Читать книгу Brains Confounded by the Ode of Abū Shādūf Expounded - Yūsuf al-Shirbīnī - Страница 12

Their Weddings

٢٣،٢2.23

(وأمّا أعراسهم) فإنّها مثل قيام الغارات * أو تعفير الكلاب في الحارات * يدوروا بالعريس دَوْره * وهم في غارة أو غَوْره * وعائط وصرخات * ودواهي وبليّات * وزعيق وعفره * وصياح وغبره * والكلاب تنبح * والشعراء تمدح * والطبل يضرب * والمشاة حوله تلعب * والجدعان تخبط بالنبابيت * والأولاد تنطّ بالشراميط * وربما كانوا في هزل صاروا في جدّ وربما هشموا بعضهم البعض وقد يموت الواحد منهم والاثنين * ويحصل من ذلك الفرح الهمّ والشَيْن * وتخرب من فعلهم البلد * ويزيد الهمّ والنكد *

Their weddings are like raiding parties at their setting off or dogs fighting and kicking up dust in the lanes. They make a circuit of the village with the groom, making a hubbub and a hullaballoo, shouting and screaming, creating disasters and calamities, shrieking and kicking up the dust and yelling and making a mess, while the dogs bark, the bards sing the praises of the Prophet, the drums beat, the foot soldiers play around the groom, the brave lads bash one another with their staves, and the children leap around in their rags. Often what started in jest ends in earnest, with the breaking of one another’s bones and one or two of them maybe dying, so that the celebration ends in woe and shame, the village is ruined by their doings, and woe and misery increase.

٢٤،٢2.24

ثمّ بعد هذه الدوره * يفرشوا للعريس جنب الجوره * ويُجْلِسوه على نَخّ أو حصير * أو تُرْس من أتراس البير * ويأتوا له بالعروس * كأنّها فحل جاموس * منقَّشة بالحِبْر والهِباب * وقدّامها الشاعر بالرَباب * وخلفها الصبايا بالزغاريط تصيح * والجدعان تمشي بالمصابيح * ويَرُشّوا عليها الملح خَوْفَ النَظْره * وقد خلبطوا وجهها وهذا من أقبح أفعالهم * وأتعس أحوالهم * إذ لا يجوز هذا في الشرع * ولا يقول به أصل ولا فرع * ثمّ إنّهم يُجْلِسوها على شيء عالي * ويأتي إليها الكبالي * ويُنْشِدوها الأشعار * ممّا هو مناسب لها باعتبار [رمل]

يَا عَرُوسَهْ يَا ٱمَّ غَالِي	اِنْجَلِي وَلَا تُبَالِي
اِنْجَلِي يَا وَجْهَ بُومَهْ	زَاعِقَهْ وَسْطَ ٱللَّيَالِي
وَجْهُكِي بِالنَّقْشِ يُشْبِهْ	وَجْهَ ضَبْعَهْ فِي ٱلرِّمَالِ
لِكْ مَسِيحَةْ شَعْرِ مَرْبُوطْ	فَوْقَ رَاسِكْ لَا مُحالِ
تُشْبِهِي بُو أمَّ مُجْبِرْ	دَايِرَهْ وَسْطَ ٱلتِلالِ
يَا عَرِيسْ قُمْ خُدْ عَرُوسَكْ	وَٱطْلَعِ ٱليَوْمْ فِي ٱلْعَلَالي
وَٱفْرِشُوا ٱلْقُبَّهْ وَنَامُوا	فَوْقَهَا جُنْحَ ٱللَّيَالِي
وَٱشْخِرِي لُو وَٱغْنَجِي لُو	بِٱلدَّوَاهِي وَٱلهِبَالِ
تَصْلَحِي لُو يَا عَرُوسَهْ	تَمَّ أَمْرُكْ بِٱلْكَمَالِ

After this parade, they make up a bed for the groom next to the fire chamber of the oven and seat him on a straw mat or pallet, or on a cog from the water-wheel, and bring him the bride looking like a buffalo bull, her face all daubed with ink and soot.⁶³ Before her goes the bard with his rebab, while behind her the girls shriek their ululations and the brave lads walk with lanterns, scattering salt over her for fear of the Evil Eye. Before this they have disfigured her face with black and red and unveiled it at the Showing,⁶⁴ by which evil custom she is turned into a spectacle for the public gaze—and this is one of their foulest deeds and most wretched ways, for it is a practice the Divine Law does not permit and that neither the Law’s theory nor its practice admit. Then they seat her on something high and the dressing women come and serenade her with songs appropriate to her state:

O bride! O Umm Ghālī!⁶⁵

Show yourself and feel no fright!

