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HARVARD COLLEGE LIBRARY
FROM THE BEQUEST OF JOHN AMORY LOWELL
CLASS OF 1815
AD-DAMIR/S
QHAYAT AL-HAYAWAN, = aay
(A ZOOLDGICAL LEXICON)
TRANSLATED
FROM THE ARABIO
BY
Lt-Colonel A. 8. G. JAYAKAR, 1. u. 8. (Retired)
_ Hon. Fellow of the University of Bombay, F.&.M.3%,C. M23, MR. A. 3., &c.
~ . ° VOL, II, PART I
LONDON: LUZAC & Co.
~~ BOMBAY: D. B. TARAPOREVALA SONS & Co
1908 199 3
All rights veserved
WrQ- LC QU
| D313
\S cleo
wal. a> Let. l
PRINTED AT THE FORT PBINTING PRESS PARSI sBAZAR STREET, FORT, BOMBAY.
PRINCETON UNIVERSITY LIBRARY PAIR> Te ee mn ee 4 we mée,
HAYAT AL-HAYAWAN
d é rT (as-Zdg).-—[The rook]. One of the species of crows. ,
It is also called az-zar't and gur@b az-zar‘ (the harvest crow), and isa small black crow, It is sometimes red in the beak and legss, and is called gurdb az-zaitdén (the crow of the olive), because it cats that fruit. It is of a pretty form and beautiful appearance; bat it is des- cribed in ‘Aj@’th al-makhliikdt to be the large black kind of crow, and said to live more than a thousand years, which is only an imagi- nation, whilst the correct thing is what has been mentioned before.
(A wonderful thing.) I have seonit stated in al-ALuntaka (selected) from the Jntékhab of the Hafid as-Silaff and on the last leat of ‘Aj@ ib al-makhlikat, regarding Muhammad b. Ismé‘fl as-Sa‘dt, us having related, “ Yahy& b. Aktham (once) sent for me, and [ went to him; when I entered his presence, I found on his right side a cage. He then made me sit down and ordered the cage to be vpened, whereupon there came out of it something having a head like that of a human being, and the appearance of a rook from its lowest part to the navel, with two excresconces on it, onc on the chest and the other on the back. I became frightened, but Yahya laughed ; so I asked him, ‘What is this thing? May God render your state good!’ fle replied, ‘Ask it regarding itself. I therefore asked it, ‘ What art thou?’ upon which it stood up and recited the following lines in a clear voice :—
‘I ama rook (a2z-edy), the father of ‘Ajwah dates; |
I am the cou of a lion and a lioness ;
I love wine and swect scent (basil)
And coffee and intozicatiun ;
My hand fears not my enemy,
Nor is his attackiug an object of fear with me; !
1 have things which are appreciated
On the day of marriage and feast,
1 lu Pslestine the hooded crow, Corvus corniz; in Egypt it is called gurab
Nihi. * lu Eyypt the red-legged crow, Mregilus graculus.
N .\ '
wey .o 0.) 6 ATBRSBS
2 AD-pamtrti’s
Out of which one is an excrescence on the back,
Not concealed by my feathers ;
And as to the other excrescence,
Had it only a handle,
No man would have doubted
Ite being a drinking-cup.’ It then screamed and raising its voice said, ‘zdg zdg;’ it then went and threw itself in the cage. I thereupon said, ‘May God cause the KAdt to be illustrious! Itis a lover too.’ He replied, ‘It is what you see, and I have no knowledge regarding it, beyond its having been sent to the Commander of the faithful with a sealed letter con- taining an account of its condition, which I have not read.’ ”
The Hafid Abé-Tahir as-Silaft has (also) related this differently,
namely, in the manner narrated by Misd ar-Rid&. He said that |
Abf’l-Hasan ‘Alf b. Muhammad said, “TI (once) went to Ahmad b. Abf-Duwad and found on his right side a cage; he asked me to uncover it and to Jook at the wonder (in it); so I qgaened it, and
- sd
there came out of it before me a man, a spanin height and having the : appearance of a human being from his middle to the uppermost ' part, and from his middle to the lowermost part that of a rook in its | tail and legs. He asked me, ‘Who are you?’ I therefore mentioned . to him my pedigree. I then asked him regarding his name, and he ~
replied :— ‘I am a rook (as-24g), the father of ‘Ajwah dates, A companion of wine and coffee ; I have things the claims of which cannot'be denied On the day of play at a feast; Out of them are an excre<cence on the back, Not concealed by my feathers, And another on my chest, Which, had it only a handle, No man would have doubted To be truly a drinking-cup.’ He then said to me, ‘Recite to me some lines of amorous vers spon which I recited the following :— ‘A night having on its sides tresses (redundances) Of darkness black, intensely black, As if ity stara were the pent up tears, Flickering between the eyelids of girls.’ lo then screamed out, ‘O my father and my mother!’ and returni ithe cage hid himself. Ibn-Abt-Duwéd then said, ‘ He is a lover too
ewe oo a ~ -
HAYAT AL-HAYAWAN 8
[The author here quotes, out of the biography of Yahya b. Aktham, from the B. D. of Ibn-Kh., the reasons which led Ma’min to appoint Yahya a kadf, the reply given by YahyA to the people of al-Basrah when he found that they considered him too young to be a kadt, the incident which led to maid‘ marriages being declared un- lawful, the conversation which passed between Yahy& and a certain man who had asked him for some advice, the vice for which Yahyé was reproached, together with the incident of his interview with a certain KhurAsanf, the particulars of his death, and the dream in which he was seen after his death. |*
(Lawfulness or unlawfulness.) It is lawful to eat the rook, ‘which is the correct opinion according to ar-RAfi‘t; and al-Hakam, Hammad, and Muhammad b. al-Hasan have said the same thing. Al-Baihakt relates in his Shi‘b, ‘I asked al-Hakam regarding the eating of crows, and he replied, ‘ As to the large black ones, I dis- approve of eating them, but as to the small ones which are called the rook, there is no harm in (eating) them.’ ”
The Proverbs will be given under the letter é in the art. 1,4) 1,
(Properties.) If the tongue of a rook be dried and eaten by s thirsty person, it will take away his thirst, even iu the middle of summer. In the same manner, if its heart be dried and reduced tx a fine powder and then drank by a person, he will never feel thirst; on his journey, because this bird does not drink water in summer. I its bile be mixed with the bile of a domestic cock and then used as ; collyrium, it will remove dimness (darkness) of vision (the eye) and if it be applied to hair, the hair will become wonderfally black Its gizard prevents the formation of cataract, (if it is used) at it commencement.
(Interpretation of it in a dream.) A rook having redness in it beak, ina dream, indicates a man possessing power and given t amusement and pleasure. Artamidfs states that a rook in a dreai indicates men loving partnership, and sometimes it indicates poc men. Some say that it indicates a bastard anda man having goo and evil mixed in him.
1 De Slane’s T. Vol. IV, pp. 34-38 and 48.
4 AD-DAMiBi’s
s3t3 | (as-Zakt).—The domestic cock. Pl. az-zawdkt. 5, 5552 =tt vociferated or crowed ; and everything that vociferates or- crows is a sdki.
It is said in a tradition of Hishim b. ‘Urwah, “You are heavier than domestic oocks (az-sawdkt),” meaning thereby that when they crow at dawn, night-companions and friends part. 335)! and yy 5! are the roots of the word. cgoa/! 45, 552 and «55x, G5 =the echo answered or the male owl hooted ; 2dki =a vociferator or cr ower ;—80 al-Jawharf says.
[The author here gives the lines of Tawbah b. al-Humayyir, the lover of Laila al-Akhyaliyah, which are already given in the art. psvl (Vol. I, p. 347), and states that they will be again given under the letter c+ in the art. ¢¢%aJ!.]
39°15)! (as-Zdmir).—At-Tawhidt states that it is a certuin fish,
smallin body and fond of hearing the voices of men, on hearing |
which it is pleased; on that account it accompanies ships, taking a delight in hearing the voices of the men in typm. When it sees a large fish attempting to scratch and break ships, it jumps and enters the ear of the large fish, in which it continually makes a singing noise, until the latter rans away to the beach in search of a bank or a rock ; on finding it, it keeps on striking its head over it, until it dies. People travelling in ships are fond of as-zdmir; they give it food ond search for it as a lost thing, for the purpose of its being con- tinually with them and in the company of their ships, so that they may escape annoyance from any injurious fish. If they throw nets and as-zdmir happens to be caught in them, they let it go on account of its generous action.
Hs) (as-Zabdbah).—A certain species of field-rat which steals what it is in want of and what it is not in want of. Some say that it isa blind and deaf rat. Pl. sabdéb. An ignorant man is likened to it. Al-Harith b. Kaladah says :—
“T have seen a boay of men. Who have collected for themselves wealth and children,
But they are only perplexed fleld-rate (zabd4b) Whose ears hear not thunder.”
eN 1
a HAYAT AL-HAYAWAN 5 That is to say, they do not hear anything, meaning thereby that they gare dead. The poet has described az-zabdb as possessing the quality tof being perplexed, which quality belongs to the blind; he intends by pit that wealth (the means of sustenance) is not distributed according the proportion of men’s intellect. ‘The word al-tuld (child or child- Sen) is employed both in the sing. and in the pl. sense. The words of the poet, os) w!S9I aed Y,” mean that their ears do not hear thun- fder ; he has substituted J! for apposition, as in the words of God, i“ Verily, Paradise is his resort (¢¢5'/!)!"2 He has explained that, pon account of the great deafness of their ears, they do not hear with them (even) thunder, The Imam ath-Tha‘Alibf states in Fikh al-lugah ethat.a man is said to have in his ear wakr (heaviness of hearing );. if it be a degree more than that, it is called samam (deafness) ; if it be " greater i in degree than that, it is called farash; and if it be still great-
‘er than that, so that thunder cannot be heard, it is called salakh,
“s “This species of animal possesses the special characteristic of : "being denf, in the same manner as al-khuld (the mole-rat) possesses that of being blind.
. Ita lawfalness or unlawfulness will be given under the letter os fin the art, , (at,
= (Proverbs.) ‘More thievish than a sabdbah,” so said, because it E steals what it wants and (also) what it is not in want of.
w ys) (as-Zabzab).—A certain beast like the cat; so it is said in 4 al-‘ Ubib.
“y It is related in the Kamil of [bn-al-Athir, among the events of | i : the year 304 A.H., that in that year all the people of Bagdad were + ina state of alarm, owing toa certain animal which they called f, az-zabsab; they alleged that they used to see it on the tops of their F houses, and that it ate their infants. Sometimes it used to bite the =. hand of aman ora woman and cat it off. The people used to &. defend and guard one another against it and beat basins, plates, and & other articles, to frighten it away. Thus Bagdad was ina state of Ff panic on its account. Then after that, the followers of the Sultan fF; seized at night an animal of a mixed colour having black in it and
. a al-Kur’én LXXIX-41.
6 AD-DAMIiRi’S
short in its fore and hind. legs, and said that that was as-zabsab. They then impaled it over the bridge, which caused the panic among the people to subside.
551451 (as-Zakhdrif ).—Tho pl. of zukhruf. Certain small flies haying four legs, that fly about over water. Aws b. Hajur says:—
“ He became reminded of a spring in ‘Oman and its water Having a swell in it, in which az-zakhdrif go about briskly.’
Ps: ay (az-Zurstir).—[The starling].*_ A certain bird of the passerine kind, so called on account of its zarzarah, that is to say, its peculiar cry. Al-J&hid states that, if the feet of any bird having short wings like starlings and sparrows be cut off, it is unable to fly, - in the same manner asa man with one of his feet cut off is unable to run.
Its lawfulness or unlawfulness will be given under the letter ¢ in the art. ),RaaJ! , .
(Information.) At-Tabarfnt and Ibn-Abt-Shaibah relate regard~ ing ‘Abd-Allah b. ‘Amr b. al-‘Ag as having said, “The souls of Be- lievers are in the interior of green birds like starlings, contending one with another in glory, and being fed on the fruits of Paradise.” How beautiful are the lines of our shaikh, the Shaikh Burh&n-ad-din al-Kairatt :-— *&
«I said, when he passed before me, Carrying in his hand a starling, ‘O thou, whose delay (in coming) has tortured me, If thou visit me not in person, visit me as a starling.’ ”
It is related in the book, Afandkib al-Imdm ash-Shdji't by ‘Abd-al-Muhasan b. ‘Uthmfn b. Ganim, that ash-Shafit said, “ It may be mentioned, as one of the wonders of the world, that there is a talisman made of copper and having the appearance of a starling in Ramtyah, which whistles one day in a year, and that thereupon no bird of the kind remains without coming to Rimfyah with an olive in its beak. When all the olives are collected, they are pressed; and that is the stock of olive oil of the people for the year.” This will be (again) related in the art. 44)la,—J 1 under the letter U- .
2 In Palestine and Egypt Sturnus vulgaris. In ‘Oméa the Siberian sturl- ing, Sturnus mewzbiori, is called al-washwash.
HAYAit aL-HAYAWAN 7
(Lawfalness or unlawfalness.) It is lawful, because it is one of the species of passerine birds,
(Properties.) Its flesh increases the sexual power. If its blood . be applied to boils, it will prove beneficial. If the ashes of a starling ‘ . be sprinkled over a wound, it will heal by the permission of God.
. (Interpretation of it ina dream) A starling ina dream indi- » Cates going forwards and backwards on journeys, both on land and * by sea. Sometimes it indicates a traveller who is in the habit of : * travelling much, like one who lets out beasts on hire, never resting “in any one place, and others like him; it also indicates lawfully " soquired food, because, when God sent Adam down out of Paradise, ; . it held food and drink unlawful for itself and did not take either * of them, until God became again gracious to him. It sometimes ; indicates a mixture of good and bad actions, or a man who is neither F rich nor poor and neither high nor low in life. Sometimes it indicates also meanness, satisfaction with the smallest means of sustenance, 7 and play; and sometimes it indicates a writer.
: 3) 5) | (az-Zurrak).—A certain bird used for catching other > Z birds, between the common hawk (al-bdzt) and the sparrow-hawk i'(al-bashak);—so Ibn-Stdah says. Al-Farra’ states that it is the white “falcon, Pl. zardrtf. Itisa sortofa hawk and is delicate, but is , hotter and drier in temperament than that bird, on account of which 4 itis more powerful inits wings, swifterin flying, and stronger in ‘ “attacking; itis deceitful and treacherous, The best colours for i ~ are black on the back, white on the breast, and red in the eyes. Al ” Hasan b. al-Hani’ says in his Tartdah :-— “Often do I go early witha receptacle of travelling provision slung up, . And containing what one desires to profit by,— : - Jn the morning with a male or female zurrak, Which I now describe, giving a true desoription ; Its eye, on account of the beauty of the pupil, Ia as though it were a lily springing upon a leaf, _ And it has a beak dyed with congealed blood ; m Many a goose and many a stork have we chased with its aid, ; Whereupon its talons (weapons) separated in their flesh.” ! (Lawfulness or unlawfulness.) It is unlawful to eat it, as has been already mentioned in the art. ¢¢34J!.
oe
bt
ar.
8 AD-DAmtri’s
a5155!1 (az-Zardfah) and 451) 5) | (as-Zurdfah).—[The giraffe]. Ita sobriquet is umm-Tsd. It is a certain beast of a beautiful make, having long fore legs and short hind ones, the collective length of both the hind and fore legs being nearly ten cubits. Its head is like that of a camel, its horn is like that of a cow, its skin is like that of a leopard, its legs and hoofs are like those of a cow, and its tail is like
that of a gazelle. It has no knees to its hind legs, but its two knecs are attached to its fore legs. When it walks, it advances its left hind leg first and then its right fore leg, contrary to the rale of all other quadrupeds, which advance the right fore leg first and then the left hind leg. Among its natural qualities are affection und sociableness. It ruminates and voids globular dung. As God knew that it would derive its sustenance from trees, He has created its fore legs longer than the hind ones, to enable it to graze on them easily ; — so al- Kazwint says in ‘Ajd’ib al-makhlikde.
It is related in the History of Ibn-Kh., in the biography of Muhammad b. ‘Abd-Allah al-‘Utbi al-Basri al-Akhbart, the well- known poet, that he used to say, ‘“Az-sardfah, which may be pro- nounced with a fathah or a daummah over the }, isa certain well- known animal, the product of three animals, namely, the wild she- camel, the wild cow, and the male hyena. The hyena mounts the she-camel, which then begets an animal between a she-camel and a hyena; if the offspring isa male animal, it mounts the cow, which then brings forth the giraffe. This occurs in Abggsinia, and on account of what is mentioned above, it is culled ar Meajak which originally means a collection; and because this animal is the prodact of several animals, it is thus called. The Persians call it ushiur gdw yalank (palank), because ushtur isa camel, gd a cow, and yalank (palank) a hyena.”
One party of authorities states that it is the prodact of several animals, the reason being that dnring summer beasts and wild ani- mals collect together over the water (in the watering places), and have (promiscuous) sexual intercourse with one another, nas the result of which some of the females conceive and others do not; sometimes several males mount the same female animal, thns causing the seminal fluids to be mixed up; and, in consequence of it, the females give birth to animals varying in appearance, colours, and forms. But al-J&hig is not satisfied with this explanation, and states that it
ma
wmayit AL-BAYAWiN 9
mee and comes only from one who has no faculty of “(in him), for God creates whatever Ho pleases; it is es of animal, independent (standing by itself) like tho ass, which is proved by the fact that it is able to bring itself, a fact which has been seen and ascertained.
ard to its lawfulness or unlawfulness, there are two ig that it is unlawful, which is so decided by the author Inthe Sharh al-Muhadhdhab by an-Nawawl, itis said vful without any contradiction, and that some reckon uct between an edible and an unedible animul. The hattdb, one of the Hanbalis, also declares it to be un- ither view is that it is lawful, which has been so de- haikh Takt’d-din b. Abf’d-Dam al-Hamaw\, and which out of the Fatdiod of the Kadt Husain. Aba’l-Khattab is conformable to ita law£ulness, for he gives in his urd stitutes of the luw) two statements with regurd to the 1er_in the case of the crane, the duck, and the giraffe, ‘oat is to be given as a substitute, or their price, whilst ing of substitutes, excepting in the case of such ani- ten. I[bn-ar-Rafa‘ah states what is worthy of believ- 1 the eame way as has been decided by al-Bagawi, t there are some who have explained the word (us-zu- ng that there is no o in it buta G. The Shaikh ‘Laki- states that this reason is of no consoynence, bocause 1 (to be spelt with a (3). It is accepted to be lawful in al- has been decided by Ibn-Abf'd-Dam and copied by him Hasain and from Tatimmat at-Tatimmah. He states, wawt has declared, namely, that it is prohibited, and. aattib has declared, make it possible that the name is . species of animal which obtains its nourishment by ine tooth, but in this which we have come across, there for holding it unlawful, and I never heard itso fora ypt.” Ibn-Abf'd-Dam states in Sharh at-Tunbth that th has mentioned in at- Zanbth is not mentioned in the ion, whilst the Kadt Husain has stated it to be lawful; “T state this notwithstanding its near resemblance to 3, namely, the camel and the cow, which points to its It is possible that it may be said that the Shaikh has
10 AD-DaMiri’s
said so, depending on the statement of the lexicologists, namely, that it is one of the beasts of prey, their calling it thus indicating its un- lawfulness. As it is so, the author of Kitdd al-‘Ayn states that as- zardfah, with a fathah or a dammah over the 3, is one of the beasts of prey and is called in Persian ushtur gdw yalank (palank). It is mentioned in another place that the giraffe is the product (of connec- tion) between a wild she-camel and a hyena, the offspring being partly like a she-camel and partly like a hyena; if the offspring be a male one, it mounts a wild cow and causes it to conceive, the cow then giv- ing birth to a giraffe, which is called as-zardfah, because it is (partly) a he-camel and (partly) a she-camel. As such is the case and as the Shaikh heard that it was one of the beasts of prey, he believed it to be truly so, but he could not have seen it. He therefore concluded that it is unlawful to eat it.” It has, however, been already mentioned that al-Jaéhiqd was not satisfied with this statement and said, ‘ This statement is rank ignorance, the giraffe being a certain independent species of animal like the horse and the ass.”
] (the author) say that this, what al-Jihid states, is opposed to what Ibn-Abt’d-Dam has copied from the author of Kitdb al-‘Ayn, namely, that the giraffe is the offspring of two (different) edible animals, whilst the likeness which Ibn-Abf’d-Dam considers to exist between it and the camel on the one hand, and the cow on the other, isa distant one, as its fore legs are long and its hind legs short. If a distant resemblance were sufficient, the eating of a cricket would have been aleo’ lawful, on account of its resemblance toa locust, and so would the giraffe have also been lawful to eat, because its foot resembles that of the camel. Itis said in Sharh al-Muh- adhdhab that some hold the opinion that the giraffe is the offspring of an edible and an unedible animal, which points to its being unlawful. But al-J&hid’s statement sets this aside, and shows that it is lawful, which is the opinion accepted in al-Fatdwd al-Halabtydt, ashas been already mentioned; this is the doctrine of the Imam Ahmad, and is conformable with that of M4lik, the Hanaft doctrine also tending towards it. If, then, the statements (of the different authorities) conflict and reasoning over the proofs for them is out of the question, we must return to the original permission (for the use of such animals as are not declared to be unlawful), whilst this animal enters the class of those in regard to which there is no dis-
y |
, HAyAiT AL-BAYAWAN 11 s-* tinct declaration as to their unlawfulness or lawfulness, and which me. will be mentioned hereafter under the letter y in the art. Jy,»!!.
ei y (Properties.) Its flesh is coarse and atrabilious, and gives rise a to a corrupt humour (chyme).
