Astrology and Folk Astronorny: the Mukhta$ar min al-Anwa' of Al)rnad b. Fiiris

M. Forcada

l. Inlrodudion

The earJiest sources of Arabic folle: astronorny and (he anwd' system date from befare (he 4th/10th cenlury and can be grouped in (OUT families l • The first is the kUfUb aJ-allwc'!', wrilten by philologisls 5uch as aJ-A~ma', Ibn Kumisa. Ibu al-Nriibi and others. whose aim was lO compile the tradilional lore related lO stars and weather. and (O insen in inside lhe framework of Ihe QJIWti' syslem. A second group, c10sely linked (Q me first, consists ofthe kulub a/-avnina in which (as far as one canjudge from (he only extam source, lhe K. al-Azmino of Qu~rub, d. 206/821) philologists included and explained all words relaled la time, and thus menlioned anwá' slars which also define seasonal periods. Apart from Qu!rub's trealise. the first extam sources belong to the neXl generation of authors who wrote al a lime when the number of anwd' and azmina lreatises was rich enough to creale a distinctive genre. This is the case of (he most ancienl ex{anl book, lhe Kifiib a/-Anwd' of Ibn QUlayba (d. 276/889) and lhe partially preserved treatises of Abü IslJaq al-Zajjaj (d. 311/923) and al-Zajjaji (d. 337/949), Later scholars combined anwii' and

The masl complete tiSl of those Irealises can be found in Sezgin 1979, 339-370. For a general introductioo to anwt7' sySlem aOO lhe authon who worlced in ¡t, see Penal 1960. Varisco 1991 and Forcada 1993. 19·33. 108 M. Forcada

OVllinll genres and preserved much importanl material (alcen from sources Iha! today are lost: Ibn cÁ~im (40311013) and his Kirdb al-AnwQ' wa-/­ Azmina, al-Marzüqi (d. 421/1030) and his Kitt1b aJ·Avnina wa-/-Amkina. This lisl should ¡nelude Abü J:lanifa al-Dinawari (d. 282/895), whose book on anwó' (partially preserved by, among others, IbncÁ~im, al-Marziiqi and Ibn SIda in their anilló' treatises) had ao excellem repulation. and a wide ¡nfluence. To a third bUI completely unknown group belong Ihe 10sI anwd' book-s wriuen in lhe 3fd¡9'h cemury by lhe astronomers al-J:lasan b. Sahl b. Nawbakht, AbO Matshar al-BalkhI (d. 272/995-6) and Thabit b. Qurra (d. 289/902). A fourlh family is made up by lhe almanacs, greally indebted to Ihe Greek tradition oftlle parapegmata, which compiled all kinds ofuseful infonnation on a broad set of topies such as health, navigation, feasts. agrieulture and eeonomy. In (his group is (he Kitdb al-Azmina of Ibn Masawayh (d. 243/857). a short calendar written by Abu J:lanlfa al­ DinawarI perhaps ineluded in his alllvd' rreatise, whieh has been preserved 2 in Marzüqi's pages • lhe work kIlown as Calendar 01 Cordova, wrillen by Rabi" b. Zayd and "Arlb b. Sa"id (d. 370/980), and, to a cenain eXlenl, me Kitlib al-AllIvd' of Sinan b. Thabit (d. 331/943), surnmarized byal-Brrünr in his K. a/-Arhdr a/-Bliqiyya3. In spite of ilS litle, (hough, Ihis book can hardly be included in Ihis tradüion, sinee ils aUlhor adapted Ptolemy's Pháseis4 and all but omitted Ihe Arabic background of the a"wd' syslem. In ¡his panorama of early sourees, Alpnad b. Faris's Mukhl~arF 1­ Anwd~ occupies a special place due lO a number of distinctive features which cannot be found in any preceding or eontemporary eXlant source. lis main differenee lies in Ihe fael Ihat aboul a quaner of j¡ is devoled 10 aslrology, a subject which never appears in an amvd' book. As I have said

1 MarzuqT. 2, 280-292.

1 Birüni. 242 and passim.

Aboul Sinan's treatise, see Samsó-Rodríguez 1976, 5ams6 1976 and Neugebauer 197J.

J See on this ueatise Sezgin 1979,360-361, KunilZSCh 1983, 13-35 aod Forcada 1996. IlS complete tille is lúltUJ ¡r-hi Mukhl~ar min a/-Am.'l2' ~a/(J Madhhab al-~Arab wa-Safi-him wa-nt4 fl1 GhiTUl ~an MúrifOli-hi min Dhikr al-FilálJa wa-~1/m o/-Najm wa-Ghayri-hi. Following Paul Kunilzsch I will shonen this long tille 10 MulcJuasar min al-Mwd '. ASlrology (¡lid Folk Aslrollomy . _. 109 elsewhere, rhis may be due to (he personality of its author and lhe particular circumstances which loo him (O compase (he Mukhr~ar, and only on (his basis can we study and undersrand (he book in ilS entirety6. For this reason, we mUSI begin thesurvey of this treatise by altempting to identify Ihis A~mad b. Faris who appears in the (hree eXlan! manuscrip(s c 7 as being ils author. TraditionaJly, Le. since Zirikli's A tam , [his At,¡mad b. Paris was supposed (O be the famous ¡ranian philologisl who died in 39511005 8. But this authorship cannot be suslained for many reasons. The main reason for rejecting Ziriklis's identification is Ihat (he Mukhfa~ar mUSI have been written in al-Andalus. There are at least four pieces of evidence for this: a) Much of (he book deals with information from al-Andalus, which only appears in Ihree olher contemporary Andalusian sources, the Calendar of Cordova, lbn cÁsim's K. al-AllWo' wa-I-Azmilla, and Ihe Kirob al-Anwa' by a certain Katib Andalusf who, as we shall see larer, might be identified 9 with CArib b. Sa"id . b) When rhe aUlhor mentions the names ofmonths in the Cajam's language, he gives Latin names, which also appear in [he dates ofanwo' stars risings and settings. c) The aUIl10r says that the rajam use the Hispanic era or farrkh al-~llfr for time reckoning.

6 See Forcada 1996. In this paper I explain lhal lhis A~mad b. Fiiris might probably be identified with an astrologuer who nourished in Cordova atthe lastthird of lhe 4th/10th ccntury. In the following lines 1 shall summarize lhe reasons 1 suggested in this papero to which 1 adress the reader for a complete biographical reference.

A"Mm. 10.25; see Sezgin 1979.360. I See 011 him Sezgin 1982.209-214.

It also appears in !Wo later sources, which are clearly derived from these three (see on this Forcada 1998).

5uh>y1 1 (2QOO) 110 M. Forcada d) Finally. another important elernent links theMukht~ar with al-Andalus: (he quotations from two AndaJusian treatises which appear al the begirming oC lhe manuscript kept in the Library oC lhe American University oC Beirut (614/55). The copyisl insened bere a tex! trom Abü I-WaITd al-Baji's Wariy)'oIO, stating that it had nol been taken from me original work but ft (rom what he found ~in the back oC the Risdlat al-!$aft1J.a a/-shakkdzrya , mal is. fram a manuscript of lhe weU Irnown treatise oC Ibn al· ll Zarqalluh . AI-Baji's text deals with the problem oC astronomy/astrology l2 seeo from a religious point oC view. This author , one oC (he mas! important theologians and religious thinkers ofal-Andalus in the 5th/11th century, wrote sorne pedagogical and elhical recommendations in his wa~iyya (Iestament) lO his sons, Abii l-l:Iusayn Mul).ammad and AbO l· Qasim Al:unad; he divided lhe advice inlo two sections: one dealing wilh religious law and whal il is necessary lo know or avoid; and a second dealing wilh how lO behave in human relations. The fragment which appears in the MukhrfJ.far manuscript belongs to lhe firsl section, and lhere al-Baj'i poinlS out the positive aspeclS ofastronomy, while warning againsl astrology. 1translate here this preliminary paragraph (quOled from al-Baji's original lexl) because it is highly iIIustrative ofthe problem underlying the Mukh/fJ.far min a/-AnwtI ': lhe evaluaríon of astronomy and astrology from (he perspective of Islamic sciences.

-8eware of me judgemenl$ of me stars (qatJ4' al-nu}Qm) and prediclion (taJwhJllul), fOl'" this means 10 ilS believer a way 01.11 of religioo and an entrance in me group of me apostales. Bul me computaüon of the posilions of celesliaJ bodies (uldn a/-kawlJkib), me explanalion of their characlers. me knowledge of lheit risings and settings, the specificalion of Iheir mansions and signs, and of the momentS in which me sun and moon occupy mem, the armngement of lheir degrees in order 10 be guided by mem, the

IG 'Abd al.RaJ:tman Hilal 1955, 39.

11 Edited by Puig, R., AI·SaJootziyya. loo a/-NaqqM af-ZArqdUuh, Barcelona. 1986. This manuscript of Ihe MukJ¡I~ar shows one of me easlward palhs Ihal Ibn al-Zarqalluh's work look.

J IJ Abü I-Walid Sulaymin b. Khalaf al-Bajl (403/1012-474/1081). See his biogmphy in E.I. (DunJop 1960). ASlrology ami Folk ASlro/lomy . 111

knowledge of qibla 's direclion, the hour divisions, prayer times according eo shadows or 10 it [lhe stars], alllhis is somelhillg good which is reached by means of a known method of calculation and an inlelligible aim of righllless. God !he Sublime said: "le is He who has appointed for you the stars, lhal by them you mighl be guided on the shadows of land and sea", alld also: "Jt is He who made the sun a radiance, and the moon a lighl, and delennined it by stations, lhat you mighe know lhe number ofyears and lhe reckoning. God created !hal nol save with lhe tru!h, dislinguishing !he signs to a people who know" 13 .

Once the origin of the treatise has been stablished, the next step is to determine the identity of its author and the time in which he lived from the data that provided by the Mukhl~ar itself may afford. The firsl conclusion is easy to make: the Mukhta~ar's author has astrological training. As has been said aboye, much of rhe book is devoted to astrological materials, rhe presence of which is exceptional in anwti' sources; the author deals with !.he conversion of dates from one era into another, another unusual feature in an anwa' book, but very frequem in astronomical/astrological sources. This latter point guides us towards the date of composition, because the year 371/982 (rhe only date which appears in the whole rext) has been chosen in order [O exemplify the conversion oí dates from an era into another, and there is no reason to suspect that lhe book was not written about this yeaL Moreover, this date is consistem with the presence in the Mukhla~ar of materials also found in the lbree contemporary Andalusian sources mentioned aboye. The lhird slep in the path lowards a proper identification of AI~mad b. Faris is to siruate him among the scholars who worked in al-Andalus (and, more precisely, in Cordova), at this lime. The only Al:unad b. Faris known in al-Andalus at this time is A~mad b. Faris al-Ba~r'i or al-Mi~r'i who was lhe chief astro[oger at Ihe Umayyad court of al-l:Iakam IJl4.

1) Thc lranslation of!he!he Quranic quotations (süraJ a/-AJftJm, 97 and sarar Yünus, 5) are taken from l.A. Arberry's translation, The Koran, Oxford, 1983. l' We have lWO exhauSlive surveys on !he Andalusian leamed meno The firsl is found in Avila 1985, 9]-180, Marín 1988 and Avila-Marín 1996: these three works give a complele IiSt of scolars living in al-Andalus from lhe begining of the 2nd/8th century lO lhe year 52011126, caken from a quile exhauSlive number of biographical sources. The sewnd, Balty-Guesdon 1992, is a doctoralthesis about !he hislory of Andalusian science

SulIayl I (200)) 112 M. Forcada

The year 371/982 fils very well with (he biography of AJ:unad b. Faris the astrologer, and with a significant period in {he history of science in al­ Andalus. A~mad b. Farís was in (he service of (he caliph al-J:lakam 1I (350/961-366/976) and, al Ihe same time, had sorne relation with al­ Man~lir b. Ah! cAmir 1S • It is well known [hal, a few years after al­ I~akam's death, al-Maru¡iir seized power in al-Andalus and, againsl Ihis background, the Mukhta~ar is perhaps the resuh, and the best iIIusITarían, of al-Maru¡ur's contradiclory paliey lOwards the culüm al-awá'il (sciences of Hellenistic origio), once he became dictator. Tú gaio sorne kind of legilimacy he lean! 00 thefuqaha', who had a great ¡nfluence in Andalusian society. Tú conquer their favour he made public gestures, one of which was the expurgalion of al-l:Iakam's library; a number of its books, in l6 particular lhe aSlrological ones, were destroyed . Bul al lhe same time al­ Man~ijr was a superstitious man and, even after his public rejeclion of l1 astrology he kepl astrologers in his service, as Prof. Vernet has shown , and conlinued to prepare his mHitary expeditions according to astrological predictions. Within Ihis framework, the singularily of Ihe Mukhta~ar as an Qllwá' book can only be explained in terms of adaptation. Of course, we will never know Ibn Faris's reasons for writing the MukJ¡tQ~arI8; but if he

lO lhe 51h/111h cenlury, wrillen on lhe basis of data afforded by, among others, hiSlorical and biographical sources, which contains Ihe mosl exhaustive Iisl of Andalusian scientiSlS lO dale. NOl a single A~mad b. Faris appears in Avila 1985, 93~180, Avila-Marín 1988 and Marín 1995, and lhis seems to rule out lhe possibility of finding anolher Andalusian AI~mad b. Faris living lhe cnd of lhe 5thl1llh century in biographical sources. On lhe olher hand, lhe only Al}ffiad b. Faris memioned in Balty-Guesdon 1992 is precisely lhe aSlrologer we are dealing wilh.

13 For a biography ofthis astrOloger, see Forcada 1993, 83-84 and Foreada 19%,776-777.

16 On this evenl. which might have laken place before lhe year 989. sce Fierro 1987. 161­ 162. and Balty-Guesdon 1992, 237-240.

11 Vemel 1990, 183-196.

11 In order to draw a picture of Ihe social background of lhe MukJllOfar, the following circumslances mUSl been laken imo accoum: - Ibn Faris worked and spent his life in al-f:lakam's coun. where he reached a certaín degree of innuence.

Suhayl 1 (1000) Astrology and Folk. AnrOflQfTl)' ... 113

had wamed [O write something 00 astronorny at that particular time when the atmosphere was extremely hostile he would have had lO use what we could call the Ma1i1d astronomical paradigm, defined by Ibn f:labib in his Risólaji l-Anwd' on me basis of Arabic folk astronomyl'. The Mukht~ar itself emphasizes mis aim of hiding astrology behind anwó', since this maner is introduced rather timidly at lhe end, wimoul any mentioo oC fulure prediction, and invoking an idea of its usefulness which allows [he amhor to ioelude il as another aspect of a cosmological description: aSlrological materials are a "mukhl~ar min al-mudkhal ild 'ilm al-nujüm wa-mimmti la yastaglmf'an ma'rijati-hi lVa-'i1mi-hi~ (an abridgemeot ofan introduction lO astrology and what musl necessarily be known aboul il).

2. The Muklltcu¡ar and the early AndaJusian ollwii' sources

When the Mukhlcu¡ar was wrilten, anwá'lilerature was by no means a new phenomenon in al-Andalus. By (he beginning of the 411Qd' Ibn Qutayba's Kildb aJ-Anwa' had been brought to al-Andalus and, before the end of me same century, Ibn Durayd's and Abli f:lanifa al-DInawari's works (Ihe lauer being probably the most complete compilation of Ihis genre) were also 20 l known • If we leave aside Ibn l:Jabib's RisiilOZ , the earliest AndaJusian

- Under me new regime. jI is probable !hal he occupied a similar post in !he

II In fael, as has been said, !his treatise calUlOl be eOllsidered an anwd' book. lbll l:IabTh's aim is not lO transmit astrooomical lore but !he teachings oí Malik on it, in order lO define sorne kind of boundaries for its praclice. To !his ene!. he summarizes asuonornit:al information but he does noI go deeply imo me philological and e!hnologica1 materials of Ihe anwd' genre. -'''"'' 114 M. Forcada

treatises on anwt7' and related materials appear al the eOO of the 41h110lh century by the hand of Abli I-l:lasan cAno b. Sa9d al-Katib al-Quf!:Ubi al· Andalusi, whose name is associated with tWQ important treatises: the aboye mentioned Calendar ofCordova and me Ki/áb aJ-Anwd' kept in ms. Malik Millf 2049, anributed lO a certain Katib Andalusi (provisionaJly identified wilh Abü 1-l:Iasan cAII b. Mu~amrnad b. al-l:Iusayn b. al-Kauani al­ Andalus¡~. who might be in faet the same cArib b. Sa9d. Even though I will expand {he reason for this attribution in a forthcoming paper, 1 will summarize 00 it here in arder lO establish the linles between (he work of cAfib, (he CaLendar and the Mukht~ar. In short, the rcasaos are (hese:

• The laqab • KtJlib al-Andalusr is lhe only dala lha¡ ¡he manuscripl affords of the aUlhor, and CAno b. Sa

- The treatise ellemplifies dale conversion wilh the 1st January of the year 973. which corresponds lO !he 23rd Rabi' 1 of the hi}rr year 362. This dale coincides with the tife of

- After !he rhelorical introduction on me firsl page (fol. 2a), !he lexl oí mis Kiltib al·Anwa' is almost the same as mal oí me Cokndor of Cordm'O in me prologue and shows a yeal number of very signiflCanl similarilies in !he following pages.

·100 al-Banna' al-Marrilrushi wrote a calendar based, according to his own words, in me anw,,'lrc:alises by

The problem of the composition oC [he Calendar was raised in me times oC Dozy and Simonet when [he treatise was discovered, and was analyzed

n Sezgin 1979,363-364.

II See!he biography of

10 See Forcada 1992 and 1998, 323-325 and 328. A.1trology and FoIk Aslronomy ... 115

25 by Pellat in bis edition of me work . ln me Arabic manuscript written in Hebrew characters edited by Pellat the only author mentioned is 'Arlb b. 26 Sa9d • However, a Latin translation of me Calendar attributed to Gerard of Cremona states that the author is Harib jilii Zeid episcopi quem composlIil Mustansir imperatorio This faulty sentence was reconstructed by Pellat as follows: Harib filii {Ud liber cum libro Rabifil;,J Zeid episcopi quem composuil Musla/lSir imperatorio The reason was not only to recover the complete semence but lO explain the presence of the Bishop of Iliberis Rabi" b. Zayd, a prominent member ofthe Umayyad court, in the supposed Lalin versioll of cArlb's book. This implies a dual aUlhorship of the Calendar which would accounl for the fusioo of Latio/Christian and Arabic/lslamic materials in its text. Briefly, RabI' b. Zayd may have wriuen the Mozarabic calendar ofsainl's days, which makes up a large part of the Calendar, and 'Arib b. Sa"id, a historian. physician and another important member of the court, may have been responsible for the section on the allwá' system. In other words, the Calelldar oJ Cordo'lla might perhaps have been the resuh of a synthesis of the Kitdb al-Anwd' by 'Arlb b. Sa"id (the Katib's treatise) and a calendar wriuen by Rabr'. AJ:unad b. Faris, as we shall see below, was aware of both 'Ar1b's and Rabr"s treatises t or, perhaps, of the Ca/endar. _ Another source c10se in time and space to the Mukh/~ar is Ibn cA~im's K. al-Anwá' wa-/-Avnina. This author was a member ofan influemia1 and Z7 learned family of Cordova • His biographical data, as well as his Iiterary production, allows us us to guess mat he was trained in the circle of Abü cAH al-Qali, a Baghdadian philologist brought to al-Andalus by the caliph 'Abd al-Ral,unan HIt who educated severa! generations of young 28 Andalusians . lbn 'A~im thus knew Arabic adab quite well. His anwd' book comprises qUOlations fram c1assical Arabic authors so that it is very difficult to distinguish it from any other eastern source. Only a very few

:u

3. The contents of tbe Mukhta~ar

3.1 The avninQ maleria/s

The Mukhta~a' begins wilh (he malerials Iypical of 3D aZJ1lina book, since ils first thirteen chaplers are devoted to time)!). These chapters can be divided ioto two seclions: one on the Iradilional Arabic lore (cilaps. 1-7), and the other on [he calendar questions (chaps. 7-13) which is mainly influenced by lhe Irealise of Katib/OArib and/or the Calendar 01 Cordova (chap,. 8-13).

3.1.1 Names 01 rhe days in rhe Jáhiliyya; "ames o/doy hours; names 01 lIighr hours; llames o/Arab mOnfhs; sacred momJJs (chaps. 1-5)

It is difficull to idenlify a particular influence in these chapters, due lO Ihe

19 1will follow the scheme propounded io Kuoirzsch 1983. 14-30. where the book is divide

JO l. Name of ¡he days in lhe Jllhifiyya; 2. name of day hours; 3. name of night hours; 4. name of Arab rnonlhs; 5. sacred months; 6. groups oflhree nighls aceording lO lhe shape oflhe moon; 7. rhymed proverbs about \he moon; 8. equivalence belween lunar and solar year; 9. name of

conciseness of rhe sryle. While the explanation of the names of Ihe days of the week in rhe Jáhiliyya and Ihe names of rhe Arabic lunar months (including lhe ones with a sacred characrer) consists ofa mere surnmary of 31 what we can find in several orher sources , chapters 2 and 3 on day and night hours deserve some commentary. Ibn Faris gives here a particular llame ro each oflhetwelvehoursofdayalld therwelvehoursofnight, which is something unusual in an azmina or a1/wó' book or even lexicographic treatises. These sources normally deal with the vocabulary expressing moments of day and night and periods of rime (a quarter of night or day, a third ...), wirhour an explicit assignmem of a name to an hour. Thus, lhe hour names seem to derive from an adapration of the general periods lO rhe twenty-four hour cycle: for example, if lhe cishwa is lhe period between the beginning and a quarter of the night, lhe third hour ofthe night receives this name, and lhe elevemh hour of day is named a~fl because this [errn expresses a period oftime after the ca~r. However, these hour llames have been brought to ¡ight in a forthcoming paper by D. A. King, "On rhe Times of Muslim Prayer"n. King extracts five rabIes of hour names from several sources, sorne of them by comemporaries of 33 Ibn Faris • Our aslrologer gives a list of day bours and a list of night hours, in which sorne of Ihe names seem lO have been misunderstood by the copyists. The lists mosr similar to lhese two are the ones attributed to Ibn RaJ:¡IQ, a Meccan legal scholar who flourished in the 5thlllth century, so we must assume Ihe exislence of cornmon a source prior to Ibn Faris. In any case, the lists of both Ibn Ral~lq and Ibn Faris coincide very weJl

JI See Kunitzsch 1983. 14-15, note 6; Farra', 41-5J; Qu\rub, 114-115 and 126-131; Abii

3) The most ímportant are: an umitled work on folk astronomy by Mu~anunad b. RahTq (5lh/XIlh century); lhe encyclopaedíc lreatise Niháyat al-cAmbo wrítten by al-Nuwayñ (d. 1332), who quotes ¡he Egyptian granunarían Ibn al-NaJ:ll:llis (d. 950); the Kil(ib al­ Kh~á 'i~ wa·l-MuWálQfla by lhe philologíSl Hamza al-Isfahani (ca. 893-970) and lhe Kililb Fiqh al-Lugha by al-Tha'atibi (ca. 960~1038).

Suha~1 I (2000) 118 M. Forcada with ¡he vocabulary given by Ibn cÁ~im34, which. in turn, is probably 35 taken fram {he K. Tahdhib al-Alflif by lbn al-Sikkit . This can be seeo in the following attempt lo reconstrucl Ihe originallist by Ibn Farís, where Ihe names are commented upon according to Ibn al-SilckTl and lbn cÁ~im:

Ibn Faris's hour names

DAY

1.- Shuruq: No! found in either Ibn al-Sikkit or Ibn <Á~irn. probalijy because. like z.awdl or cllfr, il i5 a conunon name which does nO{ need explanation.

2.- Ra'd: Thc pcriod ¡hat cllcceds [he forenoon (4/l~d).

3.- MUlle: The elevallon of the moming (uiuww al-nahár).

4.- Br~ll(?): Tar~1I1 in Ibn Ra~Tq. No meaning related lO haur names appears in usual lexieoos. We mus! notice here lhe close relalion oC lhese IwO words wilh the [con rarajjul. (rom Ihe expression tarajjalal al-shanlS (defined as

5.- M'rrO): The correcl reading should be hajfr, given by Ibn Ra~iq, which means shortly before midday.

6.- Znwál

7.- Zahfra: Midday in summer or lhe momen! whcn the sun is aboUl lO reach ilS highest poinl. Ibn Ra~lq gives ?phr.

8.- JUllii!l: [canOOl see lhis word in Ibn al-Sikkil; it was probably laken from an cllpression

).O Ibn

S

which appears in Ibn <Á~im (p. 29): al-dulJUt! wa-l-dulUk, inna-h/lmt1jun/Ü} al­ slIams li-I-mngfb.

9.- Abrád: Perhaps a corrupl form of al-aJmuit1ni, Ihe moming belween daybreak and sunrise, or Ihe the two cold periods of lhe day, al dawn and in Ihe sunset (see Lane, s.v., Ibn al-5ikkrt, pA2? and Ibn<Á~im, p. 30).

10.- 'A~r

11.- A~11: The '~r or a slightly billater.

12.- Mutfi/: Taken from lhe ell:pression anta murJil, which means "you are in Ihe rafa/" or the time between <~r and sumel. Ibn RaJ:lTq gives rajal.

NIGHT l.· Gnsaq: The entrance of lhe night

2.- Fallma: The beginning of the night, belween !he firs{ and {he lasl '¡sM' as Ibn 'Ásim (p. 3i) quotes from Abü

3.- 'Ashwa: The interval belween the beginning and a quarter of Ihe night. Ibn RaJ:liq also gives had'.

4.- Had'a: About a qual1er oflhe night. Ibn RaJ:liq also gives hnzf.

5.- Suwd": On Ihis termo which means portian of the nighl. or third or quarter ofthe nighl, see Lane s.v.: it does not appear in Ibn al-Sikkrt or Ibn 'Á~im, where Ihe lerms givcn are SI~W and s1'"II-'I1', with !he meaning ofquarter of the nighl. In lbn Rahiq, surtf',

6.- Ji(u)tú}: When Ihe sun disappears and!he outlines oflhe earth fade away. Ibn Ra!?iq also mentions jnwt..

7.- /lwlf(?): The correcl reading should be hlll.f (Ibn RaJ:liq), which means a half of Ihe nighl according lO Ibn al-5ikkil (p. 412), a third of the nighl according lO Ibn 'Á~im. and even a quaner according 10 Ibn Ma~ur's List1n s.v.

8.- Omilled Perhaps the word dahl may be added here, froro the ell:pression 'muta dahl min al-Iayl (Ibn al-5ikkil, p. 413), which means Ihatlhe greter pan oflhe nighl (~adr) has passed. Ibn Ra~iq mentionsjuJuna and 'a(ns.

9.- Hra(?): The correcl reading should be buhra (lbn R~iq), from buhral al-Iayl. this is,

Suhlyl I (1000) 120 M. Forcada

when only remains a third oí (he nigh! (Ibn al-Sik:kft, 411).

10.- Hazi': Perhaps thís tenn has beco used hcre in lIS sense of third of the night. aiming to clIpress a "remaining" lhird, bul lhis use 15 nol auested by me sources. In Ibn Ra~iq thcre is a closely related word, hadt' (1), and suhra.

J 1.- Znlfa: Hour al which night approaches day or vice versa. Ibn RaJ:liq also mentions sudfa.

12.- Sahar In Ibn Ra~Tq, bulja.

3. J. 2 Groups of three nights according fO lhe shape 01 n/oon; rhymed proverbs abou! rhe moon (chaps. 6-7)

80th chapters are devoted lO Ihe perception of moao and how its cycle was understood by Ihe Arabs36 , In chapter six we find [he names of three night periods in which Ihe Arabs divided Ihe thirty nights of Ihe lunar month, according 10 Ihe aspect of Ihe mooll (for exemple, the first three nigh(s are llamed gurar, because the moon looles like a white spo! on a horse's face or gurra). Several sources include these llames, the oldest of them being the Kitáb al-Azmina orQu~rub, the Kitab al-Ayyam wa-l-Layiílrof al-Farra' J7 (both of them mention two different sets of names) and Abü CUbayd . A philologist of Ihe next generalion, lbn al-SikkTt, seems to have combined these five series in his Kiliíb Tahdhio al-Alfií~ in a single list of twenty-olle names which is the most complele of aH. Perhaps Al:J.mad b. Faris, and his Andalusian contemporaries, cArTh and lbn cA~im, reproduce lbn al-SilckH's lisr, albeit not complerely, and committing sorne rnistakes (lbn Faris's list cOlllains the greatest number of errors).

;6 On bolh subjeels, see Foreada 2()(X).

37 See QUlrub, 95·97; Farra', 58·59; Ibn al·Sikkll, 403; Ibn QUlayba, 135; Mas

Suh>y1 I (2000) Astrology and Folk Aslrollomy . 121

I. al-Sikkft:

I gurarlgurrlqurlJ; 11 nujallshuhh; III/I.l$tflwharlhuhar; IV

J gurar; II /lujallshuhb; III /lIstflbuharlbu/r (?); IV

Ibn <Ásím:

I gurarlgurr; U Ilujallshuhb: III /I.l$tflbulzarlzuhar; IV

Ibn Faris:

I gurar; JI /lufal; ru shuhb; IV 1Usiflbuha; V "lIShar; VI M!lzuhr; VII durti'; VIII ~/(/ntidislqlú.Ulm¡9; lX da 'Mi , X malftiq

Even though neirher of the Andalusians acknowledges his source40 , their dependence on ibn al-Sik.kH seems possible because they mention 41 synonymous names which are grouped only in Ihe Tahdhib . Chapter seven deals with the rhymed proverbs by which Arabs expressed how the Illoon increases the size of its disk and the time of its visibility each night during lhe firsl pan of the month, It is a son of dialogue between a person and Ihe crescent (or simply an interpellation 10 the

JI The varíanl dur", prescm in severa! sources bUI nOl in Ibn al-SikkTt, was probably taken fmm Ibn Qutayba's Ki/ab aJ-Anwt'l', which is anOlher of Ibn 'Á~im's sources. l'J And maJ.IÓq in Sipahsalar ms.

010 As we have seen, Ibn 'A~im menlions lhe TaJuJhi"b. (see aboye n. 35) bUI omilS il in his chapler on lhe periods of Ihree nighls.

'1 This is lhe case of lhe groups nujaJlshuhb for lhe firsl group of nighls, IUSá'Izulzarlbuhar for lhe third or da'ádi'lqu1}am for lhe nínlh. The olher sources, wílh some small cxceptions (e.g., ¡he pair Ilu/allshuhb is also given in ¡he firsl Iisl of Farra'), give onl)' olle of lhese names in the corresponding gtoup.

Suh:iyl I (2000) 122 M. Forcada creseent) in which me lalter is asked about its qualities:

"md anla ibf/O krylata),n?llJadíJ..U amalayn/bi ktJdhibin wa-mayn"} ("What are yOll. SOfl of two nights? 1 am lilce !he chal of two )'Ollog slaves wh() exchange Hes and falsehood")

Usually. (he soueces give only proverbs foc (he first ten days of the lunar month, and only in a few sources do proverbs appear roc Ihe rest of lhe month. In this case, we can raise serious doubts a~ut (he authenlicity of mese twemy proverbs, since their style. rhythm and meaning are very different from the firsl ten. Here Ibn Faris introduces several peculiarities which cannOl be found anywhere elseo, beginning wilh sorne hitherto unknown proverbs: the second given in (he fourth nighl (al--qamar Ji+ arbif/lJa~abu ummi TUba) which makes liule sense lO me and may be a corrupl version due lO copyisl's errors; rhe second of the sixth oight (Id yuqd/u ayna sirta/in shi 'ta q~~artalin shi 'ta zitta), rhe style of which differs from the rest of the proverbs, aod the secood proverb given for the eighlh nighl (al-qamar li·thamán/iltaqá al-ntyán), which retaios the prosody and style of the rest of the proverbs. lo their arrangement, Ibo faris adopls a SOft of iotermediate solution between the aulhors who take ioto account only ten nights and lhose who coosider the complete mOnlh, by giving proverbs for the firsl fifieen. To explain lhis unusual solution, he slates afler lhe last proverb mar:

42 This means that in the second nighl, thc moon remains onIy a shon time in thc sky. Iilce two slaves who are very busy and have no lime to have a conversation. u 1ñe main sources of these proverbs are; Qu!rub. 93·95; Farra' . 62-64; loo al-5ikkit, 395· 3%, following Abu zayd; Ibn Qutayba, 131-132, following Abü zayd; Mas"udi, 351­ 352; Abu ~Umar al-Zahid, 14b-15b, fol1owing Ibn al-Nrnbi; Ibn <Á~im, 21-23,.following Abu Zayd; MarzuqT. 2, 60-61, following Abu t:Iatim al·SijistanT, who, in his tum, takes Ihe proverbs of the firsl len nights from Abu Zayd, and gives no source for the proverbs oflhe nexltwemy nighls; Ibn Sida, 9, 29-30, following Ibn al-SikkTt; Katib AndalusT, 6b; al-Suyu!T, who fol1ows Farra' (2, 527), and also Abu 1:15tim al·SijistanT (2. 530·532). 11 also appear in Ibn Ma~r's Lü"n at·rA,ab and al-Zubaydi's Tdj al_

"Then !he calculation comes bact 10 !he end of!he 1TIOOIh. fOl'" !he founcen (nights) which remain are JUSI. lite !he past fourteen and il is also said lhat the mineen remaining (nights) are juSi lite !he passed mineen unlil !he entl of!he month, ir il is God's will-.

From Ihis SlatemeOl, we may wonder whelher Ibn Faris quotes an unknown (al least lo me) source whieh has compiled proverbs for only half of the month. In any case the proverbs he gives for nights eleven lO fifteen are the same (wilh minor differences) as Ihe ones we can find in Ihe sources which consider Ihe whole month. On Ibis bases, we may also wonder if lbn Faris mighl have tried to til Ihe traditional maeerials into an astronomically coheren! framework, which consists in Ihis case in Ihe symmetry of lunar visibiliey in bolh halves oflhe monlh. The adaptation of Ihese proverbs lO a fifteen nighl cycle seems completely deliberate since, while AbiJ °Vmar al-Zahid, quoting lbn al-A"rabT (seemingly the earliest author who galhers the proverbs for Ihe whole momh), gives "ramma al­ shablib wa-nta~af' ([my] youth passed away because nam] in ehe middle of che journey), Ibn Paris says "Iamma al-shabtib wa-IIqa{lfa al-lJisiíb" ([mYJ youlh passed away and lhe eount ends here"). Ibn al-Sikkil is Ihe only author who adopls a Solulion similar lO lbn Faris, since he menlions proverbs ror Ihe firsl len days, bul eXlends Ihis period untillhe thirteenth oighl wilh Ihis stalemenl: wa-huwa {al-hilal} iM rhaldrh cashara "multaqi{ aliar" (from me tenth lO me thirteenth nighl, me crescent is "who pieks up Ihe onyx")'U. Ibn al-Sikkit's proverbs also imply mal lhe firsl half of the month has been taken into accoum, since during me founeenm and fifteenth nighls Ihe full moao remains visible Ihe whole night, so it is not necessary lO coin'a proverb lO explain ilS aspecl and how long it remains visible.

.. MarziiqT and SuyíiF givc a proverb Ihe sense of which might scem similar lO Ibn Faris's one: Taflllnil a!-lamóm!wa-l1ajida[ a/-ayytlm ("1 am complctc, Dccause Ihe days passcd away"). But here nafidaJ scems more a rcfcrcnce to me tapic of "tcmpus fugil" than a Slatement that somcming is ending, bccausc Ihese authors proceed by mcnlioning me rest o( the prolo'crbs.

.., I.e. me moon's ligllt in mese days aUows pcople lO find onyx. • 124 M. Forcada

3. J.3 Calendar materials (chaps. 8-9)

The second seclion begins in chapler 8, which is a shon transilion where me aUlhor compares lunar year (Ihe year of (he Arabs) and solar year ({he year of (he tAjam). However, inslead of deepening in lhe astronomical aspects oflhis question, Ibn Faris introduces a fiscal maner with a selllence to a cenain extem obscure: "Fa JI kulli thaltitha wa-lhaláthrna sOllota". lunkasaru SOllatlm qamariyyaum lIJa-Id y"ijadllla~hti khariijun wa-I·tillatu sonolll izdiltifin46". The key 10 understand this sentence seems to lie in Ihe word "iuJiltij, which I have only found in Fagnan 1923, S.\I., wilh lhe meaning oC "conversian of Ihe lunar year to solar year (la~lwt1)". This vague definilion may be precised with Ihe explanalions thar Fagnan gives in the lerm "khardr. We find here Ihe distinClion belween Ihe adjeclive khardji applied to Ihe year, and lhe adjeclive hifdlf. Salla/ khardjiyya means solar year wilh lhe sense of Ihe fiscal year in which the khardj may be collecled, while ilUdir alludes lO the taxes payed during Ihe ordinary year which do not charge the land producls. Ta~/lv(/ al-sa"a, a synonime of izdiláfaccording to Fagnan, consisls of lhe supression of ayear of kllaráj in a cycle of tbirty-three lunar years in order (O obtain an equivalence between the fiscal solar year and the lunar year. From theses premises, the sentence quoted above may be lranslated as follows: "every thirly-three years, a lunar year is supressed so tbat the khartij can not be coJlecled during it, and Ihe reason for Ihis is ayear of conversion [of Ihe Ihe lunar ordinary year eycle 10 a solar klulrdjfyear cycle"], Chapter 9 on Ihe monlhs is devoted to Ihe varied events which oceur each month. The lopies dealt wilh in Ibn Faris's MlIkhl~arare arranged according la Ihe following plan, repeated eac.h monlh wilh liule variation: - Latin name of the month and [he number of its days - Dala relaled to elimate and physical events - Botanical, agricultural and zoological information - Medical information

.. In the manuscripls wc: read wa·/d 'Ula instc:ad of "''Q·I·~iIIa. Evc:n though this solUlion may rM)( be: thc: bc:sr possiblc:, il gives sorne: sc:nse lO thc: proposilion (as wc: shall sc:c immc:dialc:ly) withou¡ having rc:ooursc: lO a "lulio diffidlio," . AstTOJogy and FoIk Anrooomy ... 125

• Astronomical information (day length, entrance of the sun in the signs, according to the ahl al·mumtaJy:m, the Sind Hind, and (he ~method of Hippocrales and Galen ~ lO mark the beginning of spring, the qibla of Cordova). Beginning with lhe easiesl of the lhese subjects, what we can call ~medical infonnalion" consists of a simple description of the qualities of Ihe month, its relation to Ihe theory of humours and some dietary advice according to the characlers of Ihe month. Ibn Faris's text, a mere copy of what we can find in the Calendar and CAríb's treatise, adds nothing new [O our knowledge. The case ofthe astronomical materials given in the chapter is sligh(ly different. lbn Faris's data for day length resemble only those in (he Calendar. Though his values are similar lO the Calendar's, the information is given in a different way: the forrner offers Ihe day length of the first and last days of the rnonth, while the Calendar mentioos the firsl day and the middle of Ihe month. For his part, lbn Faris gives values for daily varialion, i.e., how much the day length per rnonth increases or deereases. The values of Ihe Calendar, which may derive from Rabi" b. Zayd's K. Taf~11 because Ihey are not memioned in Katib Andalus¡¡eAríb's Irealise, are largely correet and Ihey seem lO have been oblained by trigonomelrical procedures'". Even though most of the numbers given by Ibn faris may have been ahered by copyist's errors, il seems clear Ihat they have been taken from the Calendar or, in this case, from Rabr b. Zayd's treatise, since the coincidences are quile evident. The values for daily varialion may reinforce (he link with the Calendar. If we apply mero to Ihe complete monlh by multiplying these ratios by the number of days ofa whole momh. they are wrong in almost al1 cases. But these rarios work quile well for the values of the middle of the momh only given in the Calendar, recalculated from the length ofthe first day ofeach momh given by the Calendar:

01 See Sams6 1983. 130-131. where me rttalculation o( me dala offered a result very similar to the ColmdllT. 126 M. Forcada

Date Ibn FaTis ce Recalculated values"

January (d. ¡ner.: ¡m 15') 1.. 9; 30 h. 9; 30 h. 15" 9; 48 h. 9; 47, 30 h. 31st 10; 20 h. ID; r.n, 30 h.

February (d. IOCr.: 2"') 1'1 10; 14 h. 10; 20 h. 14th 10; 45 h. ID; 46 h. 28th 11; 14 h.

MaTch (d. Iocr , 2· 30"~ 1.. ll;24h. 1l;Z4h. 16th 12 h. 12; 01,30 h. 31st 12; 40 h. 12; 39 h.

April m (d. ¡ocr : 2 ) 1.. 12; 42 h. 12; 40 h. 16th 13; 10 h. 13; 10 h. ]{Jlh 13; 45 h. 13; 38 h.

'" Le., lbn Faris's ratio multiplied by the numl:ler of days, added lO Ihe day [ength of ¡he first day of (he month, according to the Calendar.

49 The Mukhl~ar gives here a quarter of a tenth of hauf, equal to 1m30"', which is clearly a wrong value. The correcled figure 2"' 30' corresponds tO (he quarter of a sixth of hour given in (he syrnrnelric month of September.

Suhayl I (2OOQ) Astrology and Folk Aslronomy . 127

(d. ¡ncr.: 1'" 3os») 1" 13: 48 h. 13; 48 h. 14th 14; 10 h. 14;7,30hll . 31st 14; 30 h. 14; 33 h.

June (d. incr. not gil/en)Jl 1" 14: 30 h. 16th 14; 40 h. 1·7th 14; 42 h. JO" 14; 30 h. luly (d. decr.: 1'" 30') 1" 14; 28 h. 14; 33 h. 16th 14: 15 h, 14; lO, 30 h. 31 st 13; 56 h. Sl 13; 48 h.

August (d. decr : 2'") 1" 13; 54 h. 13; 50 h. 16," 13; 20 h. 13; 20 h. 31st 12; 54 h. 12; 50 h.

September

.10 lbn Faris's mss. mentions only a quarter. The correction proposed here. a quarter of a tenth, is consistent with the I/alues for daily decrease in luir. '1 1t seems Ihat A~mad b. Faris has considered a 15 day lapse (= 14; 10.30 h.) instead of 13.

32 Qf course, day length increases until the solstice. and Clecreases from then on. lJ Ibn Faris gil/es 13 hours plus 9/10 of hour and a 1/3. This may be corrected by considering thatthe last third is a third of a tenth. equalto 13; 56 h. (13 hours plus 9/10 of hour plus 113 of a l/lO of hour), which is consistent with the I/alue gil/en for the 1st Augusl.

Scliayl 1 (2000) 128 M. Foreada

(d. decr.: 2- 30' 'o 12: 50 h. 12; 40 h. 12; 12 12; OS" 3O

O''''b« (d. dec.: 2'") ,,, 11:30h. 11;30h. 16th 10; 55 h. 11 h. 31st 10: 24 h. lO; 30 h.

November (d. dccr.: 2"") ,,, 10: 04 h. 10; 15 h. 15th 9: 50 h. 9; 47 h.. 3O

--,'o 9: 30 h. 9; 20 h. 21st""' 9: 18 h. 3O

From (hiS table it can be deduced that Ibn Faris probably had the values of the Calendar al his disposal and used Ihem to extraet (he ratio of daily variation, albeit wrongly. He errs through considering (he daily variation as ao arithmelical funclion, and applying fOf (he complete month what was

,. A greater similarity to lhe value given by ¡he Calendar should result if we recalculate from ¡he 12; 50 given by Ibn Fliris fOT the first day. BUI SamsÓ's recalculation gives a resull closer lO lhe Calendar value (12: 41; 41).

» lbn Faris's mss. give II hours plus 5110 of hour and a 1/2. This last half must be understood as a half of a temh. which gives 11; 33 h.

,. Ibn Flris gives 9 hours plus 5110 of hour and a 113. This may be understood as 9 hours plus 5110 of hour plus 113 of a 1110 of hour. which gives 9; 32 h. -,""'" Astrology ami Folk Aslronomy . 129 approximately COrreCI only for a half of il, wilhout taking imo accoun! Ihat he had to deal with a trigonomelrical function. This kind of malhematical inaccuracy may not have been infrequent among professional astrologers, since (he famous mathematician and astronomer lbn Mucadh often c 7 complains of ir in bis Kiliib ma!ralJ al-slulii tif • The dates of emrance of the sun in lhe signs following lhe MumtalJan and the Sind Hind, as well as the "method of Hippocrates and Galen" to mark the beginning of spring and autumn are almost coincidem Wilh the ones of the Calendar and Katib Andalus'ilcArib's treatise, wilh small S8 differences :

Ibn Faris Calendar 'Ano Mum SH Mum SH Mum SH

February (Pisces) 13 19 13 19 13 17

March (Aries) 15 20 16 20 16 20

April 15 21 15 20 15 20 (Taurus)

June 17 23 18 23 (Cancer)

July 18 2. 17 24 18 25 (Loo)

AugusI 18 24 18 23 18 22 (Virgo)

October 13 24 17 22 17 22 (SCorpio)

~7 Sce fOT instance, in lhe manuscript of lhis treatise, Bib. Medicea Laurenziana, ORo 152, fol. 75 r. 1 owe Ihis informalion to Josep Casulleras, who is ediling ihis work. se The momhs in which there are no discrepancies are not given.

Suluyl I (2000) 130 M. Forcada

November 16 16 17 '1 (sagiltarius) l'

December 16 1'" 17 21 17 ,. (Caprícom)

The ¡nconsistent values (19), faund in aH the three works, aceDun! for slight1y more than 27 % oC ¡he total possible entries (69), which is 001 significant enough to suppose tha! Qne oC the authors used a source different from the others. In this 9th chaprer rhefe is more relevant astronomical ¡nfarmarion: the reference lO [he arrival oC the winter solstice 00 the 16th day oC December, and [har {he rising poio! oC the sun 00 the horizon al lhar moment determines rhe direclion oC the qib/a in Cordova. This qib/a is a1so mentioned in other Andalusian sources611 bul ir appears for the first time in Ibn Faris's text. The direction oC rhe rising sun in Cordova atlhe winter solstice means a direction of 300 50mh of East, a relatively inaccurate figure since Cordova's qibla is about 10" South of East. It seems lO have been used in accordance with religious traditions broughr lO al-Andalus from the Maghrib, since it is the direction of the qibla in (he great mosque of Qayrawan according to the aUlhorilY of Sa~nun61. More complicated is the question of the data referring to climate and physical events, and rhe botanical, agricultura! and zoological information. Apparemly, Ibn Faris' materials coincide, often word by word, with the information given in the Calendar a( the end of each momh under the general title of mimmá lá lam YUII~am (alá al-jadwal wa-lam yudkhal Ji rhiqáJ al-ayyám, which can be translatecl as "what has not been arranged in the table or included in the information assigned to a concrete day". The

J9 This value, completely mistaken, was probably caused by a copyist reversing lhe order of ¡he figures.

60 Ibn Khalaf al-Muradi in his Kirab al-Arra,; its equivalent direetion (30" South of East) is given in the aSlrolabe treatise by lbn al-~afrar (King 1978,370-373 and Sams6 1992, 62).

61 See Rius 19%,807 and Rius 2000. 146-/48 on this queslion.

SUh>yl 1 (2000) Astrology QluJ Folk. Astronomy ... 131 majority ofthese ¡tems can also be found in cArlb's treatise, but distributed over several paragraphs, with liUle internal unity. In turn, lbn cÁ~im also gives a text similar to the Calendar and to Ibn Faris's Mukhta~ar in the ¡ines devoted to Andalusian marerials added at rhe end ofeach month in the Qawl Ji l-shuhar (pp. 45-94) of his Kitáb al-Anwá '. The coincidence of (hese four sources rnight suggest that the text of (he Calendar, often a surnmary of cArlb's book, was already fixed when At.unad b. Faris wrote his book (about the year 371/982) and was known in Cordova because Ibn Faris and Ibn cÁ~im also quoted it. On the other hand, in sorne cases the texts of lbn cÁ~irn and lbn Faris coincide in giving data not mentioned in the Calendar among information tha! is nol assigned to a particular day. Tbis can be seen in a comparison of tbe paragraphs corresponding to the month of January, where tbese items of information are underlined. Tbis example also sbows tbe aforementioned sirnilarity of tbe Andalusian sources:

Calendar (p. 37):

Warm water is found in rivers; the vapor escapes form the eanh; the sap flows in wood: birds are paired off, and bIIlansrfalcons slay in lheir neslS and begin lO incubale: horses graze in sown fields. cows give binh and milk is copious; goslings and ducklings appear; [all the trees whose fruil contains al nUl as wel1 as tom branches are planted and the stakes [to help growingJ oHve trees and pomegranale lrees and similar trees are set; lhe firsl oarcissus bloom; lrellis of early grapevines are pruned, as well as the plants [whose fruit] is no!: eaten; !he rijla (Ponulaca Oleracea L.) is sowed and sugar cane is harvested; lemon and carrot preserve are prepared, as well as sour lemon syrups.

Ibn Faris:

Jaouary has thiny-one days io which !he "black nights" take place aod warm waler is found in rivers. lhe vapor escapes form the eanh,!he sap flows in wood; [alllhe trees whose fruil cootains al oul such as the walnUl, almond, pistachio and hazelnul. as well as tom branches (as is done in quince tree) and lomo in mss.] tree as well as similar species are planled; grapevine pruning begins in lhe Sahla: onions selecled for sowing are planted: the palm Iree named by Ihe Anlbs fusil is transplanled; sugar cane is harvested; narcissus are found; birds are paired off, goslings and ducklings, and balmrsf falcons slay in Iheir neslS; cows and sheep give birth and milk is copious; horses graze in sown fields, male camels are excited and, for the Arabs, it is the suitable periad [for the camels] to give binh: slorks and winter cranes reluro; lemon

Suhayl I (2OXl) 132 M. Forcada

preserve Is prepared, as weJl as SOUT lemon syrups, and carrol preserve.

Ibn <Á~im (Ibn <Á~im 1985. S 1-52; Porcada 1993, Arabic text, 13-14):

In ¡he new moon of Ihis monlh [he third

Three of me five underlined items are assigned in the Calendar to a specific day of January: "black nights" (21st), planting of onions (12th), fasfl transplamation (18th); lhe specificalions of the trees whose fruit contains a nut is nOI given in the Calendar, but appears in ~Arib's treatise (fol. 10 b), even though il does nol coincide emirely (CArib mentions walnut, almond, plum and pislachio); information aboUl cranes, storks and swifts is nOl given either by Ihe Calendar or by cArm in the month of January but in February (CArib, fol. 13a-b, in the 10th and 16th, and Ihe Calendar, p. 49, among lhe infarmation not assigned to a day). The reasons for the coincidences between Ibn Faris and lbn eA~im in OIher months are probably no more lhan a textual transmission, but we cannot entirely rule out sorne kind of mutual influence or the use of a cornmon source other than from the Calendar text already edited, because as we nOled aboye, both aUlhors ¡¡ved and worked in the same circle, perhaps al the same time.

3.1.4 Dates and eras (chaps. 10-13)

These Ihree chapters deal with the mOOlhs of the solar year according to three different eras. The first one considered is the year of Christian Andalusians, Cajam's year in words of AJ:unad b. Faris, which corresponds

Suhayl I (nKl) Asfrology and Fo/k ÁSfrooomy ... 133 lO Ihe ldr,-k11 al-~ufr or Hispanic era. He correctly says lhal it starts in 38 62 S.e. and adds [ha! it began in lhe Ihird year of Augusrus's reign . The second one is the Syriac (Seleucid) year, which corresponds to Alexander's era. The third one is the Persian year, computed according to Yazdajird's era. To illustrate the equivalences of those eras wilh Hijra 's time, he converts lhe first day of the Ihree calendar years which correspond to the hijrfyear 371 (981-2 A.O). In the three cases, the resulting hijrrdate is correcl:

1st January 1020 ~ufr Sunday 2nd Rajab 371 1st Tishrin 1 1293 Alexanuer 281h Rabf 1371 (day of lhe week not given) lSt Afrurdin 351 Yaldajird Tuesday 22nd Ranrat!i1n 371

As I said before, this is most unusual in a Kitdb al~Aflwd', but it is very conunon in aSlronomical and aSlrological texts; for instance, in the Zl) of Kllwarizmi~Maslama, the firsl chapters are devO!ed lO eras and date 63 conversion . The only parallel of Ihese chaplers is found in cArlb's Kitáb aJ-Allwd', where in fols. 7a-b there is also a mention of the Hispanic era (also considered here as the era used by the Cajam) alongside with Seleucid and Incarnation eras. As in the other calendar materials (see aboye 3.1.3) Ihe influence of cArlb on Ibn Faris can also be seen.

3.2 Lultar mallsiolts, slars altd allwii'

In the next chap[ers, Ihe aUlhor enters Iheallwd' genre proper, dealing wilh Ihe stars that detennine lunar mansions, their risings and seuings, the rhymed proverbs coined for Ihis purpose, and a descriplion of the stars which surround the lunar mansions. Chapter 14, in which [he aulhor enumerates lunar mansions and their names, is the introduclion lo this

~ These three years mentioned by Ibn Faris are c10se lO the figure of four which can be deduce

Ü The three eras menlioned by Ibn Füis also appear in Khwarizmf-Maslama's ZlJ (Suter 1914, 1-7). 134 M. Forcada section.

3.2.1 Rhymed proverbs (chop. 15)

Chapler 15 is devoted to the explanation of lunar mansions. A few introducrory lines64 precede the explanarían of each mansion in which the author gives an oul1ine of its shape, [he day of its rising, [he mansion which seis al the same time, the duration and the type of the naw.<6. As for Ihe astronomical description of each mansian, Ibn Farís omits explanations of the asterisms' shape and [he number of stars which are usually faund in lhe majority ofanwli' treatises (for ¡nstanee, lbn Qutayba, "ArTh, and Ibn cÁ~im). He reduces it to a simple drawing in which poims represent stars (these drawings are similar to lhe anes extant in lbe Calendar and cArlb's treatise). The dates of mansion risings and settings coincide, more or less, with (he ones given by ¡bn Qutayba's Kitáb al­ Anwa .066. Here there is another parallel with CArTh's treatise, since Ibn Faris shares with him the corrections of Ibn Qutayba's dates. The coincidence of the three sources is almost complete67 in 17 of the 28 dates, from the rising and setting of faif(9th mansion) and Sacd Buld on the 1st August, to the rising and setting of Scfd al-Akhbiya (25th mansion)

600 The generallrends of Ihe lunar mansions cycle are explailled here: the lhineen days lapse belween Ihe coincidence of the rising and selting of lwO asterisms of lhe syslem arKl Ihe next coincidence of the risings and settings of two other asterisms; ¡he Sun is always in conjunclion with the lhird mansion preceding the one which can be seen at dawn lO ¡he EaSI.

65 5ee Varisco 1987 on this subject.

M EXlracled in Pellal 1955, 32-33.

67 With \he following exceplions: - :falfrising and Sdi:J Buld setting: Ibn Qutayba and 'Arib, 1st August; Ibn Faris, 31s1 luly. - Jabha rising and Sád al-Ssfúd seuing: Ibn QUlayba and Ibn Faris, 14th August: "Ano, 13th August. - $alfa rising and Farg I sclling; Ibn QUlayba and "Arib. 91h 5eptembcr; Ibn Faris, 7th Seplember.

Suhayl 1 (2000) ASlrology and Foik. Astro"omy ... 135 and Zubra on the 25th February. In aH these cases, the lapse of 13 days between a coincidence of rising and seltings of two asterisms and the next is respecled. But the rising of rhe 26th mansion, al-Farg al-Muqaddam, coinciding with the setling of $alfa, is supposed to occur on (he 9th March according to Ibn Qutayba, and on Ihe 10th March according lo cArTh and AJ:unad b. faris. This would imply a lapse of 12 days in Ibn Qutayba, which is wrong, unless he had used a momh of February lasting 29 days. Ibn Paris considers a February of 28 days and thus Iheir dates differ from Ibn Qutayba's by one day from the 261h mansion lO the fourth, and by two 68 days in the rising of Shara!iin , The greater part of Ihis chapter is devOled to the rhymed sayings dedicated to lhe rising mansions69 .The corpus of these sayings was systematized by Pellat many years ago, foHowing Ibn Qutayba, MarzüqI and Ibn SIda (who reproduced [he verses found in Abü l:IanIfa al-DlnawarI lose amw:'i' treatise), QazwInI, Ibn al-Banna', and the proverbs of a late urjuza, probably from the Maghrib, published by Moeylinsky in tbe lasl centuryl(l, Since then, not much has been added to this corpus from other l sources unknown lO Pellat1 . Prom this poine of view, the work that offees most new informalion is cArTh's Kiltib al-Anwa " which gives proverbs that are not extant jn any other source, with a few exceptions also found in Ihe

61 lllakes place on the 16th March aeeording lO Ibn QUlayba, and on the 18th according to Ibn Faris and 'ATib. 69 JI is well known !hat lunar mansions are the objeet of several sayings in rhymed prose (sal), whieh depicl many aspeets of Bedouin Jife, supposed to occur al ¡he moment of stars rising. Several topies are eovered: the most frequem, wealher (idha !a/cfa Suhayl baruda a/-/ay//when Suhay/ rises, !he nighl is cold); Ihe consequences of wealher in animals (idha !a/cfa al-

10 Pellat 1955. On MOlylinsky's work, Les mansiOIlS lunaires des Arabes. Algiers, 1899, see Pellat 1955,40, n.6.

71 For instance. Ibn 'k~im's proverbs. wilh few varianls, were also known from olher sources. The edilion of Qu~rub's Ki!ab al-Azmilla or of!he Egyplian calendars (see Pellat 1986) has not offered many novellies. 136 M. Forcada allonymous source treated by Motylinsky. tArib's source being neirher ¡bn Qutayba or AbO l:IanTfa, he might have laken {hese proverbs from the losl Kitiib a/-Anwá' by ¡bn Durayd, the third trealise k:nown to the Andalusians 72 according lO Ibn Khayr's Fahrasa . Ibn Faris' rhymed. sayings are very similar lO the anes found in cArIb, and share with him masl ofthe proverbs nol extant in other sources. Finally, he adds a number of them which are completely unknown. The sayings given by rbn Faris which do nOl belong lO Pellat's corpus, or [he significam variants, are lhe following: l. Related lO al-Dabartin

(Id/¡a {alaca al-Dabaráfl) a) imra~a!al ai-s/¡uhbtin/bright stars fall

NOl mentioned elsewhere. b) malal al-girhtin/ rhe crows die.

•ATib. 23 a. gives 'arishat al-girbila (CTOWS are lhirsty). and MOlylinsky (Pellal 1955, 22)

11. Related to Haifa

(/dha (alaCat al-Hacfa) a~1Qbbü al-nJ wa-l-nulalthey [the Bedouins} lave the fields and searching for pasrures.

NOI memioned elsewhere. It is a variant from anolher proverb (Pellat 1955.22): rajaw'all al-nula ([lhe Bedouins] return from searching for pastures ).

n Ibn Khayr, 366, 376 and 377. Pellal 1955, 40, menti9ns lhe amvd' works by Th¡¡bil b. QUITa and Ibn Khurradadhbih as also extam in al-AndaJus, but he does not mention lhe source of lhis information. According to López 1990 (2), 202, the KilJb al-Allwú' wa­ Asmtf' al-Shuhür by AbU Is~¡¡q b. aJ-Zajjaj (d. 311/923) was also known in aJ-Andalus althis lime.

Suhayl 1 (WXI) Astrology (lJui·Folk Astronomy ... 137

III. Relared to Dhirtr

(ldha (alaco al-Dhirff) a) kanasar al-{.ibá' wa-l-sibl:t/the antelopes and beasts enler their hiding places

Also given by cArib. 24 a. It is very similar lO another one of Jawztl': Idha /alifa al­ Jawzij'l kMasat al-~bá'(Pellat 1955.22) b) qallal al-awjtrl [heTe is HUle pain.

NOl mentioned elsewhere

IV. Related to Zubra

(ldlla lalifar a/~Zubrah) a) ra(ibat al-nakhlahl [the dates] in palm trees aTe fresh.

Nol mentioned elsewhere b) (ábat al-tamrahlthe dates are good.

This saying also appean in Ibn 'Ásim, 82, and 'Arm. 27 b.

V. Related [O $arfa

(/dlla (aldar al-$arfall) a) imfarafa li-I-~aYf ~arfahl summer turns away b) kána li-I-kllarrfcaifal aUlUmn finds his turno

80th sayings also appear in "Arib, 29 a. with !he variant of

VI Related to ¡klrl

(/dha talifa al-Ik{¡1)

SulIayl 1 (2000) 138 M. Forcada a) sóla al-mast1lslreams flow b) kurilul al~maql11 resting places are hated

80lh sayings appear in CAn"b. 34 a. MCKylinsky a150 quotes il wilh the variant of nayl instead ofmat¡ll (pellal 1955,25). vn Relaled lO Qalb

(/dha lalda al-Qalb umtuniCa alJadhblone must abstain from agreable things.

It also appears in cArib, 34 b.

VIII Related lO Shawlah

(Idha ~aldat al-Shawlah) a) [óla al-layl tülahllhe night becomes long

Only mentioned by

A variant ofthis saying is roond in cAnD, 35 b:jiUa al~$Iú'd'jawloh_ 80lh sayings seem varianlS of me more common "ffja/iU a/-wl)"kh a/-bawlah" (pellat 1955. 26).

IX Related lO Balda

(ldha talda al~Balda) Uidda Ii-I-shitó' cuddalprepare your supplies for the winter.

Not mentioned elsewhere.

X Related to Scfd af-SlfOd

(/dha talda Sa'd al-Su'ilá) a) jara al-mil'ft I-Clidlthe sap tlows in Ihe wood b) dufi 'a al-mabnidl cold Ihings become wann -,- AsrroJogy and Foik Astronomy ... 139

BQlh sayings appear only in "Arib. 13 b.

XI Related to Serd al-akhbiya

(Idha !alaca Sacd al-akhbiyah) Ikhqarrat al-~alJárt- wa-l-awdiyahldeserts and val!eys become green.

This saying only appears in "Arib. 14 a, wilh the variant of shi

XIl Relaled to Dalw.

(Idha talaca al-DaLw) shabi

Not mentioned elsewhere. It seems a variant of the most common "rulaba aJ-lahwa al­ khi/ll'u· (Pellat 1955. 28). xm Related to Suhayl.

The case of Suhayl (Canopus) is slightly different. Even tl10ugh it does not determine a lunar mansion, it receives a similar treatment because of its importance as a seasonal marker. Perhaps for this reason, in addition lO several sayings coined to recal! lhe events associated with Suhayl, there are also some short fragments ofpoetry, usually in rajal. metre extant in anwii' sources. Ibn Faris also intercalates sal' and poetry and shows the following 73 novelties, in one case shared with cArTb's treatise : a) Ja 'a Suhayl bi-l-~urur wa-l-qazaC 11 Qad kuneu arju anjera-hu fa mJi nafaca

(Suhayl arrived with heat and tauered clouds 11 1 hoped for its best benefits bUl they did not come)

7J For the already known sajlfi'1t and verses. see Pellal 1955, 24; Ibn Qutayba, 58 and 71; MarzúqT. 2, 382; Ibn Sida, 9. 16.

Suhayl 1 (1(lOO) 140 M. Forcada

This verse in rajaz also appears in

(If Nasr falls and RidJ descends and Najm is in the middle (of the heavens), in this (momenl) happens the Su}¡ayl's rising.

This piece of saj' with an astronomical sense does not seem lO be fouod anywhere else. JI describes ¡he positions of three relevant slars and aslerisms. Nasr. ~'hich might be idenlified either with Nas, W(lqfla(l.l~;J LYfM or Nasr !d'jrlPa-y Aqui/.a~, Rid/(b-yft C')'Km) aOO Najm. !he Pleyades. precisely al !he lime of Suhayl's rising.

3.2.2 Stars

As already menlioned, chapter 16 deals Wilh lhe deseription of stars appearing in Ihe surroundings of each lunar mansion, which is ooe of the 14 most important topies of an anwd' book • lo this chapter, already studied by Paul Kuoitzsch7S , Ibn Faris gives important novelties. Since aD anwá' book usuaJly comprises Ihe quotations of the previous authors, one might expecl the MukJlla~ar to contain star descriptions c10se [O o[hers of the major sources, as is the case of cArTh and Ibn cÁ~im's Irea[ises, both

1< We must remember lhal amm' books are one of the fundamental sources of Arabic slar names. as it can be seen, for instanCe, in Kunitz.seh 1961. n Sec Kunitz.seh 1983. 23-25, whcre rne author edits this chapter. and 43 and passim, where star names are coociously sludied. A.m%gy and Fo/k Asrronomy ." 141

6 iodebted to Ibo Qutayba's Kitab al_Amva,1 . Ibn Faris's text is different fram either Ibo Qutayba or other sources 00 star oames such as tAbd al­ RaJ:Iman al-~iifi's Kitiib ~uwar al-Kawiikib (who quotes Abli l:lao'ifa al­ D'ioawar'i for Arabic slar oames), Marziiq'i's amvii' Ireatise, or Ibo S'ida (both authors who were al so greatly indebted to Abii l:lanifa in this subjecI)TI. lo contrast, Ibn Faris's text resembles a secondary Egypfian source, an anonymous calendar included in sorne rnanuscripts of the Qawiinrn al-Dawiiwrn by Ibn Mammat'i (d. 6ü6II2ü9?s. The similarilies between Ihe two sources in lhis regard were memioned by Pellat, who underlined the fact that they shared sorne star llames not found 19 elsewhere • But the similarities go far beyond the mere coincidence of some rare names. There are clear parallels with regard to the selection of the stars which follow the mansions in their rising, as well as the words used. Obviously, these descriptions do nol coincide with any olher allwa' source, as cao be seen in tlle following examples about two stars only preseol in lhe "calendrier long" and Ibn Paris (Kha~t4 and Ma~lii 'il/Ma~l{lfnil~. lbn Qutayba's text is introduced because a comparison ofthe passages taken fram lbn Faris and (he "calendrier long" with a "canonic" allwii' text will highlight the differences.

76 'Arib explicilly mentions Ibn Qutayba in his slar descTiptions. Ibn 'Ásim receives also lhe inOuence of Abii J:lanifa al-Dinawarf (Forcada 1993, 69-106).

11 See Ibn Sida, 9, 9·12, Marziiqf, 1, 186-189 and 1, 311-318, on lunar mansions aSlerisms; Marziiqi. 2, 374-378. on slar names. Il is useful lO remember here lhe similarilies belween 1bn QUlayba's K. al-AlIwá' and the extant fragments of Abii Hanifa's allwá' lrealÍse, which Icad us lO suspect Ihal Ihe lalter was copied by Ihe former (see Ibn QUlayba, inlTo

80 On Kh~áf (l!~t4 in the "calendrier long"), see Kun¡lzsch 1983, 68-70; on Ma~á)'il/Ma~ámil, see Kunilzsch 1983,72-73.

Suhayl 1 (2000) 142 M.Fo=

l Ibn Faris: ldiul !o.ltfa al-SharO!I'Jtl ,ald'o máa-Iul min ~}'ara/-shimlJi ÚlWkJJb mlUfí'yuqiiJulD­ hu t1I.Kh~~wa-huwa tJJIl4al-17wray)'tl _ min naIJiYQ/ al-jan¡¡b nujiim ,uqiiJu llJ·hu aJ-Baqar.

"Calendrier long" (p. 63): Wa-}'~la'"u nuTa-hu min al-jaba/ty najm nayyir mu'!;' yuqdJu la·lru aJ'1!Ufd! wa·min aJ-qibJa nujam mustadfra yuqiUu la-ha al.Baqar.

Ibn QUlayba (p. 18-20): Wa-ifd jlln¡b o{-shimill min al·Shara!ayn kawkab ~agr, yifaddu mo"a-hwnil CÚJyi1n"'" fa­ yuqdlu al-Ashrdt (...) wa-quddama al-ShorotQ}'11 kawkobllJlf bayna-M wa-ba)lna al-Hato yuqa/u la-ha al-AnfStln. jr-himiJ i'wijt1j". . .

11 Ibn Faris ldha rallfa al-Dabaran !oWa qablo-/ru al-~'qo wa-hum4 najm4n fogrranft-mil bayna al-1ñurayyll wa-J-DabardJI wa-!old'a min "illJiyllJ aJ·shim4i Iha/mlra kawakib /f-lra 'wijiij tusamnuf a/.QoJii'if wa-hiya kDwt1kib mi" aJ.~An4q .....a·mi" nalJiyat a/:ianiib aJo Amab wo.hiya tulHfQ/ IcDwdJcib 'alD miJhDl aJ·Julla wa-tusamnuf al.Mal!ii'il.

"Calendrier Long" (p. 71-72) Wa-yO!la'"u IJidd'a-hu ~'dkib yuq6lu la-M a/-Saqa, wa-y~úfu mtfa-M ~r ID-hu min al-jtl1HlJfnuj¡¡m thal4Jha mw!,-'ajf.hii fwijaj tusamnui aJ-Qalii~ wa-min niilJiYal al-qiblfarlHfal !aA'dkib !aA-ira, 'al aJ-Jabhil Wil-YUqii1U iil-Irii aJ-MaI!iimil.

Ibn QUlayba (p. 40) Wa-ooyna yaday al-fJabartJn ko.wrJkib kiuhIra mujtanr¡fa JI-M kawkabáni faglrtJni yakMtW an yatamdsstJni fi-qurb nuJ bapra-hIl, taqalu al-A'rab Juund Kafbu-hu wa­ yuqt'Jlu fi-l-bawtlql hiya Qj{l2fu-h~.

'1 Almos! the same words are quoled by Ibn <Á~im, 59. A similar description, auribuled lO Abíi J:lanifa appears, in lbn Sida, 9. lO, and MarzüqT 1. 187, bUI here the second asterism is named Ubay$tJn.

u As in lhe previous example, almosl!he same words are qUOled by Ibn <Á~im, 67, and a similar description, attributed lO AbU f:lanifa appears in Jbn Sida. 9, 10 and Manuqi J. 188. Astrology tJJJd Folk Astrorwmy ... 143

This evidem relaLion belween Lhe IWO lexls a1lows US lO speculate on Ihe common source of Ibn Faris and me unknown Egyptian author. Lacking consistenl infonnation about the -calendrier 10ng M, PellatlJ guessed that, given Ihe probability mal 'Arm (here considered me author of only Ihe Calendar o/ Ccrdova), was working with Egyptian calendars, il was possible Ihal Ihis Mcalendrier 10ng Mderived from one of Ihem. The slar names of the Mukht~a,A4 seem lO confinn Ihis suspicion. To hypothesize a little funher, we might link these Egyptian calendars wilh Ibn Faris, since one of Ihe nisbas auributed lO him is, precisely, al-Mi~r¡&. Thus, there is Ihe possibililY Ihat lbn Faris had direct knowledge of Egyptian calendars.

3.3 Astrology (chaps. 17-23).

3.3. J The astrology o/ lb" Fáris and his Andalusian comemporaries

As explained above, me last chapters, about a quaner of Ihe Mukht~ar, deal wim as(rology, a subjecl thal scarcely appears in other examples of Ihis genre, apan from general descriplions of signs which are related wilh Ihe lunar mansions in order lO eslablish Ihe equivalence belween (he lunar and the solar zodiacs·. Andalusian sources (Ihe Calendar and 'Acm) inelude a Hule more informalion on this subjecl, menlioning me zodiacal sign adscribed lO each momh, and calculaling the momenl at which the Sun enlers a sign (see above 3.1.3). 'Arm is slightly more explicit (han me Calendar; when he memions the sign of a month, he gives ilS nature and

u Pellal 1986. introd.• XI .

.. The Mukht~ar was Irnown lO Pellat. as we have secn, bUI he did nOl realize thal it was an AndaJusian lrealise.

al The OIher one is •B~rr. But •Mi~rr is more likely tO De Ihe correel one because it is reponed by Ibn ':fayyin (377/978-469/1076), an Andalusian historian who lived doser tO Ibn Faris' epoch lhan Ibn Bassim (d. 453/1148). who mentions the other nisba (see Forcada 1996.776-777).

16 See Kunitseh 1987 and Hanner-Kunitzseh 1990. 144 M. Forcada charaClerislics. according (O Greek astrology'7. Ibn Firis expands 00 lhese astrological details 10 give an abridged exposition ofelememary astrology. In Ihis regard, he resembles another Andalusian conlemporary source, the KiI(}b al-Hay'a of Qasim b. Mu~arrif al-Qanan al·Andalusi al~Qul1ubi, kept in TllS. Carullah 1279". We know very liule about Ihis author, who appears in biographical soueces" only as a quranic reader aod a traditionisl. From the few tines devaled lO him in Ibn al-Fara~i's Ta 'rfj al· tu/amlJ' iI can be deduced that he was born during the first chird of the IVth/Xth century. His own mentioo in [he Kitl1b al-hay 'a of Maslama al­ Maje!!,' (d. 395/1004 oc 398/1(07) suggests Iha[ he enjoyed a long lifeOO and perhaps allows us to place him among lhe Andalusian seientists at the !urning-point of the end of the IVth/Xlh century. He does not seem to belong to the group of scholars who worked in the palace milieu, together with cArib b. SaCfd and Al)mad b. Fiiris, bUI [O the group around Maslama al~Majrr!l, whose work was based on the syslematic study and developmenl of scientific sources in order lO deal more effeclively with the problems of astronomy. In Lhis second type of aslronomers. we find scholars trained in lhe field of religious sciences. panicularly thefarl1'üi, as was Maslama l himself9 . QasUn b. Mu!arrirs cosmological treatise is not comparable wilh Maslama's works in lerms of complexity, since it is a didaclic

117 These ctlaracters are; relation of each sign to the four elements and lhe four humours; its sex (male or female): whelhcr it ¡s dry or moist, hol or cotd: the pasition in relation 10 solstices and equinolte5, which divides signs imo three categories; bicorporeal (dhii 1­ jasadayn). fixed (/Mbit). tropic (munqalib); Ihe planet which is the lord of each sign: the lasle associated with each signo Even though 'ArIb did not write astrologicallrealises. he shows some knowledge ofthe malter in his Kittib Khalq al-Janfn (see Arabic teltl. 38-39, French translalion. 45). u On this treatise. see Sezgin 1978. 197·198 and the complete survey by Casulleras 1998. .. Ibn al-Farac,li. numo 1072.

~ Casulleras 1998. 339. " See on this question Balty-Guesdon 1%-204. panicularly p. 204. -,- ASlro[ogy mrd Folk Aslronomy . 145

92 imroduction for the uninformed in astronomical malters . In spite ofthis, it is the [¡rsl serious erron in al-Andalus (Q offer a systemalic explanation of quite complex questions in what we mighl call the field of scientific astronomy. In the work of Qasim b. Mu~arrif - as il is to be expec!ed in a scholar mainly interested in the religious sciences - there is no reference to astrology understood as the science ofthe a~,kám al-nujüm. Bu! we do find several chapters devoled to most ofthe as!rological fundamentals which are 93 also present in Ibn Faris , as we shall see below, as if the questions related lO zodiacal signs were considered another aspecl of an accurate description ofthe celestial hay 'a. On tbis point, the difference between Ibn Mu~arrif and Ibn Faris lies in the facl !ha!, for the former, astrological materials coexist wi!h technical and scientific questions such as Ihe order of heavenly spheres, the distances between planets or time determination, while for the latler lhey are an unsuspected appendix to a folk astronomy survey. But the descriptive function ofastrology is the same in bo!h cases.

3.3.2 ASlrologícal maleríals

The astrological materials of AI.lIBad b. Faris's MukJlta~ar can be ascribed to the coromon background of imroductory astrological treatises such as AbU Macshar's K. al-Mudkhal al-Kabrr and Kíláb al-Mlldkhal al-$agfr or BTrunI's Kítáb al-Tafllfm. For tbis reason there are many similarities be!ween his text and these three treatises whose text can be found reproduced, often word by word, in the MukJ¡ra~a,. albeit in a summarized formo Ir is thus quite possible that Ibn Faris was aware of Abu Macshar's treatises because his works, at least the Kítáb al-U/ü¡' were known in al­ Andalus by the end of the 4thllúth century. But it is also possible that Ibn Faris had looked elsewhcre because, whatever has been lhe main source of the Mukhlu.rar, he seems to rely panicularly on !he Greek tradition since his treatise does not include the borrowiogs from Hindu or Persian sources which are common in Abu Macshar, BirunT and olhers. lo this regard, it is

9"l Qasim (fol. 314 a) explaincd astronomy in "simple chapters in ordcr lO approach its . meanings lO ¡he beginner's comprehension".

~l Casulleras 1998.342-344.

Suhoyl I (2(lOO) 146 M. Forcada

worth noting that lhe introductory chaplees of (he Tetrabiblos can explain sorne of (he Mukht~ar malerials, even though we do no! have any further evidence about (he presence of Ptolemy's treatise al that time in al­ Andalus94 , Chaplee 17, which begins with the assertion Ihat two lunar mansions and a (hird correspond to a zodiacal sigo and proceeds with the naOle of signs, is (he link between Qllwd' and astrology. This equivalence between manaziL 9S and burüj is no! unusual in anwQ' literature , bUl the author rapidly changes his coardinales and, after giving a lisl of the signs, he goes 011 lO classify them according to astrological crileria: - Whether they are placed north oc south of the ec1iptic, implying a c1assification orthe signs in shimálr(from Aries ro Virgo) andjanubr(from Libra to Pisces). This question is also treated, albeit in a more exhauslive way, by Ibn Mu!arrif (chap. 2, fol. 315 a-b). - Whether tbey are of direct ascension or mustaqfm al-(ulit (from Cancer ID Sagittarius), or of crooked ascension or mu'awwij al-(ulü' (from Capricorn to Gemini)96. In chapter 18, rhe author mentions rhe names of the seven planets and 97 enumerales what Abli Macshar names rheir shares (/Ja?;) in the signs : domicile (bayt), exahation (sharaj), fa1J (hubu{), rejoice ifara/J) and detrimem (wabiil). These aspects are developed in chapter 19 on lhe signs, in which the aUlhor gives a quite delailed description in which he lisis the planets Ihat occupy each one of rhe /JU?Ü? mentioned in rhe previous 98 chapter , lhe nature of the signs ((ab) and the indications of their 99 influences (dalti'il) on several matters. As for lhe nature of signs , Ibn Faris lakes into account the relation of the signs with the four elements;

94 00 carly Aodalusian aslrology and ils sources, see Samsó 1979,228·234.

" See. for insllmce. lbn <Á~im. 7-8.

9.s An cxplanalion of Ihese concepls can be found in Biríinl (2), 377-378.

9"J AbO Ma

~ Wilh Ihe cxception of the fara~.

99 For an explanalion of lhe characters surnmarized by Ibn Faris, see BInlnT (2), 210-212.

Suhayl I (2000) As/r%gy and Folk As/roflomy ... 147 wherher they are diurnal and nocturnal; male or female; whether are 1OO northern, sou!hern, easlern or western ; their active (heat or cold) and passive virtues (moist, dry); their position in relation to solstices and equinoxes, which divides signs into three categories, bicorporeal (dhü l­ jasadayn), fixed «(hábil) and trapic (muflqaLib). Most of these aspects can also be found in Qasim b. Mu~arrif (chap. 8, fol. 316 a). As for the indicalions of the signs, the subjecls mentioned are human body, counlries and cities, sires and places and minerals (only in the case of Aries). On these matters, Ibn Faris's text is more similar to both Mudkhals and lhe Tafl¡rm l01 rhan at any orher part of the book. In fact, the structure of these paragraphs seems ro have been copied fram the Mudkha/ $agrr, even tl10ugh Ibn Hiris completes them with materials which seem to bave been taken from rbe Mudkha/ Kabrr. Chapler 20 repeats for tbe planets the list of characters and indications previously presemed for the signs, omiuing theoretical explanations almost completely. lbn Faris only explains that the indications (da/á 'il) of Saturn lO2 change depending on the planet's positjon • The lisl begins with the nature oC planets in relation wilh heal, cold, dryness and moisture, and their quality of being maleficent and beneficem 'O\ and then praceeds with several indications about the planelary influences, lhe texl oC which agajn coincides broadly with Abü Macshar and the rabies given by al-BTrunT 104 in rhe Tafhün • The description of each planet ends wirh the planetary years, which are rhe following:

100 Ibn Faris qualifies Ihe signs wilh Ihe adjectives shimá/f, jamlbr, sharqr and garbeo which should be relaled to Ihe correspondences (dalá 'jf) of lhe signs wilh Ihe winds menlioned by Plolemy, 11, p. 129, and Bíruni (2), 215.

101 Brn1ni (2),216 and 220-221: Aba Ma"shar, 3, 401-404; Aba Ma'shar (2), 14-21.

IOl He coincides wilh al-Bin1ni. who also chooses Ihe example of Saluro in Ihe Tajhlin (p. 235) 10 explain Ihe variabilily of ¡he indic:uions.

101 5ee Biruni (2),231-232.

1'" 5ee Aba Ma"shar, 3, 551-556; Biruni (2),240 and ff.

Syl I (2lXXl) 148 M. Forcada

5alUrn Jup. Mars S" Venus Merc. Moco Great 51 79 66 120 82 76 108 Middle 43 45 40 1/2 39 112 45 48 38 SmalleSI 30 12 15 19 8 - 25

Ibn Faris mentions only Ihe (hree kinds of year (great, rniddle and smallest) 1010wn to Greek astrologyl05 and omits Ihe greatest year present in Olher treatises which contain Persian and Hindu materials, such as Abü 06 Maoshar's Mudkhal Kabtr, BirunI's Tafhrm or Ibn Hibinta's Mughnt-l , perhaps in accordance with Abo Macshar's Mudkhal fiagtr, where {his greatest year is also omitled in spite of being mentioned in Ihe Mudkhal Kabrr. In any case, [bn Paris's figures coincide with Ihe anes given in by al-8Imn! and AbO Macshar. The small discrepancies are faund in Ihe middle years of Saturn (43 instead of 43 1/2), Jupiter (45 instead of 45 112), and the Mooll (38 instead of 39 112). Chaprer 21 goes more deeply into astrologieal teehnique via an explanalion of Ihe planetary aspeets in relation to rhe signs (eonjunction, sextile, quartile, trine, and opposilion). The next chapter, the 22nd, deals wüh two apparently heterogeneous subjects: first, rhe nades, then rhe power of planetary orbs or bodies, lha! is, [he radius in which a planet 101 exerts its influence • We may suspect that a pan of [he rex[ is missing, since the explanatian aboul the nades is too much abridged, and is connected rarher abruptly with the following subjecl:

"Wa-/-Ra's wa-l-Dhanab

l~ See Bouché-Leclerc, 410; PlOlerny, 108-109.

106 Aba Ma'shar, 3, 551; Aba Ma

101 Sec Aba Ma

Perhaps Ibn Hibinla has Ihe key to a belter underslanding. In the Mughnr, he follows the explanation of lhe planetary bodies/orbs wilh a page in which he justifies that Ihe nodes do not have body/orb. It is thus possible that Ibn Faris's original text might have contained, afler Ihe mention of the IWO nodes, a short lext about its characlers similar to Ibn Hibinta's, ending with lhe consideration that il does nO! have orbs, thus introducing the subject which is dealt wilh in the following lines. The 23rd and lasl chapter refers obliquely to the horoscope, presenting the indicalions of the lwelve houses. It is not complete; tllere is a gap in aH three manuscripts of Ibn Faris's Muk/¡t~ar between the last line about the houses and the final semence (tamma al-kittib... ).

4. The edition of Al)mad b. Faris's Mukhta~armili al-allwii'

The edilion which follows this commenlary is based 011 the three extant l08 manuscripts :

B: American University of Beirul. majmiFa 614/55, pp. 111-149, copicd in Rama4an 100llJune 1593. This manuscripl. partially vocalized. lacks the four initial chapters and has four pages (122-125) of anolher leXl inlerpo1ated in il. T: Tehran Sipahsalar 2925, dated on 26th Jumada II of 1082/31st Oclober 1671, pp. 273­ 290. As B, il is panially vocalized. D: Maktaba ?-ahiriyya of Damascus, cámm 4708. dated on 14 Jumada II 1345121 Deccmber 1925. JI is nOI vocalized and seems lO be a copy of T.

The three manuSCriplS seem to derive from the same original since they aH presetU more or less the same gaps. The edition of the trealise adopts 109 the divisioll in lwemY-Ihree chaplers established by Kunitzsch . T h e orthography of hamza and alif maq~üra of the three manuscripts has been regularized. The bibliography mentioned in the edition is Ihe same as in this imroductory study, and can be found by looking for the author's name, with the exceplion ofeArib b. Sae¡d and Rabr b. Zayd's Calendrier de Cor­ dOlle, which has beeo shortened to "Taq." in Ihe edition. The Kitáb al-

loe See Sezgin 1979. 360 and lhe detailed descriplion by Kunilzsch 1983, 14-15.

109 Kunitzsch 1983. 14-30,

Suhayl I (2IXXl) 150 M. Forcada

Anwa'by cArTb b. SaoIdlKaLib AndalusT has beeo shortened lO "K.A" , The drawings which reprem asterisms have beeo reproduced in lhe edition from lhe mss. B. and T, which present almost lhe same shapes. The original shape of lhe ms. has beeo kept without correcting lhe copyist's mistakes (for example, in p. 183, !faifa is drawn wilh three points, wich is nol correet, bul in p. 190 it is drawn with a single poin!).

AKNüWLEDGEMENTS: This paper was written with the support of me Tesearch project •Amonomía teórica y tablas en al-Andalus y el Magrib entre los ss. XlI y XIV', sponsored by Dirección General de Investigación Científica y Técnica of lhe Spanish Ministerio de Educación y Cultura. l would !ike lO Ihank Praf. Paul Kunitzsch for supplying me with a copy of Ihe Sipahsalar ms. and for his generous advice regarding Ihe edilion.

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Suhlyl I (2(00) Astrology and Folle Astronomy ... 151

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~t.~ ~¿ ~[}~'i~~~.~.

f r' ¡; t f v '<-: ~"1/1;T,[ ¡. l 'k- Et . f¡;; 1 -'~ - -- G.. <. '<-. <. "'. "- -' (. "" ~ 1- '- <. ,q ~ _. 'l- 1-'" .~. 11'1: L' S. -. f - 'i. c:- <,.L. _ - <. '> [ .~ ."- 'i l ~.- - '¡, r' <. <. ··t· 'i' <; '<-.~.- i: f'~. E f tf'2 ['k- t 1 3: ~ \,,~.r i '[::-. '[ o[ . ,",. o, EE < ~ ~~f h~~tn'~~." '[r ,¡;'i.;-( . •~ ~ • 't ""'L~_ (.- \:...~1[ }'.~'l¡;;t -'. .l ~ (.' o( '1 ~~-<. '!:. <. ~. f t' ,. "" : b} [ g t( 'r ,. E;:;::l (: ~.'i L'[ f ~<. ~<. } =1 ¡:; . e n - <' --r;.:.. '-" E..\.. te· G... ~.1::: 1." <; C·_. f ... ~ . ~¡- <. ~.'t'k- ~ ~ (. l'i [ t l'• f t.~<.[t 'i _ 1 e 'l - l. [_.L -, L ~ -" "i.. ~ /\ 'C- _. ~~./\ <. r:f: <;l' 'i-¡;; "- "'. ~ e --1 <.. < ~ .., '-< Ce - ¡<.' - be EC 'f ECt <:'-';; 'cft .(. ¡; b1; . 't f= <.::; ~ ". I . <.<..~- \. f -- q <.' L 1<-1 !- .e 'l_ 1 . /\. _.' .•. 'h .- fe~V '<-.~.f.~V ~ ~ 0='1 l' ~. ~.~. ~. ,nt . ~ t ... ~ '" - _ '_ __l.c...C ("V ASlrO{08Y o/ld Folk Aslr01l0fl/Y " 157

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