Juha and the wali's donkey

From the arabicprose tumblr:

    دخل جحا قصر الوالي فسلم عليه وقال له : أخبروني بأنك أرسلت في طلبي يا سيدي الوالي ..!
    قال الوالي: نعم .. فقد أرسلت إليك لأستشيرك في أمر هام ولن يقدر عليه إلا أنت ..!
    قال جحا : تفضل ياسيدي .. أنا في خدمتك !
    قال الوالي : أخبروني بأنك لديك قدرة عجيبة على تعليم الحمير أفعالا خارقة للعادة ..!
    قال جحا : صدق من قال لك ذلك يا مولاي ..!
    قام الوالي واصطحب جحا لحظيرة القصر وعرض على جحا حمارا مليحا ، وقال لجحا : ما رأيك في هذا الحمار الذي احتفظ به وأوليه عناية فائقة دون غيره من خيلي وحميري ..؟
    قال جحا : حقا .. إنه حمار مليح ويستحق الرعاية والعناية دون غيره ..!
    قال الوالي : هل تستطيع تعليمه الكتابة والقراءة ..؟
    فكر جحا قليلا وقال مندهشا: الكتابة والقراءة ..! الحمار يكتب ويقرأ .. ! أه فهمت .. فهمت .. تريدني أعلم الحمار .. هذا أمر بسيط ولكنه يحتاج لوقت طويل وصبر وجهود جبارة ..!
    قال الوالي : سأجعلك تقيم هنا في القصر طوال مدة تعليمه ولك ما يكفيك من الطعام ولوازم الإقامة وسأجعل لك راتبا شهريا مثل أكبر موظفي القصر ..!
    قال جحا : ولكن ذلك يحتاج لعشر سنوات حتى يتعلم حمار الوالي تعليما يليق به.. !
    قال الوالي: ولكن إذا انتهت المدة ولم تعلمه سيكون عقابي لك شديدا جدا ..!
    قال جحا : اتفقنا يا مولاي ..!
    وبينما جحا ماشيا في الشارع ، لقيه أحد أقاربه فسخر منه قائلا : يا لك من أحمق يا جحا .. ألم تخش من عقاب الوالي إذا لم تعلم الحمار ..؟
    فقال له جحا : يا أحمق .. أنا اتفقت معه على عشر سنوات وفي هذه المدة إما أن أموت أنا أو يموت الوالي أو يموت الحمار ..! ”

 Juha entered the castle of the wali and said: they told me that you sent to ask for me, O Wali.

The wali said: Yes.  I sent to you to ask your advice on an important matter, and no one can do this but you.

Juha said: Go ahead, my lord.  I am at your service.

The wali said: They told me that you have a strange ability to teach donkeys to do extraordinary things.

Juha said: Whoever said that was truthful, my lord.

The wali got up and accompanied Juha to the palace's stock pen and brought before Juha a handsome donkey and said: What do you think of this donkey; it and its excellence have been protected by superior care, apart from any of the others of my horses and donkeys.

Juha said: Truly it is a fine donkey and deserves care, apart from others.

The wali said: Can you teach it to read and write?

Juha thought for a while and then said in surprise: Reading and writing!  A donkey, read and write!  Ah, I understand...I understand...you want me to teach the donkey...this donkey.  It's a simple matter, but it will take a long time and require enormous effort.

The wali said: I will let you stay here during the period of its instruction and give you sufficient food and necessities of living and will give you a monthly salary like that of the greatest employees of the palace.

Juha said: But it will take ten years to give the wali's donkey a suitable education!

The wali said: But if the period ends and you have not taught it [to read and write], there will be a severe punishment!

Juha said: We are agreed, my lord.

While Juha was walking in the street, he met one of his relatives, who mocked him, saying: You are the stupidest, Juha.  Aren't you afraid of the punishment of the wali if you don't teach the donkey?

And Juha said to him: O stupid one.  I agreed with him on ten years, and in that period, either I will die or the wali will die or the donkey will die!

وافق شن طبقة: Toboqa is right for Shin

 It has come to my attention that the folktale I translated, 'The smart boy and the smarter girl' is very similar to an Arabic mithal (example, similar to a proverb in English) reported by Ibn al-Jawzi (a Hanbali jurist and descendent of Abu Bakr) in his 6th century AD book Al-Adhkiya', 'The smart ones' (you can read the whole thing in Arabic here).  It appears that the tale 'The smart boy' is a variant of Ibn Jawziya's story 'وافق شن طبقة', 'Toboqa is right for Shin' and may have originally came from it, or maybe they have both been around for a long time.  

The proverb 'Toboqa is right for Shin' is said when someone has found their match, or when two things are similar. 

At any rate, here is 'Toboqa is right for Shin':

قال الشرقي بن فطامي كان شن من دهاة العرب فقال والله لأطوفن حتى أجد امرأة مثلي فأتزوجها فسار حتى لقي رجلاً يريد قرية يريدها شن فصحبه فلما انطلقا قال له شن أتحملني أم أحملك فقال الرجل يا جاهل كيف يحمل الراكب الراكب فسارا حتى رأيا زرعاً قد استحصد فقال شن: أترى هذا الزرع قد أكل أم لا فقال يا جاهل أما تراه قائماً فمرا بجنازة فقال أترى صاحبها حياً أو ميتاً فقال ما رأيت أجهل منك أتراهم حملوا إلى القبور حياً ثم سار به الرجل إلى منزله وكانت له ابنة تسمى طبقة فقص عليها القصة فقالت أما قوله أتحملني أم أحملك فأراد تحدثني أم أحدثك حتى تقطع طريقنا وأما قوله أترى هذا الزرع قد أكل أم لا فأراد باعه أهله فأكلوا ثمنه أم لا وأما قوله في الميت فإنه أراد اترك عقبا يحيا به ذكره أم لا فخرج الرجل فحادثه ثم أخبره بقول ابنته فخطبها إليه فزوجه إياها فحملها إلى أهله فلما عرفوا عقلها ودهاءها قالوا وافق شن طبقة

Ash-Sharqi bin Fatami said:  Shin was one of the clever Arabs, and he said: Wallahi I will walk until I find a woman like me and marry her.  So he walked until he met a man who was going to the same village Shin was and became his companion.  When they started walking, Shin said to him: Will you carry me or shall I carry you, and the man said: O ignorant one how can a passenger carry a passenger.  They walked until they saw a farm with ripe crops, and Shin said: Do you see this crop, has it been eaten or not?  And the man said: O ignorant one, do you not see it standing there.  And they passed a funeral and Shin said: Do you think the one the funeral's for is alive or dead.  The man said: I have never seen one more ignorant than you, do you think they would carry him to his grave alive.  Then the man took Shin to his house, where he had a daughter named Toboqa, and he told her the story of what happened on the trip.  She said: as for when he said 'will you carry me or shall I carry you', he meant, will you speak to me or shall I speak to you, so as to shorten our road.  As for when he said 'do you think this crop has been eaten or not', he meant, had its owners already sold it and eaten up its price or not.  As for what he said about the dead person, he meant did he leave a descendant and so his memory lives through him or not.  The man went out and talked to Shin and then told Shin what his daughter had said and Shin proposed to her and married her and took her to his family.  When they realised her intelligence and cleverness they said, Toboqa is right for Shin.

أعرف أنك في عمري ضيف الفرح العابر

أحبك وحتى هذه اللحظة

                                   لا يزال حبنا ناصعاً 

                              كثلج فوق قمة لم تطأها قدم 

                                .. أحبك واشتعل سعادة 

                                    لانك لاتزال معي ..

                                وأعرف ان عمر الوفاء 

                     كعمر قصور الرمال على شاطئ بحر هائج .. 

                     وأعرف انك في عمري ضيف الفرح العابر 

                               لكنني في هذه اللحظة احبك 

                               بكل ما في جسدي من طاقة 

                                        

غادة السمان

I love you and up until this moment

Our love is still fresh

Like untrammelled snow on a mountaintop

I love you and I burn with happiness...

...because you are still with me.

I know that the life of loyalty

Is like the life of sandcastles on the shore of a rough sea

I know that you are a guest passing joyously through my life**

But in this moment I love you

With all the power in my body.

 - Ghada al-Samman (source)

**I can't come up with a good way to translate this line.

N.B. I do not love anyone romantically and this is not in reference to anyone.  I just liked the sentiment and the language.  Most loves don't last forever, or don't always stay the same.

I don't know when this poem was written or who al-Samman might have been referring to.  Her lover Ghassan Kanafani was killed by a car bomb in Beirut in 1972 - after their affair ended, as far as I know - but the poem is sadder when read with that knowledge.  Ghada al-Samman published his love letters to her twenty years later.  I obtained a copy of the book recently and keep meaning to read it but other things have to come first.  But they're two of my favourite writers in Arabic, and two of the first I read.  

Book Review: From Pharaoh's Lips

(Posting this here for now because I can't get Goodreads or Amazon to load and if I don't post it I will forget about it).

From Pharaoh's Lips: Ancient Egyptian Language in the Arabic of Today

A fun introduction to Ancient Egyptian and Coptic words in modern Arabic, which tells the story of a day in the life of an Egyptian family in a manner suitable for elementary school children, using several Egyptian Arabic expressions per sentence.  On the pages facing the story are lists of the expressions used, in English transliteration, Arabic, Coptic, Greek, and hieroglyphs.  The book also provides lists of the letters of the Arabic and Coptic alphabets and hieroglyphs and brief instructions on how to read and pronounce them, and glossaries of expressions in those languages.

The main problem with this book is that it can't decide whether to be a children's book, or an academic text, and so it fails at both.  The authors state that a word or phrase comes from a particular language, but they don't show the etymology, or justify their statements, or provide any citations, or list more than one or two sources in the bibliography beyond basic language texts and dictionaries.

Written by an Egyptologist at al-Azhar, this book had a lot of potential, but it didn't live up to it.  Scholars of the languages concerned will want a more in-depth book, and children will not understand much of this one.

EDIT:  Many of the phrases in this book are also listed in this excerpt from Georgy Sobhy Bey's 1950 article 'Common Words in the Spoken Arabic of Egypt of Greek or Coptic Origin.'  It's difficult to be certain without citations, but Youssef appears to have drawn heavily on Bey's work.  I talked to an Egyptologist who said that some of the hieroglyphs in Bey were wrong, but it's an interesting read for anyone familiar with modern Arabic (my apologies to those who aren't!  But have a look at it anyway, it's visually interesting).

Copticsounds' resource page has an extensive bibliography of scholarly articles on Coptic Language, many of which deal with the Ancient Egyptian-Coptic-Arabic etymology, with links to PDFs.

Word of the day: zanikh زنخ - rancid

A couple of my med-student flatmates used this word several times in conversation, with particular emphasis on the 'ikkkhhhh.' I wasn't paying attention to what they were saying, but this word flew back and forth and caught my ear. I have an irritating habit of whipping out my little notebook every time a hear a new word, interrupting the conversation, and asking everyone in the room if they have a synonym in their own dialects. They almost always do. They tease me that I'll never learn all the dialects, and they're right, I won't. Every person I meet speaks a different one.

I think words that describe something gross should have a 'kh' somewhere. There's wasikh (dirty), and kherbana (busted, wrecked when describing object, or rotten, when describing something edible). People draw out the 'kh' sound to show their disgust.

My friend's son, at a year old, would stand in his crib and say 'ikkkhhhhh,' especially if he knew he was doing something he knew he shouldn't be. It was one of the first distinctly Arabic sounds he learned, I think because he heard it so much. Whenever someone caught him rooting through the garbage or the diaper pail, they'd say 'ikkhhh,' and pull him away. Laughing when he said it back didn't help keep him out of the dirty diapers.

I've heard badly behaved people described as having 'rancid blood.' As one of my flatmates put it:

نقوله (دمه زنخ) عن بني أدم عندما حركاته مش منيح