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٤،١١11.4

وَأَيْشَمُ مِنُّو إِبْنُ ٱخُوهُ خَنَافِرْ

يُقرِّطْ عَلَى بَيْضِي بِخُلْبَةْ لِيفْ

wa-ʾayshamu minnū ʾibnu-khūhu Khanāfir

yuqarriṭʿalā bayḍī bi-khulbat līf

And more inauspicious than him is the son of his brother Khanāfir.

He draws tight around my balls a palm-fiber knot

ش

COMMENTARY

١،٤،١١11.4.1

قوله (وأيشم) من الشؤم أو من التيشمة وأصله أشأم على وزن أبلم أو أقطم وفي المثل أشأم من طُوَيْس ويقال فلان ميشوم وذو تيشمة أي عنده قوّة وتجبّر وشدّة ظلم وسمّي الخشب الشُوم شومًا لقوّته وصلابته والعرب تهجو بالشؤم واللؤم

wa-ʾayshamu (“and more inauspicious”): from shuʾm (“calamity”) or from tayshimah.¹⁷³ The word is originally ashʾam,¹⁷⁴ on the pattern of ablam (“more/most stupid”) or aqṭam (“more/most given to passive sodomy”). The proverb says, “More of a jinx (ashʾam) than Ṭuways,”¹⁷⁵ and one says, “So-and-so is mayshūm (‘possessed of the power to jinx’)” or dhū tayshimah, that is, possessed of strength and tyrannical powers and capable of doing great harm to others. Shūm wood¹⁷⁶ is so called because of its strength and hardness. The Arabs use “jinxing and infamy” (al-shuʾm wa-l-luʾm) in their flytings.

٢،٤،١١11.4.2

(قيل) بنى جعفر البرمكيّ قصرًا بديعًا وزخرفه بأنواع الحرير وغير ذلك وجلس فيه أيّامًا فبينما هو ينظر يومًا من شبّاك له إذ نظر إلى أعرابيّ يكتب على جداره بيتين من الشعر وهما [بسيط]

يا قصرَ جَعْفَرْ علاك الشومُ واللومُ	حتّى يُعَشِّشَ في أركانِكَ البُومُ
إذا يُعَشِّشُ ذاك البُومُ من فَرْحي	أكونُ أوّلَ مَنْ يَنْعاكَ مَرْغومُ

فقال عليّ بهذا الأعرابيّ فلمّا حضر بين يديه قال له ما حملك على ما فعلت وما سبب دعاءك على قصرنا بالخراب فقال له حملني على ذلك الفقر والفاقة وصِبْيَةٌ خلّفتُها كأفراخ القَطا يتعاوون من ألم الجوع وجئت لأستمطر إحسانك وأرجو نوالك فمكثت شهرًا على باب هذا القصر لا أتمكّن من الدخول إليك فلمّا أيست دعوت عليه بالخراب وقلت ما دام عامرًا لا يفيدني منه شيء فإذا خرب ربّما أمرّ به فآخذ منه خشبة أو شيئًا من زخارفه فأنتفع به قال فتبسّم جعفر وقال عدم علمنا بك قد أطال وقوفك وأضرّ بعيالك أعطوه ألف دينار لقصده إيّانا وألف دينار لطول مكثه على باب دارنا وألف دينار لدعائه على قصرنا بالخراب وألف دينار لحِلْمنا عليه وألف دينار لصبية خلّفها كأفراخ القطا فأخذ الأعرابيّ الخمسة آلاف دينار وارتدّ شاكرًا

It is said that Jaʿfar al-Barmakī built a magnificent palace and embellished it with all kinds of silks and so on and stayed there some days. Gazing one day through one of its windows, he beheld a Bedouin writing on the wall of the palace two lines of verse, as follows:

Palace of Jaʿfar, may ill fortune and infamy engulf you,

Till the owls in your corners make their nest!

