Al-Hariri left some kasidas in which he made a frequent use of the rhetorical ornament called tajnis (alliteration). It is related that he was dwarfish and ugly : a stranger who went to visit him for the purpose of learning something (of his compositions) from his own lips, could not dissemble his contempt when he saw him. Al-Hariri observed it, and the visitor having asked him to dictate something to him, he replied: "Write down as follows:

'Thou art not the first nocturnal traveller whom moonlight has deceived (21), nor the 'first pasture-searcher (of a nomadic tribe) who was pleased at the sight of the green Choose some one else, for I am like al-Moaidi;

herbs which flourish on dung (22).

listen to what is said of me, but look not at me.'

He

These words covered the stranger with confusion and he hastened to withdraw. Al-Hariri was born, A. H. 446 (A. D. 1054-5), and he died at Basra, in the street of the Banû Harâm, A. H. 516 (A. D. 1122-3); some say A.H. 515. left two sons; Abû Mansûr al-Jawàliki (23) said: "I was authorized to teach the "Makamas by Najm ad-din Abd Allah and the chief kâdi of Basra, Diâ al-Islàm "Obaid Allah (24), who had both received a similar authorisation from their fa“ther, the author of that production."- Al-Hariri received the surname of alHarami because he dwelt in the street of the Band Harâm. These people were an Arabian tribe which took up their residence in that street and it was called after them.-Hariri means a manufacturer or seller of harir (silk).—Al-Mashân is a village above Basra, abounding with date-trees and notorious for its unhealthiness: it was the native place of al Hariri's family; it is said that he possessed there eighteen thousand date-trees and was a wealthy man. --The vizir Anûshrewàn held a high eminence by his talents, his learning and his influence; he composed a small historical work entitled: Sudûr Zamân il-Futûr wa Futûr Zamân is-Sudur (the great men of the times of relaxment, and relaxment of the times of great men, from which copious extracts are made by Imad ad-din al-Ispahâni in his history of the Seljûk dynasty, entitled: Nusra tal-Fitra wa osra tal-Fetra (succour against languor and asylum for the human race (?)). This vizir died in the year 532 (A. D. 1137-8). As for the person called Ibn Mandài, and whose real names were Abû 'l-Fath Muhammad Ibn Abi 'l-Abbâs Ahmad Ibn Bakhtyâr Ibn Ali Ibn Muhammad Ibn Ibrahim Ibn Jaafar al-Wàsiti (native of Wasit, he had a number of distinguished men for disciples, and, amongst others, Abu Bakr al-Hazimi (25). He was born at Wâsit in the month of the latter Rabi, A. H. 517

(June, A. D. 1123), and he died in the same city on the 8th of Shaaban, A. H. 605 (Feb. A. D. 1209). — The name of al-Moaîdi occurs in the proverb: Hear speak of al-Moaidi, but avoid seeing him, or, as it is sometimes expressed: Hear speak of al-Moaidi; that is better than to see him. Al-Mufaddal ad-Dubbi (26) states that this saying was first uttered by al-Mundir Ibn Mâ is-Samâ in addressing Shikka Ibn Dumra at-Tamimi ad-Dârimi, of whom he had heard a great deal. On seeing him, he was so much struck by his ill looks that he made use of this expression, which thenceforward became proverbial. Shikka then made the following reply: "Prince, mayest thou be preserved from every malediction (27)! men are not to be "chosen for their bodies like animals selected for slaughter; to appreciate a man "thou must examine the two smallest of his members; his heart and his tongue." Al-Mundir highly admired his answer, as being a proof of his wisdom and his talent for elegant expression. This proverb is employed when speaking of a man who bears a high reputation, but is deficient in personal appearance (28). The word Moaidi means descended from Maadd the son of Adnân; it is an adjective formed from the diminutive Moaid, which is itself formed regularly from Maadd, after suppressing a d.

(1) Imâd ad-din says, in the Kharida (MS. No. 1373, fol. 169), that Abû 'l-Kasim Abd Allah, the son of al-Hariri, held an eminent post under government and inhabited Baghdad.