Show yourself, with your face like an owl

Screeching in the night!

Your face all daubed looks like

A hyena’s among the dunes!

The hairpiece tied atop your head, no doubt about it,

Makes you look like Umm Mujbir,⁶⁶ prowling among the tombs!

Groom! Arise and take your bride,

And mount today to the topmost rooms!

Make your bed on the stove and lie

There, whiling the night away!

Snort and whimper to him

Whatever calamities and foolishness you may,

And then you’ll suit him fine, my dear—

May your future all be fair!

٢٥،٢2.25

ثمّ إنّهم يجتمعوا حول العروس * وينادي بينهم رجل فلفوس * بيده شُعْلة من شرموط * هاتوا النُقوط * صاحب العرس تقي وأمان * هاتوا يا مشاه يا جدعان * فيعطيه الشخص منهم الدرهم والدرهمين * والبرمكي يرمي نصف أو نصفين * وبعد هذا يقبلوا على العروس * بوجوه كأنّها وجوه التيوس * وينادوا قمح والّا شعير * والّا سمسم مقشور غزير * فإن كانت مليحة قالوا قمح زَرّيع أو سمسم مقشور * وإن كانت قبيحة قالوا شعير نبت فوق الجسور * ثمّ إنّهم يُدْخِلوهما إلى الفرن أو البيت * ويُسْرِجوا لهم بشيء من عُكارة الزيت * ويفرشوا لهم شيء من التبن أو القَصَل * ويضعوا لهم وسائد محشيّة من قشر البَصَل * ويُغْلِقوا عليهما الباب * ويدقّوا لهم بالحجارة على الأعتاب * فإن أخذ وجهها هنّوه * وإلّا جرّسوه وهتكوه * وقالوا له شرقت البلاد * وهَتَكْتَنا بين الأولاد * فعرسهم هَتيكه * وفرحهم مُصيبه *

After this, they gather round the groom, while some reprobate, rag-torch in hand, calls out, “Cough up your money!⁶⁷ The host is God-fearing and trustworthy! Hand it over, you foot soldiers, you brave lads!” At this, each of them gives him a dirham or two, and the master of ceremonies throws down a silver piece or two. Then they approach the bride, with faces like billygoats, and cry, “Wheat, or barley, or husked sesame aplenty?” If she’s pretty, they say, “Sprouting wheat!” or “Husked sesame!” But if she’s ugly they say, “Barley sprung wild atop the dikes!” Then they take the couple into the bake-oven or the house, light the lamp with a few dregs of oil, put down a little straw or shucks for them, lay out pillows stuffed with onion skins, shut the door on them, and beat stones for them⁶⁸ on the threshold. If he takes her maidenhood, they give him their congratulations. If he fails, they hold him up to public ridicule and put him to shame, telling him, “You have brought disaster down on the villages and dishonored us among the boys!” Thus, their nuptials are a scandal and their weddings a disgrace.

٢٦،٢2.26

(ووليمتهم) الكِشْك والفول * ونوع من البقول * والأرز بالعسل يشبه الطين * والأرز باللبن يشبه طعام المجانين * وقد ذكر هذه الأوصاف صاحب الدُهُكْس حيث قال في القصيد [طويل]

Their banquets are of wheat groats and fava beans, with some kind of greens, and rice with honey, like mud, and rice with milk, like lunatics’ grub. The Master of The Drover’s Whip Handle⁶⁹ refers to these traits when he says in the ode:

١،٢٦،٢2.26.1

وَيَوْمَ عَمِلْنَا ٱلْعُرْسَ يَامَا رَقَصْنَا	وَيَامَا حَرَقْنَا قَشَّ جُوَّا ٱلْمَسَاطِحْ
وَنَصَّصْتُهَا بِالزُّنْطِ مِنْ فَوْقِ قِمَّتِي	وَكَانَ ٱنْهَدَمْ يَامَا قَشَعْنَا فَضَايِحْ
وَأَخْرَجْتُهَا لِلضَّوْءِ بَرّا ٱلزَّرِيبَهْ	بَقَا شَيْ يَقُولْ مُشْعِرْ وَشيْ يَقُولْ قَامِحْ
وَلِلْفُرْنِ جِينَا نَلْتَقِيهِ مُدَمَّسْ	بَقَى دِمْسُهُ يَا نَاسُ لِلْجَوِّ فَايِحْ
وَلَاقَشْتُهَا بِٱلطَّبْلِ قَالَتْ مُصِيبَهْ	وَعِدُّ دَوَاهِي وَٱنْتَ مَبْهُوتُ كَالِحْ

The day we did the wedding, how we danced,

And how much straw we burned on the drying-grounds!⁷⁰

I displayed her wearing the bonnet⁷¹ from off my head,

Which was all stove in, and what scandals we saw!

I brought her out to the light outside the byre,

And some said, “Barley-colored!” and some said, “Wheaten!”

To the oven we came and found it stoked,

The ashes, good people, exuding odors to the air.

I whispered sweet nothings to her to the sound of the drums. She said, “A disaster,

And so many⁷² calamities, and you’re gobsmacked and scowling!”

٢،٢٦،٢2.26.2

وَجَلَّتْ خَفَايَهْ دِي ٱلصَّبِيّهْ بِغُنْجِهَا	وَعَادَ شُخَاخِي فِي ٱلشَّلَاتِيتِ سَايِحْ
وَصِبْحَتْ تُهَنَّينَا أَكَابِرْ بَلَدْنَا	عَلَيَّ تِفَالُ ٱلْعَيْشِ مَسْبُولُ سَايِحْ
هَدَادِيبُهُ تَخْبِطْ عَلَى قِفْلِ رُكْبَتِي	وَٱنَا بِلَا لِبْدَهْ قَلِيلُ ٱلْمَلَايِحْ
وَجَلَسْ بِجَنْبِي إِبْنُ جَرْوٍ وَكُلْ خَرَا	وَإِبْنُ ٱلْغَفِيرْ وَٱنَا أُرَوِّحْ رَوَايِحْ

أي جلس بجانب مشايخ الكَفْر وهم هؤلاء المذكورون فلا يحتاج إلى إعادتهم لأنّ الإعادة في ذكرهم ليس فيها إفادة وقد أفردتُ عرسهم بمؤلَّف فراجعه

And this maid revealed secrets in her groans of pleasure,

And my piss started to soak through my rags.

In the morning the big men of the village came to wish us well,

While the flour cloth⁷³ was draped over me, flowing,

Its fringes knocking the joints of my knees,

And I was capless and far from elegant

And by me sat Son-of-Puppy and Eat-Shit,

And Son-of-the-Constable, while I exuded odors.

—in other words, he sat next to the shaykhs of the village, that is to say, those already mentioned; there is nothing to be gained by repeating their names. I have devoted a work to their nuptials, so consult that.

٢٧،٢2.27

ثمّ إنّهم عند الصباحيّه * يجتمعوا المشاة في الظُهْريّه * ويجعلوا بينهم وبين العريس حكومه * لا قدر لها ولا قيمه * ويجتمعوا مع بعضهم البعض * ويرمحوا بالطول والعرض * ويقولوا حَكَمْنا عليك يا فلان * قوم هات العيش والمِشّ ورطل دخان * ويأكلوا وينطّوا * ويشيلوا ويحطّوا * ويأتوا بحجارة للدخان مثل أرباع الكيل * ويصيروا في عياط وشياط إلى الليل * ويسمّوا هذا اليوم يوم الهُروبه * وأمورهم كلّها مقلوبه * وبعد ثلاثة أيّام * يُخْرِجوا العروسة بالتمام * ويكشفوا وجهها ثاني مرّه * ويجعلوها للناس شُهره * ويأخذوا أيضًا النُقوط من الناس * وأحوالهم في أعكاس

On the morning after the marriage, the foot soldiers gather around noon and hold a sort of trial—null and void—with the groom. They gather all together and gallivant hither and thither and say, “So-and-so, our sentence is pronounced! Go fetch the bread and mishsh and a pound of tobacco!”⁷⁴ Then they eat and they leap and they hurry and they scurry and they bring pipe bowls as big as cups for measuring grain, and the uproar goes on until night. This they call the Day of Escape—but all their doings are out of shape. Then, three days later, they bring the bride out and uncover her face a second time, making a public spectacle of her and taking money from people too—their affairs are indeed perverse, through and through.