When the owls nest there, from sheer delight,

I’ll be the first to offer condolences, if under protest!¹⁷⁷

—so Jaʿfar said, “Bring me that Bedouin!” When the man was in front of him, he asked him, “What has driven you to do as you have done, and what has made you call down ruin upon our palace?” The man told him, “Poverty and need have driven me to it, and a brood of young lads that I have sired, like the chicks of the sandgrouse,¹⁷⁸ that whimper from the pangs of hunger. I came to beseech your charity and plead for your favor and I have dwelt a month at the gate of this palace, unable to come in to you. When I despaired, I called ruin down upon it and said, ‘So long as it remains prosperous, I shall benefit nothing by it. But if it turns to ruins, I may pass by and take from it a piece of wood or some of its embellishments that I can make use of.’” Jaʿfar smiled and said, “Our ignorance of your presence has prolonged your waiting and caused harm to your children. Give him a thousand dinars for seeking us out, and a thousand dinars for dwelling so long at our gate, and a thousand dinars for calling ruin down upon our palace, and a thousand dinars for our clemency towards him, and a thousand dinars for a brood of young lads that he has sired, like the chicks of the sandgrouse!” And the Bedouin took the five thousand dinars and retired, giving thanks.

٣،٤،١١11.4.3

وقوله (منّو) بتشديد النون للضرورة أي أشدّ وأقوى منه في الضرر عليّ والظلم لي

minnū (“than he”): with double n, for the meter;¹⁷⁹ that is, “stronger and more extreme than him” in the harm he does me and his oppression of me.

٤،٤،١١11.4.4

(إبن ٱخوه) أي أخو محيلبه شقيقه وكان الأَوْلى جرّه على الإضافة ولكن لم يساعده لسانه على هذا الوضع لكونه من أهل الريف

ʾibnu-khūhu (“is the son of his brother”): that is, of the brother of Muḥaylibah, the latter being his brother on both his mother’s and his father’s side. He should have said akhīhi, as a genitive construct, but his tongue gave him no help in producing such a form because he was from the countryside, and it would have broken the meter, too.¹⁸⁰

٥،٤،١١11.4.5

ثمّ بيّن اسمه بقوله (خَنافِرْ) مشتقّ من الخنفرة على وزن الخرخرة أو البربرة يقال رقد فلان وخنفر بمعنى أنّه ردّد النَفَس في حَلْقه وأخرجه من خياشيمه حتّى صار نفسًا عاليًا بخنفرة وبربرة قال الشاعر [طويل]

وَخَنْفَرَ عِنْدَ النَّوْمِ مِنْ خَيْشومِهِ

فَصارَ بِهذا الاِسْمِ يُدْعَى خَنافِرا

وسمّي بذلك لكثرة خنفرته عند النوم ومصدره خنفر يخنفر خنفرةً فهو خَنْفور على وزن خَنْشور وخَنافر على وزن عَباير واحدتها عبورة وأمّا أخوه فاسمه قادوس على وزن بَعْبُوص وقادوس هذا خلّف ولدين محيلبه وفساقل وخنافر هذا ابنه فكان ضرر الناظم من ابن عمّه وابن أخي ابن عمّه

Next he states his nephew’s name, by saying

Khanāfir: derived from khanfarah (“snoring”) of the measure of kharkharah (“snorting”) or barbarah (“jabbering”). One says, “So-and-so slept and snored (khanfar),” meaning that he stored up the breath in his throat and expelled it through his nostrils in such a way as to make a loud breath accompanied with snoring and snorting. Said the poet:

He snored on sleeping through his nostril

And thus he got this name—Khanāfir.

He was so called because he snored so much when sleeping. The paradigm is khanfara, yukhanfiru, khanfaratan, active participle khanfūr,¹⁸¹ of the measure of khanshūr (“tough guy”), while Khanāfir is of the measure of ʿabāyir, plural of ʿabūrah (“sheep”). His brother’s¹⁸² name was Qādūs (“waterwheel jar”), of the pattern of buʿbūṣ (“goosing”); this Qādūs fathered two boys, Muḥaylibah and Fasāqil, and this Khanāfir was the latter’s son, meaning the poet suffered harm from both his paternal cousin¹⁸³ and his paternal cousin’s son.¹⁸⁴

٦،٤،١١11.4.6

ثمّ بيّن الضرر الحاصل منه بقوله (يقرّط) بضمّ المثنّاة من تحت على وزن يضرّط ويضرط فيها لغتان كمّا تقدّم قال الشاعر [وافر]