(2) Literally: Wearing two tattered garments. I have already made the remark that, with the Arabs, two garments, an upper and a lower, formed a complete suit of clothes.

(3) The implements of travel: a staff, a cup for drinking, a long knife, a bag of provisions, and perhaps a cloak.

(4) Literally: The obeying of whom is a booty. That is, all strive to obtain the opportunity of obeying him, as they would strive for a rich booty.

(5) See vol. I. page 112.

(6) The author here refers to the narration made by al-Harîri's son. The intervening passage is a later addition.

(7) It may be perceived from this that the preceding passages are later additions, but they are certainly by the author himself.

(8) This kâdi was born at Kift, a town in Upper Egypt, whence his surname. He was distinguished for the great variety of the sciences which he cultivated and for the number of his works, one of which, containing the history of the philosophers (Târikh al-Hukamd), is very often cited by Abu 'l-Faraj in his Dynasties; an abridgment of it by az-Zuzeni is in the Bib. du Roi. Al-Kifti died A. H. 646 (A. D. 1248-9). For an account of his life, see Fleischer's Abulfedo Historia Anteislamica, pp. 234–5.

(9) In some of the manuscripts, this name is written Sallår,and such is also the reading of the Kharida, in the notice on Zain al-Islâm Abû'l-Abbâs Muhammad, one of al-Hariri's sons. (MS. No. 1373, fol. 169 verso.)

(10) The following note, communicated to me by M. Reinaud, member of the Institute, contains some interesting remarks on the origin of the Makâmas:

Hariri s'est peint dans ses Macâmas sous le nom de Harets fils de Hemmam. A l'égard d'Abou-Zeyd, qui joue le principal rôle dans cette longue suite de tableaux, ce n'était pas un personnage imaginaire; on a vu le témoignage du fils de Hariri, rapporté par Ibn Khallekan. Hariri lui-même s'est exprimé à cet égard d'une manière positive. Il dit qu'Abou-Zeyd était originaire de Saroudj en Mésopotamie; que cette ville ayant été prise de force par les chrétiens, fut mise au pillage, que sa propre fille fut faite captive, et que, dépouillé de tout, il n'eut pas d'autre ressource que de prendre la fuite et de recourir à la générosité publique. Hariri fait ainsi parler Abou-Zeyd dans sa Macâma XLVIIIe, laquelle fut composée la première de toutes (voy. l'édition de Hariri, par M. Silvestre de Sacy, pag. 570 et 571) : « Je suis un des anciens habitants de Saroudj; je vivais » au milieu de l'abondance et environné de la considération publique. Tout-à-coup Dieu voulut que ma situa» tion changeât. Les Romains sont entrés dans mon pays en ennemis furieux; ils ont fait les femmes captives » et se sont emparés de tous les biens. J'ai pris la fuite, et je me suis mis à implorer la générosité de chacun, après avoir vu si souvent implorer la mienne. Maintenant il pèse une charge sur moi, dont il me tarde de » me débarrasser. Ma fille est restée captive entre les mains de l'ennemi, et je suis impatient de recueillir la » somme nécessaire pour la racheter. » Dans la Macâma xive, Abou-Zeyd s'exprime ainsi : «< Saroudj est ma patrie; mais comment y retourner ? L'ennemi y a établi sa demeure et s'y livre à tous les excès (voy. ibidem, » pag. 140).» D'un autre côté, un écrivain arabe dit avoir entendu faire ce recit à Hariri : « L'homme de Saroudj est un scheyk éloquent et un esprit plein de ressources. Étant venu à Bassora, il entra un jour

» dans la mosquée des benou Haram, et se mit à adresser la parole à un chacun, demandant des secours. Un des

» våli de la ville était présent, et la mosquée renfermait beaucoup de personnes de mérite. L'élégance qu'Abou» Zeyd mettait dans ses discours, la facilité qu'il avait à s'exprimer sur tous les tons, les traits piquants dont il

