous body, and yet it holds water, countless holes are drilled in it, but look at the miracles Oh, what are you creating, creative nature, along with everything else that you do miraculously, you fill the hollow bodies with liquid. - the interior is full of moisture! (sponge)

Χαυνόν τι σμα, θαυμα πς υδωρ φέρει καί πως άπείροις ταϊς όποίς τετρημένον ένδον φυλάττει τν όπν ύγράν φύσιν . Ω ποία ποιείς, δημιουργική φύσις σύν πάσιν άλλοις , οίς τελείς ξενοτρόπως , καί δευστά χαύνοις συγκυατούσα πανσόφως ( σπόγγος)

What a wonderful way to screw people over and save their lives, especially for those who are immersed in nature. Oh who, creative nature plus all the others, the perfect ones, and rightly so, I was building a panosfos (spongos)

(transcriptions merely OCR).

Arabic

C5 AH, C11 CE (looks like this is also edited in al-Shiʻr al-Andalusī: baḥth fī taṭawwurihi wa-kaṣāʼiṣih - Page 168 Emilio García Gómez - 1956; snippet view only on google books).

'A successful poetic comparison of a sword to something else appears in a poem by ‘Abdallāh ibn al-Ṭallā’ (Mahdia, eleventh century). There the poet compares the pointy leaves of an artichoke to swords/spears guarding a virgin (the artichoke heart) in her tower' (Shari Lowin, Arabic and Hebrew Love Poems in Al-Andalus (Abingdon: Routledge, 2014), p. 144 n. 43 ISBN  978041582416 Parameter error in {{ ISBN}}: length).

Dhu al-Rumma is more noted for his considerable interest in fauna than a concern for flora, ^[13] but if the solutions in the Macartney edn are right, his big riddle-poem includes verse verse 53. colocynth shrub, 60. truffles.

None in al-Harīri's maqamāt or Hamadhani's or in the bāb al-lughz of al-'iqd al-farīd. the chapter entitled فصل في تعمية الأشعار in Abū Hilāl al-‘Askarī's Dīwān ʾal-maʻānī doesn't look relevant. Nor, I don't THINK, chapter 89 of al-Zahra ('فكر ما جاء في الشعر من معنى مستور لا يفهمه سامعه إلاَّ بتفسير') by Ibn Dā’ūd al-Iṣbahāni (868-909 CE).

Relevant Riddles of Dunash ben Labrat

This poem runs as follows:

(Could the latter be another artichoke riddle?)

וּ בֶאַרּ לִי בְּנִי מָה הֵן בְּתוּלוׂת

לְעוׂלֶם לאׁ תְּהֵא לֶהֶן בְּעִיל[וׂת]

והֵן טוׂבוׂת יְפיפיוׂת כְּלוּלוׂת

מְסוּתָרוׂת כְּמוׂ גַנּוׂת נְעולות

wa-b_'ér li mbeniXXXXX á hen b'tulót

l'olám lo XXXXX lahén(check transcription: לָהֶן? nope, I seem to have got it right) XXXXX

v'hén tovót XXXXX

XXXXX k'mó XXXXX

Explain to me, my son, what are the virgins

never XXXXX to them sexual-intercourse[I think?]

'Magid: the word בתולה [female virgin] in the expressions like בתולת שקמה: בתולת קרקע ובתולת בית הבד [which Google Translate suggests might mean 'virgin of a sycamore-fig: the virgin land and virgin olive press'].' (apparently in B-R III, 1, 63, II.)

'Sh. Ḥ. Cook: בתולת הורד' (a brought-down virgin, it seems)

Aluny says: 'I suppose: New verses or ideas' and says 'see' I. Goldziher, ' Bemerkungen zur Neuhebräischen Poesie', The Jewish Quarterly Review, 14 (1902), 719-36 (p. 730), the relevant detail of which seems to be 'Auch wenn er sich andererseits einen "Sklaven der Dichtung" nennt ..., wird der jüd. Dichter nicht unabhängig von einer in der poetischen Kritik der arabischen Philologen gangbaren Determination sein 4. Sein Vorgänger, Ibn Gabirol, sagte hingegen in einem im Alter von 16 Jahren verfassten stolzen Gedicht selbstbewusst von seinem dichterischen Talent: "Die Poesie sei sein Sklave"'. I THINK Aluny means that the language of husband/master in the bit of the riddle translated as 'never receive a man' evokes this idea?

'La solución no aparece clara': Dunash ben Labrat, El diván poético de Dunash ben Labraṭ: la introducción de la métrica árabe, trans. by Carlos del Valle Rodríguez (Madrid: Consejo Superior de Investigaciones Cientificas, Instituto de Filologia, 1988), pp. 225-28 ISBN 84-00-06831-9 (p. 228 fn. 237).

Old Norse

Exeter Book riddles

Exeter Book has remarkably few plant-riddles (loads of bird-riddles though), but cf. Exeter Book Riddle 25 which, as edited by Krapp and Dobbie and translated by Megan Cavell, reads:

and Exeter Book Riddle 65 (onion):

(and check De creatura, Exeter Book Riddle 60 (reed pen) and other riddles where plants are raw materials).

Bern Riddles

Bern. Bern riddles like metaphors of family relationships.

14. de oliua/olive; 15. de palma/palm-tree; 16. de cedride/cedar-berry; 26. de sinapi/mustard; 32. de spongia/sponge; 33. de uiola/violet; 34. de rosa/rose; 35. de liliis/lilies; 36. de croco/saffron; 37. de pipere/pepper; 48. de castanea/chestnut; 49; 52. de alio/garlic; 53. de rosa/rose

Is Enigma 44 (Caepa, “Onion”)? I picked that up somewhere (probably Klein) but it seems to be wrong.

“Violet” 33 De viola, “Rose” 34 De rosa: these two and sponge are solutions shared with Symphosius: 46, 45, 63 respectively.

I need to look at all of them properly, but these two seem most promising:

LII. Die Rose. | Weichlich bin ich, doch kann ich hartherzige Kinder erzeugen. | In der Empfängnis genieß' ich nie des Mannes Umarmung. | Tief geborgen in mir erwaschen Kinder zum Leben, | Eine Wunde erzeugend zerreißt mir jedes den Körper. | Ist nach Entfernung der schmückenden Decke die Mutter enthüllet, | Brechen beherzte Liebhaber häufig sie von ihrem Stengel. (Google translate: I am soft, but I can produce hard-hearted children. | In conception I never enjoy the man's hug. | Children come to me deeply safe, | Creating a wound, each tears my body apart. | If the mother is revealed after removing the decorative blanket, | Brave lovers often break them from their stems.)

Symphosius

Here are the plants as given by Hickman du Bois: 40. papaver/poppy, 41. malva/mallow, 42. beta/beet, 43. cucurbita/gourd, 44. cepa/onion, 45. rosa/rose, 46. viola/violet, 47. tus/frankincense, 48. Murra/Myrrh, 50. fenum/hay, 52. farina/flour, 53. vitis/vine, 63. spongia/sponge, 84. malum/apple. ^[19] (Worth noting that Salvador-Bello 2012, 362-63 reads the gourd riddle as having sexual overtones.)

