على وزن العجلة والنزول على وزن العجول والعجول جماعة فاكتفى بالأقلّ دون الأكثر وأيضًا الأنثى ألطف من الذكر في الذات والصفات وإن كان الذكر أشرف وأيضًا الفلّاح عنده العجلة أو البقرة أكثر نفعًا من العجل والثور فيُعْلَم من هذا أنّ الناظم كان يهوى الأناث دون الذكر بخلاف مذهبنا نحن معاشر الفسّاق فإنّنا على حدّ قول أبي نواس [طويل]
| عَجِبْتُ لِمَنْ يَزْني وفي النَّاسِ أَمْرَدُ | أَلَيْسَ رُكوبُ الفَحْلِ في الحَرْبِ أَجْوَدُ |
A Silly Topic for Debate: What makes him refer to the nazlah (“descent”) of the Inspectors instead of their nuzūl, when a slow-witted listener might imagine that the former refers to the nazlah that afflicts a person when he catches cold, that is, “catarrh,”230 and then descends (yanzilu) in the head and gives rise to sneezing and sickness and so on, the treatment for which is to anoint the forehead with egg white mixed with mastic, which alleviates it? And what is the wisdom in his immediately following a reference to the sides of the beard with one to the heart, which is located far from the former and has no meaningful connection with them? Should he not rather have talked about his mustache and the hair on his lower lip, after the manner of the poet who said:
Up the ass of an unleashed bitch
Shove your mustache, plus the tuft below your lip!
Then lick her shit, good Connoisseur,
And spoon it, sip by sip!?
We respond: the reply is that nazlah is of the measure of ʿijlah (“female calf”) and nuzūl is of the measure of ʿujūl (“calves”), and ʿujūl is a plural, so he used the lesser to stand for the greater; likewise the female231 is more refined in form and feature than the male (albeit the male is more honorable)—not to mention that, to a peasant, the female calf or cow is more useful than the male calf or the ox. From this it may be deduced that the poet loved females rather than males, in contrast to the school of reprobates like us—for we follow the words of Abū Nuwās:232
I wonder at one who has sex with girls
When there’s a beardless boy in sight.
Aren’t we all agreed from the start
Your stallion’s the better mount in a fight?
١١،٥،١١
وأمّا ذِكْره القلب مع العارضين إنّما هو تغاير في اللفظ والمعنى واحد من حيثيّة أنّ الروح سارية في الجسد كلّه فإذا اهتمّ القلب وتعب سرى ذلك في الجسد ونشأ الشيب منه فيكون على معنى ما قارب الشيء يعطي حكمه أو على حدّ قولهم شاب القلب فيكون شيبًا معنويًّا فلا اعتراض فاتّضح الإشكال عن وجه هذا الهبال
As for his mentioning the heart in the same breath as the sides of the beard, this amounts to no more than a shift in wording while the meaning remains the same, from the perspective that the spirit diffuses itself throughout the body, so that, if the heart experiences anxiety and suffering, this is diffused throughout the body and white hairs sprout in response to it; in which case, it would be a matter of “what is in proximity to a thing lends it its own stamp.” Or perhaps it should be taken in the sense that people use when they say “my heart’s hairs turned white,” in which case it would be a metaphorical whitening of the hair, and there would be no grounds for objection. Thus the problem is now revealed, such silliness no more concealed.
١٢،٥،١١
والعارض مشتقّ من العرضيّ الّذي يُلَفُّ على الرأس أو من عارضة الباب أو من العَروض الّذي يعتري الإنسان من لمس الجنّ أو من العارض الّذي يأتي بالمطر أو من عارض الجبل قال بعضهم [كامل]
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