>> assaisonnait ses paroles, frappèrent les assistants d'admiration. Le soir de ce même jour plusieurs personnes

distinguées de la ville s'étant réunies chez moi, je témoignai mon étonnement du talent singulier dont ce » mendiant faisait preuve. Là-dessus les diverses personnes de l'assemblée se mirent à raconter ce qu'elles avaient » eu chacune occasion de voir dans les autres mosquées de Bassora; Abou-Zeyd les avait parcourues succes

» sivement, chaque fois sous un costume différent et chaque fois employant un artifice nouveau. Frappé d'un >> fait si singulier, je me mis la nuit même à composer sur ce modèle ma première Macâma, qui eut un succès » extraordinaire. »- (Voy. l'édition de Hariri, par M. de Sacy, pag. 563.) - Or les Romains dont parle Hariri ne sont pas autres que les Francs ou guerriers d'Occident qui avaient pris part à la première croisade et qui ne tardèrent pas à s'emparer de Saroudj. Voici ce que raconte Ibn Alatir, dans son Kamel al-Tevarykh, sous l'année 494 (1101): « Les Francs se rendent maîtres de la ville de Saroudj en Mésopotamie. Précédemment >> les Francs s'étaient emparés de la ville d'Édesse, à la suite d'une invitation des habitants eux-mêmes. En effet, » la plupart des habitants étaient de race arménienne, et il n'y avait parmi eux qu'un petit nombre de Musu!>> mans. Cette année, Socman rassembla dans Saroudj une troupe considérable de Turcomans et se disposa à atta» quer les Francs. Ceux-ci s'avancèrent à sa rencontre. On en vint aux mains au mois de rebi premier (janvier » 1101), et Socman fut mis en fuite. Après la défaite des Musulmans, les Francs se portèrent vers Saroudj et en entreprirent le siége. La ville ayant été prise, un grand nombre des habitants furent mis à mort; les femmes furent faites esclaves et leurs biens pillés; il ne se sauva que les personnes qui s'étaient dérobées au danger » par la fuite. »>

(11) M. de Sacy, in his translation of Ibn Khallikàn's life of al-Harîri (see Chrestomathie, tom. III. p: 175, and his edition of the Makamas, introduction, p. xv), considers the word Sadriya as the equivalent of Sadr al-Islâm, which title he renders by chef du clergé musulman. As the Moslims have no established clergy, I hesitate adopting his opinion, and the following extract from the Kharida, in which the author, Imåd

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ad-din, speaks for himself, may serve to fix the real meaning of the word: "In the year 556 (A. D. 1161) I "met Abû 'l-Abbas Muhammad, the son of al-Kasim al-Hariri, and surnamed Zain al-Islâm (ornament of Islamism), at al-Mashân; and I read under him forty of his father's Makamas. He was a man of merit and spoke with elegance and fluency. I was (then) employed in the Sadriyat”—(this word is the plural of Sadriya- -" as lieutenant of the vizir Aûn ad-dîn, and, as this son of al-Hariri was extremely modest and reserved, I had to employ a stratagem in order to induce him to come to me. As he had omitted to pay up "the full amount of his land-tax, I sent him a summons, and, when he appeared before me, I forgave him the “debt and said: 'My object was merely to bring you here and make your acquaintance,' etc.”— (MS. No. 1373, fol. 169 v.) From this it appears that the Sadriya was a court of justice, and that one of its attri butions was to pursue the recovery of arreared taxes. I may add that the first magistrate of the Ottoman empire is called the Sadr-Rûm, and one of his prerogatives is to take cognizance of all causes in which the pecuniary interests of the state are concerned.-See d'Ohsson's Tableau général de l'Empire othoman, tom. IV, page 538.

(12) M. de Sacy has rendered the word munshi by écrivain-rédacteur. Such persons were employed by government to draw up the official correspondence, etc.-Al-Hariri did not here indicate his real profession, which was that of Sahib al-Khabar, or government spy. He exercised these functions at Basra, as we learn from Imád ad-dîn; (Kharida, MS. No. 1373, fol.169.) He corresponded directly with the diwan of the khalif at Baghdad, and probably, like the postmaster, who acted also in the same capacity, he kept an eye on the conduct of the provincial governor.

(13) Any person who reads the long extracts from al-Hariri's poems and epistles given in the Kharida, must come to the conviction that he was fully capable of composing the Makamas. I may be allowed to add that I consider the Makamas as the most elegantly written and the most amusing work in the Arabic language.

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(14) See vol. I. page 171, note (2).

(15) “Mâshân was a place in the dependencies of Baghdad to which persons were banished who had incurred the displeasure of the sovereign."― Abû 'l-Feda's Annals, year 515. See also Chrestomathie, tom. III. p. 180.

(16) C'est Rébia, fils de Modhar.-Voy. Spec. hist. Ar. ed. White, p. 47; et Eichhorn, Monum. antiquis. hist. Ar. p. 120.-(Note de M. de Sacy.)

(17) A long extract from this excellent philological work has been given by M. de Sacy in his Anthologie Grammaticale.

(18) M. de Sacy has inserted an extract of the Mulha, with the commentary, in the Anthologie Grammaticale. Some chapters of the commentary are excellent.

(19) The piece consists of three lines, but it does not seem to me fit for translation.

(20) See vol. II. page 437.

(21) That is: Who has taken moonlight for day; who was deceived by appearances.

(22) Such herbage has a fair appearance, but is worthless as food for cattle.

(23) His life is given by Ibn Khallikân.

(24) Al-Harîri had therefore three sons: Abd Allah (see note (1) ), Muhammad (see note (9)), and Obaid Allah.

(25) The life of al-Hâzimi is given by Ibn Khallikân.

(26) His life will be found in this work.

(27) See Pococke's Specimen hist. Arab. p. 57.

(28) See Freytag's Meidanii Proverbia, tom. I. p. 223, where the anecdote of al-Mundir and Shikka is more fully related.

ABU AHMAD AL-KASIM AS-SHAHROZURI.

Abû Ahmad al-Kâsim Ibn al-Muzaffar Ibn Ali Ibn al-Kasim as-Shahrozûri, the father of the kâdi 'l-Khâfikain Abu Bakr Muhammad, of al-Murtada Abû Mu- 389 hammad Abd Allah, and of Abû Mansûr al-Muzaffar, was the progenitor of the Shahrozûri family which gave so many kâdis of that surname to Syria, Mosul, and Mesopotamia. He acted for some time as hâkim(1) in the city of Arbela, and passed also some time at Sinjar in the discharge of the same functions. A number of his sons and grand-children, all pre-eminently distinguished for learning and personal worth, attained the highest posts under government, and merited the special favour of (their) sovereigns; they acted as hâkims or as kâdis, and their reputation rendered them the marked object of general favour; such were his grandson, the kâdi Kamâl ad-din Muhammad, and his great grandson Muhi ad-din, the son of Kamal ad-din. We shall give notices on these two in a subsequent part of this work. The descendants of al-Kàsim form a numerous body, and they have continued, till this day, to be the kâdis of Mosul and the most eminent persons of the city. He visited Baghdad more than once, and the hâfiz Abû Saad as-Samàni has spoken of him in the Kitâb az-Zail (supplement to the history of Baghdad). The same writer has also noticed him twice in the Kitâb al-Ansab; the first time. under the word AL-IRBILI, where he says: "And it," meaning Arbela, "has "produced a number of learned men, one of whom was the kâdi Abu Ahmad al"Kasim as-Shahrozûri;" to which he adds that he belonged to the tribe of Shaiban. The second time he speaks of him is under the head of AS-SHAHROZURI, where he mentions also his son the kâdi 'l-Khâfikain with high commendation. Ibn al-Mustaufi notices him in the History of Arbela, and inserts therein some of his poetry from which we select the following lines:

My desires extend beyond as-Suha and az-Zubâna (2); the object of my wishes is high exalted and admits not my approach (3). I shall continue in toil and anxiety till time is no more or till my life has ceased.

Having found the same verses in as-Samâni's Zail and attributed by him to the kâdi 'l-Khâfikain, I am unable to declare which of the two was their author. Al-Kasim died at Mosûl, A. H. 489 (A. D. 1096), and was interred in the

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