~ i] re
mit; = (Interpretation of it in dreams.) A giraffe in a dream indicates «’ a calamity affecting property. Sometimes it indicates a glorious or a 3 ; beautiful wife, or the receipt of wonderful news from the direction # from which it is seen to come ; there is, however, no good in the news. =: If it be seen (in a dream) to enter a country or town, there is no gain me. to be obtained from it, for it indicates a calamity affecting proper- me ty, and do not be sure of the security of whatever you take a pleasure Mey in through it (the property), whether it be a friend, a spouse, or a me child. It may sometimes be interpreted to mean a wife who is not faithful to her husband, because it differs from the riding beasts . in its back.
A ror
a eet
etal
“a wl a (as-Zirydb).—It is said in Kitdb Mlanfik at-tayr that it is t the same as abd-zuraik. The author of that book states that a oer- :-tain man (once) went oat of Bagdad with four hundred dirhams, z. beside which he did not possess anything. On his having seen some m. young ones of the bird sirydb, he purchased them with the sum of @: money he had with him. He then returned to Bagd&d; the next Be. morning he opened his shop and hang up the young birds over it, Bs. but a,cold wind blew over them, and they died, excepting one which K was th weakest and the smallest ef them all. The man now became cs sure of becoming @ pauper; so he continually addressed himself with ms energetic supplication to God during that night, saying, “O Helper & of those asking for help, help me!” When the morning dawned, m the cold abated, and the young bird commenced to ruffle its feathers fer and to sing with a clear voice, “O Helper of those asking for help, a help me !” The people thereupon assembled to hear its voice, and & a slave-woman of the Commander of the faithful happening to pass ‘ that way purchased it for a thousand dirhams.
_ Look at what true faith in God and turning to His omnipotence Ff’. with extreme energy in supplicating before Him, keeping the KF; heart with Him and preventing it trom looking to anybody else for i the accomplishment of the want despaired of, did! What do you
s —_— mses on
en i i ee ies Tele - - .
oa _ Ot ee, Ce
12 AD-DaAnMiRi’s
e
think of one who left the (usual) means and turned towards God with a tarning, from which no engager of attention could draw him away, and no concealer or screener could screen him,—for his veil would have been his own self, but he had rid himself of it—? That was the place in which asking was pleasant and the drink sweet. Praise be to Itim who distinguishes, by His grace, whomever He pleases! He is the mighty one, the giver of gifts !
i551 (as-Zugbah)—A certain small animal resembling a mouse;—so Ibn-Sidah says. He states that the Arabs used to employ it as a proper name (for men), whereby he alludes to ‘fst b. Hamméd al-Basri Zugbah, who related traditions on the authority of Ré&shid b. Sa‘, ‘Abd-Allab b. Wahb, and al-Laith b. Sa‘d, and on whose authority Muslim, Ab&-Da’wid, an-Nasi’i, and Ibn-Majah have related traditions. He died in 248 A.H..
J pest] (az-Zuglil).—The young of the pigeon so long as it is fed by the parent bird, 44,3 ,$lbJ1s;!== The bird fed its young one with its bill. Also, 8 young guat or sheep and a young camel persis- tent in sucking (milk). It also means a man light in respect of dignity and manners.
easy | (az-Zugaim).—A certain bird ; some spell it with a »;— so Ibn-Sidah says.
455)\ (as-Zukkah).—A certain aquatic bird, that sits still until it is very nearly seized, when it dives into the water and comes out at a distance;—so Ibn-Sidah says.
JY Su (az-Zuldl).—A certain worm that is bred in snow ; it is marked with yellow spots and is about the length of a finger. Men seize it in its haunts to drink whatever is in its interior, on account of its great coolness; hence, cold water is likened to it, but in a - Sihah, m@ suldl is given as sweet water. Abd’l-Furaj al-‘Ijli states in Sharh al-Wajtz that the water which is inside the snow-worm is pure, and he who says that agrees with the Kidf Husain in regard to what has been already mentioned in the art. 09°/!, Whatis, however, generally known is that az-zuldl is cold water. Sa‘id b- Zaid }
ye
Pal ~~ -
Qawe ergs
: HAYAT AL-HAYAWAN 13
. ‘Amr b. Nufail, who was one of the ten for whom testimony was ". borne (by the Prophet) that they would enter Paradise, and regard- _.. ing whom the Prophet said, ‘‘ He would come as a nation by himself : (on the Day of Judgment),” says :-—
: ‘‘] have turned my face with resignation to Him to whom
- The cloud containing sweet and cold water has resigned itself.”
How beautiful are the words of Abf’l-Fawaris b. Hamdin, whose he proper name was al-Hérith | :—
5. “Thou wert my weapon with which I trusted to attack,
oo And my hand when fortune and my arm would prove false,
ey But thou hast thrown to me from thyself opposite of what I rea had hoped for ;
Whilst a man may be choked even with limpid cold water.”
i. _ Another (poet) says :-—
- “ He who is ill and has a bitter taste in his mouth, ae . Finds even cool limpid water bitter in it,”
: How beauliful are the lines of Wajih-ad-dawlah Abd’l-Muta‘ b. Hamdan surnamed Dhf'l-Karnain, who was a distinguished poet ‘, and who died in 428 A, H. :—
“ She said to the phantom of imaginary shadow which had visited me
and passed away,
‘By God! describe him and add not to, nor detract from (his state).’
It replied, ‘I saw him in a state in which, if he was dying from thirst
And thou wert to say, “Stop from going to the watering place,’ he would not go.’
She said, ‘ Thou‘hast said truly, for fulness in love is bis habit.’
Oh, how refreshingly cool was the effect of what she said on my heart (liver) !”
Lan -
‘Here j is one of his beautiful pieces :—
y " FRR AP ws > ) aa pia Se ee
Sem Seest thou linen clothes over which re. - The light of the full moon shines at times and causes them to becowe ; - old H tO H: w dost thou then deny that her head garments! become old, a When therois the full moon always present in them?
ae =
.
| Dye lac (na'djir), pl. of a (mijar) = a piece of cloth worn by a woman on her head. ‘This word is given in only one of the copies, whilst in all
“the others the word yelac (ma‘dyir) is given, which seems to me to be a ,. mistake.
B'.
=
14 AD-DaAMiri’s
Another (poet) says :— “ Wonder not at the wearing away of his coat of mail, For ita buttons are buttoned over the moon,”
This piece and the one that precedes it are quoted in support of the fact that the light of the moon has the effect of causing Jinen clothes to wear away (rapidly), as has been said by clever phi- losophers, especially if the clothes are thrown into water when the two luminaries, the sun and the moon, are present together (in the sky). The two luminaries are present together from the twenty-fifth to the thirtieth day of the (lunar) month. Henoe is the expression plagsima garment tearing quickly, the reason of which ia what we have mentioned. Ar-Ra’is [bn-Sin& (Avicenna) hae alluded to this fact in his rajas poem in the following words :— '
« Wash not your linen clothes, Nor fish in them either, At the time of the conjunction of the two luminaries, for then they
wear away (quickly); This is true, and adopt it as a fundamental rule.”
Linen clothes ought to be guarded from the light of the moon and ought not to be washed when the two luminaries are present together (in the sky), as we have said.
(Lawfulness or unlawfulness.) Ab@’l-Faraj al-‘Ijlt saya in Sharh al-Wajts that the water inside the snow-worm is pure (clean), and what he says agrees with the statement of the KAadt Husain in regard to what has been already mentioned in the art. 9 3 alt: but the well-known thing is that as-zuldl is cold water, as has been mentioned before, on the authority of al-Jawharf and others.
be 5Jt (az-Zummdj).—Like rummdn. A certain bird that used to stand, in the Time of Ignorance, over Utum’ in al-Madtoah and utter something which was not understood. Some say that it used to alight in a mirbad* belonging to one of the inhabitants of al-Madfnah and ent his fruit, whereupon the people used to throw (stones) at it and kill it, but nobody oould eat its flesh without dying. A poet says: —
“Js Umm-‘Amr in the same state as she was ? Would that I knew it! Or has zuwmmdj destroyed her?”
So Ibn-Sidah and others say. .
2 A fortreasin al-Madinah. * A place for drying dates jn.
BAYAT AL-HAYAWAN 15
4 7 05! (a2z-Zummaj).—Like al-khurrad. A certain well-known bird employed by kings for seizing other birds. The people of al- fBazdarah consider it one of the light kinds of birds of prey, which Ffact is known from its eye, its movement, and the vehemence of its attacking ; they describe it to be deceitful, ungrateful, and untam- Fable, on account of the coarseness of its nature. It is capable of being trained but aftera long time, and is in the habit of fecizing (other) birds on the surface of the earth. The praise- Sworthy thing in itis that itis of a red colour. It is one of the Btwo species of the eagle, which will be described hereafter under ts proper letter (¢).
Re «OB a Rea
5. Al-Jawélikt states that az-zummaj is a certain species of bird, ‘by means of which other birds are seized. Abf-Hatim states that Fit is the male of the eagle, and that the pl. is as-zamdmij. Al-Laith batates that it is a certain bird, smaller than the eagle and having tthe red colour prevalent in it; the Persians call it du birddardn, E which when translated means that, when it fails in seizing its Fgame, its brother helps it in seizing it.
** (Lawfuloess or unlawfulness.) It is unlawful to eat it like Fall other birds of prey.
sr ” (Properties. ) The habitual eating of ita flesh is beneficial i in B palpitation of the heart. Its bile, if added to collyriums, is high- tly beneficial in obscurity and dimuess of vision. Its dung removes ; freckles and spots on the skin, if it is applied externally.
— aris) “43 3 (Zummaj al-ma’)—[The gull].: A certain bird, called Ein F Beypt an-nawras,* of a white colour, and of the same size as the fpigeon or 8 liighe bigger. It soars high in the sky and then dart- ing down into the water snatches fish from it, but it does not alight on a dead animal and does not eat anything but fish,
nm: (Lawfulness or unlawfuluess.) It is lawful to eat it, but ar- Eayant states, on the authority of as-Saimari, that a white
q , m: 2 In Maskat the different species of gulls have different names; Larus Fidibundus is called hawairi, L. hemprichit is called suwaidi, aud L. cackinnans oe Called ziraitf. * ‘This nome is applied in Palestine to Larus ridibundus. The @pecies found in Egypt are LZ. leucophthalmus, L. gelustes, L. hemprichii, and m vera: others.
ig
a5
ay
<a
ee -
—
gS
o “+
16 AD-DAMIRi’s
‘aquatic bird is unlawful, on account of the nastiness of its flesh. Ar-Rafif, however, states that tho truth is that all aquatio birds are lawful, excepting al-laklak (the stork), which will be described hereafter under the letter J.
pay ! (az-Zunbir).—[The hornet.]+ The same as ad-dabr. It Is (sometimes) made of the fem. gend.. Az-zinlds* is a dialectical variety of it, and sometimes the Lee is called sunbir, Pl. az-sanddir.
Ibn-KhAlawaih states in Aitdb Laisa, “1 have not heard anybody mention a sobriquet for the hornet, excepting Abd-‘Amr az-Z&hid, who says that its sobriquet is aba-" Alt,
It ie of two kinds, the mountain hornet and the hornet of the - plain. The mountain hornet lives in mountains and builds its nest In trees; ita colour is inclined to black, and at first it ia of the form of a worm, after which it takes its proper form. It builds nests of earth like those of the bee, making four door-ways to the hest for the entrance of the four winds. It possesses a sting with which it stings, and it derives’ its nourishment from fruita and flowers. The males are distinguished from the females by the largeness of their bodies. ‘The hornet of the plain is of a red colour and builds its nest under the ground, digging out the earth from it, in the same manner as the ant. It hides itself in winter, for, when- ever it shows itself during that season, it dies. It sleeps during the whole of winter like a dead animal to escape the cold of it and does not store up any provisions of food for winter, ite habit in that respect being contrary to that of the ant. When spring comes, hornets become like dry wood from cold and waut of food, and God then blows life into their bodies, upon which they live aguin as in the previous year, This is their usual habit. ‘I'here is a variety of this epecies having a different colour and a Jong body, aud possessing in its nature the qualities of avarice and greedi- ness ; it seeks kitchens and eats meat out of them ; it flies singly and lives under the ground and in walle. The head of this animal
>In ‘Omin the name az-zaniir is applied to the wood-burrowing bee Nylocopa violacea and 1’. divisa, the hornet being called ad-ditt, Vespa orientalis (did? ‘akar) and Folisies hebraicus (di? kitait). * The author gives it ag _py)t, which appears to bea mistake; in Lane’s Lex, the word is given as azezinbdr. '
HAYAT AL-HAYAWAN 17
is separate from its middle part, on which account it does not at all reapire from its interior, When it ig immersed into gil, it becomes ‘Btill, on account of the narrowness of its passages (holes), and, if
after that it is thrown into vinegar, it becomes active (again) and flies away. ..
Az-Zamakhehart atates in his commentary on the chapter Sle¥l) that a thing which is expected necessarily to happen may somatimes be expressed ag a thing that has actually occurred, an instance of which is what has been related regarding ‘A bd-nar-Rah- infin b, Hassan b. Thabit al-Angari, who, while he was a little child,
having gone iu to his father crying, was asked by the father, “ What miukes you cry?” and he replied, “A flying thing, as if clothed in two cloaks of striped cloth, has stung me” The father there- upon eaid, “By the Lord of the Ka‘bah, iny son, you have gaid poetry!” meaning thereby, “You will become a poet.” Theo father thus expressed a thing that was expected to occur, as if it had occurred, ® How beautiful are the liues of one of the early poets :— ** Both the hornet and the hawk possess
For flying, wings and the property of flapping them,
But between what the hawk hunts
And what the hornet hunts, there is a difference.
The Shaikh Dahtr-ad-dtn pb. ‘Askar, the kAdt of as-Sallamiyah, has aaid excellently in the following lines :—
“In the embellishment of speech Hes the adornment of ita falachood, Whilst trath is rendered unsound by a bid way of expressing ; Thos, when you say, ‘This is honey,’ you praise it, But if you wish to speak of it in dorision, say, ‘The vomit of bees (hornets) ;’ + Whether you speak of it in praise or derision, you change not its character ;
So,<@Pily, the magic of Poetry (eloquence) shows darkness to be light.”
1 Al-Kur’dn, VII. * De Slanc has evilently not understood it in this sense, for he says in his note on the subject, “The Arabic words uttered by the child donot appear to form "verse, as they cannot be scanned by any metrical scale,” whilst the father, as explained here, meant that the boy had poetical genius in him. See De Slane’s T. of Ibn- Kh.’s B.D, Vol. HII, $37 ““ P. 348. * Ua » tae lit, the spittle of bees, 4 seis t as,
18 AD-DAMiri’s
Sharaf-ad-duwlah b. Munkidh speaks enigmatically of the hornet and the bee in the following lines :— “ Both of them buss and make a rhythmic sound in an assembly,
Both are driven away on account of the annoyance they cause men;
This one is liberal in its gifts, and that one the opposite of it,
‘This one is praised, and the other dispraised (blamed).”
Ibn-Abi’d-Duny& relates on the authority of Abd'l-Muokhtir
at-Tamimi, who said, “A man has informed me, saying, ‘We went forth oa a journey, and had a man with us who vilified Abd-Bakr and ‘Umar; we forbade him, but he would not be forbidden. One day he went forth for a natural purpose of his, when hornets swarmed over him, and he cried out for help; we therefore went to his help, but they attacked us, and so we left him alone, and the hornets did not leave him, until they had cut him into pieces.’” Ibn-Sab‘ has related it similarly in Shifa’s-gudiir and added, “*\WVe then tried to dig a grave for him, but finding that the ground had become so hard that we ooald not dig it, we threw him on the surface of the ground and threw some leaves and stones over him. (oe of oar friends then sat down for the purpose of making water, and one of those hornets alighted on his private parts, but it did not injure him, from which we understood that those hornets were ordered (to punish him).’”
Yahy&é b. Mu‘ia relates that Ya‘la b. Manstr ar-R&zt was one of the greatest of the learned men of Bagdad; he related traditions on the authority of Malik, al-Laith, and others. One day while he was praying, a swarm of hornets alighted on him, but he did not turn round or move, until he had finished his prayer. The people then looked at bim and found that his head had swollen up from
jnflammation.
(Lawfulness or unlawfulness.) It is unlawful to eat it, on account of its nastiness, and itis desirable to kill it, on account of what Ibn-‘Adf has related in the biography of Maslamsh b. ‘Ali, on the authority of Anas, namely, that the Prophet said, Who- ever kills a hornet earns (the reward of) three good actions.” Bat the burning of their houses with fire is disapproved ;—so al-Kha{abf says in Ma‘dlim as-Sunan, The Imim Ahmad, having | been asked regarding the smoking of the houses of hornets, sy
a a7:
HAYAT AL-HAYAWAN 19
eA os“ ee ls)
je
Pre ad
: *1f any injury or annoyance (on their part) is dreaded, then there hia no harm in doing so, and [ like it better than burning them.” Their sale is not valid, because they area kind of creeping things ; (al-hashardt).
, (Properties.) Ifa hornet be thrown into olive oil, it dies, and if
! it be then thrown into vinegar, it comes to life again, as has been ‘already mentioned. If young hornets are taken out of their hives
and boiled in olive oil, and then rue and caraway seeds are aprinkl-
ed over them and they are thus eaten, they increase the sexual
‘power and desire. ‘Abd-al-Malik b. Zuhr states that, if the expreased juice of al-muldkhiyd (a certain species of marshmallow) be applied over a hornet sting, it will cure it.
(Interpretation of it in a dream.) A hornet in a dream indi- enter a fighting enemy. Sometimes it indicates a builder, a Sapper, and an engineer; sometimes, a highway robber and a : plunderer ; and sometimes, a musician not keeping proper time. i Sometimes a dream regarding it indicates the eating of poisons cor drinking them. Some say that a dream about it indicates a “contending drended man, one who is firm in fighting and vulgar and filthy in his food. If hornets enter a place, they inilicate soldiers possessing the power of inspiring dread, quick (in their ; movements), brave, and fighting witb the people openly. Some ,eny that a hornet indicates a man contending with false argu- “mente, It is a transformed animal. The Jews state that the thornet and the crow indicate gamblers and shedders of blood. | Some say that hornets im a dream indicate a merciless people. x
o , .
Ua 03 oT (az-Zandabtl). —A large elephant. Yahya b. Mu‘tn
quoter : — ‘“ Thete ame to us Kuraish, Kuraish of the valley, Tlustrious bands, Led by the elephant, az-zandabil, And the one possessing a prominent tooth and upper lip.’
‘Yahya states that he (the poet) intends by the elephant and “az-zandalél ‘Abd-al-Malik and Abfn, the two sons of Bishr b. } Marwan, who fought in the company of Ibn-Hubairah the Lesser {{younger), and thathe intends by “ The ove possessing a prominent ‘tooth and upper lip” Khalid b. Maslamah al-Makhzdmf well- ‘.
‘£
on - =—>-_ - — —).
CE SSSE!’vVy
20 AD-pamMiel’s
known by the name of al-Fa’fa’ al-K Of; traditions are related by Maslim and the other four collectors: of traditions as given by him, and he related traditions on the authority of ash-Sha‘bt and his followers; Sha‘bah b. al-Hajjij and the two SufyAns have (also) related traditions on his authority; he wasa Maurji’* and used to hate ‘Alf. He was seized with [bn-Hubairah, and Abf-Ja‘far al- Manefr cut off his tongue and then slew him.
poe 5) | (as-Zahdam).—The falcon; itis also said to be the young one of a hawk. Zahdam b. Mudrib al-Jarmtf was named after it; al-Bukh&ri, Muslim, at-Tirmidhi, and an-Nas&’t have related tradi- tions as given by him. Az-Zahdamén were two brothers in the tribe of the Beni-‘Abs, namely, Zahdam and Kardam, regarding whom Kais b. Zuhair says :—
“The two Zahdams have requited me with evil, When I was one worthy of being requited with generosity.”
4}, nt (aba-Zuraik).—The same as al-ktk, which will be de- scribed under the letter (5, and the same as as-zirydéb, which has been already described (p. 11) before. It is tame with men and can be quickly taught, picking up quickly what it is taught. It sometimes excels (even) the parrot, the excellence consisting in its being nobler; if itis taught, it produces the sounds of the letters distinctly, so that a person hearing it has no doubt of its being a haman being that is uttering them. It has been already described in the art. wi sl.
(Lawfalness or unlawfulness.) It is lawful to ent it, as‘it iy uot considered filthy. Some, however, say that it isa hybrid produced between the green magpie (ash-shikarrék) and the crow, under which condition itis open to be held unlawful, though itis not mentioned so.
wies5 st (abt-Zaiddn).—A certain species of bird.
3 Aba-Da’wad, at-Tirmidhf, an-Nas&’t, and Ibn-Mijah. * Belonging to the sect of Murjiyah, who assert that good works are unnecessary, and that faith alone is sufficient.
HAYAT AL-HAYAWAN 21
x) Osa (alri-Ziydd).—The ass. A poet says :—
«“ Ziyad, I know not who his father is , But the ass is called the father of Ziyéd,”
also means the male organ of generation. A poet says : —
“ She tries to excite abi-Ziydd, But the (black) crow becoming white would be easier than its erection,” also means the poor-rate tax (az-zahad bdj);—so itis said in Murasgsa’.
22 AD-DAMIiRi’s
™
by le (Sébvit).—A certain marine animal;—so Ibn-Sidah and others say.
yd le (Sdk hurr).—It is the same as al-warashdn aud is the
male of collared turtle-doves (al-kamdrt). It is an indeclinable word. Al-Kumait says :—
‘The warbling of a pigeon standing on a stem is answered, By one of the loud warblers, possessing a ring (round the neck) and a (long) neck.”