فَفِيها ضَرَطَ الواشُون جَمْعًا

فَصارَ ضُراطُهُمْ فيها يَفوحُ

وهو هنا بمعنى التقريط بالحبل بشدّة وقوّة وأمّا القَرْط بفتح القاف وجزم الراء فهو قرط الزرع وهو أخذ سنبله وإبقاء أصله في أرضه يقال فلان قرط زرع فلان وبضمّ القاف اسم لحَلَقَة صغيرة من لُجَيْن أو فضّة تُعْمَل في أذن الصبيّ وهي ممدوحة خصوصًا الولد الجميل فإنّها تزيده حسنًا وتكسوه حلاوة قال أبو نواس في مطلع قصيدة له [كامل]

ومُقَرْطَقٍ يَسْعَى إلى النُّدَماءِ

بِعَقِيقَةٍ في دُرَّةٍ بَيْضاءِ

أي إنّ هذا الجمال اللطيف والشكل الظريف الذي زانه هذا القرط واتّصف به صار يسعى على الندماء وبيده خمرة تشبه العقيق في لونها وهي في كأس يشبه الدرّة البيضاء من صفاء جوهره ولطف ذاته ويسقيهم ممّا في يده ويدير عليهم المدام ويلاطفهم برشاقة القدّ وحسن الكلام إلى آخر ما قال

Next the poet makes plain the harm that he suffered from the latter by saying: yuqarriṭ (“he draws tight”): with u after the y, of the measure of yuḍarriṭ (“he farts audibly and repeatedly”).¹⁸⁵ Yuḍarriṭ has two forms, as already stated.¹⁸⁶

As the poet has it:

There the snitches all farted together,

So their farts wafted everywhere about.

The word yuqarriṭ is used here in the sense of constricting (taqrīṭ) strongly and forcibly with a rope. Qarṭ with a after the q and no vowel after the r refers to the qarṭ of the crops, namely, taking the ears and leaving the roots in the ground. One says, “So-and-so cut off the ears of so-and-so’s crop (qaraṭa zarʿa fulān).” With u after the q, it is the name of a small ring of silver that is put in the ear of a young boy—a praiseworthy custom, especially if the boy is beautiful, for it adds to his good looks and clothes him in cuteness. Abū Nuwās¹⁸⁷ says in the opening line of one of his odes:

An earringed¹⁸⁸ boy who hastens to the drinking companions

With a carnelian in a white pearl

—that is, this graceful beauty and charming form, adorned with and characterized by this silver earring, now hastens towards the drinking companions, with a wine in his hand whose color resembles that of a carnelian, in a cup resembling in purity of substance and refinement of form a white pearl, and gives them to drink from what is in his hand and passes the wine among them, beguiling them with his slender figure and charming talk . . .and so on to the end of the poem.

٧،٤،١١11.4.7

وقوله (على بيضي) أي بيض الناظم لا بيض المتكلّم ولا بيض غيره من الدجاج والطيور ونحو ذلك وسمّي بيضًا لشبهه بالبيض إذا انسلخ عنه الجلد وهو مشتقّ من البياض أو من أبو بيوض حيوان يشبه العنكبوت أو من بيضة القبّان

ʿalā bayḍī (“around my balls”): that is, the poet’s balls, not those of the person actually reciting the verse, nor the “balls” of anything else such as a chicken, a bird, or the like.¹⁸⁹ Testicles are called “eggs” because they resemble them if you peel the skin off them. The word is derived from bayāḍ (“whiteness”) or from abū buyūḍ (“the one with the eggs”), an animal resembling a spider,¹⁹⁰ or from bayḍat al-qabbān (“the ‘egg’ of the steelyard”, i.e., the counterweight).