Particularly noteworthy are: ^[20]

Re 53:

p. 158: 'with the first hemistich, cf. <i>Aenig. 38.3 'nec quaero maritum'. The point of the second, that the vine can reproduce on its own, is emphasized by the juxtaposition of <i>me</i> and <i>mea</i> between the alliterative <i>per</i> and <i>pro</i>-. For the prodelision of <i>propago</i> and <i>est</i>, see Introduction (3)(d). <i>Propago</i> continues the ambiguity of 'nolo toro iungi': the word refers to vine shoots used for propagating the plant ... but also carries the sense 'offspring' or 'progeny' ... The vine does not want to die ('nolo sepulchra pati', line 3), but by being buried in its own way, i.e. planted rather than entombed ('scio me submergere terrae', line 3), it brings its offspring to life (<i>nata</i>).' 159: '<b>nolo sepulchra pati</b>: these words continue the vine's personification: usually it is people, not vines, who are buried in tombs, just as it is humans who marry. They prepare for the paradox in the following half-line, that the vine knows how to bury itself, something usually impossible: dead people are buried by others'.

159: scio me submergere terrae continues line 2 ‘per me mea nata propago est’ by alluding to ‘layering’, a method of vine propagation in which a shoot from a grown vine is bent horizontal, pegged down and covered (‘buried’) in a furrow leading from the parent plant so that only the tip of the shoot shows. his shoot is clet by wedges at intervals along its length and new growth proceeds from the ibrous portions of each clet. Once this has taken root, the attachment to the mother-plant is severed. Cf. Ohl ad loc., Cato Agr. 32.2, Pliny Nat. 17.212, Col. Arb. 7.2. Submergere is generally used only of water, but cf. possibly, from the second century, Apul. Met. 2.5 ‘[sc. Pamphile] omnem istam lucem mundi sideralis imis Tartari et in vetustum chaos submergere novit’. S.’s usage here may be further evidence of a late date: see Introduction (2) and n. 32.

47 tus

dulcis odor nemoris lamma fumoque fatigor;

et placet hoc superis medios quod mittor in ignes,

nec mihi poena datur, sed habetur gratia dandi.

48 murra

de lacrimis et pro lacrimis mea coepit origo.

ex oculis luxi, sed nunc ex arbore nascor,

laetus honor frondi, tristis sed imago doloris.

49 ebur

dens ego sum magnus populis prognatus Eois.

nunc ego per partes in corpora multa recessi;

nec remanent vires, sed formae gratia mansit.

50 faenum

herba fui quondam viridi de gramine terrae,

sed chalybis duro mollis praecisa metallo

mole premor propria, tecto conclusa sub alto.

51 mola

ambo sumus lapides, una sumus, ambo iacemus.

quam piger est unus, tantum non est piger alter;

hic manet inmotus, non desinit ille moveri.

Aldhelm

Aldhelm (as translated by Stork) has 46 (Urtica, “Nettle”)

65 (Myrifyllon, “Yarrow”) (boring)

51. eliotropus/heliotrope (boring)

69. taxus/yew

76. melarius/apple tree,

77. ficulnea/fig tree

91 (Palma, “Palm”) (quite boring, Stork p. 215 (text), 215-16 (trans.))

94. ebulus/dwarf elder (quite boring) 98. woody nightshade (quite boring)

Tatwine, eusebius and Boniface have no plants; Lorsch has 7 chestnut, but doesn't look too relevant to me.

Abū Abdallāh al-Ḥusayn ibn Aḥmad al-Mughallis

ḍḥṣʾṭʿ

قد ذكرته فِي كتاب الْيَتِيمَة وأوردت يَسِيرا من شعره ، وَهذا مَا ذكره أَبُو الْحسين مُحَمَّد بن الْحُسَيْن الْفَارِسِي النَّحْوِيّ من أَن لَهُ شعرًا كثيرا فِي اللغز والأحاجي وقد

egg (الْبَيْضَة) (and some analogues)

وَ قَول ه فِي الْ بَيْضَة

[ṭawīl: | ⏑ – ⏓ | ⏑ – – – | ⏑ – ⏓ | ⏑ – ⏑ – | ]

وَصَفْرَاءَ فِي بَيْضَاءَ رَقَّتْ غِلاَلَةً * لَهَا وَجَفَا مَا فَوْقَهَا مِن ثِيَابِهَا

جَمَادٌ وَلَكِنْ بَعْدَ عِشْرِينَ لَيْلَةَ * ترَى نَفسَهَا معمورةً مِن خرابِهَا

wa- safrāʾa fī bayḍāʾa raqqat ghilālatan * lahā wajafā mā fawqa-hā min thiyābi- hā

jamādun wa-lākin baʿda ʿishrīna laylata * tarā nafsa- hā maʾmūratan min kharābi- hā

Lo, the yellow-in-white grows thin [fig. refined/delicate] in respect of her covering; * she has a tremor: nothing above her from[regarding?] her clothing.

An inanimate thing — but after twenty nights * she sees herself inhabited after her emptiness[/from her ruins].

Why does wajafā end in a long vowel?

(also quoted in this other work: http://islamport.com/k/adb/5823/96.htm, which in turn seems to have something to do with this: https://books.google.co.uk/books?id=q3v2mGxEDRQC&) https://al-maktaba.org/book/771/96#p1

[الوصف والتشبيه]

قال أبو الفرج الأصفهاني أبياتا يصف فيها الديك) سنذكرها فيما يأتي إن شاء الله تعالى (جاء منها في وصف البيضة، وتطرف غاية وأبدع نهاية:

فيها بدائع صنعة ولطائف ... الفن بالتقدير والتلفيق

خلطان مائيان ما اختلطا على ... شكل ومختلط المزاج رقيق

صنع يدل على حقيقة صانع ... للخلق طرا ليس كالمخلوق

فبياضها ورق وتبر محها ... في حق عاج بطنت بدبيقي

[seems to be quoted from this longer work: http://islamport.com/w/tkh/Web/290/2898.htm]

ولآخر ملغزا

وصفراء في بيضاء رقت غلالة ... لها وصفا ما فوقها من ثيابها

جماد ولكن بعد عشرين ليلة ... ترى نفسها معمورة من خرابها

[فصل]

والدجاجة إذا هرمت لم يكن لبيضها مح، وإذا لم يكن لها مح لم يخلق منها فرخ لأنه لا يكون له شيء يغذيه، ويربيه، والعجب من أخلاق الدجاج أنه تمر بها سائر السباع فلا تخشاها، ويمر بها ابن آوى، وهي على سطح فترمي بنفسها إليه، وهي إذا قابلت الديك تشبهت له ورامت السفاد، ورفعت ذنبها حتى لا يعلم أذكر هي أم أنثى، والدجاجة توصف بقلة النوم وسرعة الانتباه، ويقال:

So: yellow in white, her covering grows delicate; * she has a tremor: nothing above her in terms of clothing. An inanimate thing — but after twenty nights * she sees herself inhabited after her emptiness[/from her ruins].

A hairy woman gives birth to a bald child… Eggs, birds, and (mostly) early medieval west-Eurasian riddles

Eggs are a widespread theme for riddles, which makes egg-riddles a particularly useful means to chart commonalities and disjunctions in (mostly) early medieval west-Eurasian culture. They are particularly informative about the cultural position of birds, obviously, but also have stories to tell about gender (and particularly motherhood), food, and treasure. This broad scope will, inter alia, allow this paper to contradict the long-held view that only two of our medieval Norse riddles have international analogues; to consolidate a solution for one of the earliest Hebrew riddles; and to show that a later trend in Arabic riddling for focusing on metaphors of precious metals in egg riddles has early medieval roots, and to contemplate what that tells us about the early medieval world.

Latin

Check Lorsch riddle on the foetus

www.gillianspraggs.com/translations/alcuin.html#a5 The Debate between the princely and noble youth Pippin and Alcuin the Scholar

A. It is. I saw someone born before he was conceived.

P. You saw this, and perhaps you ate it. A. I ate it. [5]

"vidi filium non natum, sed ex tribus personis suscitatim, et eum nutritum, donec vivus vocaretur" 'I saw a son not born but brought forth from three persons and brought up until he should be called alive' (Bitterli 111-112, quoting Colleactanea Pseudo-Bedae, 196 (ed. and trans. Bayless and Lapidge, 144-45, solved on p. 245 as 'chick in an egg')).

Bitterli 117-18 also has important coverage of another egg-riddle. Pseudo-bedan collectanea, 18 (ed. and trans. Bayless and Lapidge, 122-23): Vidi filium cum matre manducantem, cuius pellis pendebat in pariete [I saw eating with its mother a son whose skin hung on the wall]. C10 St Gallen, Stiftsbibliothek, 196: 'Vidi hominem ambulantem cum matre sua et pallis eius pendebat in pariete' ('I saw a man walking with his mother, and his skin hung on the wall'). Lorsch Riddle 8 (Glorie 354) (this time hexametrical not prose): En video sobolem propria cum matre morantem, | Mandre cuius pellis in pariete pendet adhaerens. (Lo, I see an offspring abiding with his own mother, his skin, by adhering to the stable, hangs on the wall). useful recent commentary and refs to earlier work on this in Rachel A. Burns, 'Spirits and Skins: The ''Sceapheord'' of Exeter Book ''Riddle'' 13 and Holy Labour', ''The Review of English Studies'', 73 (no. 310) (2022), 429–41 DOI: https://doi.org/10.1093/res/hgab086 (pp. 430, 436).

Symphosius 14. pullus in ovo/chicken in its shell:

plus 26 crane and 27 crow

Aldhelm: 14 pavo peacock 22 acalantida nightingale 26 gallus rooster 31 ciconia stork 35 nycticorax night-raven 42 strutio ostrich ('Rather, I walk on my feet through dirty countryside, Supplying the polished shells of my eggs as cups.')47 hirundo swallow 57 aquila eagle 63 corbus raven ('Littera tollatur: post haec sine prole manebo', i.e. orbus, alluding to egg I guess) 64 columba dove

Tatwine has no birds but Eusebius has: 38 de pullo chicken:

Cum corio ante meo tectus vestitus et essem,

Tunc nihil ore cibi gustabam, oculisque videre

Non potui. Pascor nunc escis, pelle detectus

Vivo, sed exanimis transivi viscera matris.

Before, when I was covered and dressed in my shell,

Then I tasted nothing of food with my mouth, and I was unable to see

With my eyes. Now I am nourished on food, I live

Stripped of my skin, but inanimate, I traversed my mother’s innermost parts.

56 de ciconia aui stork 57 de strutione ostrich:

Infandus volucer sum et nomen habeo Pelasgum.

Et pennas velut usurpans avis, advolo numquam

Altius a terra, et conceptum neglego foetum

Forte fovere meum, sed foetu pulveris ova

Sparsa foventur, vel potius animantur in illo.

I am an unspeakable winged thing and I have a Greek name.

Though I pretend to wings like a bird, I never fly

Higher from the ground, and I fail to care for my offspring

Conceived casually, but by dust’s incubation are the scattered eggs

Kept warm, or rather, in it are they infused with life.

58 de noctua owlet 59 de psi<t>taco parrot 60 de bubone horned owl.

Bern

8. de ouo/egg. 8 (' the last of the container riddles'):

Nati mater ego, natus ab utero mecum; 
Prior illo non sum, semper qui mihi coaevus. 
Virgo nisi manens numquam concipere possum, 
Sed intacta meam infra concipio prolem. 
Post si mihi venter disruptus ictu patescat, 
Moriens viventem sic possum fundere foetum.

I am the mother of a son, born from a womb with me.


I am not older than him; he is always the same age as me.


I cannot ever become pregnant unless I remain a virgin,


but, virginal, I conceive my child within.


If my belly opens afterwards, burst by a stab,


dying, I can give birth to a living child.

Greek

Greek rooster riddles Google trans of Serbian:

45 I, the slave, swiftly order my master as soon as | I count down the hours of the advanced night; | "get up from your sleep and get to work urgently!"

46 A man came out of the white stone, his | beard burning like a flame from a distance | the ground under his feet shaking | when it is heard, the devil flees upside down;  | when it flutters its wings, the wind rises.

47 A man -- but he is not a man, he wears a shirt not made by hand, fire burns on his head, winds blow from his armpits, his voice raises the dead, and when he dies, he is baptized.

115 I expose my traitorous friends, raise | people from their sleep and force them to | work. Cut off my head, take off y neck next to | it, son of a king, I will come out before you, | hero of a dark face, a great fighter.

56 (bird and egg): a hairy woman gives birth to a bald child, | a bald child, again, gives birth to a hairy child.

μήτηρ μαλωτός, τίχτει παῖδ’ ἀμάλωτον,

παῖς δὲ ἡ ἀμάλωτος τίχτει παῖδα μαλωτόν.

Hebrew

See /info/en/?search=User:Alarichall/sandbox3 for Dunash's riddle. Pagis, Dan, 'Toward a Theory of the Literary Riddle', in Untying the Knot: On Riddles and Other Enigmatic Modes, ed. by Galit Hasan-Rokem and David Shulman (Oxford: Oxford University Press, 1996), pp. 81-108. Re Samuel Hanagid's book Ben Mishlei: 'Some of the riddles were apparently traditional and may really have been posed to Samuel Hanagid; yet the specific poetic formula in Hebrew that appears in Ben Mishlei is Hanagid's own invention. He, then, both composed the riddles and adapted them to these philosophical poems. This is a definitive and conscious transformation: if anyone wanted to use this material as true riddles, they would have to delete the solution word and the descriptions of the riddling situation—that is, return to the point of departure. In fact, that is just what Even-Shoshan and Beck did in their book Ahuda na, including some of Hanagid's poems from that chapter of Ben Mishlei, with the necessary changes. For example:

He said: 'Is there a creature born without breath or soul, emerging from the womb without a heart, that sits some days, covered and warm, and gives birth to living beings?' I answered him: 'an egg.' [citing Ha-Nagid, Shmuel. 1982. Ben Mishlei. Ed. Dov Yarden. Jerusalem: printed by the editor. [In Hebrew], p. 185, no. 476.; conveniently quoted on the first page of רוזן-מוקד, טובה (1999–2000). "החידה כמשל - על חידות דיאלוגיות של שמואל הנגיד" [Dialogic Riddles in "Ben Mishle" by Samuel Ha-Nagid]. דפים למחקר בספרות. 12: 7–23. http://www.jstor.com/stable/23417452. Sounds like the riddle section of this work is Gate 5, but I might be wrong.]

Now becomes:

Is there a creature born without breath or soul, emerging from the womb without a heart? And sits some days, covered and warm, and gives birth to dead of soul? [citing Even-Shoshan, A., and Y. Beck. 1944. Ahuda Na. Jerusalem: Ever. p. 41.]

The riddle that had become a philosophical poem was turned back into a riddle, at the expense of meter and rhyme and, of course, by deleting the words describing the riddling situation and the solution ("And he said... and I answered him; an egg"). Such editing, even if not acceptable to everyone, is certainly effective as far as genre transformation is concerned'

Arabic

Cf. al-Ma'muni no. 83 in Bürgel?

84 in Bürgel:

Rajaz:

| ⏓ ⏓ ⏑ – | ⏓ ⏓ ⏑ – | ⏓ ⏓ ⏑ – | (trimeter)

| ⏓ ⏓ ⏑ – | ⏓ ⏓ ⏑ – | ⏓ – – | ( trimeter catalectic)

| ⏓ ⏓ ⏑ – | ⏓ ⏓ ⏑ – | (dimeter)

| ⏓ ⏓ ⏑ – | ⏓ – – | (dimeter catalectic)

وقال في البيض المفلق

(ياقوتة ما ضمّها مِخْنقة ... في دُرّة في حقّة محقَّقه)

(كأنّها وقد غدت مفلَّقة ... مذ نُشرت أثوابها المرقَّقه)

(تِبْر حَوَتْه من لُجَين بُوتَقه ... )

// من الرجز //

yaqūta mā ḍamma-hā mikhnaqá | fī durrati fī ḥuqqati muḥaqqaqá

kaʾanna-hā wa- qad ḡadat mufallaqá | muḏ nuš...r...t ʾaṯwābV-hā al-muraqqaqá

tibr ... min lughain būtaqá[???] ...

a ruby—a necklace(SUBJ?) did not incorporate her—

in a pearl in a perfectly made casket:

as if she had become having been split

since her muraqqaqá clothes were spread out

pure gold ?in a crucible of pure silver

Bürgel p. 293 note to l. 1 says 'Nach dem Metrum wäre mukhanni(a)qa zu lesen, was aber keinen Sinn ergibt. Dem Versmaß wäre entsprochen, wenn man statt mā Dammahā in Analogie zu 53, 2 (Dumminathunna l-barānī) hier mā Dumminathā lesen würde' (NB I haven't transcribed his Arabic transliterations properly: quote properly if using this. Google Translate gives: 'According to the meter mukhanni(a)qa would be read, but that doesn't make any sense. The meter would correspond to reading mā Dumminathā instead of mā Dammahā by analogy with 53, 2 (Dumminathunna l-barānī)').

1. Ein Rubin, den nie Halskette (miHnaqa) getragen hat, in einer Perle in einem sorgfältig gearbeiten Kästchen (Huqqa muHaqqaqa), [2.] als wäre er, nachdem er gespalten und seine feingewebten Kleider ausgebreitet sind, [3.] reines Gold (tibr) in einem Tiegel aus reinem Silber (lughain).

(Google translate: A ruby that never wore a necklace, in a pearl in a carefully worked case,

as if, after it had been split and its finely woven garments laid out,

it was pure gold in a crucible of pure silver.)

and no. 97:

وله في التدرج

(قد بعثنا بذات لون بديع ... كنبات الربيع أو هي أحسن)

(في قناع من جلنار وآس ... وقميص من ياسمين وسوسن)

(ذبحت وهي بنت درة بر ... كل عن بعض وصفها كل محسن)

// من الخفيف //

1. Es wurde uns eine von unerhörter Farbe gesandt, gleich den Gewächsen des Frühlings oder schöner, [2.] in einem Schleier aus Granatapfelblüten und Myrthen und einem Rock (qamīs) aus Jasmin und Lilien. [3.] Sie wurde geschlachtet --- die Tochter einer Perle des Festlands. Sie auch nur teilweise zu beschreiben, ermattet jeden Könner.

(Google translate: One of unheard-of color was sent to us, like the plants of spring or fairer, in a veil of pomegranate blossoms and myrtle, and a skirt of jasmine and lilies. She was slaughtered --- the daughter of a mainland pearl. Describing them even partially exhausts every expert.)

Tawaddud tale riddle from https://www.hindawi.org/books/85931905/149/ (cf. Calcutta II, ii 530-31 at https://books.googleusercontent.com/books/content?req=AKW5QadOj1qS4Uh01SF-Wzcb95K8QfDJmrAez8eqYu7yG8tVym51mpQptGsB4csDKz36tc5beOJ0vXDMb8ESMLWtxjA9v8OehsOD60lSOUJbJV4ZapcSvM-tq7sc9k174H6U4EA0Dtke-Tpq1lkBP-tcxqWSXN5u59XEk24nWlESN_t2NevbFxuFA8pyCPbTWSsQ9AkUVjzZwuMO-rCFu9g5qHRcG3kMhHyOOGUejBmofplkXXYNOtfUkdCCM1dFW9jkBsz63_-wFIPZifIhmaAowjsNgFXgEg):

قال: فأخبريني عن قول الشاعر حيث قال:

أَلَا قُلْ لِأَهْلِ الْعِلْمِ وَالْعَقْلِ وَالْأَدَبْ * وَكُلِّ فَقِيهٍ سَادَ فِي الْفَهْمِ وَالرُّتَبْ

أَلَا أَنْبِئُونِي أَيَّ شَيْءٍ رَأَيْتُمُو * مِنَ الطَّيْرِ فِي أَرْضِ الْأَعَاجِمِ وَالْعَرَبْ

وَلَيْسَ لَهُ لَحْمٌ وَلَيْسَ لَهُ دَمُ * وَلَيْسَ لَهُ رِيشٌ وَلَيْسَ لَهُ زَغَبْ

وَيُؤْكَلُ مَطْبُوخًا وَيُؤْكَلُ بَارِدًا * وَيُؤْكَلُ مَشْوِيًّا إِذَا دُسَّ فِي اللَّهَبْ

وَيَبْدُو لَهُ لَوْنَانِ: لَوْنٌ كَفِضَّةٍ * وَلَوْنٌ ظَرِيفٌ لَيْسَ يُشْبِهُهُ الذَّهَبْ

وَلَيْسَ يَرَى حَيًّا وَلَيْسَ بِمَيِّتٍ * أَلَا أَخْبِرُونِي إِنَّ هَذَا مِنَ الْعَجَبْ

قالت: لقد أطلتَ السؤال في بيضة قيمتها فلس.

Burton trans. from http://www.mythfolklore.net/1001nights/burton/abu_tawaddud.htm:

Quoth he, "And in these,

'Ho say to men of wisdom, wit and lore * To sapient, reverend, clever counsellor:

Tell me what was't you saw that bird bring forth * When wandering Arab-land and Ajam o'er?

No flesh it beareth and it hath no blood, * Nor down nor any feathers e'er it wore.

'Tis eaten cooked and eke 'tis eaten cold; * 'Tis eaten buried 'neath the flames that roar:

It showeth twofold colours, silver white * And yellow brighter than pure golden ore:

'Tis not seen living or we count it dead: * So ree my riddle rich in marvel-store!'"

She replied, "Thou makest longsome the questioning anent an egg worth a mite."

This also appears in Al-ʿIqd al-Farīd, at https://shamela.ws/book/23789/2662#p1:

وقال آخر في البيضة:

ألا قل لأهل الرأي والعلم والأدب ... وكلّ بصير بالأمور أخي أرب «٢»

ألا خبروني أي شيء رأيتم ... من الطير في أرض الأعاجم والعرب

قديم حديث قد بدا وهو حاضر ... يصاد بلا صيد وإن جدّ في الطّلب

ويؤكل أحيانا طبيخا وتارة ... قليّا ومشويّا إذا دسّ في اللهب

وليس له لحم وليس له دم ... وليس له عظم وليس له عصب

وليس له رجل وليس له يد ... وليس له رأس وليس له ذنب

ولا هو حيّ لا ولا هو ميّت ... ألا خبروني إنّ هذا هو العجب

Norse

Heiðreks saga bird riddles, in Burrows's numbering: 64 (p. 428, commentary 428-29; swans on their eggs--comes before angelica in HR and angelica not in U; eider ducks in H but Burrows thinks that a weaker solution; she notes skemmu as 'storehouse' but also 'bower'):

Báru brúðir bleikhaddaðar,

ambáttir tvær, öl til skemmu.

Vara þat höndum horfit né hamri klappat;

þó var fyrir eyjar útan örðigr, sá er ker gerði.

Heiðrekr konungr, hyggðu at gátu.

Pale-haired brides, two handmaids, bore ale to the storehouse. It was not turned by hand nor struck by hammer; yet outside the islands was that upright onewho made the keg. King Heiðrekr, think about the riddle.

67 (ptarmigans), 75 (duck in an ox skull -- interested in nesting but not very informative), 82 (falcon and eider duck). All those early medieval Scandy burials with animals maybe worth thinking about in connection with bird riddles? Cf. Salme, Saaremaa burials. Skåpintop??? side opposite Birka has alleged unburnt raven's egg but Klaudia Karpińska at Oslo said there are lots of hen's/waterbirds' eggs in Scandinavia. Anna someone is working on this: https://www.academia.edu/34653854/En_h%C3%A5rdkokt_historia_en_studie_av_%C3%A4ggskalfynd_fr%C3%A5n_vikingatida_gravkontext_med_s%C3%A4rskilt_fokus_p%C3%A5_Uppland_och_Gotland_pdf. But Kaludia is also working on birds: https://www.researchgate.net/profile/Klaudia-Karpinska. Also Haley-Hilinsky: https://www.researchgate.net/publication/359972500_Birds_and_Humans_in_the_Old_Norse_World_c_600-1500_AD

Exeter Book

Exeter Book riddle 9: cuckoo. The most unambiguously eggtastic OE riddle. Exeter Book riddle 10: barnacle-goose https://theriddleages.bham.ac.uk/riddles/tag/riddle%2010/ Exeter Book riddle 13: on 13 now see Rachel A. Burns, 'Spirits and Skins: The Sceapheord of Exeter Book Riddle 13 and Holy Labour', The Review of English Studies (2022), doi: 10.1093/res/hgab086 with some good references that might be worth following up re chickes. Maybe comment on dialect in this too?

Secondary lit

Untying the Knot On Riddles and Other Enigmatic Modes has quite a lot on eggs here and there. Paul Waldau, Animal Studies: An Introduction (New York: Oxford University Press, 2013) seems a key starting point Kenneth Shapiro, ‘Human-Animal Studies: Remembering the Past, Celebrating the Present, Troubling the Future’, Society and Animals, 28. 1 (2020), 797-833

Haraway: The Companion Species Manifesto (2003), When Species Meet (2008); her most recent work: Staying with the Trouble (2016)

John 12:24-25 unless the grain of wheat falling into the ground die, itself remaineth alone. But if it die, it bringeth forth much fruit' Also in Pearl 31-36.

Arabic animal studies stuff: Volume 8 (2021): Issue 1 (Jun 2021) in Journal of Abbasid Studies Online ISSN: 2214-2371 Print ISSN: 2214-2363 Publisher: Brill

For general comparative lit in English/Arabic: Michelle Karnes, Medieval Marvels and Fictions in the Latin West and Islamic World (University of Chicago Press, July 2022) https://press.uchicago

more from aṣ-Ṣafadī

Text from aṣ-Ṣafadī, Salah al-Dīn (2000), ʻAdnān al-Baḫīt, Muḥammạd (ed.), "Al-Wāfī bi-'l-wafayāt", Bibliotheca Islamica (in Arabic), 29, Beirut: Dar Ehia al-Tourath al-Arabi, vol. 13 p. 202 [no. 3555], copied from http://islamport.com/d/3/tkh/1/60/1083.html (not yet checked)

(also in this edn: Kitāb al-Wāfī bi-al-Wafayāt https://www.google.co.uk/books/edition/Kit%C4%81b_al_W%C4%81f%C4%AB_bi_al_Wafay%C4%81t_al_%E1%B8%A4as/thfG-HPBgIwC?hl=en&gbpv=0&bsq=%D9%8A%D9%83%D8%A7%D8%AF%20%D9%8A%D8%B7%D8%BA%D9%8A%D9%87%20%D8%BA%D9%84%D9%88%20%D8%A7%D9%84%D8%AC%D9%85%D8%A7%D9%84), http://sites.dlib.nyu.edu/viewer/books/cornell_aco000706/327

لوافي بالوفيات https://archive.org/details/wafi_wafiat/wafiw00

ḍḥṣʾṭʿẓ ḤṬ

ابن المغلس

الحسين بن أحمد بن المغلس أبو عبد الله شاعر مدح القادر بالله وله أشعار كثيرة في اللغز والأحاجي . وروى عنه أبو علي محمد بن وشاج الزينبي

Al-Ḥusayn ibn Aḥmad ibn al-Mughallis, Abū Abdallāh, shāʿir: madaḥa al- qādir bi-l-lāhi wa-lahu ʾashʿār kathīra fī al-lughz wa-l-aḥājī. wa- rawā ʿanhu abū ʿalī muḥammad ibn al-zaynabī[?].

Al-Ḥusayn ibn Aḥmad ibn al-Mughallis, Abū Abdallāh, poet: he praised al-Qādir bi-l-lāhi and he has many verses in the form of the riddle and grammatical [poetry]. And Abū ʿAlī Muḥammad ibn al-Zaynabī narrated about-him.

wa-min shiʿri-hi (and from his poetry)

x x ⏑ – x x ⏑ – – ⏑ –

ومن شعره : من السريع

غضبان من فرط الصبا والدلال * يكاد يطغيه غلو الجمال

قد كتب الحسن على خده * كل دم يسفك طرفي حلال

يا سحر عينيه ويا ثغره * ويا عذاريه فؤادي بحال

ghaḍbānu min farṭi al-ṣibā wa-l- dalāl * yakādu yuṭghī- hi ghuluwwu al- jamāl

qad kataba al- ḥusnu ʿalā khaddi- hī * kullu damin yasfiku ṭarfī ḥalāl

yā siḥra ʿaynay- hī wa-yā thaghra- hī * wa-yā ʿidhāray-hi fuʾād-ī bi- hāl

Enraged by the excess of his youthfulness and being-spoiled * excess of his-beauty almost-does (that) it-makes-him-a-tyrant (i.e. almost makes him a tyrant)

the beauty on his cheek [i.e. face] has written [i.e. decreed/decided]: * each drop-of-blood -- [which] my eye-corner sheds -- [is] lawful/permitted

O enchantment of his (two) eyes and O his front teeth * and O his (two) cheeks; my-heart/inner-soul in-(what)-a-state! / and O his bridle, the state of my heart [i.e. heart is bridled].

(How enchanting his eyes and his front teeth; what eyes his has, and what front teeth)

ghaDbānu masculine 'cos of ghazal (speaking of a woman's beauty is though she's a man or a gazelle)

qabbān (steelyard)

Mutaqārib: ⏑ – x ⏑ – x ⏑ – x ⏑ –

ومنه في القبان : من المتقارب

وأَعْوَرَ من بين أضرابِهِ * وأنواعِهِ وبَنِي جِنسِهِ

له في دُنَابَاهُ ملموُمةٌ * تُقوّم ما كان من نَكْسِه

تُنَقِّلُ بين فَقَارَاتِهِ * وتُنْبِي بما كان في نَفْسِه

wa- ʾaʿwara min bayna ʾaḍrābi-hī * wa- ʾanwāʿi-hī wa-banī jinsi-hī

la-hū fī dunābā-hu malmūmatun * tuqawwimu mā kāna min naksi-hī

tunaqqilu bayna faqārāti-hī * wa- tunbī bi-mā kāna fī nafsi-hī

seems that tunbī = tunabbi', which needs sorting in Wiktionary.

form 2: نَبَّأ

so, a cross-eyed/wall-eyed (m.) from among its-types * and his-sort and family of his-kind [i.e. an object from the category of the cross-eyed]

to-him a-gathered-thing (f.) in his-XXXXX[dual pl.] * she-straightens what was from his tilting/lowering-his-head

she-transports/shifts along(?) its spine/vertebrae * and she-explains/interprets with what was in his-heart.

(images of poor sight => revealing) ḍḥṣʾṭʿẓ Ḥ

so, a cross-eyed/wall-eyed (m.) from among its-types * and his-sort and family of his-kind [i.e. an object from the category of the cross-eyed] to-him a-gathered-thing (f.) in his-XXXXX[dual pl.] * she-straightens what was from his tilting/lowering-his-head she-transports/shifts along(?) its spine/vertebrae * and she-explains/interprets with what was in his-heart.

Saadia: "To disentangle the spelling and pronunciation of دُنَابَاهُ to get to its meaning, I went to Al maani online dictionary, where I found these entries: دِنَّبُ والدِّنَّبَةُ والدِّنَابَةُ meaning: القَصيرُ (the short one), so I adjusted the vocalisation to [dinnāb] according to the third occurrence of the word. Then on this page: http://arab-ency.com.sy/detail/10538, in the description of القبَّان (line 4) I found reference to the short arm of the steelyard. This leaves us with the dilemma: Why does the word suggest the dual form? Maybe it does not, and the author uses the lengthening because of some constraints imposed by the metre. I’ll let you check this. With all of this, I managed to sketch a picture that I hope gets us close to what the author intends to convey, which I render as follows: It has on its short arm a weight (wrapped/gathered in some way) that measures and balances what appears in its leaning. It carries along its vertebrae (numerical values on the long arm/spine) and reveals/interprets what was [hidden] inside it [the weight]." "The image in the word أَعْوَرَ refers to the lopsidedness of the steelyard."

Dhu l-rumma riddles

ḍḥṣʾṭ‘ See /info/en/?search=User:Alarichall/sandbox2

Nazhūn-related stuff

NB Hammond 2003 cites García Gómez 1942 rather than later editions.

NB a worthwhile looking discussion of this in p.87 of https://books.google.co.uk/books?id=GH0PAQAAMAAJ&q=nazhun&dq=nazhun&hl=en&sa=X&ved=0ahUKEwiXw_TF2bfoAhUKV8AKHddGDTYQ6AEIvgEwEg; The Maghreb Review: Majallat Al-Maghrib, Volumes 5-10, 1980 (Possibly this is the same article: https://books.google.co.uk/books?id=RfBAAAAAYAAJ&q=nazh%C5%ABn&dq=nazh%C5%ABn&hl=en&sa=X&ved=0ahUKEwjesM-Y4bfoAhXNQkEAHd4DCgsQ6AEIVjAF; The Maghreb Review: Majallat Al-Maghrib, Volumes 4-8 1979 - Africa, North pp. 114-15 -- at any rate these pages also look relevant).

Marketisation of social housing

Compulsory competitive tendering (1980s), superseded through the Local Government Act 1999 by the Best Value policy, requires local government to compete with the private sector in delivering services.

Housing Act 1980 (introduced Right to Buy, undermining public-sector housing provision)

Housing Act 1988 reduces protections for renters

Housing Act 1996 reduces protections for the homeless (and in the same year--through the same act?--compulsory outsourcing is extended to council house management and created Tenant Management Organisations to give tenants more say in the running of their buildings)

1998 New Deal for Communities

2000 Decent Homes Programme

2011 Localism Act

2016 Housing and Planning Act

Vix Lowthion

Vix Lowthion is the leader of the Green Party of England and Wales on the Isle of Wight and the party's national spokesperson on education. She has been a parish councillor for Freshwater since at least 2019. ^[29]

Biography

Born in Cheshire to a farming family, Lowthion studied history at the University of York. ^{[30] [31]} Lowthion qualified as a teacher in 1999 and went on to teach geology, geography, history and philosophy. ^[32] After teaching at Intake High School in Leeds, in 2005 she moved to the Isle of Wight. ^[30] Up to 2016 she taught at Isle of Wight College, but was made redundant due to cuts to funding for A-level teaching, which she publicly opposed. ^{[32] [33]} She moved into teaching at Island Innovation VI Form Campus. ^{[34] [30]}

Lowthion joined the Green Party in 2014, following study of geology and energy systems at the Open University, ^[16] and became the leader of the party on the Isle of Wight in 2015. ^[35] In her capacity as a parish councillor, Lowthion's campaigning has involved local schools (including seeking a new school in Freshwater). ^[36] She supported Isle of Wight Council's declaration of a climate emergency, while criticising what she saw as patchy and poorly informed support among councillors. ^[37] She also participated in the October 2019 Extinction Rebellion protests. ^[38]

Education spokesperson

Lowthion became the Green Party's national education spokesperson in February 2016. ^[39] As Green Party spokesperson for education, she criticised academisation; ^[40] pledged to abolish SATs and to increase education funding; ^{[41] [42]} and criticised what she characterised as 'arbitrary' government intervention in primary and secondary education. ^{[43] [44]} She was also prominent in criticism of David Hoare, the chairman of the UK's school inspection agency Ofsted, when, in 2016, he said that the Isle of Wight was 'a ghetto; there has been inbreeding', arguing that the improvement of the island's schools required investment, 'not name calling'. ^{[45] [46]}

Elections

Lowthion was the Green Party parliamentary candidate for the Isle of Wight constituency in the general elections of 2015, 2017 and 2019. She was also third candidate on the Green party list for the South East constituency in the 2019 European Parliament elections but was not elected. ^{[47] [48]}

Lowthion's 2015 general election campaign was noted in academic research on the Green Party's success that year for the prominence of its media profile and its sceptical attitude to the party's prevailing approach to winning elections. ^[49]

In the 2017 general election campaign, Lowthion was vocal in opposing homophobic comments made by the island's then MP, Andrew Turner, who stood down ahead of the general election. ^[50] Turner's disappearance from politics was seen as creating a rare opportunity for the Green Party to win a parliamentary seat, ^{[51] [16]} and the election saw Lowthion winning more votes than any Green candidate other than the party's sole MP, Caroline Lucas. ^[52] Nevertheless, this left Lowthion placed third behind Labour and the Conservative Party.

Her 2019 election campaign saw her participating in the Unite to Remain pact to promote the election of MPs who supported the UK remaining in the European Union, with the Liberal Democrats standing aside on the island. The campaign emphasised sustaining and improving public services, the protection of the countryside, investment in green industry, and reducing the cost of ferry transport to the island. ^{[53] [54] [55]} She came third, with 15.2% of the vote. ^[56]

References

External links

• Parish councillor website
• Personal website

Wallada has calved and has no husband; the secret has been revealed, she looks like Mary but the palm she shakes is an erect penis.

يا متحفا بالخوخ أحبابه

أهلا به من مثلج للصدور

حكى ثدي الغيد تفليكه

لكنه أخزى رؤوس الأيور

Away from the gouache of his lips

to those who want it,

just as the border defends itself from those who besiege it,

one is defended by sabers and spears,

and those who are protected by the magic of her eyes.

https://meta.wikimedia.org/wiki/WikiProject_Arabic/Medieval_Arabic_women_poets

• Dreams of a Low Carbon Future: A Graphic Novel, ed. by James Mckay and Benjamin Dickson (Leeds: University of Leeds, 2013).
• A Dream of a Low Carbon Future, ed. by James McKay and Benjamin Dickson (Leeds: University of Leeds, 2016).

Rob Hopkins, From What Is to What If: Unleashing the Power of Imagination to Create the Future we Want (White River Junction, Vermont: Chelsea Green, 2019), By Rob Hopkins 112-19

Ian Horton, 'Comic Books, Science (Fiction) and Public Relations', in Visual Public Relations: Strategic Communication Beyond Text, ed. by Simon Collister and Sarah Roberts-Bowman (London: Routledge, 2018), ch. 3 doi: 10.4324/9781315160290.

' “A Dream of a Low Carbon Future” – a novel way to talk about climate change?', The Gryphon (19 November 2016).

http://www.self-willed-land.org.uk/articles/doggerland.htm

'Examples of how to use visual scenarios to exploresustainable alternatives can be found in Hicks(2012; 2014b) and McKay and Dickson (2016).Discussion and examination of such futures is apowerful way of enabling students to envision suchlow-carbon futures for themselves.' ^[3]

• Hilmar Karlsson, 'Rekur Pizza Hut á Íslandi og Finnlandi', Frjáls verslun, 71.5 (2009) 112-15
• Brynhildur Björnsdóttir, 'Með veiðidellu frá barnæsku', Fréttablaðið, 144 (20 June 2018), 21-22 [= supplement Veiðiblaðið, pp. 1-2]
• Indíana Ása Hreinsdóttir, 'Þyrfti að rífa meiri kjaft', DV (6-9 February 2015), 36-37.
• 'Viljum að fjölmidlar endurspegli samfélagið', Fréttablaðið, 120 (24 May 2013), 36-38 [= Lífið pp. 6-8]

Little Kelham is a mixed-use eco-development beside the River Don in Kelham Island Quarter of the UK city of Sheffield. In 2014, the development was joint winner of The Guardian's Sustainable Business Award, ^[4] winner in the residential category of the RICS Yorkshire & Humber Awards in 2016, ^[5] and won an award from the Chartered Institute of Building Service Engineers Yorkshire in 2017. ^[6] Construction commenced on-site in 2013, and by 2017 most homes had been sold off-plan. ^[7]

The development is on a brownfield site, formerly home to Eagle Works, Green Lane Works (built in 1795) ^[4] and Richardson's cutlery factory. ^[8] The iconic grade II listed gatehouse of the Green Lane Works was retained and turned into a bar and restaurant, called 'The Gatehouse'. ^[8]

Residences were designed to enable monitoring and control of energy use through a smartphone app. ^[7]

The development was shortlisted in 2015 for the Placemaking awards for sustainability and for placemaking in Northern England, ^[9] and in 2016 the best housing scheme (500 homes or fewer) award and the Regional - Northern England award. ^[10]

The developers said that they would sell residential properties only to owner-occupiers. ^[11]

Intensification, diversification, urbanisation Moore, Robert I., 'A Global Middle Ages?', in The Prospect of Global History, ed. by James Belich, John Darwin, Margret Frenz, and Chris Wickham (Oxford: Oxford University Press, 2016), pp. 80-92 Hui, J. Y. H. (2018). The Matter of Gautland (Doctoral thesis). https://doi.org/10.17863/CAM.3036

I wish more people knew that plot summaries don't need citations: /info/en/?search=Wikipedia:How_to_write_a_plot_summary#Citations.

Fix Gruffydd references at /info/en/?search=Olaf_Haraldsson_Geirstadalf, /info/en/?search=Harald_Fairhair, and sort of G's Norse genealogy in his entry.

Francisco João "GIP" da Costa, José Inácio Candido de Loyola, Edward John Bolus, Eric Julius Biörner, Amelia Womack, Amal Tamimi, Hans Jonatan, Eiríkur Örn Norðdahl, Salmann Tamimi, Munir al-Rayyes, Thor Philip Axel Jensen, Ida Gordon, Einarr Hafliðason, Pandey Bechan Sharma, Thomas Wiliems, Sarah of Yemen, Sayyida ʿĀʾisha al-Mannūbiyya, Claudius Marius Victorius, Lucius Banks, Sigrún Davíðsdóttir, Hansda Sowvendra Shekhar,

Brussels, Bibliothèque Royale, MS 1650, Brussels 1650 dates from the beginning of the eleventh century, but Hand A, which added the gloss ylfie to it, is later, of the first half of that century. 34 Although Brussels 1650 has long been as- sociated with Abingdon, Gwara has recently argued for a Can- terbury provenance. 35 Brussels 1650 seems to have been an ex- emplar of the glosses in Oxford, Bodleian Library, Digby 146 (the manuscript probably from late tenth-century Canterbury and its Old English glosses probably from the mid-eleventh century), con- tributing its gloss ylfige.

Goossens, Louis (ed.), The Old English Glosses of MS. Brussels, Royal Library, 1650 (Aldhelm’s ‘De Laudibus Virginitatis’), Verhandelingen van de Koninklijke Academie voor Wetenschappen, Letteren en schone Kunsten ven België, Klasse der Letteren, 36 (Brussels: Koninklijke Academie voor Wetenschappen, Letteren en schone Kunsten ven België, 1974).

Aldhelmi Malmesbiriensis Prosa de virginitate: cum glosa latina atque an- glosaxonica, ed. Scott Gwara, Corpus Christianorum, Series Latina 124, 124a, 2 vols (Turnhout: Brepols, 2001) 2: 696–97

Aldhelm’s De Lavdibvs Virginitatis with Latin and Old English Glosses. Manuscript 1650 of the Royal Library in Brussels, ed. G. van Langenhove, Rijksuniversiteit te Gent, Werken uitgegeven door de Faculteit van de Wijsbegeerte en Let- teren, Extra Serie 2 (Bruges: Saint Catherine P, 1941)

Gretsch, Mechthild, The Intellectual Foundations of the English Benedictine Reform, Cambridge Studies in Anglo-Saxon England, 25 (Cambridge, 1999). 149–54 disusses Cleo gloses re Brussels ones—for her mainly as ev. that Brussels has trad going back at least to earlier C10. Ha! Specifically re rel. between them 151–54. ‘In sum, even from a sample collation such as the foregoing, it can be established beyond reasonable doubt that Cleo III and the interlinear glosses in Brussels 1650 are intimately related: more than half of the glosses in Cleo III are identical with, or at least similar to, glosses in Brussels 1650’ (153).

Porter, David W., ‘An Eleventh-Century Anglo-Saxon Glossary from MS. Brussels, Royal Library 1650: An Edition and Source Study’ (1995), <a href=" http://www.wmich.edu/medieval/research/rawl/glossary" target="_blank"> http://www.wmich.edu/medieval/research/rawl/glossary</a>. Cited in Porter 1999 as ‘…(Kalamazoo: Rawlinson Online Texts, 1996)’ with no URL! Weird. ‘Manuscript (Brussels) Royal Library 1650 is a fascinating artifact of late Anglo-Saxon literary culture. Several hands have annotated the 56 leaves of Aldhelm's prose De uirginitate very heavily in Latin and Old English. The earliest of these hands has added a short glossary, without connection to the main text, in the margin of folio 55v. In itself a small thing, the glossary attracts great interest because of its maker. In addition to working on the Aldhelm, the scribe had a major share in the most important glossarial compilation as yet unpublished, the so called Antwerp/London glossary. The Brussels vocabulary is thus to be seen as part of a huge glossatorial effort carried out by a group of anonymous eleventh-century scholars whose work is spread across several manuscripts. It is a piece in a large and complex puzzle, though the larger components of the puzzle have yet to be assembled.1’ (part I).

Antwerp-London Glossaries

The Antwerp-London Glossaries are a set of glossaries found in the margins of what was once a single manuscript of the Excerptiones Prisciani. Now split in two, the manuscript is held as Antwerp, Plantin-Moretus Museum, 16.2 and London, British Library, Add. 32246. The cities in which this dismembered manuscript is held give their name to the glossaries. The glossaries are thought to have been produced at Abingdon Abbey by a group of scholars who also produced the exceptionally densely glossed copy of Aldhelm's Prosa de virginitate in the manuscript Brussels, Bibliothèque Royale 1650 (which might also once have been part of the same manuscript). In David W. Porter's estimation, the glossaries offer "a vivid picture of Anglo-Saxon school texts and the environment that produced them". ^[12]: 170

mostly between Latin and Old English. Most were edited in 1995 by Lowell Kindschi. ^[13]

OMG, wait until you have Porter's proper edition before attempting to make sense of how Kischi's edition intersects with Porter 1999!

Editions

• Lowell Kindschi, 'The Latin-Old English Glossaries in Plantin-Moretus MS. 32 and British Museum MS. Additional 32246' (Stanford diss., 1955).
• Rolf H. Bremmer, Jr. and Kees Dekker, [ https://journals.lib.sfu.ca/index.php/asmmf/issue/view/192/186 Anglo-Saxon Manuscripts in Microfiche Facsimile, Volume 13: Manuscripts in the Low Countries, Medieval and Renaissance Texts and Studies, 321 (Tempe, Arizona: Arizona Center for Medieval and Renaissance Studies, 2006); ISBN  978-0-86698-366-2 (facsimile)
• The Antwerp–London Glossaries: The Latin and Latin–Old English Vocabularies from Antwerp, Museum Plantin-Moretus 16.2 – London, British Library Add. 32246, Volume 1: Texts and Indexes, ed. by David W. Porter, Publications of the Dictionary of Old English, 8 (Toronto: Pontifical Institute of Mediaeval Studies, 2011); ISBN  978-0-88844-908-5.

Porter, David W., ‘On the Antwerp-London Glossaries’, Journal of English and Germanic Philology, 98 (1999), 170–92. Same group all doing grammar Excerptiones Prisciani in this MS, De consolatione philosophiae (Plantin-Moretus Museum 16.8), and Brussels 1650. Ker (3) reckoned they were all one codex! Hmm… Heavy on scholarly interconnections between these, anyway, distoreted by concentration only on vernacular glosses etc (170). ‘Two hands wrote the six glossaries (one in the Brussels five in the Antwerp-London manuscript). The first hand produced five lists (articles 1–5) amounting to some 1300 entries; the second hand, working after the first had finished, set down about twice as many entries in a single list (article 6)’ (171). Not including the main glosses in 1650 obviously. Article 1 edited in 1995/6. Mine is article 6 (ker no 2 article d), discussed 181–88. ‘Hand 2 has added a large Latin-English class glossary (a list arranged by topic) that appears in the first half of the manuscript, filling the wide margins as it weaves among earlier strata of scholia and glossing’ (181). Lists the 14 classes 182–83. Looks from the corpus numbering and refs to Kindschi in Porter that my bit is in ’14. Nomina Nauium et Instrumenta Earum. Nautical terms (229.7–234.5), fol-[183]lowed by a miscellaneous list (234.6–242.4; 242.8–246.8; 247.4–252.9) that includes many terms relating to houses and structures’ (182–83). Wow. ‘Built on a core of Ælfric’s Glossary, it has been overlaid with a thick stratum of vocabulary from the Etymologiae’ (183). Ælfric’s glossary accounts for a fifth of the items. Drops less obscure items in Ælfric or adds more obscure variants (184–85).

Old English Herbarium jeanne de montbaston

To do: Waltharius Hrethel

Mazen Maarouf Ismaili centres in Asia Bhopal Medical Appeal

https://brill.com/view/book/9789004317352/B9789004317352_003.xml ʻAbd al-Malik ibn Muḥammad Thaʻālibī,

Walküren / Þráinn Bertelsson ; aus dem Isländischen von Tina Flecken Þráinn Bertelsson 1944 München : Deutscher Taschenbuch Verlag, 2008

https://ar.wikipedia.org/wiki/قاشي_(السدة)

Calderini - S.Daris, Dizionario dei nomi Geografici e Topografici dell’Egitto greco-romano https://www.trismegistos.org/fayum/index.php Yossef Rapoport, Peasants of the Fayyum: translation and Study of al-Nabulsi's Tarikh al-Fayyum (1243). http://www.brepols.net/Pages/ShowProduct.aspx?prod_id=IS-9782503542775-1 James G. Keenan, Landscape and Memory: al-Nabulsi's Ta'rikh al-Fayyum', Bulletin of the American Society of Papyrologists, 42 (2005), 203-12. B. Moritz (ed.), Description du Fayoum au VIIme siècle de l'Hegire par Abou 'Osmân il Naboulsi il Safadi (Cairo 1899). /info/en/?search=Faiyum

Riddle-tales (ancient and medieval)

Áttablaðarósin (The Eight Pointed Rose) (Sögur, 2010) is an Icelandic thriller novel by Óttar M. Norðfjörð.

Form

The novel is in prose, written in an omniscient narratorial voice, though individual chapters and sections frequently present events from a particular character's point of view.

Summary

The novel begins with a prologue set in 1978. A young girl, Áróra (later revealed to be Áróra Axelsdóttir) is given a tapestry made by her grandmother. It includes the design known in Icelandic as an áttablaðarós (eight-leaf rose, a kind of octagram), and Áróra's grandmother promises to teach her to 'read the rose', but dies before she can.

Part 1 of the novel is set around 2010, in the wake of the 2008–11 Icelandic financial crisis and the 2009 election of a left-leaning government. It primarily follows the actions over a few days of a different Áróra, Áróra Gunnarsdóttir. A single mother, Áróra looks after

A hint of the kind of use aetiologies of iron might be put to appears in this account collected from a twenty-five-year-old, Viljam Uimaniemi, in Sodankylä in 1930 by Samuli and Jenny Paulaharju, quoted by Stark (2006, 307), whose short verse alludes to the account of the origin of iron reproduced below:

the blade which had made the wound was supposed to be brought to the old woman, since she knew how to staunch blood. And when the old woman received the blade, the she bit it so hard that pieces of it broke off, and then she said quietly, as she encircled the wound with the blade:

Then she spit [sic] on it three times and recited the formula many times until the flow of blood stopped.

''''' is a medieval Icelandic romance saga.

Synopsis

Kalinke and Mitchell summarise the saga thus:

^[14]

Manuscripts

Kalinke and Mitchell identified the following manuscripts of the saga: ^[15]

Editions and translations

• Agnete Loth (ed.), Late Medieval Icelandic Romances, Editiones Arnamagæanae, series B, 20–24, 5 vols (Copenhagen: Munksgaard, 1962–65). [The principal scholarly edition.]
• Riddarasögur, ed. by Bjarni Vilhjálmsson, 6 vols (Reykjavík: Íslendingasagnaútgáfan, 1949-1951).

References

Category:Chivalric sagas Category:Icelandic literature Category:Old Norse literature

in Medieval Scandinavia: An Encyclopedia, ed. by Phillip Pulsiano (New York: Garland, 1993), p.

Ibo, o sangue do silêncio ('Ibo, the blood of silence') ^[1] is a Mozambican 1981 short documentary film. ^[2]

Synopsis

To the North of the country, the Island of Ibo was used as the jail where the Portuguese political police tortured without remorse the Mozambique nationalists. This documentary reflects that jail, the consequences of colonization and the Resistance.

References