Humail b. Thawr al-Hilalt says :—
‘“‘ Nothing has excited thie desire but a pigeon That called a sdk hurr cheerfully and warbling ; It is collared and handsome, and warbles the more As summer approaches and the change in spring shows iteelf ; It ia decked with a ring which is not an amulet, Or one made by a goldsmith’s hands for money ; It sings on a branch at early part of the night and leaves not For a female mourner, a share in its plaintive note; When the wind shakes the branch, or when it is bent down, It still warbles, whether the branch is erect or bent. I wondered as to whence its power of warbling So eloquently, when no mouth has ever uttered its speech ; I have never seen one like me in whom a voice like its has excited ardent desire, Oran Arab excited (to desire) by a foreign voice.”
Ibn-Sidah states that the male of collared turtle-doves is called sdk hurr, on account of its cry, for it says, “sdk hurr, sak hurr,” and for that reason the word does not bear (final) vowel-marks; if it had final vowel-marks, it could be declined, in which case one could say w!y= 34 in case by apposition, and wl>= 3 in a state of government, and it could then be declined on account of its being indeterminate. But the leaving off of its (final) vowel-marks is proof of its being the sound of its ory. Sometimes, however, (in the
HAYAT AL-HAYAWAN 23 ‘case of compound words) the first word may be in apposition with the ‘second one as in 54.544 (khas bdz), for that among words resembles ‘the door of a house.
_ This bird will again be mentioned under the letter § in the
wi (as-Sdlikh).—A certain black species of serpent. It has been already described in the art. .5*3¥! under the letter t,
Oe lp se (Sdmm abras)..—Lexicologists state that it is one of the large uinds of geckoes. Itisa determinate word, but only in the ‘sense of a generic appellation; they are two nouns compounded into one, and there are two ways of using the word, namely, one to use the two nouns with a fathah like ,~X° fms, and the other to use the ‘first one determinate and to join it to the second with a fathah, because '{¢ cannot be declined and has neither a dual nor a plural out of the same root. But one may say as its dual, “these two sdmmd abras,” and in the pl., “these sawdmm abrag,” and if he wishes, he may say, “these as-sawdmm,” without mentioning abrag, or if he wishes, he ‘may say, “these al-biragah or al-abdris,” without mentioning sdmm. ‘A poet says :—
. “ By God, even if I were his entirely,
, I should not be a slave eating abdr is.”
it one uses the second word only, lie may say in the dual abrasda and ‘in the pl. abdris, as the poet has done (in the above lines), for he has -given tho pl. of the second word only.
This species is called sdmm abras, because it isa samm (poison), that isto say, God has created a deadly poison in it,and because He has “made it of a leprous appearance (abras). It will be mentioned again ;under the letter » inthe art. 5/1. One of the characteristic qaalities ‘of this animal is that, when it settles down in salt, it rolls about in it, giving rise to what becomes a means of producing white leprosy.
(Lawfulness .or unlawfulness.) It is unlawfal to eat it, on account of its being considered filthy, and on account of the order (of
2 A species of gecko, In Egypt gen. Ptyodactylus.
24 - AD-pDaMirt's
the Prophet) to kill it; and itis not permisible to sell it, as is the case with other animals from which no benefit is derived.
(Properties.) If its blood be applied over a patch of alopecia, it will cause hair to grow on it, Its liver relieves tooth-ache; and if its flesh be placed over a scorpion sting, it will prove beneficial for it. If its skin be placed over a hernia, it will cause it to disappear. It does not enter a house in which there is the smell of saffron.
(Interpretation of it in a dream.) Sdmm abrag and al-‘ad:iyah mean, in the interpretation of dreams, two scoundrels going about
with slander. Artamidds states that a sdmm alrvag indicates poverty and anxiety.
gia (as-Sdnih).—Applied to a gazelle ora bird or any other animal that turns its right side (towards one) in passing. One says,
66 Ue gine os) cyt | e« = The gazelle presented its right side to me in passing,” when it passes from the direction of his left side to that of his right one. The Arabs look upon as-sdaih as an anspicions omen and upon al-bdrth as au inauspicious one. lt is said ina proverb, “Who will be responsible to me for an auspicious event (as-sdnih) after an inauspicious one (al-bdrih)?”
Abt-‘Ubaid states that Ydous having asked Ru’bah rogarding as-sdnif and al-bdrih, the latter replied, ‘“ds-sdnih is that which turns its right side towards you in paasing, and al-bdrih is that which turns its left side towards you in passing; the latter used to stop people from proceeding to accomplish their objects, but the Prophet hae prohibited that by an interdiction againat omens, and iuformed that it has neither the power of drawing any advan- tage nor that of driving away any evil.” Tabid says :—
“ By thy life, the diviners with pebbles know not, Nor the divinors by the flight of birds, what God is doing.” The subject of at-fiyarah (an omen) will be given in the arts. »35!! and fa“) undor the letters & and J.
oat (as-Subad).—A certain bird having soft plumage over which, if a drop of water is dropped, it flows over it on account of jts softness, Pl. sibddn. A rdjiz says :—
HAYAT AL-HAYAWAN 25
“Oh! Every day her house is my place of rest at noon, So that you see the long breeches Like the wiog of a washed subad.”
' The Arabs liken to it a horse when it sweats. ‘Tufail al-‘Amiri says : —
“ As if it were a subad washed with water.”
I do not find that our divines have expressed any views regarding its lawfulness or unlawfulness.
. : —— .
gio! (as-Sabu‘), also e~J! (as-Sab‘)—An animal of prey. Pls. asbu' and sibd‘, 4ase (3 1=A land abounding with animals of' prey.
Al-Hasan and [bn-Hay&t used to recite, “And what wild beasts of prey (as-sabi‘) have eaten,”* witha suknah on the » (as-sub‘), which isa dialectical variety with the people of Najd. Hassan b. Thabit says with regard to ‘Utaibah b. Abi-Labab :—
“Who will return this year to his people ” For, verily, one that is eaten by a liou will not return!”
Tbn-Maa‘td used to recite (in the above verse) e4~/1 4S 1, , and Lbn- ‘Abbas used to recite er~/! uas [,. Some say that it (the lion) is called a sab‘, because it remains in
the womb of its mother for seven months, because the female does not give birth to more than seven whelps in a litter, and because the male
does not leap the female until it is seven years old.
Abit-‘Abd-All&h Yakdt al-Hamawi states in Avidb al-Mushtarch, under the (combination of the) letters ¢ and y, that Gabah is the name of a certain place in the direction of Syria, between which and al-Madinah there is a distance of four miles; it is mentioned in the military expeditions of the Prophet, and it was in it that the beasts of prey caine to the Prophet to ask him to assign for them something as food. It is related in the Tubukdt of Lbn-Sa‘d, on the authority of ‘Abd-Alléh b. Hantab, who said, “ While the Prophet was seated in al-Madinah, a wolf approached, stood betore him, and howled, apon which the™Prophet said, ‘This isan ambassador to you from the beasts of prey; if you wish to assign for it something (as food), it will not pass on from it to any other thing, and if you wish, you may leave it alone and guard against it, in which case whatever it
2 Al-Kur’An V-4.
GN LALLA rn rt |
” ~ » ~~ wen ee we - owe ef
"7 4." °o ame on
iad
26 AD-pantri’s
is able to seize will be its means of sustenance.’ They replied, ‘O Apostle of God, our hearts are not inclined to grant it anything.’ The Prophet thereupon beckoned to it with three of his fingers, meaning thereby, ‘Snatch it from them unawares.’ The wolf
then went away.” A portion of this has been already related under the letter 5 in the art. WMI,
The Wadi as-Siba' (the valley of the beasts of prey) is on the road to Rakkah. WéA’il b. Ka&sit, while passing through it by Asma’ bint Rawaim, thought of (enjoying) her, when he saw her alone in the tent; she said, “ By God, if you are thinking of me, 1 shall call my beasts of prey,” upon which he said, “1 see nobody in the valley but yourself.’ She thereupon called ont to her sons, “O Dog, O Wolf, O Lynx, O Bear, O Sirhfn (wolf), O Lion, O Saba‘ (lion), O Hyena, O Leopard,” upon which they came with their swords, vying with one another in running. He then said, “This is nothing but the Wat as-Siba' (valley of the beasts of prey).”
Tt is related intho two Sahths that the Apostle of God has prohibited a person saying a prayer to spread out his two forearms in the manner that a lion (beast of prey) does.
At-Tirmidhi and al-HAkim relate on the authority of Abi-Sa‘id al-Khudrf that the Prophet said, “By Him in whose hand my soul is, the Hour of Judgment will not arrive, until the beasts of prey talk with men, and until the lash of a man’s scourge and the strap of his shoe talk to him, relating to him of what his people may have done in his absence (after him).” He (al-Hakim) adds that it is a tradi- tion delivered on respectable authority, and resting on the authority of a single narrator. We do not, however, know it, excepting as heing out of a tradition of al-Kasim b. al-Fadl, who is a trustworthy authority with the collectors of traditions. Yahya b. Sad al-Kattan and ‘Abd-ar-Rahmfn b. Mahdt have considered him trustworthy.
(Information.) The Apostle of God was asked, “Shall we perform ablution for prayer with the water left behind by asses?” and he roplied, “And with the water left behind by the beasts of prey (too).” It has been thus rendered by ad-Darakatni. As-Suhailt states that the Prophet intended by it, “ Yes, and with the water lefigbehind by the beasts of prey (too),” and that resembling this in construction are
rr. | BAYAT AL-HAYAWAN 27
' the words of God, “‘ Seven, and the eighth of them was their dog.’””* } He adds, “The y in it is said to be the y ofthe eight. It is, however, not 80, but the , in it indicates an admission of the truth of whut the " speakers said, namely, that they were seven, because it refers to tho "antecedent words being true with the meaning, ‘ Yes, and the eighth : o£ them was their dog,’ as would be the case if one were to say, ‘ Zaid
is a poet,’ and I were to reply, ‘And a jurisconsult too,’ meaning thereby, ‘Yes, anda jurisconsult too.’ I[tis said in the Kur’én, ‘And provide the dwellers there with fruits..* Az-Zamakhshart states that this , is permissible, for those that said, ‘Seven, and the
eighth of them was their dog,’ said that with a firm knowledge and satisfaction on their part, and did not merely guess or imagine It like the others.”
Al-Kushairt relates in the first part of ar-Risdlah regarding Bunin al-Jammal (the camel-driver), who was a man of great power and a worker of miracles, that having been cast before n lion, the latter began to smell him and did not do him any harm. When he came
out, he was asked, “ What was there in your mind when the lion
smelt you?” and he replied, “I was thinking of the difference of
‘opinion among the learned, in regard to the remains of food left by a lion.”
It is said that Sufy&n ath-Thawrt happened to go on the pil- grimage in the company of Shaiban ar-Ra‘i (the pastor), when a lion appeared before them. SufyAn thereupon said to Shaibfn, “ Do not you see this lion?” but he replied, ‘Be not afraid,” and then taking hold of its ear, he rubbed it, upon which the lion wagged and shook ita tail. Sufyan said, “How great is this notoriety!” and Shaiban replied, “If it were not for the fear of notoriety, I should have placed my travelling provisions on its back, until it came to Makkah.”
The H&fid Abf-Nu‘aim mentions in al-Hilyahk that Shaibdn ar- Rai, whenever he was under the obligation of performing a total ablution on account of sexual intercourse and had no water near him, used to ask his Lord (for it), upon which «a cloud used to come and shade him, with (the water of) which he used to bathe and then go awny. When he used togo forthe Friday congregational prayer, he used to draw a line round his sheep and goats, and when he
2 Al-Kur’in XVII[-21. 8 Idem, II-120.
28 AD-DAMIRi’s
returned, he used to find them in the same state that he had left them in, without their having moved at all.
Abfi’l-Faraj b. al-Jawzi and others relate that the [mim Ahmad and ash-Sh&ti‘t one day passed by Shaibén the pastor, upon which the Imam Ahmad said (to his companion), “I shall ask this pastor a question and see what his answer is;” but ash-ShAfit said, ‘‘ Do not come in his way.” The Im&ém Ahmad, however, said, “I must do that,” and asked him, “OQ Shaiban, what do you say: regarding a person who saysa prayer with four bowings of the body and makes a mistake in the four prostrations,—what ought he to do?” Shaiban thereupon asked, “ According to our religious doctrine, or yours ?” So, Ahmad asked him, ‘ Are there two religious doctrines . nbont it?”’ He replied, ‘Yes; as to you, you hold that he ought to say a prayer with two howings of the body and make a prostration for the mistake, but as to us, we hold that that person is divided in his heart and therefore onght to punish his heart, so that it may not - repeat the mistake.” Ahmad then asked him, “ What. do you say regarding a person possessing forty sheep or goats, a year old, ——what ought he to do? ” Shaiban replied, “ According to you, he ought to give a sheep or goat (asa poorerate), but according to us, a slave cannot possess any thing while he is with his Master (God),” upon which the Im&m Ahmad swooned; and when he returned to his senses, they both went away.
I (the author) say that a party of later learned men have adopted the doctrine that the prayer of a person making a mistake (in his prayer) is spoilt, on the anthority of the saying of the Prophet, “ No part of a man’s prayer is acceptable, unless he has completed (bound) it properly, both as regards actions and words.” They say thata prayer is not spoilt, excepting through leaving off some obligatory part (out of it); if not so, for what purpose are the bowing of the body and prostration ? ‘Their object is (to ensure) the magnification {of God) and the presence of one’s mind, and not the absence of one’s mind and neglect. It isa tradition delivered on respectable authority. The learned have fixed upon that as the test for the completeness of a prayer, on account of their inability to perceive the secret intentions of hearts, and they have handed it over to persons saying it, 80 that they may consult themselves, so as to enable the jurisconsults to keep away the machination and vociferation of Satan from those who
a rd, Pree es -
PB . ot t
HAYAT AL-HAYAWAN . 24) recite the formula, “There is no deity but God,” and to lead them ” to the proper observance of prayor. They (the learned) lave not Fdocided that that in which the heart and tho tongue do not conform
;;With each other, though there may be sincerity towards God, is ‘ '. beneficial to them as regards the future world. Sincerity towards * God is obligatory in all devotional acts, and consists in freedom = from turbidity (of the mind) and clearness from impurities. God | has said, “ (We give you to drink from that which is in their bellies,) : betwixt chyme and blood,—pure milk,—(easy to swallow for those 2. ". who drink). In the same way as is the freedom of milk from chyme. 3 ; and blood, there ought to be the freedom of the sincerity (of man). | in devotional acts from hypocrisy and the several desires of the soul. il have discussed this subject at length in al-Jawhar al-fartd, to which > the reader is referred.
: I have seen in one of al-Afajdmt® that ash-Shafi'l used to sit ". with Shaiban the pastor to ask him decisions on certain subjects. i Ash-Shafi't was therefore used to be asked, “ Can one (learned) like : you ask this Badawf for decisions?” und he used to reply, “ He has. been granted knowledge of what we do not know.” Shaiban was illi- I -terate ; and if such was the position of one unlearned in the sciences. ¥,among them (the people of former days), what do you think of their. im&ms? Men who had attained the highest degree in learning, like ash-Shafit and others, used to acknowledge the abundance of the. f excellence of the learned men versed in hidden or secret knowledge! ‘+ The two illustrious Imams, ash-Shafit and Abaé-Hantfah, have said,. e “Tf learned men are not the snints of God, God has no saint (at all).”
7 . More h&fids than one have related that Abé'l-‘ Abbas b, Shuraih,. ‘:’ whenever those present at his lectures used to be astonished at what ‘< he expounded out of the sciences, used to say, “ Do you know whence. '» [ have derived this (knowledge) ? [have derived it from the blessing ‘ of my sitting with Aba’l-K&sim al-Junaid.”
’ Shaibin’s mode of supplication (to God) was this :—* O loving 3 one, O beloved one, O owner of the glorivus throne, O creator, O- + yestorer, O doer of what Thou desirest, I ask of Theo, by Thy might
which none can attempt (desire) to reach, by Thy kingdom which
er ars
ite AT I
+ 4 gl Kurlan XVI—68.
30 AD-DANiRi’s
passeth not away, by the light of Thy face which has filled the pillars
. of Thy throno, and by Thy power with which Thou hast assigned a
destiny for all Thy creatures, that Thou mayest spare me from the evil of all the wrong-doers!” One of the poets has given in verse the names of a party of saints, out of which are the following lines :—
« Shaibin was a pastor, And the secret of his secret was not concealed. | Exert yourself and leave alone your boastful assertions, Even if some (of them) have become manifest to you (as true).”
Itis related in ar-Risdlah, in the chapter on the miracles performed by saints, that Sahl b. ‘Abd-All&h at-Tustari had in his house a room which the people used to call “the room of the beasts of prey (bait as-sib&‘).” The beasts of prey used to come to him, and he used to show them into that room, treat them hospitably, entertain them with meat, and then allow them to take their way. Itis related in Kifdyat al-mu‘takid, where mention is made of the earth having been collected together before them (saints) without any motion on their part, which is more excellent (as a miracle) than flying in the air and walking over water, about Sahl b. ‘Abd-Allah at-Tustart as having related, “I performed the
' ablation for prayer one Friday in the early days of my career, and
went to the congregational mosqae. The mosque was fall of people, and the preacher was thinking of mounting the pulpit; so leaving good manners and passing over and beyond the necks of the people, I reached the first row. Isat there and foand on my right side a young man, beautiful in appearance, fragrant in smell, and having old and worn-out woollen garments on him. When he saw me, he said (to me), ‘O Sahl, how do you find yourself?’ I replied, ‘Quite well; may God render your state good!’ I then remained think- ing over the fact of his having knowledge of me without my know- ing him. While I was in that state, I was taken with a burning sensation for making water, which distressed me; so I remained in a atate of fear between having to step over the necks of the people, and my prayer not being accepted if I sat down. The youth then looked towards me and said, ‘O Sahl, are you taken with a burning sensa- tion for making water ?’ and I replied, ‘Yes,’ upon which taking off his sleeveless garment (f/rdm) from his shoulders, he covered me with it, and said, ‘Accomplish your want, and be quick, so that you may join
Cas
7 . HAYAT AL-HAYAWAN 31
‘the prayer.’ I then swooned, and when I opened my eyes, I found an “open door and heard a voice saying, ‘Enter the door; may God have "mercy on you!’ So, I entered and found myself in a high and forti- fied palace raised on lofty columns, with a date palm standing in it ‘and by its side a water-closet containing water sweeter than honey, ‘and having in it a place for making water, a towel that was hung up, | “and a tooth-stick. I therefore took off my clothes, made water, then . bathod, and wiped myself with the towel. I then heard a voice say- ‘ing, ‘O Sahl, if you have finished your want, say, “Yes.”’ So, I ‘ gnid, ‘ Yes,’ and the youth thereupon took off the Aérdm from over - me, when I found myself sitting in the place in which I was, and ‘ nobody knew (of my having moved out of it). I remained puzzled,
! thinking within myself and riot admitting what had occurred to be : true. The time for prayer having then come, 1 prayed, and I had no ‘ business left but the youth, so that I might know him. Whon I hal finished my prayer, I followed his traces and found him to have [ enterod a certain street ; he then turned towards me and said, ‘O Sahl, d you seem as if not to believe what you saw,’ and I replied, ‘ No, not sat all.” He then said, ‘Enterthe door; may God have mercy on E you!’ I saw the door to be the very same one (as I had entered *-before) ; I entered the palace and saw the water-closet, the date- ; palm, and their condition to be the very same (as I had seen before). “ I then wiped my eyes and opened them, but did not find the youth > or the palace.” I have mentioned this narrative, because it is one * of the many wonderful things with others beside this class of men, "and because a great many people hardly believe them. There are, ‘however, many possible explanations of it, one of which is that "i is
¥ possible that he was removed from his place when he swooned,
=x Where God desired, without his knowledge, and then brought bh: ‘ek
sto his place, out of God’s grace and asa mark of honour for His
* saints.
‘ ' Our Shaikh al-YAfitt relates that among other things * told about Sahl, it is also related that the Amir of Khurfs&n, Ya‘kab
: ' b. al-Laith, having been attacked with a disease in the treatment of
‘ which the physicians were tired, was told, “In your government there is a pions man called Sahl b. ‘Abd- Allah ; if you cause him to be brought before you, and to pray for you, we shail hopo of your
fe being restored to health.” So, he had him brought to him and
es
- Seam sow maw “ap oo te ee eR Sn ee) =—- ~rrs
32 AD-DAMIiRi’s
asked him to pray (for him), but Sahl replied, “ How can my prayer for you be answered, when you are engaged in a course of wrong- doing?” Ya‘kib thereupon resolved upon repenting, turning away from wrong actions, and acting well towards his subjects ; he then set free sach of the oppressed people ns were in his prison. Sahl then prayed, “ O God, in the same manner as Thou hast shown him the abasement of sin, show him (now) the glory of obedience and clear away from him (the source of) his grief! He thereupon rose up, as though he were loosed from his bond, and was restored to health that moment. He offered a large sum of money to Sahl, but the latter refused to accept it. When he returned to Tustar he was told at the tarning of the road, “ (You would have done well), had you accepted the wealth which the Amfr offered you, and distributed it among the poor,” upon which he looked down at the pebbles, and they were converted into gems. He then said, “Take as much as you wish,” and added, “ Does one who has been given like this, want the wealth of Ya‘kab b. al-Laith ?”
Resembling this narrative is the following one out of Kalb al- a‘ydn regarding the Shaikh ‘fsa al-Hitdr, namely, that he happened to pass one day by a prostitute and said to hog, “ After the first part | of the night I shall visit you.” Sho was pleased with it nnd alorn- | ed herself. When the first part of the night came, he entered the house in which she was, said the prayer with two bowings of the body, and then went out, upon which she said, “I see you are going out,” but he replied, “I have accomplishod my object.” Then a man came to her and disquieted her mind with regard to the life she was
leading. She therefore went out after the shaikh and repented — through him. He married hor to one of the beggars ( poor men) and | said, “ Hold a feast with ‘agtduh as the principal dish for it, bat do |
not purchase any condiment for it.” They did accordingly and
ame
brought the shaikh there; and the beggars also came, but the shaikh - seemed like one expecting that something was yet coming. In the . meantime that news reached the ears of an amfr (nobleman) who — was a friend of that woman ; he therefore took out two flasks filled -
with wine and sent them to the shaikh, desiring thereby to sneer at .
him; he directed the messenger to say to the shaikh, “Iam delighted |
» Asort of thick gruel made with builing water, flour, clarified butter, aud honey.