٨،٤،١١11.4.8

(مسألة هباليّة) ما الحكمة في تسمية البيض بالخصيتين وما مشابهة الخصيّ لهما في الاسم وما اشتقاقهما وما معنى ذلك (الجواب الفشرويّ) وهو أنّ الخصيتين واحدتهما خِصْية بكسر الياء المعجمة وكذلك مثنّى الخِصا خِصْوَان واحدهما خِصي فإذا أخذت الخصي مثلًا وأضفت إليه آخر صرت آخذًا خِصْوَيْن بلا خلاف فافهم ذلك وقد يقال له خِصْو بالواو بدل الألف وهو اسم للذكر وهو في حكم الأب للخصيتين لأنّه لا يفارقهما وهما في حكم البنتين له فاشْتُقّ من اسم الفرع لعدم انفكاكه عنه ولهذا أنّ الخصيتين دائمًا في مقام الخضوع للذكر وهو في مقام الرفعة عليهما وهما في مقام التدلّي وهو في مقام الترقّي وهما أيضًا في مقام الإضافة وهو في مقام الرفع والنصب وأيضًا له قوّة في فتح الأبواب المغلقة وهجم الحصون وقرع القُبَب المسطَّحة وهما واقفان له على الباب تأدّبًا معه وهذا من علامة البرّ بالوالد (كما اتّفق) أنّ بعض الشعراء قصد ملكًا يستمطر إحسانه فرآه في البستان فوقف على الباب وأراد الدخول فمنعه الحارس فنظر خلف حائط البستان فرأى جَدْوَل ماء يجري وينتهي إلى محلّ تحت الحائط ينصبّ في فِسْقية كبيرة ورأى الملك جالس عليها فأخذ ورقة وكتب فيها هذا البيت [بسيط]

النّاسُ كُلُّهُمُ كَالأَيْرِ قَدْ دَخَلوا

وَالعَبْدُ مِثلُ الخِصا مُلْقىً١ على البابِ

ثمّ طواها ووضعها في قصبة فارسيّة وسدّ عليها بشمع وألقاها في الجدول فأخذه الماء حتّى ألقاها بين يدي الملك فتناولها وفكّ ختامها وأخرج الورقة فلمّا قرأ البيت تبسّم وناداه ادخل يا خصا فقال الشاعر هذا منك عن وسع عظيم أطال الله بقاك فانسرّ الملك لمصادفة هذه النكتة وأنعم عليه وارتدّ شاكرًا

١ بي: (في جميع النسخ) واقف.

A Silly Topic for Discussion: What is the wisdom in bayḍ (“balls”) also being called khiṣyatān (“testicles (dual)”),¹⁹¹ and what points of resemblance are there between the two in name, and what is their etymology and what does it mean? The Facetious Answer is that the singular of khiṣyatān is khiṣyah with i after the kh; and likewise the dual of khiṣā (“testicles (plural)”) is khiṣwān, and one of them is a khiṣy/khaṣī,¹⁹² and if you were to take one khaṣiy, for example, and add another, you would have taken a pair of balls (khiṣwayn), no doubt about it! Understand this well! The same thing may also be called khiṣw, with w instead of a, which is also a word for the penis,¹⁹³ for the latter is like a father to the two testicles, because it never leaves them, and they are as two daughters to it; thus its name is derived from that of the subordinate entity because it is never separated from the latter. From this it follows that the two testicles are in a position of permanent submission to the male organ, while the latter is in a position of high standing over them and they likewise are in a position of dependence while it is in a position of upward mobility; and, additionally, they are in the position of annexation, while it is in the position of the elevated and erected vowels.¹⁹⁴ Further, the male organ has the power to open locked doors, assault fortresses, and knock at smooth domes, while the testicles politely wait for him at the entrance, which is a sign of the filial piety due to a father. In illustration of which, it once came about that a certain poet sought out a king in order to plead for his charity and found him to be in his garden. The poet stood by the gate and tried to gain entrance, but the guard prevented him. The poet then looked behind the wall of the garden and found a water channel running towards, and ending at a point beneath, the wall, where it debouched into a large basin, next to which he beheld the king sitting. So he took a piece of paper and wrote on it this verse:¹⁹⁵

Everyone else, like a penis, has gone in,

But this slave, like the testes, is left lying at the door.

Then he folded it and put it in a Persian reed, sealed it with wax, and threw it into the channel, whence the water carried it until it cast it at the feet of the king. The king picked it up, broke the seal, and pulled out the piece of paper. When he read the verse he smiled and called out to him, “Come in, testicles!” to which the poet replied, “This is just evidence of your great capacity, God preserve you!”¹⁹⁶ The king was well pleased with the aptness of the joke and rewarded him, and the poet retired, giving thanks.