>. en
wayir AL-HAYAWAN 33
ave heard, bat I learn that you have no condiment; -and use it as a condiment.” When the messenger a said to him, “You are late (in coming);” of the flasks and shaking it, he poured out lear honey. He thon did the same thing with ind pouring out of it Arabian clarified butter, iger, “Sit down and eat.” So he ate and tasted sand honey, the like of which two in taste, colour, never seen. The messenger thereupon went back amfr of it; so he next came and ate, was puzzled and repented (of his sins) through the shaikb.
this is what has been related regarding one of id, “ While, I was going through a desert, [ found nda thorny tree and eating out of it fresh dates. a salutation, and he returned it and said, ‘Advance fore advanced to the tree, but every time I took a returned to the condition of a thorn, upon which d said, ‘Begone, had you obeyed Him in your places would have fed you with dates in deserts!’”
eral narratives about them like this, but I have drop out of the deep oceans. In short, the world the light of an old woman who serves them, as will under this letter. To refer all this to an origin ; namely, that “God is mighty over all ;” whilst 1a] natural laws is not inconsistent with reason.
regarding the Shaikh Aba'l-Guith al-Yamant that ty to collect wood, and that while he was engaged in ne there and ate his ass, He therefore said to the ht of Him who is worshipped, I shall not carry ay back.” So, the lion submitted itself to him, ded the wood on its back and drove it to the town, . it, and then let the lion go.
hat Sha‘wAnah was blest with a son, and that she in the best manner possible. When he grew up age, he asked her, “0 mother, I ask you by God, ime to God (as a present) ?” She replied, “O my people of learning and those that have the fear of
34 AD-DAMiRi’s
God in them are fit subjects for making a present of to kings, whilst you my son are (yet) devoid of experience and knowledge and do not know what is wanted of you; your time for it therefore has not yet come.” He then did not speak any more on the subject with her. One day he went forth to the mountain to collect wood; he had his riding beast with him, so he dismounted from it, tied it, and then went away. He collected the wood, and on returning finding that a lion had eaten his beast, he placed his hand on the lion’s neck and said to it, “ Q dog of God, thou hast eaten my riding beast ; so by the trath of my Master, I shall certainly load the wood on thy back, in the same way as thon hast acted wrongfully towards my beast.” He then loaded the wood on its back, and it was obedient to his order, so much so that it went with him to the house of his mother. He then knocked at the door, which she opened for him. She then said, “O my son, now that I have seen this, you are certainly fit for the service of the King (God); therefore depart now in the service of God.” He thereupon bade her farewell and went away.
The author of Mandkib al-abrdr relates regarding Shah al- Kirmani, who was the king of Kirman, that having (pne day) gone out for hunting, he went so far in pursuit of game that he reached a desert by himself. He there saw a young man mounted on a lion, and round about him a great many beasts of prey. When the beasts of prey saw him (Shah), they hastened towards him ; but the youth turned them away from him. While he was doing that, an old woman approached with a cup of water in her hand; she handed it over to the youth, who drank some of it and gave the rest of it to Shah. The latter drank it and said, “I have never tasted any thing pleasanter or sweeter than it.” The old woman then disappenred, and the youth said, “This world, the whole of which belongs to God, is at my service, and whenever I want anything, I cause it to be present before me until such time as I wish.’ Shih was surprised at it, and the youth added, “1 inform you that when God created the world, He said to it, ‘O world, serve him who serves me, and make him serve thee who serves thee.’” He then gave him some good advice. That was the reason of Sh&h’s repentance and taming away from his sinful course.
It is related in al-Zhyd’, in the subject of ‘Ajd’zb al- kalb (the wonders of the heart), on the authority of Ibrahim ar-Rakki, who said,
HAYAT AL-HAYAWAN 35
peat to Abi’l-Khair ad-Dailam! at-Tinati (?) to pay my respects he said the evening prayer, but did not recite the first or si chapter of the Kur’iin standing; so I said to myself, ‘ All burney is in vain.” When the morning came, I went to the 3 lug place for ablution, when a lion came to me; so I returned Rim and said to him, ‘A lion came to me,’ upon which he went Mand cried out to the lion, ‘ Have I not told thee that thou art not Some in the way of my guests?’ The lion then turned away, and terformed the ablution. When I returned, he said, ‘You devote teelves to the observance of the external forms and are therefore iid of the lion, whilst we devote ourselves to the obser vance of {nternal forms, and the lion is therefore afraid of us.’
Poor shaikh, the Imam the very learned Jamfl-ad-din b. ‘Abd-
Mah b. Asad al-YAfi‘i, recited to us the following lines composed
WV dmeelf — a “They are the (true) lions! What is the lion? The lions are in dread 4 of them ! m:. And whatis the leopard, and what are the claws of the lynx and its
. canine tooth,
And what is the shooting with arrows and what the stabbing with & spear,
And what is the stroke of a sharp (bold) sword, and what its point, to them?
‘They have resolutions that cut cutting instruments;
They have hearts a change in which is the most excellent of things desired ;
To thom everything is obedient and subservient,
Nothing ever rebels against them, nay, to obey them is the custom of everything ;
They fear God and nothing else,
Whilst all beside Him, the animate and inauimate things fear them:
‘Yhey have prepared themselves for acquiring all kinds of honour
And respect, to count which would take a long time,
Until they have (now) plucked the fruit of love after undergoing fatigue,
And the tortures of love have (now) become sweet.”
Fit is related in a narrative that God inspired David to the effect, David, fear Me as thou fearest the injurious lion.” The mean- | of it is, Fear Me on account of My fear-inspiring character in <¥ e: shape of My might, My greatness, My magnificence, My Balpotence, My indignation, the vehemence of My sternness, and
ae. > Po -
x t) es
36 AD-DAMIRI’s
the execution of My order, in the same way as thou fearest the lio accustomed to seize its prey, on account of the greatness of its body the austerity of its countenance, the interlocking of its canine teeth the strength of its claws, the courage of its heart, the quickness witl which it becomes enraged, the suddenness of its attack, its excessiv: rushing, and the vicissitudes of fortune in the seizing of its prey.’ O my brother, entertain a due fear of God and leave off the rest everything fears him who entertains a just or due fear of God, an everything obeys him who observes due obedience to God.
Its lawfulness or unlawfulnese has been already given under th letter !, The riding of lions is disapproved, on account of what Ibn ‘Adt has related in the biography of Ism&‘tl b. ‘Ayy&sh, on th authority of Bakiyah, who had it on the authority of Yahya b. Sa‘id who had iton the authority of Khalid b. Ma‘din, who had it o1 the authority of al-Mikdim b. Ma‘di-Karib, who said, “ The Pro phet has prohibited the riding of the beasts of prey.” The sale of suc. of the beasts of prey as are not useful is not valid, but some say that i is allowable to sell them for their skins. As to such as are useful lik the lynx, the elephant, and the ape, it-is allowable to sell them.
aed | (as-Sabantd) and (gaa | (as-Sabanda).—A bold or dar
~ ing leopard. Fem. sabandéh.
‘Mishah said that the genii wailed for ‘Umar three day before his death.
{ The author here gives some lines purporting to be the lamer tation of the genii, which are omitted here on account of their lengt! and on account of their not being in counection with the subject o this art., excepting the last line. The last distich is as follows :—
‘¢T did not fear that his death would be At the hands of a daring leopard (sabania), blue in the eyes, indig nant and looking down.”’]
rb l= One whois indignant with his eyelids relared and lookin down on the ground. The word as-sabanta may sometimes be pro nounced with a maddah. Al-Jawhart attributes these lines to ash Shammakh and says in al-Zstidb that, when ‘Umar died, the peopl ascribed these lines to ash-Shammikh b. Dirdr and his two brothers they were three brothers, and all of them were poets. The leopar (an-namir) will be described hereafter under the letter w.
a
iP WAYAT AL-HAYAWAN 37 1s Ly ‘
i beet (as-Sabaitar).—Like al-‘amaithal. A certain bird having y‘ long neck, always seen on shallow water, and bearing the yuet of whi'l-‘aizdr ;—so al-Jawhart and Ibn-al-Athir say, and it i ident that they intend by it mélik al-haztn. I[tis said in al- mam that al-kurkt (the crane) is surnamed «bi’l-‘aizér. Al- thal will be described hereafter under the letter ¢ .
pes | (as-Suhalah).—Like al-humazah. A leveret or a young © that has become larger than a khirnik and has separated from z B company of its mother.
~~
Fis), (as-Suhliyah).*—The sameas the lizard al-addyah. Ibn-
as alah states that it is a certain reptile Jarger than the common ws Bo and that in a~Lawd¢ah, al-‘addyah is reckoned to be a species @ lizard al-wazag (gecko); he says that it is unlawful. Ibn-Ku- | ib bah and the author of al-Kifdyah state that the male of al-‘aldyah mrealled wl-‘agrafit, and al-Jabid states that al-adrafit is in the
* tof al-Kais the same as al-‘addyah. Under the letter ¢ will Miven the statement of al-Azhart, namely, that it isa sleek (shining) @otile that runs about and goes to and fro much, resembling sdmm : map, but it does not injure (anybody) and is better looking than it.
Eu! | (as-Sahd).—The bat. Sing. sahdh;—so an-Nadr b. Shu- 4 says. The bat (al-khugfdsh) has been already described under ® letter t °
ay
... (Sahnin) and wpe” (Sufnin).—-A certain very intelli- Mat bird found in Morocco; it is so called on account of the sharp- . s of its intelligence and sagacity.
q Y Sabndn b. Said at-Tandkhi al-Kairaw&nt was named after jg itis a unique surname, his proper name being ‘ Abd-as-Nalim, He was a disciple of Ibn-al-Kasim and the author of al-Afudawwanah, Bhich was before him (at first) drawn up by Asad b. al-Farat, on the Rithority of Ibn-al-Kasim, but without any arrangement in it. Ibn- BFurat then, however, withheld it from Sahnfn, and Ibn-al-Kasim aM efore prayed against him to the effect that neither it nor he would
Bs Called in ‘Omin insildn—Chaleides ocellatus. Lacerta ocellata of Forskal.
388 AD-DAMiRi’s
be of any use to God, which has happened accordingly, as that book is neglected, and reliance is placed on the Midatowanah of Sabnin. Sabniin died in the month of Rajab in the year 240 A. H., and was born in the month of Ramadfn in the year 160 A. H..
in (as-Sakhlah)—[A kid or lamb]. The young one of 4 she-gont or a ewe, both male and female, Pls. sakhl, sikhalah, and sikhél. A poet says:— , |
“For death, the mothers nourish their young ones (sikhdl), In the same way as for the ruins of honses, are dwelling-houses built.”
The J in the above lines (ss and wl pat) is the J of consequence, as in the lines of another poet:— “‘ Our wealth for those who are to inherit, we collect, And our houses for ruin to be caused by vicissitudes of fortune, we build.” Houses are not built for ruin, but their end is rnin, which is like the lines of another poet :—
“Tf death is their end, Then (surely) what the mother brings forth is for death.”
God has said, “ And Pharaoh’s people picked him up that he might be (w Ss) for them a foe anda grief.” And God has said, “ Moses said, *O oar Lord! verily, Thou hast brought to Pharaoh and his chiefs ornaments and wealth in the life of this world; O our Lord ! thaé they may err (lylasJ) from thy way! O our Lord! Confound _ their wealth and harden their hearts that they may not believe until they see grievous woe! ’”’s
(Information.) Abd-Zaid states that the young ones of a ewe or she-goat, the moment they are born, are (each one) called sakhiah, whether they are males or females; then they are called bahmah in the sing., both masc. and fem., and in the pl. baham; when they become four months old and are separated from their mothers, the young ones of a she-goat are called j/fdr, sing. jafr, and fem. jafrah; when it (. kid) grazes and becomes strong, it is called ‘urtd and ‘atid,’ pl. ‘irddn and ‘itddn. The male during all these stages is called jadi, and the female which has not become a year old is called ‘andk, pl. ‘untik; the
2 Al-Keran XXVIII—7. * Idem X—88,
Bayit aL-HAYAWiIN 39
comes a year old is called tais, and the female ‘anz. md. year it becomes a jadha‘, the male being called female jadha‘h.
18 regarding ‘Umar as having said, “ For taking the hem, count the kids and lambs (too).” Ash-Shifi‘t upon this asa proof that one ought to pay a poor- at is produced from taxable property (an-nisd),* by over the original stock, fora year represents an ® young kids and lambs are an increase in lives,—so en if they are born before the completion of the year rinkling of an eye), the poor-rate tax ought truly to ,on the completion of the year over the nisdb, even 3 have died before the completion of the year. But is conditional on the nisa@b oat of the mothers being 3), and others say that it is conditional only on some n if it be one, being alive.
thmad and Aba-Ya‘la al-Mawsilf relate out of a tradi- airah that the Prophet happened to pass by a mangy ch its people had taken out (from the rest); the Pro- aid, “ By Him in whose hand my soul is, verily, the significant in the eyes of God than this one is in the 2” Al-Bazzfr relates in his Afusnad, on the authority , that the Prophet happened to pass by a dung-place lich a kid or lamb was lying dead, when he asked, eople any need of it?” and they repliod, “O Pro- dits people any need of it, they would not have ' The Prophet thereupon said, “By God, verily, the ntemptible in the eyes of God than this kid or lamb its people. May I not find one of you destroyed by
in the Strah of Ibn-Hish4m that when the Prophet ions started on the expedition to Badr, they meta id him for the news of the people, but they did not om him. The men then said to him, “Salute the
hundred dirhams, or five camels, or twenty dio4ra, or forty all of which the poor-rate is levied. * From the date of the » poor-rate.
_— SS a Ee ee, ee ee
40 AD-panirt’s
Apostle of God;” so he asked them, “Is there an apostle of God among you?” They replied, “Yes,” and so he saluted him and said, “If you are an apostle of God, inform me as to what there is in the womb of this my she-camel.” Salamah b. Salamah b. Wakash, who was then quite a young boy, said to him, “Do not ask the Apostle of God that question, but tarn to me, I shall inform you of it; there is in her womb a young one (sakhlah) from you.” The Apostle of God thereupon said to Salamah, “ Desist, you have uttered obscene language towards the man,” and then turned away from him. Al-Hakim has related it in al-Mustadrak, out of a tradi- tion of Ibn-Luhai‘ah, on the authority of Abf’l-Aswad, who had it on the authority of ‘Urwah, with some additional words, namely, that the Apostle of God having met at ar-Rawhé’ a man out of the people of the desert, who was going in the direction of Badr, the men asked him regarding the news of the people, but they did not find any news with him. They then said to him, ‘Salute the Apostle of God;”
80 he asked them, “Is there an apostle of God among you?” and
they replied, “ Yes.” He then saluted him and said to him, “If you are an apostle of God, inform me of what there is in the womb of this my she-camel.” Salamah b. SalAmah b. Wakash, who was then quite a young boy said tohim, “Do not ask the Apostle of God, but turn to me, I shall inform you about it; you have covered her; and there is in her womb (as the result of it) a young one (sakhklah) from you.” The Apostle of God thereupon said to Salamah, “ De- sist, you have used obscene language towards the man.” The Apostle of God then turned away from him and would not speak to him at all, until they returned from the journey, and the Muslims welcomed them at ar-Rawh&’ and congratulated them, when Salamah said, “Q Apostle of God, what do they congratulate you about? By God, we saw none but barren old women like confined (tied down) sacrificial camels, and we slaughtered them!” The Apostle of God said, “‘ Kvery tribe has the faculty of intuitive perception, and the noble ones are aware of it.” Al-Hakim adds that it is an authentic tradition, but one not traced to the Companion (of the Prophet) who first related it (mursal).
Connected with the subject of the faculty of intuitive perception (al-firdsah) is what al-Hakim has related regarding Ibn-Mas‘d as having said, “The best of mankind in intuitive perception were three,
gayi aL-BaYawin 4l
1 he perceived the intrinsic state of Joseph and fonour his abiding here;”* the woman, who vsaid to her father, “Omy father, hire hina | Abt-Bakr, when he appointed ‘Umar as his adds that Ibn-Mas‘fid has brought them to- ‘h this authentic authority. -) A-kid or lamb that has heen reared on the egards its lawfulness, in the same position ag re (al-jalldlah); the eating of it is disapproved at of a thing from which one ought to keep at clean. ‘This is said to be truly so, in ash-Sharh and al-Minhdj, and ar-Roynt and the people id in the same way, whilst Ab@-Ishak al-Mar- ‘e that the disapproval of it is to bo in the light he Imfm al-Gazzall, al-Bagawi, and ar-Rafit iclined to the same opinion. Al-jalldlah is an ating ordure and unclean things, whether it be els, or cows, or goats and sheep, or domestic , or any other kind out of the edible animals. It ited under the letter o in the art. glaoll that wished to eat a domestic fowl, he used to order idone accordingly for days, after which he used [nf, al-Hakim, and al-Baihaki relate on the fh b. ‘Umar that the Prophet has prohibited aal feeding on ordure, and the drinking of its ad; al-Hakim adds that the tradition is authen- out ul-Baihakf states that it is not a strong one, shange be apparent in its flesh on account of there isno unlawfulness in it or any disapproval ing from Tatimmat at-Tatimmah, states that, eats ‘clean things, it is nota julldluh, but test does not consist in what it does mostly, F there is the slightest smell of uncleanness in even if it be very little, it is in the position of itherwise not. It is related on the authority of 1e test for prohibition is that there should ness in the whole of it, or the smell should
1, * Idem XXVIII—26.
oo ee ~
43 AD-DaMirt’s
nearly resemble the smell of uncleanness; but as to a litile smell, it is not to be taken into consideration. But the former is the true opinion, and it corresponds in that respect to any slight change towards uncleanness in water. If, however, an ordure- eating animal eats clean fodder for a long time, so that its flesh becomes good and is free from uncleanness, the condition of disap- proval is also removed from it. There is no particular period with us for feeding it on fodder, but the test is the removal of the smell by whatever means. Ar-RAfi‘t states that, according to some of the learned men, the period of feeding with fodder in the case of camels and cows is forty days, in the case of goats and sheep seven days, and in the case of domestic fowls three days. He adds, “With us that is the period mostly allowed.” If it be not fed on fodder, the prohibition for its use is not removed by (simply) washing it after slaughtering it, or by cooking or roasting it, or drying it in the air, even if that should remove the smell, and similarly according to the author of at-Tahdhib, even if the smell passes away in process of time. Some, however, say the opposite of this. In the same manner as its flesh is prohibited, so are also its milk and eggs prohibited, and riding it without a thing intervening between the rider and it is disapproved; its hide becomes clean by tanning, but the true opinion is that it is like its flesh and cannot be rendered clean by slaughtering it, according to those who hold the animal to be unclean.
Sabnfin was asked regarding a lamb suckled by a sow, and he replied that there was no harm in eating it. At-JTabart states that all the learned men are agreed in the opinion that, if a kid (al-jad/) be fed with the milk of a bitch or a sow, it is not unlawful, though there is no difference of opinion with regard to the doctrine of the milk of swine being unclean like ordure. Another authority states that the meaning of it is that the milk of the sow is not recognisable either by taste or smell in the lamb; God removes it and converts it (into another thing), in the same way as He converts nourishment, whilst God has declared as unlawfal for eating (only) the things which are in themselves unclean, and the uncleanness of which is recognis- able by the senses;—so Ab@’l-Hasan ‘Alf b. Khalaf b. Battal al- Kartubf says in Sharh al-Bukhdrt. He died in the year 449 A. H. and was one of the shaikhs (teachers) of Ab(i-‘Umar b. ‘Abd-al-Barr.
y
Bayi AL-HAYAWAN 43
1s-Sirhdn).—The wolf. Pls. sardh and sardhin. Fem. fem. pl. is of the usual form. It means the lion in the ail, Abé’l-Muthlam says as an elegy on a dead man:— ghter in valleys, the carrier of banners,
iter in assemblies, the lion (sirhdn) of youths.”
states that the w in sirhdn is an additional or servile it the word is of the measure w4s, the pl. being ‘is8’t states that the fem. is sirhdnah.
it relates regarding a pastor that he alighted in a valley ind goats, and that a wolf snatched away a sheep out thereupon rose and raising his voice exclaimed, “O » valley!” upon which he heard a voice saying, “O- him his sheep.” The wolf then brought the sheep here, went away.
1e88 or unlawfulness, properties, and the interpretation have been already given.
) “The seeking for the evening meal made him light ba-‘Ubaidah states that the origin of it is that 2 man, tin search of his evening meal, fell upon a wolf Al-Asma‘t states that a beast went forth in search neal, and a wolf having come across it, ate it. Ibn- that the origin of it is that the people used to be n called ‘Sirhan, who was a brave man; a man, how- lay, “I shall surely graze my camels in this valley, traid of Sirhan b. Huzlah,” bat SirhAn came to him, 1 took away his camels, saying :— Nasthah that the pastor of their camels on SirbAn, while he was in search of his evening meal ; esearch for an evening meal made him fall upon one like a rd, both hands and accustomed to stabbing.”
to the seeking of an object of want which leads one
s-Saratdn)—[The crab]. A certain well-known ani- called the water-scorpion. Its sobriquet is abii-bahr. : vaquatic creatures, but also lives on land; it is very
44 AD-DAMIRi’s
quick in walking and running, and bas two jaws, claws, sharp nails, and several teeth, and is hard in its back; person seeing it would think that it is an animal without a head ora tail. Its two eyes are placed on its shoulders, its mouth is in its chest, and its two jaws are split on the two sides. It has eight legs, and walks on one side. It draws in through the nostrils both water and air together. It casts off its skin six times in a year, and builds for its hole two doors, one opening into water and the other on dry land; when it casts off its skin, it closes the door which is next to the water, out of fear for itself on account of the animals of prey of the fish kind, and leaves the one which isnext to the dry land open, so that the wind may reach it, dry upthe moisture in it, and strengthen it; when it becomes strong again, it opens the door next to the water and seeks its nourishment. |
Aristotle states in an-Nu'vt that people assert that, if a dead crab be found in a hole (pit) thrown on its back in a village or any land, that place will be secure from heavenly misfortunes, and that if it be hung on a tree, it would increase the quantity of its fruit. A poet says descriptive of it :-—~
“There ia a wonder in the crab of the sea,
Visible to men, and not concealed ;
It ig esteemed to be weak in its movement,
But it ie more powerful in assaulting with its arms than its neigh-
bours;
It shows itself to one who aces it, as a whole,
But when it moves, he sees it (only) as a half.” - Jt is said that in the Chinese Sea there are crabs which, when they coe out on land, become hard like stone, and physicians make them if a collyrium, which has the effect of clearing away opacities (in the eye).
The crab does net affect to be created by means of propagatio (of the species) or production, bat it affects to be created in the shell; it comes out of it and is then born.
It is related in al-Hilyah regarding Abd’l-Khair ad-Dailamt as having said, “I was with Khair the weaver, when a woman came to him and asked him to weavea sash for her; she asked him, ‘What would be the cost of making it?’ and he replied, ‘Two dirhams.’ She said, ‘I have nothing with me this moment, but
7 HAYAT AL-HAYAWAN 45 to-morrow morning I shall bring them to you’. He then said, ‘When ‘you bring them in the morning, if yon do not see me, throw thom into the Tigris, and when I return I shall take them out of it,’ upon which she replied, ‘Willingly and with pleasure.’ The woman came the next morning, and Khair being away, she sat down for a time ex- pecting him, after which she got upand threw a rag with the two dirhams folded in it into the Tigris. A crab thereupon held up the rag and dived (with it}into the water. Then after a time Khair came ‘back, opened the door of his shop, and sat on the bank (of the river) for the purpose of performing ablution for prayer, when a crab came out of the water, hastening towards the direction of the place where he was, with the ragon its back. When it approached the shaikh, he took it, and the crab went its way. I-thereupon said to him, ‘I saw such and such a thing! and he said, ‘I wish you not to divulge this secret in my life-time.’ I consented to do so.”
. (Lawfulness or unlawfulness.) It is unlawful to eat it, on account ‘of its being considered filthy like a shell-fish, and ar-Rafil states, ‘on account of an injurious property in it. But according to one ‘statement it is lawful, which is the doctrine of the school of Malik.
;. (Properties.) The eating ofa crab is beneficial in pain of the ‘back, which is thereby strengthened (hardened). It is said in ran-Nu'tit that he who has the head of a crab hung on his person 'fs not able to sleep, if the moon is invisible or black (burnt), but if if be otherwise, he would sleep. Ifa crab be burnt and piles of Iwhatever nature are stuffed with it, it will cure them. If its leg be thong on a tree having fruit on it, its frait will fall down without i ny (obvious) reason. Its flesh is highly beneficial to persons suffering from consumption. Ifa crab be placed over wounds, it t would extract an arrow, and it is beneficial | in snake-bites and | oorpion-stings.
| (Interpretation of itin a dream.) Accrab ina dream indicates }@ man much given to plotting, on account of the large number of its : weapons, —one possessing much energy, difficult to be caught, and fdifficult to be made a friend of. He who dreams of eating a crab will obtain wealth from a distant Iand. J&mfsb (“* p=?) states ‘that the flesh of a crab in a dream indicates unlawful property.
ry
46 AD-DAMIiRi’s
wr ryeay (as-Sur‘ith).—[The weasel]. The same as tbn-‘trg. Tt is also called an-nims (the ichneumon) ;—so it is said in KifGyat al-mutahafif.
w35—! (as-Sarafdt).—A certain small insect that builds its nest in a furnace for making glass, at the time of its being excessively heated ; it lays its eggs and produces its young ones in it, and it does not build its nest, excepting in a place in which fire is con- tinually burning ;—so Ibn-Kh. says in the biography of Ya‘kdb b. S4bir al-Manjantki. This insect shares this descriptive character in common with the phoenix (as-samandal), which will be described in its proper place.
i3 po)! (as-Surfah).—The same as al-aradah (the wood-fretter). Tbn-as-Sikkit states that it is a certain creeping thing having a black head, the rest of its body being red. It builds for itself a square nest or habitation out of small fragments of twigs, which it glues together by means of its slaver in the shape of a coffin, It then enters it and dies.
5,24) 1 5,1 250, aor, dy~3 with a kasrah, U bye ee The surfah ate the leaves of the tree, the tree becoming 435 ,—0 ie”,
lt is related in a tradition that Ibn-‘Umar said to a man, “When you come to Mind and reach such and such a place, alight there under a certain tree which is there, the leaves of which never fall, upon which locusts never light, which is never attacked by the insect surfah, which is never pastured upon by pasturing camels and goats and sheep, and under which seventy prophets alighted.”
(Lawfalness or unlawfulness.) It is unlawful to eat it, because it is one of the small animals that creep on the earth (al-hasharde).
(Proverb.) ‘“ More skilled in fabricating than a surfah,” which has been already explained under the letter [.
le pad | (as-Surmdn).—A certain insect like a stone. Also, a species of hornets, yellow, black, and of mixed colours.
! HAYAT AL-HAYAWIN aT
4 joel (as-Sirwah).—The locust in its first stage, when it is a
: larva. The word is originally with a hamzah (sar’), and as-sirwah(?)* : is a dialectical variety.
2 ’ .
ele apt | (as- Strxmdh).—The locust;—so Ibn-Sidah says.
BloneJ (as-Sa‘ddnah).—A pigeon.
-~ywrtaw we 7” Y oo ee we
$4211 (as-Si'lGh)—The most malignant kind of devils called
‘al-gfldn. As-si‘ld also means the same. It may be written with | either a long or short! (at its end). Pl. as-sa‘dit. if oJ) elaheton
’ e
5 The woman became very clamorous and Joul-tongued. A poet says :—
“I have seen a wonder since yesterday, — Five old women like goblins (s-sa‘Adi)
a Eating what I make, by chewing it gently with closed mouths;
: May God not leave a tooth for them!”
;“Abd-'U mar says :—
' | “O, may God remove far from good, the children of the female . goblin ! \
- ‘Amr b, Yarbd‘—the most wicked of men (an-nat) ;
[ They are neither chaste nor prudent (akydat).”?
<
The poet has converted the c»in anends and akyés into w , which i4aa dial. variety with some of the Arabs.
Z | <Al-Jahid states that it is said that‘Amr b. Yarbu' was the \offepring of a female goblin anda man. He adds that Jurhum was Sout of the offspring of angels and women (daughters of Adam), and that whenever an angel rebelled against God in heaven, he was sent ‘down to the earth in the guise of a man, as was done in the case of ‘Hart and Marft; in this manner one of the angels had sexual -intercourse with one of the women (daughters of Adam), who then gave birth to Jurhum, on which account a poet of theirs says :— “ There is no harm, for Jurhum are your slaves ;
; People are strangers (to you), but they are your inherited slaves.”
. Al-Jahid farther states that out of this class was Bilkis, the queen of + Bheba, and likewise Dhd'l-Karnain, whose mother was a woman and
3 As-sirych ie given as a dial. var. in Lane’s Lex,
> Lal ,
43 AD-D AMinzi's
whose futher was an angel, for which reason, when ‘Umar b. a Khat(4b heard a man calling out another man, “OQ Dh@’l-Karnain, he said, “ Have you finished the names of the prophets, so that yo have now taken to the names of angels ?” The truth about it i that angels are preserved from the minor and major sins like prophet: as the Kadi ‘Iyad and others have said. As to their saying tha Jarhum was out of the offspring of angels and women, and likewis Dh’l-Karnain and Bilkts, it isa thing which is rejected (denied) whilst their adducing in evidence the story of Hart and Maérft i not worth anything, for it does not establish the argument whic they advance, nay, Ibn-‘Abb&s states that they were two men enchanters, living in Babylon. Al-Hasan states that they were tw strong sturdy men out of the unbelieving foreigners, who used t decide disputes between men and teach them the art of enchantmen or magic ; but they wore not angels, because angels do not kno magic. Ibn-‘Abb4s and al-Hasan al-Basri used to recite the wor wilt in the verse, “And what has been revealed to the tw angels at Babylon, Harfit and Marut,”? with a kasrah under the J An account of them will be given hereafter under the letter ¢S i: the art. 01.
There is a difference of opinion with regard to the pedigre (origin) and name of Dhf’l-Karnain. The author of Iléild’l-akhyd states that the proper name of Dhi’l-Karnain was Alexander, an that his father was the most learned man out of the people of th earth in the science of astrology ; nobody had observed the move ments of the stars as he. God had extended his period of life. H said one night to his wife, “ Want of sleep has very nearly killed me let me alone that I may sleep fora time, and do you watch the sk: (for me); when you see a (certain) star rising in this place,’ pointing with his hand the place of its rising, “wake me up that I may compress you, and you may conceive a son who wil live to the end of time.” Now, her sister was listening to his words The father of Alexander then slept, and the sister of his wife kept a] watching for the star ; when the star rose, she informed her husbant of the affuir, and he compressed her, with the result of her conceivin, al-Khidr, so that al-Khidr was the son of Aloxander’s (maternal
s Al-Kur’an [I—96.
Y ft. as
r o
aa a he . . .
.- HAYAT AL-HAYAWAN 49 ‘aunt; he was his waztr (too). When Alexander’s father woke up, he Haw that the star had descended into a sign of the Zodiac other than ‘he was watching; so he said to his wife, “Why did you not wake me up ?”’ She replied, “I was ashamed.” He then said to her, *‘ Do not you know that I have been watching for this star for forty years? By God, I have wasted my life without any profit; but at this moment there will rise in its steps another star, and I shall compress you then, a0 that you will conceive a son who will possess the two horns of the ‘aun.” He had not waited long when the star rose, upon which he compressed her, and she conceived Alexander, who and the son of his maternal aunt, al-Khidr, were born on the same night, Then God (bestowed on Alexander his firm possession of the earth; he conquered ‘countries, and his career was such as is known to have been.
- [tis related on the authority of Wahb b. Munabbih, who said ithat Dhd’l-Karnain was a man out of the Greeks and the son of la of their old women, who had no son beside him. His name was
‘Alexander, and he wasa pious man. When he reached the age of “puberty and maturity of judgment, God said (to him), “O Dhd’l- [arnain, I am sending you to the nations of the world, who are tdiversified and of various classes ; out of them there are two nations ‘between whom there is the length of the earth, and two nations be- “tween whom there is the breadth of the earth, and there are nations you the niiddle of the earth.” Dh0’l-Karnain thereupon said, “O my $@od, Thou hast, verily, summoned me for a great task, the magnitude -of which none but Thon can estimute; inform me therefore about ‘these nations for whom Thou hast summoned me, as to by what ‘etrength I am to overpower them, by what patience I am to -endure their troubles, in what language I am to talk to them, how ‘I am to understand their languages, with what ear I am to hear “their words, with what eye 1 am to look furtively at them, with * what argument I am to dispute with them, with what reason ‘I am to reason about them, with what heart and wisdom I am ;to manage their affair, with what justice [ am to administer Fjustice among them, with what knowledge I am to decide (disputes) s between them, with what hand [am to domineer over them, with i what foot I am to tread upon them, with what power I am to compute 2 them, with what army [ am to fight with them, and with what kind- mess I am to act towards them, whilst, O my (tod, I possess nothing &
50 , AD-paMini's
out of what I have mentioned, nothing that would stand for them, that would be strong enough against them, and that would be able to bear. the brunt of their strength. Thou art merciful and compassionate, one who “requires not of a soul save its capacity” and burdens it. not beyond its power.” God said, “I shall give you strength to| domineer, lead you, and widen your chest that it may become capa-: cious enough for everything; I shall strengthen for you your power; of understanding that you may understand everything, stretch out; for you your tongue that you may talk in every language, open your, ear that you may hear everything, and extend your sight that you! may gaze furtively at everything; I shall strengthen for you your army that nothing may overpower you, and I shall strengthen your' heart that nothing may frighten you. I shall guard for you your intellect that nothing may be concealed from you, and I shall extend. what there is before you that you may domineer over everything; I: shall strengthen your footsteps that you may demolish everything, and I shall dress you with grandeur that nothing may terrify you. I shall make submissive to you lightand darkness and appoint them among your forces, that light may guide you from before you and darkness may protect you from behind you,” which is meant by the words of God, “ And we gave him a way to everything.””* |
Ibn-Hishdm states that Dhd’l-Karnain’s proper name was ag-Sa‘b b. Dhf-Marthad al-Himyart, and that he was out of the children of Wa'il b. Himyar. Ibn-Ishak states that his name was Marzubfn b. Mardhabah ;—#0 it is mentioned in the Sirah compiled by him. It is
&, mentioned that he was the same as Alexander. Some say that he was
a man out of the children of Yin&n b. YAfith (Japhet), and that his name was Hermes (Hurmus), but others say that it was Hardis. What is, however, apparent from the science of History and accounts of military expeditions is that there were.two different persons (of that name), one of whom flourished in the time of Abraham; it was he who decided in favour of Abraham, when he went to him for justice with regard to bi’r as-sab‘ (the lion’s well) in Syria. The other one flourished near the time of Jesus. Some, however, say that he was the sameas Afridfin; he it was that killed the rebellious king who was in the time of Abraham or some time before him.
* Al-Kur’fn XVIII-83.
. ge ee ey! - ce ee. ene Ware
BAYAT AL-HAYAWAN 51
A There is a difference of opinion in regard to his being surnamed Mhd'leKarnain. Some say that he was thus named, because he mpeossed the kingdoms of Persia and Greece, and some say, because mare were on his head things resembling two horns; others say, foause he saw in a dream that he had seized the two horns of the B, the explanation of the dream being his circumventing the east Bi the west. Some, however, say that he was thus surnamed, Meause he invited his people to declare the unity (of God), upon Mich they struck him on the right side of his head; he then again Svited them to declare the unity (of God), but they struck him on De loft side of his head. Others say that he was noble in hia origin Mm both the sides, out of the people of honour, both on the side of his Bther and that of his mother. Some say, because in his time two Merations of men passed away, and yet he was alive. Some say, p use, Whenever he went to a battle, he fought with both his two finds and his two stirrups. Some say, because he entered both light | Bd darkness, and others say, because he had two beautiful forelocks, Q relock (adh-dhwdbah) being also called a karn. Ar-RA‘t says:— “J kiesed her mouth, taking hold of her forelocks (Les 5 Rr ),”
at ne 9 say that he was so called, because he was given both the open N the secret knowledge. He wasa man from Alexandria hearing : name of Iskandar (Alexander) b. Failabash (Philip) the Greek, Hd he flourished in the interval which clapsed after Jesus.
i Al-Mujihid states that there were four men out of the believers | Mi unbelievers who possessed the kingdom of the whole earth, the Mijevers being Solomon and Dht’l-Karnain and the unbelievers Bporod and Nebuchadnezzar. A fifth one, out of this nation se Muslims), will hereafter possess it, namely, al-Mahdf.
* There isa difference of opinion with regard to Dhé’l-Kar- F kin having been a prophet. Some say that he was a prophet, on Mount of the words of Giod, “We said, ‘O Dhi’l-Karnain!’ ” ? but Hers say that he was (only) a pious and just king, which is most Mobably true. Those who argue that he was a prophet say that the Bme of the angel that used to come to him with the revelation was BkyA'il, who is the angel of the Earth, and who it is that will fold
Z) Al-KurAn XVILI-85.
ae
52 AD-DAMiRI’s
up the Earth on the Day of Judgment and decrease it, the fe of all the creatures treading on the surface of as-Sdhirah;*—so Ibr Abi-Khaithamah says. As-Suhailt states that this state resemble the duty with which he was charged in respect of Dhd’l-Karnain, wh traversed the whole earth—all its eastern and western parta—in th same manner that the narrative regarding Khalid b. Sinan al-‘Abs who was a prophet in the interval that elapsed between the time c Jesus and that of Muhammad, in respect of his subduing fire,* resem bles the state of the angel who was entrusted with his charge, name ly, Malik, the keeper and guardian of Hell-fire. The subject c KhAlid and his prophetic mission will be treated of hereafter unde the letter » in the art. slain} ,
Al-Jabid states that it is asserted that sometimes sexual inte: course between men and genii and their conception (in consequenc of it) do take place, on accouut of the words of God, “And shar with them in their wealth and children.”® This is quite evident for female genii set themselves to cause men to be affected with a: ardent desire for sexual intercourse (with them), and in the sam manner male genii act towards women, and, were it not so, the male (of one kind) would have presented themselves to the males (of th other kind), and the females (of one kind) to the females (of th other kind). God has said, ““Whom no man nor jinn has deflowere before them;”* so then, if male genii were not in the habit o deflowering women, why is the word introduced into what God ha said in the above verse? It is said that ul-wdkwdk isa cross-bree between one of the plants and an animal.
As-Suhailf states that as-si‘idh is the goblin that shows herself t men in the daytime, and that al-gidl is the one that shows herself a night. Al-Kazwini states that as-si‘ldh is a species of devilish being: the reverse of al-giil. ‘Ubaid b. Ayyfb says :—
‘“‘ Were the eye of the enchantress of my eyes To see what I meet with in the shape of horrors, she would go mad I remain at night, and the devils and goblins in the desert, When the night conceals the confusednees of the darkness, utter plaintive ory.”
“A land which (God will create anew onthe day of Resurrection.”- Lane’s Lex. art. gu. * See Ibn-al-Athtr’s at-Ta’rikh al-Kamil, »# Al-Kur’s XVII-66. * Idem LV-56 and 74.
HAYAT AL-HAYAWAN 53
Al-Kazwint adds that as-si‘ldh is mostly to be found in thickets pr, woods, and that when she overpowers a man, she makes him dance moout and plays with him, in the way that a cat does with a rat. te He, further states that sometimes a wolf seizes her at night and 3 her; when she is.thus seized as a prey, she raises her voice, say- BE: “Come and reachime (for help), for a wolf is verily eating me;” pmetimes she says, ‘“ Who will save me? The person who does it “4 mill have the thousand dtnirs which are with me.” People know » to be the words of a si‘léh, and nobody delivers her from the it which then .eats her.
mT (as-Sufnwy).—Abd-Amr states that it is a swift (light) ze ostrich. It is a word rendered into one of five letters hy BS abling the third letter out of it (safannaj);—so al-Jawhar! says. (3 ‘also means a certain bird ‘that j jumps about much;—-so it is said
Q al Ubdb.
el (as-Sakb).—A young one of a she-camel or one that is just . Pls. askub, sikdd, sukiih, and sukbdn. Fem. sakhah, and the other-animal i is called miskab and miskdb.
| 5 '(Proverb.) “ Viler than the male young ones of camels among a lich camels.” Al-hald’ib is the plural of haltbah= a she-camel that a milked.
q yb (as-Sakr)? —AL -Kazwin' states that it is a certain bird of J wey of the size of the white falcon (ash-shihin); its legs are, how-
Bits : it is found largely in the country of the Turks. When it is let Eedee after birds, it soars an nbove them and flies round about them
no of them goes out of it, even if they are a thousand in number ; then remains stationary over them and keeps on alighting gradual- 7 whilst with its descent the birds (in the circle) also keep on de- Bending, until they touch the earth (dust), upon which the falconers Rise them, not one of them at all escaping.
whe
1S AD-DAMiRI’S
paki | (ae-Sakankar).—([The skink—Vol. I, p. 51.] There at two varieties of it, the Indian and the Egyptian. One variety of it | produced (born) in the Red Sea, which was the sea in whic Pharaoh was drowned near the ‘Afabat al-Hdjj. It is also produce in Abyssinia. It lives on fish in water, and on land on the sanc grouse, which it swallows like serpents. The female lays twenty egg which it buries in the sand, and that process takes the place ¢ hatching (in their case.) The female has two vulvee and the mal two penes like the lizard ad-dabb ;—so at-Tamimt says.
Aristotle states that as-sakankir i isa marine animal, and that is sometimes born in the sea, in places where thunderbolts fal A wonderful thing in connection with itis that, if it bites a ma and the man then precedes it to the water and washes it (the poisor off from him, the sakankiir dies, but if it precedes the ma to the water, the man dies. There is enmity between it and tl serpent, so that if one of them vanquishes its opponent, it kills i The difference between it and the monitor (al-wural) is in man respects, one of which is that the monitor is a lund-animal and do not betake itself to any places but deserts, whilst the skink does n betuke itself to any places but to such as are near water, or to wat itself ; another difference is that the skin of the skink is softer a more delicate than that of the monitor ; another difference is th the back of the monitor is yellow and dusty coloured, whilst th of the skink is ornamented with yellow and black colours on it:
The male of this animal is the one selected (for medicin purposes), because it is more useful in quality and quantity as regar: the aphrodisiacal property which is attributed to it, both analogical and experientially, aye, the male is almost the gnly one which supposed to have that property. Among the members of its bod the part of its back next to the tail is the one which is preferre because it is more useful (than the rest of its body). This animal about two cubits in length and about half a cubit in breadth. - It said in al-Mufraddt that at present, in our times, the skink is n known to exist in any part of Egypt but the district of al-Fayyt whence it is imported into Cairo for those who want it. It is hunt in winter, because when the cold becomes too severe for it, it com out and proceeds on land, when it is caught.
‘ oo Havit AL-HAYAWIN 55
7 (Lawfulness or unlawfulness.) It is lawful to eat it, because it i is a fish. Bnt it is possible to look upon it in the light of its being ‘unlawful, because there are two animals resembling it on land, name- by, the monitor which is unlawful and the dabb (Uromastixz) which is ‘edible but nearly unlawful. According to what has been related funder the letter !, it is unlawful, because it is produced out of the €rocodile, as has been already mentioned ; it is therefore unlawful like the original animal (which begets it).
I . (Properties.) The flesh of the Indian skink while fresh is hot rand moist of the second degree, and as to the salted and dried flesh, it is hotter but less moist, especially if a long period has passed after hanging it to dry ; on that account it is not suitable to persons hav- ing hot and dry constitutions, but is suitable to persons having old and moist constitutions. If two persons having enmity be- [tween them eat (together) of its flesh, the enmity between them i disappear, and they will become friendly (towards each other).
The (chief) property of its flesh and fat is that of exciting the sexual ‘desire, acting as an aphrodisiac, and that of being useful in diseases of ‘muscles and tendons arising from cold. If it be used alone, it is more beneficial than if mixed with any other medicine. Tho dose for drinking it is from a mithkdl to three mithkdls, according to the constitution of the person taking it, his age, the time of the year, and the country. Aristotle states that, if the flesh of the Indian skink ‘be cooked with ceruse, it swells up the flesh and fattens (the body); Its flesh relieves pain in the back and kidneys, and causes the flow of the seminal fluid to be abundant; and if the vertebra from the middle ‘of its back be tied (suspended) on the back of a man, it will excite
ie venereal desire and increase the sexual power. x
(Interpretation of it in a dream.) In a dream it indicates a learned imdm, one who can be trusted for guidance in darkness, for its skin can "be lighted, and its flesh restores strength, the heat of which it excites.
, iw -
Sue #? vod
"day tH) (as-Sulahfah al-barrtyah).—[The tortoise]. The : n. of unity of as-saldhif;—so Abt-‘Ubaidah says. Ar-Ru’fst calls feo
t In Egypt Testudo marginata.
56 AD-Danirt’s
it sulahjiyah like bulahniyah. All use a’ with it, but Ibn-‘Abdis gives it as as-sulahfd without a §. The male is called gailam. This animal lays its eggs on land; such of the eggs as slide down into the sea become converted into turtles (laja’ah), and such as remain on land become converted into tortoises (sulahfdh). Both the varieties attain a large size, reaching the size of a camel-load. When the male desires to tread (the female) and the female does not submit to it, the male brings a blade of (a certain) grass in its mouth, one of the properties of which is to render the animal bringing it acceptable; when it does that, the female submits itself to the male. Only a few men know this grass. When the female lays an egg, it devotes all its energy to it in looking after it, and continues to do so, until God produces a young one out of it, for it (the mother) cannot hatch it, so as to make it complete by means of its heat, because the under surface of the mother is hard and has no heat-giving power in it. A tortoise sometimes seizes the tail of a serpent and cuts off its head, and then chews it going upwards from the tail, whilst the serpent keeps on beating itself on the back of the tortoise and on the ground until it dies. It has a wonderful dodge in obtaining its prey, which consists in its .coming out of water, then rolling about in the dust, and going to a place in which birds have alighted for drinking water; it thus remains concealed there from the sight of the birds, owing to the dirty colour which it assumes from the mixture of water and dust ; it then seizes out of them as many as are necessary for its food and enters water (again) with them that they may die, after which it eats them. The male has two penes and the female two vulve; the male takes a long time over completing the act of treading. The tortoise is very fond of eating serpents, and when it eats them, it eats after them sa‘tar (the leaves of Zataria multiflora). The shield which is on its back is a means of protection for it. A poet says beautifully in describing it :— ‘May God oppose the animal with a speechless mouth |!
(When) its vain thought is prolonged from walking,
It turns on its back its shield,
And protrudes out of its carapace its head ;
But when out of precaution its mind is in a state of anxiety,
And out of fear ita breathing becomes difficult,
It conceals ite arma towards ita neck, And inserts its head into its carapace.”
es HAYA? AL-BAYAWIN 57
he i. (Lawfulness or unlawfulness.) Al-Bagawt gives two views in sholding it lawful ; and ar-RA&fi‘l confirms its unlawfulness, on account 20f its being considered filthy owing to its mostly cating serpents. - n-Hazm states that both the land and sea varieties are lawful, wand so are likewise their eggs, on account of the words of God, it Eat of what is in the earth, things lawful and things good,”' together pith His words, “ When He has detailed to you what is unlawful ‘for you,” * whilst God has certainly not detailed to us the unlaw- “falness of the tortoise, on which account it ia Jawful. He adds that the jerboa, the crab, the field-rats, the chameleon (2anm-hubain), ;the monitor, and all the birds are likewise lawful. He states, We have been informed regarding ‘Ata’ as having said that the eating of the tortoiso is permissible, and regarding Tbn-‘Abbis that he et prohibited the killing of the Egyptian carrion-vulture by a person rin the state of thrdm, and that he has assigned a penalty for doing it.” JAbA-Zaid al-Marwazi, one of our religious doctors, states that the “muous from the nose, saliva, semen, and other things like those are "not unlawful, as if he were satisfied that men would naturally beep away from them, and he therefore does not restrain (them) ! from them.
pt
(Proverb.) ‘“ More stupid or sluggish than a tortoise.”
(Properties.) The author of al-Faléhah wand al-Kazwint state ‘that, when the cold in any land is intense and injurious to that * place, a tortoise may be taken and turned over on its hack in it, eo: that its feet are turned (upwards) towards the sky, the ‘oold will not (then) have an injurious effect on that place. elt is beneficial in articular rheumatism (pain in the joints), if the » (patient’s) hands and feet are besmeared with its blood. Its blood is ‘beneficial in rigors and cramps, if it be continually applied ; the Feating of its flesh acta also similarly. If its blood be dried, pounded, jane applied over a lamp, whoever lights that lamp will break rwind, which is a tried and wonderful secret. Ifa member of a ‘tortoise’ s body corresponding to any member of a human body that sts affected with pain be tied on it, the pain in it will he relieved hy ithe order of God. Whoever takes the end of the tail of a male
' . 3 Al-Kur’an IT-168. * Idem VI-119.
ze
58 AD-DAMIRi’s
9 tortoise at the time of its being in heat and ties it over himself will have his sexual desire excited. If a lid or cover be made of its back, and a caldron be covered with it, (the contents of) it will not boil while it is on it.
(Interpretation of it ina dream.) A tortoise in a dream in- dicates a woman decorating herself, perfuming herself, and exposing
herself to the sight of men. Some say that it is to be interpreted in .
the sense of the kid? of kadis, because it knows what is in the sea.
Some say that a tortoise means a learned man. If one dreams that |
a tortoise is honoured in a place, the learned men will be honoured in
that place. He who dreams of eating the flesh of a tortoise will | acquire knowledge, and the Christians say that he will acquire |
wealth and knowledge.
s &e - oe ay ye) Fibs} (as-Sulahfah al-bahrtyah).—The turtle (al- |
laja’ah), which will be described hereafter under the letter J.
Al-Jawhart states that it is asserted that the daughter of a -
soldier plnced her necklace on a turtle, which then crept into the
sex, upon which she said, “O people, take the water out, take the ©
water out; there is not remaining in the sea more than handfuls (gird) of water.”
The skin of the turtle is what is called tortoise-shell, of which combs are made. Combing (hair) witha comb made of tortoise- shell ha the effect of removing nits. If tortoise-shell be burnt, and its ashea kneaded with the white of an egg, and then painted on cracks on heels and toes, it will prove beneficial. Some say that tortoise-shell is the skin of the Indian turtle.
(Information.) The Prophet possessed s comb made of tortoise- shell ( al-‘dj ), which is the same as adh-dhabl and which is 9 thing taken from the back of the turtle ; combs and bracelets are made of it. It is related in a tradition that the Prophet ordered Thawbin to pur- chase a pair of bracelets made of tortoise-shell (al-‘4j) for Fatimah. As to ivory (al-‘dj) which is a bone of the elephant, it is unolean according to ash-ShAfit, clean according to Abt-Hanifah, and according to Malik it becomes clean by polishing. It is allowable
z HAYAT AL-HAYAWAN 59 to comb hair with a comb made of al-‘dj, which is the same as tortoise- shell, and that is what an-Nawaw! mentions in Sharh al-Afuhadhdhab ‘regarding the lawfulness of combing with it, intending by al-‘dy ‘tortoise-shell and not ivory, which is tho tusk of the elephant.
| w Giles | (as-Silfan)—Y oung partridges ; n.of unity sulas like gurad, pl. sirddn. Abf-‘Amr states that the word sulafah is not heard applied to the female, but if sulafukh (fem.) be used in the same way as sulukah is asthe n. of unity of silkdn, it would be approvable.
; Glad | (as-Silk).—The he-wolf ; fem. silkuh. A clamorous and
Jong-tongued woman is sometimes called a silkah, and in that sense are tho words of God, ‘“ But when the fear has passed away they will assail you with sharp tongues.” * her voice on the occasion of a calamity.
le
As-sdlikah=a woman raising
7-2 ° flint |. (as-Suluk)—The youny one of the sand-grouse, and ‘according to some the young one of the partridge. Fem. sulakah, pil. silkdn, like surad, pl. sirdin. Some say that the n. of unity of it is silkdnah.
The Arabs use the name of Sulaik b. Sulakah proverbially in the matter of running. He was a Tamim! out of the sub-tribe of Beni- | Ba‘d. Sulakah was his mother and was of a black colour. He was ; called Sulaik al-Makanib. A poet says :—
‘lo terror, running faster than Sulaik al-Makinib.”
He was one of the black Arabs ; an account of them will be given ‘hereafter under the letter ¢ .
27s | SLI! (as-Salakat)—A certain bird; so it is given in al-Muhkam among the four lettered words beginning with U-.
t Al-Kur'an XXXII-19.
60 AD-DantiRi’s
egal! (as-Salet),—[ The quail.] Ibn-Stdah says that it is a certain white bird like as-sumdna. The n. of unity is salwdh. As-salwe (also) means honey. Khalid b. Zuhair al-Hudhali says :-—
‘“‘ He swore to her, ‘ By God, you are sweeter Thau honey (as-salwa) when it is freshly gathered.’ ” 2
Az-Za}jjaj states that Khalid has made a mistake, for as-salwa means (only) a certain bird. Some say that as-salwa means meat or flesh.
The Im&m the Hujjat-al-Islim al-Gazzali states that’ as-salwa is so called, because it comforts and renders a man content in the absence of all other condiments, and that men call it “the remover of desires (wl yeas! ab ),” .
Al-Kazwint and Ibn-al-Baithr state that it is the same as as-sumdna, but others state that it is a bird nearly resembling it. Al-Akhfash states that its n. of unity is not heard in use, but it would seem that the sing. of it is (also) salwa, in the same way as is the case with difla, being tle same both in the sing. and plural. It is a bird that lives the whole of its time in the rugged moun- tainous valleys ; and when falcons become ill from disease (pain) of the liver, they seize it and eat its liver, which cures them. It was this bird that God sent down to the Beni-Isra’il according to the well-known narration, but al-Hudhali has made a mistake about it in thinking it to be honey, for he says :—
“ Sweeter than honey when it is freshly gathered.”
It is related in the Sahih of al-Bukhari among the tradi- tions regarding the prophets, and in Muslim in the chapter on Marriage, out of a tradition of Muhammad b. Rafi‘, who said, “‘ ‘Abd-ar-Razzik has related to us, saying, ‘Ma‘mar has related to us on the authority of Hammam b. Munabbih, who said, “ This 1s what has heen related to us, by Ab@-Hurairah,” and mentioned several traditions, out of which is this :—the Apostle of God said, ‘If it were not for the Beni-Jara’il, flesh-meat would never have become putrid, and if it were not for Eve, no woman would ever
2 In Palestine and Egypt Coturniz communis (coturniz). 2 In ove of the copies this is given as 4,25 le! 3! (when itis roasted), in which case the zalwa in the lines would mean the quail, but in the other copies itis given as
HAYAT AL-HAYAWAN 61
have become faithless to her husband.” ’” The meaning of it is that fiesh-meat would never have changed or become putrid. The learned state that the meaning of it is that when God sent down to the Beni-Isra’il the manna and quails, they were prohibited to store them up, but they stored them up, upon which they became spoilt and putrid, and that has continued (to happen) ever since. [bn- Majah relates on the authority of Abit’d-Dardé’ that the Prophet suid, The prince of food for the people of this world and Paradiso is flesh-meat.” It is also related on his authority that there was no flesh-meat offered to the Prophet which he did not accept, and that there was no meat asked of him which he did not give. It is also related regarding the Prophet as having said, “ The best of meat is the meat on the back.” How beuutiful is what our shaikh, Bur- han ad-din al-Kirati, has said :—
“ When I saw that Salawwi was batiled in what ho desired of you, And the knot of my patience was undone, I came loving under your subjection, ‘That God might accomplish a thing that was as good as done.’! ”* (Lawfulness or unlawfulness.) It is lawful to eat it aceord- ‘ing to all.
(Properties.) Ibn-Zuhr states that, if its eye be hung on ‘the person of one suffering from ophthalmia, it will cure him, and that, if it be used as a collyrium, it will be beneficial in pain of the liver. If its bile be mixed with warmed saffron and painted over: alphus ( dull-white leprosy), it will stop its progress. Tf its dung ,be reduced to a fine powder and sprinkled over corroding ulcers, it ‘will prove beneficial. Tf its head be buried in a pigeon-tower or house, all the vermin will clear out of it ; and if a place be fumigated , with its head, the fret-worm will clear out of it.
({nterpretation of it in dreams.) A dream about a quail indi-
cates the removal of a difficulty, the act of being saved from an -enemy, the fulfilment of u promise, prosperity, and easy means of -sustenunce without any trouble or fatigue, for one who sees it or has $t in his possession (in a dream). It sometimes indicates forgetfulness | or unmindfulness of a lover, on account of its name ; and somctimes.
3 Al-Kur’in VITI-43 and 46.
G2 AD-Dalitri’s
it indicates ingratitude for favours, loss of a position, and straitness in the means of living, on account of the words of God, “‘ Do ye ask what is meaner instead of what is best?’ ” *
ita (as-Sumaéna).*—Az-Zubaidi states that it is thus spelt, that it is of the same measure as al-hubérd, and that it is the name of a certain bird that lies on its breast, cleaving to the ground and hardly flying unless it is made to fly. It is a certain well-known bird. One ought not to say summdnd witha shaddah. Pl. suménaydt. It is called katil ar-ra‘d, because when it hears thunder it dies. It is said that its young one, directly it comes out of thé egg, begins to fly. It may be mentioned, as a wonderfal thing in connection with it, that it remains quiet in winter, and that when spring comes, it begins to utter its cry. It feeds on bish and bishd’ (aconite) plants, both of which nre deadly poisons. It is one of the birds of passage, and it is not known as to what place it comes from, so that some people state that . it comes out of the sea, for there is a bird seen on it with one of its wings dipping into it and the other one spread out like the sail of a ship. The people of Egypt are anxious in purchasing it and bid against one another in raising its price.
(Lawfalness or unlawfulness.) It is lawful to eat it accord- ing to all.
(Properties.) Its flesh is hot and dry, and the best kind are such aa have put forth feathers after the first feathers (“4/lé/1) and are fresh. The eating of it is beneficial in articular rheumatism (pain in the joints) arising from cold, but it is injurious to .a hot liver, which injarious property may, however, be removed by means of coriander and vinegar, It produces blood of a hot kind and is suitable to persons with cold temperaments and old people. The roasting of as-sumédna is disapproved, on account of its dryness and drying property;—so Ibn-‘Abdin says. Others say that the property of its flesh is between that of the domestic fowl and that of the partridge, but more inclined to the former. It produces very yood chyme, and the eating of it dissolves stone (in the bladder) and
2 Al-Kur’an II-58. * This name is also applied in Egypt to the common quail—Coturnix communis.
HaYit AL-HAYAWIN 63
ies urine to flow (easily). If its blood be dropped into the ear, pe Allays pain in it. I£ it be eaten continually, it softens the heart, it it i is said that this property is found only in its heart.
E (Interpretation of itin a dream.) A dream about it indicates Feiits and means of sustenance in the shape of agricultural produce. a one who desires to hear its voice, it is an indication of means of enance of a doubtful nature. It sometimes indicates playing, & $ sement, and dissipating (money). A dream about it sometimes malas acrime deserving imprisonment and crucifixion.
ae)! (as-Samhaj)—A long-backed she-ass. Pl. samdhij. It | e means a long-backed mare, but it is not applied to the male.
a: . goad | (as-Sim‘)—The young one of the wolf begotten from the
yet a. It is a beast of prey and possesses the severity and strength of ie: hyena and the boldness and lightness of the wolf. It is erted that it is like the serpent, not knowing any diseases, that Brio not die a natural death, and that it is quicker in running ; an wind. Al-Jawhart states that as-sim‘ al-azall means the fralf lean in the thighs,* for every wolf is lean in the thighs, this te criptive property being inherent in it, in the same way that the Sj ena is called al-‘arjd’. A Badawi says regarding it :— rr “You see him, sharp in sight, bright and cheerful in countenance, Handsome, having long arms, and quicker of hearing than a sim‘.”
4 is said that its jump exceeds twenty or thirty cubits.
# There is related in Kitdb Khair al-bushar bi-khair al-bashar 2 * trative told by Ibn-Dafar on the authority of Rabi‘ah b. Abi- nN ’ r, who said, “‘ My maternal uncle informed me, saying, ‘ When Bod" cansed the Apostle of God to gain a victory at Hunain, we ame separated on every road, not even a solicitous relation turning Bsncther While I was on one of the roads, I saw a fox “ h an arkam which had coiled itself round it, and it was running vehemently. I threw a stone at it and did not miss Bné aim; then going to it, I found that the fox had died before my arrival, and that the arkam was cut to pieces and ina
“ 3 ‘This is the primary meaning, the secondary meaning being light or active.
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64 AD-DANiRi’s
state of convulsion. I then stood there looking at it, when an invisible speaker exclaimed to me with a voice more frightening than any I had ever heard before, “‘ May perdition and calamity seize you! You have killed a chief and done a wrong to the mighty one.” He then cried out, “O Dathir, O Dathir,” upon which a voice answered from tho other side, Here I am at thy service, here Iam!” He then said, ““Hasten, hasten to the Beni’l-Gud&far and inform them of what the infidel has done.” I thereupon said, “ I was not aware of it. but I tuke refuge with thee ; therefore protect me.” He _ replied, “ No, not at all, by the sanctity of God (29 !), I shall not protect one who has fought with the Muslims and served other than the Lord of the worlds.” I next excluimed, “I embrace al-Islam ;” upon which he replied, “ If you embrace al-Islim, the punishment in your case will be done away with, and you will succeed in being saved, but other- wise there would be nu time to escape.” I then said, “I bear testi- mony that there is no deity but God and I bear testimony that Muhammad is the Apostle of God.” He replied, “ You are now saved and rightly guided, and if it were not for that, you would have perished. Now return to the place whence you came.” I then returned retracing my steps, upon which he recited the following :— “ Ride the lean-thighed sim’,
Which will ascend the hill with you ;
There you will find Abd-‘Amir,
And he will follow up with you the defeated ones.” T then looked round and found a sim‘ of the size of a large lion; I mounted it, and it went on running until it reached a large hill, which it then climbed until it reached its top. I observed from there the cavalry of the Muslims ; then dismounting from it, I went down a | slope towards them. When I approached them, there came forth to. meet me a rider like a large double-humped camel excited by lust ; he said (to me), “Throw down your,arms, may you have no mother !” | upon which I threw down my arm@ and he asked me, “ Who are you?” TI replied, “A Muslim.” He then said, “ Salutation to you, : and the mercy and blessing of God upon you!” and I said, “ Salu- * tution to you, and the mercy and blessing of God upon you! Who. is Ab@-‘Amir ? ” upon which he replied, “I am he ; ” and then said, . “Thanks to God! No harm (will come) upon you ; those over thore |
'
70 AD-DAMIRI'B
top of the pot is then covered with a stone or a piece of iron with the view of its not escnping out of it, while it is not cooked, it does not dic, even if it be cut into a thousand pieces.
(Profitable narratives.) The Im&m Ahmad relates in az-Zuhd, on the anthority of Nawf al-Bakalt, who said, “A believer and an unbeliever (once) set out for fishing; the unbeliever used to cast his net and take the name of his deity (idol), upon which the net used to be filled with fish, whilst the believer used: to throw his net and take the name of God, but could not succeed in getting anything. They did that until sunset, when the believer caught o fish, which he took in his hand, upon which it ‘became agitated and Fell into the water, so that the believer returned without anything, whilst tho unbeliever returned with his boat full. The guardian angel of the believer thereupon became dejected and said, ‘O Lord, Thy believing servant, who neks in Thy name, has returned without anything, whilst Thy unbelieving servant has returned with his boat full? God said to the guardian angel of the believer, ‘ Come,’ and then showed him the dwelling-place of the believer in Paradise, say- ing, ‘ What has befallen this my believing servant will not harm him, when he comes to possess this.’ He then showed him the dwelling- place of the unbeliever in Hell-fire, saying, ‘ Would anything he has found in the world stand in good stead for him?’ The angel replied, ‘No, by God, O Lord!’ ”
Another of these narratives is the one that is related at the end of Safwat as-Safwah, on the authority -of Abf’l-‘Abbas b. Masrdk, who said, “I wasin al-Yaman; there I saw (once) a fisherman fishing on one of the shores of the sea, with his daughter by his side. He used to throw into the basket he had with him every fish he caught, but the girl used to return it to the water. The man then looked round, and seeing no fish, asked her, ‘O girl, what have you done with the fish ? upon which she replied, ‘OQ my father, I have heard you relate regarding the Apostle of God as having said, “A fish falls not into a net unless it forgets to remember God.”’ The man thereupon cried and threw away the fishing-hook.”
Another of these narratives is the one reluted in Aitdb ath-T'ha- wdb, on the authority of N&fit, regarding Ibn-‘Umur. N&fi‘ stated, “TIbn-‘Omar having been ill aud having had « desire for fresh fish,
td
HAYAT AL-HAYAWAN 71
| senrohed for it for him in al-Madfnah, bat could not find any; at last ‘alter guch and such a number of days, [ found one, which I purchased for a dirham and a half, and then after roasting it I took it to him on a cake of bread. Just then a beggar happened to come to the oor; so he said toaslave, ‘Noll it up with the cake of bread on ch itis and give it to him,’ but the slave said to him, ‘ May God Fen ler your state gool! You have had a desire For it since such and such a day, and we could not finJit, but now when we have found and purchased it for a dirham anda half, you order us to give it cawny to the beggar! We shall vive him (instead) its price.’ Ibn- Aimar said, ‘Roll it up and give it away to him ; but the slave asked 16 heggar, ‘ Will you take a dirham and leave this fish ? He then took a dirham and returned the fish. The slave then came back rand said, ‘I have given the beggar a dirham and taken it from him.’ era suid, ‘oll it up aud give it away to him, and do not ke anything from him, for I have heard the Apostle of God say, E Whoever has a desire fora thing and prefers to give it away (to ‘another person) to taking it for himself, has his sins pardoned for bin by God.”’”
‘Another of these narratives is related by at-Tabarant, giving ‘gathentio authorities, on the original authority of Nafit, namely, that Ibn-‘Umar having become ill and having had a desire for grapes, a banch of them was purchased for him for a dirham, but a beggar having (just then) come, he said, “Give it to him.” A man, however, ‘disobeyed his order and purchased it from the beggar for a dirham, (and then came with it to [bn-‘Umar, who did as before three times, but on the fourth occasion he ate it. Had he, however, known of this ,elroumstance, he would not have (even) tasted it.
Fy
ta, . Suraij b. Y Anus relates, “Iwent out on a Friday for the Friday congregational prayer and sw two roasted fishes, which I desired to | have from the bottom of my heart for the children, but [ did not eay ‘a word about it. When I returned, [£ had not remained long, when a man knocked at the door with a tray on his head containing the two "fishes, some sweets, vinegar, anda large quantity of fresh ripe Gates, and said to me, ‘O Abd’l-Harith, eat this with the children. ” KAbd-Allah, the son of the Im&m Ahmad b. Hanbal states, “I have
eard Suraij say, ‘I once saw the Lord of glory, and he said to me, “Q Suraij, ask for what you want.” I then suid, “OQ Lord, sar
® , i.
‘ 72 AD-DAM!IRI’S
basar (head with head):.”’” It is related in the History of Ibn-Kh. | that this Suraij was the grandfather of Abf’l-‘Abbis, the leader of the jurisconsults of the Shafi‘t school.
(Lawfulness or anlawfulness.) All the species of fish are lawful without slaughtering (in the legal way), being equally so, whether they havedie.] from an apparent cause such as force, or collision with a rock, or from exhaustion of water, or from a fisherman striking them, or died a natural death, on account of all that has been related regard- | ing the saying of the Prophet, “ Lawful for us are the two dead things — and the two hloods—fish and locusts, and the liver and the spleen.” All the Muslims are agreed on the cleanness of these two things (fish and locusts) as dead animals. Under the letter » will be given the tradition regarding the whale (ul-‘anbar) which Abf-‘Ubaidah and his companions found and of which the Prophot partook some.
(Side-information.) If a fire-worshipper (Majdst) catches fish, it is clean, on account of the statement of al-Hasan, “I have seen | seventy of the Companions of the Prophot eat fish caught by fire- worshippers, and they had not the slightest compunction about it in- their minds.” All are agreed with regard to this thing about fish, bet Malik differs with regard to locusts.
(Side-information.) It is not lawful to cut a live fish, on account of inflicting pain by doing so, justin the same way as frying it be- foro its death in boiling oil ;—~so AbQ-Hamid says. An-Nawawi states that this derived doctrine is on account of his electing the doctrine of the unlawfulness of swallowing it alive, which is permis- sible. I (the author) say that this is doubtful, for, because it is permis- siblo to swallow it (ulive), it is not necessarily permissible to fry it (alive), on account of inflicting pain (on it) with fire.
(Side-information.) Slaughtering fish (in the throat) is dis- approved, unless it is a very big one, so that there is fear of its remain- ing alive for a long time, in which caso it is traly desirable to, cut its throat as » means of (bringing) relief to it. Ar-Rafi't states that there are two views regarding eating a small roasted fish, without slitting open its interior and extracting what ia contained in it, and that the first Isl&mic doctors pardoned it. Ar-Rayant states, “I
2 Without any pre-eminence over others. For an explanation of the : phrase, sce De Slane’s ‘I’. of Ibn-Kh.’s B. D. Vol. I, p. 48.
* s ._*¥ 7
: . 7B +
BAYAT AL-HAYAWAN 73
ra oe, ep we "pee gee ae ts
decide it in this way, and hold its excrement to be clean,” which is ‘the doctrine elected by al-Kuaffal.
(Side-information.) Tho learned differ with regard to the ani- inls which are in tho sea beside fish. Some of thom say that all the E nimals which are in the sea may be eaten, excepting the frog, even — tho animal may have the appearance of a man. Abt-‘Alt at- pTayyibt o out of our religious doctors acted according to this doctrine ; zit is said in Sharh al-Kinyah that he was asked, ‘Would it be go, if it
aly PUT IT.
es ad
Phas the appearance of a man ?” and he replied, “ Even if it speaks Fhe Arabie language, and says, ‘I am such a one the son of such a "one, for it would not be believed.” This is on weak uwuthority and *gtrange. The modern religious doctors state that all the animals may She eaten, excepting such as have the appearance of the dog, the pig, gor the frog. Somo stute that, traly speaking, the animals in the sea eorresponding to such land-animals as are eaten slaughtered in the Ytgwful manner, may be eaten either slaughtered or not, bat others ‘State that it is necossary to slaughter thom, which doctrine has been “elected by as-Saidalant. According to this, the water-dog (beaver or otter) would not be lawful, nor the water-piy (dolphin), nor the sea-ass (?), oven though there is an animal resembling it (the last one) on land ‘which is lawful, namely, the wild ass, because there is another animal ,0n land resembling it which is unlawful, namely, the domestic ass, which influences the sea-ass so as to render if unlawful s—so it is said in ar-Reucdah and Shark al-Muhadhdhab. 1 (the author) say that ‘the doctrine to guide in deciding (this point) is that all) the animals Fare lawlul, excepting the crab, the frog, and the crocodile, whether ‘or not thoy are of the appearance of a dog, or a pig, or a man.
(Side-information.) Ifa man takes an oath that he would not ‘eat flesh (Jakm), he does not violate the oath by eating fish, because Lit is not understood by general usage to bear the senso of the word flosh (luhm), evon though God has called it “ Eresh flesh (G, bax! )," ‘tn the same way as he does not violate his oxth by siting in the san, it he were to take an oath that he would not sit in the light of a lamp, even though God has called the sun a “lamp (lat ys),* and in the ‘samo way as he does not violate his oath by sitting on the ground,
. a Al-Kur'’an XVI-14 and XXXV-13. 2 Idem XXV-62, LXXI-15, and LXXVIIT- 13.
ad uy Ogu. tT ee eee _ *
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74 AD-DAMIiRi’s
if he were to take an oath that he would not sit on a carpet (bisdt), even though God has called the earth a “ carpet (tou, 2
(Sido information.) There is a difference of opinion with re- gard to the application of the term samak to other animals of this class beside fish. Ash-Sb&fi‘t has declared in al-Umm that, in short, it is applicable to all the animals (living in the sea), which is true as given in ar-Rauwdah. Ash-Shifit states with reference to the «iffer- ence vf opinion of the people of al-Irik in regard to’ the words of God, “ Lawful for you is the gamo of the sea, und to eat thereof; a provision for you and for travellers ; but forbi lden you is the g:me of the land while ye are on pilgrimage ; so fear God to whom ye shall be pathered,”* that the commentators say that by “eating thereof” is meant the eating of all the animals that are in the sea. It certainly seems to be as ash-Shafit says, but God only knows the meaning of this expression of His, whilst it seems plainly to declare the lawfulness of all the animals. It is mentioned in al-Afinhdj that the word samak is not applied to any animals but fish.
(Side-information.) It is allowable to maken payment in fish and in locusts, whether they be living or dead, when they are to be had in large quantities, but each class has to be described (hefore- ban‘) for what it is worth. Itis not allowable to sell fish while it is in water, on account of what the Imém Ahmad has related on the au- thority of Muhammad b. as-Sammak, who had it on the authority of Yazid b. Abi- Ziyad, who had it on the authority of al-Musayyab b. Rafi‘, who had it on the authority of ‘Abd-Allah b, Mas‘ftid, who said that the Apostle of God said, “‘ Do not purchase fish in the water, be- cause it is a sale of hazard or risk ()44).” Al-Baihakt states that the tradition is thus related ina discontinued manner, without its being traced to the Companion who originally related it, and that there is a looseness in it between al-Musayyab and Ibn-Mas‘ad, whilst the true version is the one related by Hushaim on the authority of Yaztd, the authorities being then discontinued, on the authority of ‘Abd-Al- lah, namely, that he (the Prophet) disapproved the sale of fish in water.
(Side-information. ) Tho amphibious animals are the frog, the crocodile, tho serpent, the turtle, the crab, the tortoise, the snuil, the
1 Al-Kuran LXXI-18. * Idem V-97.
HAYAT AL-HAYAWAN 15
larveo of mosqnitoos (ad-da‘dmts), the shells, and an-nasnds. As to ithe first six, they are unlawful ; as to the snail, its lawfulness or un- Plawfulness has been already given under the letter » (a!-haluzin); us ‘to the lurvee of mosquitoes, they are, according to the Kadi, oryaniz- ‘ed i in water and do not live in anything but water; they are therefore lawful to ent; but according to al-Jahid, they are unlawful, because f mosquitoes are unlawful; their lawfulness or unlawfalness has been Falready y viven unler the letter o. As to sholl-fish it is unlawful, as hh is been alrandy mentioned in the art. wlbyeJ!, and as to an- pwiands, there is a difference of opinion about it, which will be given ander the letter w.
i (Properties.) The flesh of fish is cold and moist, the best kind being that of marine fish, having variegated colours on the back, small, tand scaly (on the body). It possesses the useful property of fattening
Jean bodies, but it produces thirst and a phlegmatic humour. It atts persons with hot temperaments and young people. The best kinds of fish are those that are eaten in summer and in hot countries There are several species of fish, and out of them the black, the yellow, the : green, an | such as feed on black mud are disapproved (for eating). * Al-abrdmts and al-bért’ are disapproved, on account of their injurious effect on the stomach, their property of giving riso to looseness of Yithe bowels, their causing pains and aches, their giving rise to anger zafer eating them, and their cnusing diseases of a bad type. The river- ‘fish aro very bony and delicate, and possess much moisture, whilst the #marine fish are just the opposite of that. The eel séllér, which is c the same as al-jirrt, is very nourishing, has a cathartic action ton the bowels, cleans the lungs, and clears tho voice; and the eel gmdrmdhi increases the seminal fluid and the fat of the kid- neys. The larger-sized fish are very nourishing and give rise to flabbiness. Avicenna states that the flesh of fish benefiis the lustre (water) of the eye, and ifenten with honey sharpens the sight. ‘Another authority states that it increases the sexual power. al- Mazwini states that the eating of fresh fish with green oniuns exciles ‘the venereal desire and increases the sexual power, if it be eaten hot. TE aw drunken person smells fish, he will return to his senses, : ‘and the intoxication will pass away. IE the bile of a fish ; 1 A species of mullet, Afugil cephalus.
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76 AD-DAMtRI’s | and that of a turtle are mixed, and then used with an iron pen for writing on paper, the writing will be seen at night, as if it were gold. The bilo of fish, that of the crane, and that of the partridge, if used asa collyrium, prevent the formation of cataract in the eye. If the bile of fish be drunk, it will prove beneficial in palpitation {of the heart), and go also, if it be blown into the throat with soine sugar.
(Interpretation of it in dreams.) Fish in dreams, if their num. ber be known to be up to four, indicate women, but if they are more than four, they indicate wealth and booty, on account of the words of God, “He it is who has subjected the sea, that ye may eat fresh flesh therefrom,”' which is fish. A great fish (al-hit) is interpreted to mean the wazfr of the king and small fish (as-samak) his troops. He who takes fish (in a dream) will obtain wealth from the troops of the king; and he who dreams of catching fish in a well is a sodomite, or will soll his slave toa man. The Christians state that the catching of fish in turbid water (in a dream) has no good in it, but he who dreams of fishing in clear water will hear words which will please him. Fish, for one who is ill and bedridden, is a bad indication, on account of the moisture (in it). Ifa traveller dreams of its being in hia bed, it is indicative of trouble (difficulty), and some: times fear is to be entertained of the dreamer’s drowning, on account of the fish lying by his side. He who dreams of fishing in clear water will be blest with an auspicious son. Salt fish means anxiety on account of the sultan, because salt fish are laid one over another, Some say that salt fish indicates prosperity and lasting wealth, becayse the salt (init) preserves the fish from becoming spoilt; but others say that it indicates anxiety on account of slaves. toasted fish indicates travelling in pursuit of knowledge. He who dreams that a fish has come forth out of his pudondam, if he has a pregnant wifo, will have the glad tidings of having a girl (born to him). If one sces many fishes, among which there isa large ono, which he then sees roasted, the unjast and tyrannical one will perish. Fried fish indicates the answer- ing of the prayer of the person dreaming of it, because Jesus prayed to God, and his prayer was answered with the gift of fried fish on the table. Dreams regarding the larger kinds of fish indicate booties and
1 Al-Kurfn XVI-11.
. 9;
HAYAT AL-HAYAWAN 17
hilst dreams about the smaller kinds of fish indicate ansieties |, because the bones in the smaller fish are more than the it is difficult for an eater to eat them.
ther section.) A dream regarding a grout fish (al-hdé) iu- -oath, because God took an oath in its name, saying, “N. in.?* It sometimes indicates a place of worship of pious a mosque of the devout ones, because (the prophet) Jonah waiso the glory of God in its belly. A dream about it 3 indicates grief, straitness, loss of position, and tho bofalling nce, because God had declared for the Jews their fish to be on Saturdays, but they disobeyed His order and became f being cursed on that account. A drenm about the fish of 44 Ydinus) indicates security for one who is afraid, riches for in, and relief for one who is in straits, and in like manner 1 of Joseph, the Cave, the Rakim, and the oven of Nozh.
snther section.) As to the interpretation of such fish as are I such as are sweet, and such as are salted, and such us have nd such as have spines (weapons), and such as are cut into »s, and such as live in fresh water, and such as live in galt d such as have an audible voice, and such as float on the of water, out of the small ones and big ones, and such as r likes on land, and such out of them as can be tamed in nd such out of them as can bo beld in the hand withuut ihe instrument, they are to be intorpreted, and a due explanation iven, as follows:—If one dreams that he has caught out of the and sweet fish by tho aid of a fishing inslrament, it indicates irnings, exertions on that account, and the acquirement of enns of sustenance. Fishing in the case of a man indicates sing of his opinion and utmost exertion; if the dreamer be d, he will marry, and if he be already married, ho will with children corresponding to the number of the fish ho thisdream. Fishing in the case of a woman indicates wealth o will collect from her husband or her father. Vishing in the slave is indicative of what he will acquire out of his master’s
Tishing in the case of a child is indicative of what it will rout of knowledge or a craft, or of property which i: will
furan LXVIII-1. N. here stands for nin (fish).
78 AD-DAMiRi’s
acquire from its parents, IE the’ instraments need in fishing are net: or hooks or such as go deep down into the sea, they are indientive of difficulty which the dreamer will encounter and a danger which he will meet with. IE his instrament of fishing bea light one, and fish thai is caught with the heavier kinds of gear be caught with it, it indicates an extension of means of sustenance, and that his affairs will become easy. JE fish that is generally caught in the lighter kinds of gear be eaught with the heavier kinds of gear, it indicates trouble, fatigue, and scanty means of sustenance. If much fish be caught, it indicates means of sustenance out of what the sea indicates. As to what the gen indicates, it will be given hereafter under the letter Jin the art. yev! Cyd. If the water (in which the dreamer fishes) be salt, he will acquire a gain or knowledge from a foreigner or a heretic. If what he fishes has (many small) bones in it and skin, it indicates pure silver, or gold; if it has no (scaly) skin, it indicates vain (profitless) actions which will not be completed, on acconnt of its slipping away quickly out of the hand and its sleekness. If the fish has spines, like ash-shal' and ash-shilbd,* it indicates his vanquishing his enemies, and sometimes his becoming a friend of bad men. IE it be a fish that can be cut into long slips, it indicates merchan lise for merchants. IE he dreams that fish out of fresh water has gone to salt water, or fish out of salt water has gone to fresh water, itindicates hypocrisy in the army anda change on the part of the people generally in what has been customary, by way of wrong-doing and exhibition of heresy. If he dreams of fish floating on the surface of water, it indicates affairs becoming easy, the nearness of what is distant, the publication of secrets, the exposition of concealed things, or property which is originally oat of an inheritance. If one sees in a dream that he has with him small and large fish, it indicates his being concerned with joys and -griefs, or what would’ necessitate the collecting to- gether of good and bad (men). If he dreams that he has with hima fish of the appearance of a man or a bird, it indicates making acqunin- tance of merchants travelling about much on land and sea, or that of interpreters possessing a knowledge of languages, or that of persons having pleasing qualities, the interpretation being according to the animal the fish resembles. If he sees with him any fish which is
1 Several fishes of the Fam. Silusids; one of the species shi abd-riyal ig Chrysichthys auratus, aud another is Syaodsaulis schal. ® (ien, Schilbe.
navit AL-HAYAWAN 79
the company of man and which can be reared in houses turtle, al-karmif,? and others like them, itis indicative ess to orphans and strangers. If he dreams that he has taken 1 the bottom of the sea, it indicates that he has an extensive ye of his craft and extensive means of sustenance, or that stabout getting the property of sal{&ns, or that he has be- thief or a spy. Ifthe sea becomes exhausted (of water) and 1s (much) fish or geins, he will become acquainted with the 1owledge of God by God imparting it to him, religion will plain to him, he will be guided to the right course, and the is case with regard to it will become a good one; if the fish y from him and returns to the sea, he will become a follower and acquire from them knowledge which nobody can have e of, and if he intents proceeding on a journey, he will find ons who will suit him and from whom he will derive a ind will then return to his place laden with spoils.
maT (as-Samandal).—[The phenix]. Al-Jawharf calls it as- rithout the ¢, and [bn-Kh, calls it as-samand without the J. | srtuin bird that eats al-l¢sh (uconite), which is a plant found nd of China where it ia edible; it is green in that country, and is dry it becomes a kind of food for the people of it without trious effect on them, but if it be taken away from China, the distance of a hundred cubils and is then caten, the eater 3 instantaneously. A wonderful thing in connection with ix is that it takes a pleasure in fire and in remaining in it. 3 skin becomes dirty, it cannot be washed but by means of 3 found largely in India, 1t is an animal smaller in size than piebald in colour, with red eyes anda long tail; sashes en of its soft hair, and when they become dirty, they are ito fire, upon which they become clean without being burnt.
x authorities assert that the phenix is a bird found in ial Jays its eggs and produces its young ones in fire; it the property of being unnffected by fire. Sashes are made thers and taken to Syria; if any of them becomes dirty, it is ito fire, which consumes the dirt over it, but the sush itself
ius anguillaris.
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80 AD-DAMIRi’s
is not burnt. L[bn-Kb. states, “1 have seen a thick piece of it wove in the shape of a belt fora riding beast throughout its length anc breadth; it was put into fire, but tho fire had no effect on it what ever; one end of it was then dipped in oil and left over the (burning wick of » lamp, upon which it lighted up and remained so for a lon; time, after which the flame was extinguished, and it was found to bi in the same condition as before, unaltered in any way.” Ho furthe: states, “I have seen in the writing of our shaikh, the very learnec ‘Abd-al-Lati€é b. Yftsuf al-Bagdadi, who states that a piece o sumandal a cubit in breadth and two cubits in length was presentec to al-Malik ad-Gahir b. al-Malik an-N&sir Salb ud-din, tho sover eign of Aleppo; they kept on dipping it in oil and lighting it up until the oil was finished, but yet it remained as white as it was.’ Ibn-Kh. has mentioned this in the biography of Ya‘kOb b Sébir al Manjanikt with other additional things; the verses will be giver hereafter under the letter » in the art, © pial} 2
Al-Kazwini states that as-samandal is a species of rat that enter: fire, and mentions what has been related above. But the well-know thing is that it is acertain bird, as has been stated by al-Bakrt i Kitth al-Masdlik wa'l-Mamdlik, und others also.
( Properties.) Ifa ddnak weight of its bilc be given to drink mixed with tho boiled water of chick-peas and strained with fres] milk sevoral times, to onc who has deadly poisons in him, it will cur hin of that. Ifa person having a cataract in his eye uses its brai: mised with antimony as a collyrium, it will care him and_ preven the pupil of his vye from being affected by any other diseases. |] its blood be painted on patches of white leprosy, it will chungo thei colour. He who swallows a part of its heart will not hear anythin; without remembering it. Its bilo will cuuse ir to grow, even if it i
- applied over the palm of the hand.
yee! (as-Sammiar).—[Tho sable].* It is a word of the sam mensure as as-safféd and al-kallib. A certain land-animal resem bling the cat. Some people assert that it is the same as the ichneu mon, and that the placo in which it is found has exerted its influenc
» Do Slane’s 'T. of ibn-Kh.’s. B. D. Vol. IV, p. 876. © Mustela zibellin In Palestine the name cammiir is applied to Mustela boccamela.
HAYAT AL-HAYAWAN 81
Mobanging its colour. ‘Abd-nl-Lattf al-Bagdadi states that it is sold animal, and that among animals there is none bolder than it Swards man. It cannot be seized but by a dodge, which consists in frying for it a carcase, by which means it is deceived. Its flesh is , rt, and the Turks eat it; its skin cannot be tanned like other skins.
“It may be here stated as a strange thing mentioned by an- Raw in Tahdhtb al-asmi@’ wa’l-lugdt, that as-sammnir is a cer tain rd, but perhaps it is only a slip of the pen. But a still stranger Hing thun that is what Ibn-HishAm al-Busti has stated in Sharh ‘ae a pth that it isa kind of jinn.
4 This species of animal is specially selected in making furred arments out of its skin, on account of its softness, lightness, warmth, aye beauty; kings and grandees wear them. Mujahid says, “I saw i ash-Sha‘bi’s person a garment of summiir (the skin of the sable). ;..(Lawfulness or unlawfulness.) It is lawful to eat it, which Séctrine in its case is derived from the fox, because it does not eat sy of the filthy things.
e (Interpretation of it in a dream.) In a dream it indicates a A ant—a thief, one who does not mix with anybody.
ah
—
pbiew! | (as-Samaitar).— Like al-‘amaithal. A certain bird having C yery long neck, that is always seen in shallow water. It bears the Doriquet of abil-‘aizdr;—so ul-Jawhart says. It is also called shabaitar, and evidently it is mcélik al-hazin, which is the same as Ebalushin (the heron), as has been already mentioned, and which r I be described hereafter under the letter ¢.
Br stu ! (as-Samandar) and Odea (as-Samaidar).—[ The sala- ader}. A certain animal well-known to the people of India and ee iin s——s0 Ibn-Stdah says.
—
BG (Sindd).—[The rhinoceros], Al-Kazwint states that it is
Pranimal of the same description as the elephant, but it is smaller Ban it in body and larger than the ox. Some say that its young puts its head out of the vulva of the dam (before it is completely rn) and grazes until it becomes strong; when it becomes strong, it mes forth and flees away from the dam, out of fear of the latter
a
Ee Few
82 AD-DAniat’s
licking it with its tongue, for its tongue is like a thorn; if, however, the dam succeeds in finding it, it licks it until its flesh separates from:
its bones, It is very common in India.
( Lawfulness or unlawfulness.) It is unlawful to eat it like the elephant,
? Vea
ap lags | (as-Sinjdb).—[The squirrel]. A certain animal about the size of the jerboa, but larger than the rat; its fur is excessively soft, and furred garments are made of ite skin, which persons in affluent circumstances wear. It is a highly dodgy animal, for when it sees a man, it climbs up a high tree, in which it takes shelter, and. then eats its fruit. It is common in the countries of the Sclavs and the Turks. It is of a hot and moist temperament, on account of the quickness of its movements when compared with those of a man, The best kinds of skins of it are the gray and smooth ones, The author of the following lines has expressed beautifully :—
« The more my skin becomes gray from cold, The more I fancy that it is the skin of a squirrel.”
( Lawfulness or unlawfulness. ) It is lawful to eat it, because it is one of the good things. But al-Kadt out of the Hanbalf sect declares it to be unlawful, the reason for which is that it bites serpents with its fore-teeth and therefore resembles the field-rat. The general body of authorities, however, hold it as resembling the jerboa, and when opinion vacillates between its permissibleness and unlaw- fulness, the former overpowers the latter, because it is the original opinion. Ifa squirrel be slaughtered in the lawful manner, itis lawful to wear a furred garment made of it, but if it be strangled and then its skin tanned, its hair, truly speaking, is not clean, being like the skins of all dead animals, because the hair is not affected by tanning. Some, however, say tk pt the hair becomes clean ¥ consequence of the skin becoming so, but it is a version given by ar-Rabt‘ al-Jizi on the authority of ash-Shafi‘l, whilst there is no opinion copied in al- Muhadhdhab on his authority excepting on this point. This opinion is, however, confirmed by the Ustadh Abd-Ishék al-Isfarfyini, ar- Rayan, and Ibn-‘Usrdn, and has been elected by as-Subki and others, because the Companions (of the Prophet) divided (among themselves),
21 In W. Palestine Sciurus syriacus, and in Egypt Xerwe (S.) rutitus.
‘
BAyit AL-HAvYAWiN 83.
Umar, the furred garments plundered from the Per- 2 made from the animals slaughtered by the fire-wor- ‘elated in the Sahih of Muslim, out of a tradition of rthad b, ‘Abd-Allah al-Barani, who said, “ Having on of Ibn-Wa‘ilah as-Saba’i a furred garment, I felt, ie, ‘Why do you feel it? I asked Ibn-‘Abbas (about Ve live in Morocco, and we have the Barbars and with us; a sheep that has been slaughtered by them wronght to us, but we do not eat animals slaughtered hey (sometimes) bring skin-bottles in which they neat,” upon which Ibn-‘Abbis replied, “We asked tod regarding it, and he replied, ‘ The act of tanning rendering it clean.’”’”
.) If its flesh be given to eat toa madman, it will adnoas, If its flesh be eaten by a person suffering as diseases, it will benefit him. Itissaid in al-A/uyradde ty of imparting warmth in the skin of the squirrel is tat property mostly follows the temperament of the in the case of the squirrel) is that of excessive mois- eat, on account of its living on fruits, The wearing hot and young persons, because it imparts only a it of warmth. .
#-Sinddrwah).—A she-wolf,
mnah).—Also a she-wolf.
Sandal).—[The phenix]. The same as as-samandal, already described a little before this. As-Sandal
eof ‘Amr b. Kais al-Makk!, who is rejected as an
ditions. There are two wenk traditions given on his Sunan of Ibn-Majah.
‘Sinnawr).—[The cat]. The n. of unity of. as
n submissive and socinble animal. God has created ay the rat. Ita sobriquets are alii-khiddsh, abt~ -haitham, and abi-shammdkh, and the sobriquet of -
St AD-DAMIRi’s
the female is wnm-shammdkh. It has several names. It is related that 2 Badawi (once) hunted a cat, but did not know what it was ; 2 man then met him and asked him, “ What kind of «s-sinnawr is
_ this?’ He then met another man who asked him, “ What kind of
al-hirr is this ?” He then met another man who asked him, ‘“ What kind of al-kr#t is this?”? He then met another man who asked him, “ What kind of ad-daitcan is this?’ He then met another man who asked him, * What kind of al-khaid* is this?” He then met another man who asked him, “ What kind of al-khaifal is this ?” He then met another man who asked him, “ What kind of ad-dam is this ?” The Badawi thereupon said (to himself), “I shall carry it and sell it; perchance God may give me much money for it.” When he came with it to the market, he was asked, “ For how much is this?” and he replied, ‘ For a hundred.” He was then told that it was worth only half a dirham, upon which he threw it away and said, “ May God curse it ! How many are its names and how little is its price!’ All these names are applied to the male;—-so it is-said in al-Kifdyah. Tbn- Kutaibah states that the female is called sinnatorah, in the same way as the female of frogs is called difdi‘ah. I (the author) say that analogy does not prohibit the forms khaifaluh, duinwanah, kittah, kheid'ah, and hirrah.
Al-Hakim relates on the authority of Abd-Hurairah, who said, “The Prophet used to visit the house of some people out of the Helpers, and there were near their house other houses, which he did not visit. This troubled their minds, so they spoke to him (about it), and he replied, ‘There is a dog in your house,’ but they said, ‘Surely in their house there is a cat;’ upon which ha replied, ‘ Tho cat isa lion.’” Al-Hiikim adds that it is an authentic tradition.
Nu‘aim b, Hammad relates in Kitdd al-Fitan, on the authority of Abd-Shuraibah al-Gifari, a Companion of the Apostle of God, that he (the Prophet) said, “Two men out of the tribe of Muzainah, who will be the last of men to be collected for judgment, will be brought to Judgment. They will come from a mountain which will be quite hidden and in a retired place, and wi proceed, until they come te truces of (habitations of) men, but they will find the earth deserted until they come to al-Madinah. When they will arrive near al
HAYAT AL-HAYAWAN 85
7 fnah, they will say, ‘ Where are the men?’ but they will not <ee @nybody. One of them will say to his companion, ‘The people are ia their houses,’ upon which they will enter the houses, where they find nobody, but will find the beds occupied by foxes and cats. # One of them will then say to his companion, ‘ Where are the men ?” ie md the other one will reply, ‘I think they are in the markets, engaged in buying and selling.’ They will next go out, until they F como to the markets, but will not find anybody in them. They will phe a go uway, until they come to the gate of al-Madinah, where there will be two angels, who will seize them by their legs and drag them Eto the place of Judgment. Those two will he the last of men to he pelleted for Judgment.”
: (A strange thing.) It is said that Rukn-ad-dawlah had a cat Cehich was in the habit of being present in his assembly. When any . his companions dosired to have an interview with him, but. found rit difficult, ho used to write his want on a slip of paper and to hang . “79 to the neck of the cat. Rukn-ad-dawlah used then to sce it, take zit and after reading it to write an answer on it; he then tied it to Bethe neck of the cat, which used to return with it to the writer of it.
= It is said that the people of Noah’s ark having suffered annoy- PA ance from the rat, Noah rubbed the forehead of the lion, upon which Fy it ancezed and threw out a cat; on that account it resembles some-
tthe lion, for it is not possible to draw a picture of a cut
8 ss It is graceful and elegant, and cleans its face with its saliva ;
“when any part of its body is dirty, it cleans it. It is in lust about
FE ili end of winter, when it is in great pain owing to the burning
: oe asation of the spermatic matter, and keeps continually screaming,
a -ontil it throws out that matter. When the female is hungry, it eats
-9 m- {te young ones ; but some say that it dues that out of excessive love
3 S for them. Al-Jahid says :-—
as, si ‘She came with the two whose lips did not close together, in a litter, Driving (55) to victory? her forces,
As though in her action she were a cat,
Desiring to eat her young ones.”
“sy Iu one of the copies instead of “to an-nasrah,” “to al-Basrah,” is given,
86 AD-DAMiIRI’S
The meaning of .,953 is she drives: God has said, “ Hast thou -
not seen that God drives (sy) ) the clouds ?””?
When a cat urinates, it conceals its urine, so that rats may not
perceive its smell and run away ; it smells it itselé at first, and if it finds the smell of it strong, it covers it with what would conceal the sinell and colour (of it), otherwise it is satisfied with covering it in the easiest way possible. It is said that rats know the excrement of
cats. Az-Zamakhshari states that God has planted that as an instinct —
in the cat, so that an answerer of the call of nature out of men may take a lesson from it and cover up what comes out of him. When a cat becomes accustomed to a house, it prevents any other cat from entering that house, though it may be of the same kind, knowing that the people of the house may perchance like the other one better and profer it to itself, or may perhaps divide the food between tho two. If it takes anything, which would grieve the people of the house, it runs away, knowing what it will get in the way of beating, and if they drive it away, it comes flatteringly near them and rubs itself aguinst them, knowing that flattering would save it (from punishment) and ensure for it pardon and good treatment. God has implanted fear of it in the heart of the elephant, for when it sees acat it runs away. It is related that a party of Indians (once) routed ,their enemy) in this way.
Cats are of three kinds,—the domestic’, the wild *, and = the civet-cat.* Both the wild and the domestic cats have an austere nuture ; they seize a prey and eat the living flesh ; they resemble man in some of the natural characters, namely, that they sneeze, yawn, extend themselves, and take things with their hands. The female concelyes twice a year, and the period of its gestation is fifty days. The size of the wild cat is bigger than that of the domestic one. Al-Jahig states that it is a desirable thing to adopt and rear a cat. Al-Kazwini states in al-Ashkdl on the authority of Thn-al-Fakth that seme cats have wings like those oftats extending from the root of the ear to the tail; if it be true, it is evident that they must be like the wild cat in resemblance.
1 Al-Kur’fin XXIV-43, * Felis domestica. ® Kelis maniculata and F. ehaus. * Viverra genetta.
BAYAT AL-HAYAWAN 87
MujAhid states that a man went to Shuraih, the kad!, with a complaint against another man regarding a cat, upon which the kadt said, “ Produce your evidence,” but the man replied, “I do not find any evidence about a cat which its dam gave birth to with us.” 'Bhuraih thereupon said, “Go with it, both of you, to its dam ; if it ‘remains there and continues there, leave it, for it is your cat, but if vit trembles and its hair stands on its end, and it then runs away, ‘it is not yours.”
(Lawfulness or unlawfulness.) Truly speaking, it is unlawful to
eat both, the domestic cat and the wild cat, on account of what is relat- ed i in the tradition already mentioned, namely, that it isa lion (a beast of prey). Al-Baihaki relates on the authority of Abd’z-Zubair, who had it on the authority of Jabir, who said that the Apostle of
| ‘God has prohibited the eating of cats and the taking (eating) "of their price. It is said in the Sahth of Muslim, the Afusnad of the ‘Imam Ahmad, and the Sunan of Aba-Dawud that the Prophet has - prohibited the selling of cats. Some say that this applies to the : wild cat, from which there is no benefit to be derived. Some say that he has prohibited it asa thing to keep oneself at a distance from, so that men may become accustomed to making a present of it and ‘to lending it, as is mostly done. If, however, it is a cat from which a benefit is to be derived, and as such it is sold, the sale is valid and
. its price lawful. This is the doctrine we follow, and it is the doctrine - of all the learned men, with the exception of what Ibn-al-Mundhir has said on the authority of AbQ-Hurairah, and what Ta’us, Muja- hid, and Jabir b. Zaid have said, namely, that it is not allowable to ‘ sell it, arguing on the strength of this tradition; but the general body of authorities have replied to their argument, on the strength of the tradition ian which the prohibition is applicable to what we have mentioned;—this is what is to be depended upon. As to what al- —Khattabi and Abai-‘Umar b. ‘Abd-al-Barr have mentioned, namely, that the tradition is one delivered on a slender authority, it is not as they state, but the tradition is an authentic one, as has been al- ready mentioned. As to the statement of Tbn-‘Abd-al-Buarr that no- body has related it on the authority of Abi’z-Zubair but Hammid b. Salamah, he has also made in it u mistake, because Muslim has
8§ AD-DAMiRi’s
related it in his Sahih out of the version of Ma‘kil, on the authority _ of ‘Ubaid-Allah, who had it on the authority of Abi’z-Zubair;— these two relaters are trustworthy, and they have related it on the - authority of Abé’z-Zubair, who is trustworthy. Ibn-Majah has also related it on the authority of Ibn-Luhai‘ah, who had it on the authority of Abi’z-Zubair, which does not detract anything from its worth. This will be again hinted at in the art. i,4/!. The versions of the statement of the Imam Ahmad regarding the wild cat differ, but most of them tend to hold it unlawful like the fox, whilst al-Hadrami out of our religions doctors declares it to be Jawful, which is the doctrine of the Bchool of Malik. As to the domestic cat, it is unlawful according to Abi-Hanifah, Malik, and Ahmad, whilst al-Bashanji out of our doc- tors has elected the doctrine of its being lawful, but truly speaking it is unlawful, as has been alrendy mentioned.
(Proverbs.) “ Quicker in taking or seizing (Ad; l) than a cat.” eA == Quick in taking, AN Gai day = A man quick in snatching away (a thing). “ As if he were the cat of ‘Abd-Allfih.” This pro- verb is applied to one who, with his advance in years (of age), increases also in loss (of worth), and in ignorance. With regard to it Bashshir b. Bard the blind says :— :
“© Abd-Mukhlif,s you nsed to swim in the deep eea of generosity, Bat now, when you have become old, you have pitched your tent on its shore, ‘Like the cat of ‘Abd-Allah,’ which was sold fora dirham, when young, But when old, for a kirdé.2 It isa post-classical proverb and not out of the classical language of the Arabs. Ibn-Kh. states, ‘ T have made inquiries about the proverh, ‘the cat of ‘Abd-Allah,’ in places where an explanation of it may be supposed to be found, and asked about it people possessing knowledge of such matters, but Ihave not learnt any history of it nor come across any traces of it. I have subsequently succeeded in finding the Following lines of al-Farazdak :— “T have seen other men increase day by day In honour (prosperif&), whilst your honour is on the decline, Like the cat, which, When young, is dear, Until when it becomes old, it is cheap.”
1 Abu-Kh@lid in Ibn-Kh.’s B. D. The first line is given differently in that book.—De Slane’s T. Vol. IV, p. 76. % A twenty-fourth part of a dirham.
HAYAT AI-HAYAWAN 89
was from this that Bashshir took his idea; no particular cat is rant by it, but the price of every cat, when itis young, is greater an when it is old .” ,
(Properties.) Enchantment (magic) has no effect on him who eats e flesh ofa black domestic cat. If its spleen be tied on the persom a menstruating woman, it will stop the menstrual flow. If its eyes 1 dried anda person fumigated with them, there will be no want of s that will not be accomplished. He who carries about his person
s canine tooth will not fearat night. If its heart be tied in a piece ' its skin and carried about by a person, his enemies will not anquish him. He who uses its bile as a collyrium will see by ight as he sees hy day ; if it be mixed with salt and Kirmani cummin— sed and painted over festering wounds and ulcers, they will heal. ta blood, if it be applied locally, acts asa powerful aphrodisiac. TE person suffering from leprosy be given to drink some of it, it will enefit him; and if any man drinks it, women will love him. ITE€ adung be used for fumigation, it will cause the foetal membranes ecundines) to come out. Al-Kazwinf states that, if the hile of a black omestic cat and the bile of a black domestic fowl be dried and pounded ne and then used by a person as a collyrium mixed with (the ‘dinary) collyrium, genii will appear before him and serve him. eadds that it isa tried thing. Jf halfa dirham weight of the bile of a ack cat be taken and oil of jasmine be added to it, and then used as an thine by a person suffering from facial palsy, it will cure him.
As to the wild eat, its marrow isa wonderful remedy for pain the kidneys and difficult: micturition, if it is dissolved in the juice water of rocket (al-jinjir—eruca) plant, then warmed over fire, and ‘unk on an empty stomach ina hot vapour-hath. Fuinigation with e smoke of its brain expels the spermatic fluid from the womb;—so -Kazwint says.
The interpretation of it in dreams will be given under the letter
inthe art, SAT,
As to the civet-cat, it is like the domestic cat, but longer than it in tail and larger in body ; its hair is inclined to black, and sometimes is spotted black and white. It is imported from India and Sind, and 9 civet in it has the resemblance of black viscid dirt, having a fetid
90 AD-DAMinRi’s
smell, incorporated with which is a smell like that of musk ;_ it is found in its armpits, on the inside of its thighs, on the under surface of its tail and round about its anus, from which parts it is taken with a small
spoon orathin dirham. A part of this has been already mentioned under the letter 3.
(Lawfulness or unlawfulness.) It is truly speaking unlawful to eat it like the domestic cat and the wild ent. As to civet, it is clean, bat Mawardi states, and also ar-Ruyani at the end of the chapter al-Gurar, that civet is the milk of a cat found in the sea, from which it is extracted, and is like musk in smell and like milk in whiteness, and that the sea-faring people use it as a perfune. This renders it lawful ; but if we say that the milk of an animal which cannot be eaten is unclean, there are two views regarding it. An- Nawawi states that it is clean and its sale valid, because it is true that all the animals of the yen are clean, and their milk and_ flesh lawful. This would be so, if we grant that it is a marine animal ; bat the correct thing is that it is a land-animal; according to this, it is clean without any difference of opinion. But it is suid that this is influenced by the fact of the mixture with it of the animal's hair which falls in it, and it is necessary to withhold from a thing that has in it the animal’s hair, because truly speaking the hair of; an animal that cunnot be eaten, if removed «during its life, except in the case of man, is unclean.
ones —_
3 Fey (us-Suniind).—Sing. senduah. A certain spocios of swallows ; on that account the jaundico-stone (hajar al-yarkdn) is called Aujar az-suntind, but the author of “Aj@ib al-makhlakde has used a wrong letter, namely, Ge, and spelt it as hajar ag-suntini; the correct spelling, however, is with U, the namo being derivec from this species of swallows. Jamil-ad-din b. Rawfhah has expressed un beautiful metaphor about it in the following lines :—
“ A stranger, she yearned for her neat, And came to it at the fortunate time ; She spread her ebony-like black wings and clapped With the ivory-like white under surface, and then laughed with thi sandal-like yellow Dill.”
1 In W. Palestine Hiram rustica:
HaYit AL-HAYAWAN 91
Its lawfulness or unlawfulness has been already given under the- iter » in the art. oJ Unie) |
(Propertics.) I£ one takes its two eyes, ties them up in a rag, ul hangs them on a cot, whoever mounts that cot will not be slo to sleop. If sparrows are fumigated with its eye, they will fly way, and if a person suffering from fever be fumigated with it, he rill bo cured by the permission of God.
o -- #8 bails yd 1 (as-Siiddntyah) and fg slyad! (as-Sawddiyuh)—A cer- ain bird that eats grapes ;—so Thn-Sidah says.
(Wonderful information.) It is related that in tho city of
Remiyah (Rome), there is a tree of copper, on which there is a tddiiniyah of copper, in the beak of which there is an olive. When the senson of olives comes, that bird whistles, upon which no sdddniyah remains without coming there, every one bringing with it three olives, one in its beak and two with its (two) legs. They then