٩،٤،١١11.4.9

(قلت) وبذكر مصادفة هذه الألفاظ ذكرت ما اتّفق أنّ السلطان قانصوه الغوريّ رحمه الله غضب على إنسان وأراد قتله فشفع فيه بعض الحاضرين وعمل عليه ثلاثة آلاف دينار ونزل من عند الملك ليأتي بهم فلقيه رجل من أصدقائه وهو على سُلَّم الديوان فقال له بلغني أنّ الملك عمل عليك ألف دينار فقال لا عليّ الطلاق ثلاثة قال فلمّا سمع الملك وقوع هذه الكلمة منه واستخدامها في معنى الطلاق والدراهم عفا عنه وسامحه من الثلاثة آلاف دينار وأنعم عليه ومضى إلى حال سبيله

Apropos of the aptness of these words, I am reminded of what happened once when Sultan Qānṣawh al-Ghawrī, God have mercy upon him, got angry with a man and wanted to kill him. Some of those present interceded on his behalf, and the sultan imposed on him instead a fine of three thousand dinars. The man left the sultan’s presence to get them and one of his friends, encountering him as he was descending the steps from the audience chamber, said to him, “I hear that the sultan has fined you a thousand dinars.” The other replied, “No, may I be divorced—times three!”¹⁹⁷ When the sultan heard of this bon mot of his and how he had used the same word to cover both divorce and money, he pardoned him, forgave him the three thousand dinars, and rewarded him, and the man went his way.

١٠،٤،١١11.4.10

(وقد يطلق) لفظ الخصا على الذكر أيضًا ويسمّى الدُلْدوُل والذَنَب والزُبّ والأَيْر والغُرْمول وغير ذلك لكنّ أشهر أسمائه خمسة وقد ذكرتها في رسالتي رياض الأنس فيما جرى بين الزُبّ والكُسّ وهي [رجز]

لي عِنْدَهُم أَسْماءُ حَقًّا تُذْكَرْ	أَيْرٌ وزُبٌّ دُلْدُلٌ وذَكَرْ
وَخامِسُ الأَسْماءِ أُدْعَى بِالخِصا	إِذا غَضِبْتُ خِلْتَني كَما العَصا

ويُلْقَب بالأعْوَر والأفْطَس والسدّاد والمدّاد وهادم الحصون وفاتح البروج ويُكْنَى أبو الحَمَلات وأبو الصَدَمات وأبو الهيازع وأبو الزلازل ونحو ذلك وإذا أَطْلَق الإنسان عِنانه وأطاع هواه ألقاه في أشدّ المصائب قال ابن عروس رحمه الله [مجتثّ]

النَّاسُ في الله تاهُوا	والأجوادُ شاعَتْ تَناها
ما ضرّني غيرُ بطني	والّى مدلّي حَداها

وقد تُشبَّه الخصيتين بالدجاجتين قال بعضهم يهجو شيخه بهذين البيتين [رجز]

يا رَبِّ زوِّلْ غَمَّنا يا ربّا	يا ربِّ إقْبِضْ شيخَنا الأَدَبَّا
كَأَنَّ خِصْيَتَيْهِ إِذْ أكَبّا	دَجاجَتانِ يَلْقُطانِ حَبّا

The word khiṣā may also be applied to the male organ, which is also called duldūl (“dangler”),¹⁹⁸ dhanab (“tail”), zubb,¹⁹⁹ ayr,²⁰⁰ ghurmūl,²⁰¹ and other names too. However, the best known are five, which I have mentioned in my treatise Meadows of Intimate Vim concerning What Transpired ’twixt the Prick and the Quim, namely:

They give me different names, some quite popular:

Ayr, zubb, duldul,²⁰² and dhakar there are.²⁰³

The fifth of these names I’m called is khiṣā—

When I get stiff, you’d think I was a shillelagh!

It is given the nicknames the One-Eyed, the Snub-Nosed, the Plugger, the Extender, and the Demolisher of Donjons and Conqueror of Castles, along with the kunyahs of Father of Campaigns, Father of Collisions, Father of Disturbances, Father of Earthquakes, and so on. If a man gives it free rein and obeys its whims, it will propel him into the most terrible calamities. Says Ibn ʿArūs, God have mercy upon him:

The people in God are lost,

And praise of noble men spreads far and wide.

Naught hurts me but my belly

And this thing that’s dangling by its side.

The testicles may be likened to two hens. A certain poet made up the following lines to make fun of his shaykh:

O Lord, relieve us of our woe—O Lord!

O Lord, seize upon our shaykh, of facial hair galore!

His testes when he’s bended o’er

Are like two chickens pecking grain up off the floor.

١١،٤،١١11.4.11

فالخصا بالضمّ والكسر اسم مشترك بين الذكر والخصيتين وكذلك بإبدال الألف واوًا كما تقدّم ويكون من باب تسمية الشيء بما جاوره وخِصْيَتَيْن على وزن ضَرْطتين أو شَخّتين فيكون فيها الضرطة والشخّة بيقين واشتقاقهما من الخُصّ بضمّ الخاء المعجمة أو من قرية تسمّى الخُصوص أو من قولهم للكلب إخْصا مثلًا ومصدرهما خصا يخصو خصاءً قال الشاعر [وافر]

خَصا يَخْصُو مَصادِرُ خِصْيَتَيْنِ

خِصاءٌ صَحَّ في نَظْمِ الطُنَيْنِ

انتهى الجواب عن هذه المباحث الفشرويّة والإشكلات الهباليّة وقوله

To sum up, khuṣā with u²⁰⁴ and khiṣā with i, and likewise with w instead of the ā,²⁰⁵ are names common to the male organ and the testicles, this falling under the rubric of “naming a thing according to its neighbors.” The word khiṣyatayn is of the pattern of ḍarṭatayn (“two audible farts”) or shakhkhatayn (“two pisses”), so it contains both farts and pisses for sure. Both words²⁰⁶ are derived from khuṣṣ (“hovel”) with u, or from a village named al-Khuṣūṣ,²⁰⁷ or, for example, from the word ikhṣā (“bad dog!”) that they use for dogs. The paradigm is khaṣā, yakhṣū, khaṣāʾan.²⁰⁸ As the poet says:

Khaṣā, yakhṣū are the base forms of khiṣyatayn.

khaṣāʾ is correct in the verse of al-Ṭunayn.²⁰⁹

This brings these fatuous discussions and inane problems to an end.

١٢،٤،١١11.4.12

(بخلبة ليف) أي ربطة قويّة دائرة على بيضه مرتّين بحبل مفتول من ليف النخل سمّي بذلك لكونه ملتفًّا على أصول الجريد وسمّيت هذه الربطة بالخلبة لكونها تَخْلِب على الشيء فلا ينفكّ منها إلّا بعسر وفي اصطلاح الرُعْيان أنّهم إذا أرادوا ربط شيء بمُكْنة يقولوا اخلب عليه خُلْبَة وَتِد أي لُفَّ الحبل عليه مرّتين واربطه ربطة قويّة حتّى لا ينفكّ وهي مشتقّة من خلب الزرع أو من مخلاب الطير أو من البرق الخُلَّب بضمّ الخاء المعجمة وتشديد اللام وهو الّذي لا مطر فيه قال ابن العربيّ نفعنا الله به [كامل]

كُلُّ الَّذي يَرْجُو نَوالَكَ أُمْطِروا

مَا كانَ بَرْقُكَ خُلَّبًا إِلّا مَعِي

bi-khulbat līf (“a palm-fiber knot”): that is, a strong knot going twice around his balls with a rope made of plaited palm fiber (līf), which is so called because it is wrapped (multaff)²¹⁰ around the bases of palm fronds. This knot is called a khulbah because it grasps (takhlibu) a thing that can then only be released from it with difficulty. In the jargon of shepherds, if they want to tie something tightly, they say, “Secure it with a clove hitch (khulbat watid, lit., ‘peg knot’),” that is, wrap the rope around it twice and tie it tightly so that it cannot come undone. It is derived from the khalb (“reaping”) of crops, or from the mikhlāb (“talon”) of birds, or from “deceptive” lightning (barq khullab), with u after the k and double l, meaning lightning that brings no rain.²¹¹ Says Ibn al-ʿArabī, God benefit us through him:

All those who seek Your favor have been granted rain;

Your lightning has failed in its promise to me alone.

١٣،٤،١١11.4.13

ثمّ إنّ الناظم ذكر السبب الحامل لحدوث شَيْبه قبل أوانه فقال

Next the poet mentions the reason his hair has turned prematurely white. He says: