Muʿjam al-udabāʾ, xv, 83–88; shortened in al-Ṣafadī, Wāfī, xxii, 233–35; al-Suyūṭī, Bughyat al-wuʿāh, ii, 207. It is said that he died after 421/1030 (al-Ṣafadī, xxii, 234; Yāqūt, implausibly, has “after 461/1068”).
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27
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For a fragment of four verses, see Yāqūt, Muʿjam al-udabāʾ, xv, 84.
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28
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For a German translation and study, see Schoeler, “Abū l-Alāʾ al-Maʿarrīs Prolog zum Sendschreiben über die Vergebung.”
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29
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ʿĀʾishah ʿAbd al-Raḥmān “Bint al-Shāṭiʾ,” Qirāʾah jadīdah fī Risālat al-Ghufrān, pp. 52–54; eadem, “Abū ʾl-ʿAlāʾ al-Maʿarrī,” p. 337.
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30
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Schoeler, “Abū l-Alāʾ al-Maʿarrīs Prolog,” p. 421.
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31
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Schoeler, “Die Vision, der auf einer Hypothese gründet: Zur Deutung von Abū ’l-ʿAlāʾ al-Maʿarrīs Risālat al-Ġufrān.”
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32
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Al-Dhahabī, Tārīkh al-Islām: Ḥawādith wa-wafayāt 441–50, 451–60, pp. 199–200; the Arabic words are mazdakah, istikhfāf, and adab. The term mazdakah, instead of the normal mazdakiyyah, is unusual but found elsewhere, e.g., al-Ṣafadī, Wāfī, xv, p. 426. Since Mazdak is not mentioned in Risālat al-Ghufrān, Nicholson suggests (Journal of the Royal Asiatic Society, 1900, p. 637) that mazdakah could be a corruption of the common word zandaqah, which has a related meaning. The former is derived from Mazdak, who was the leader of a pre-Islamic revolutionary religious movement in Sassanid Iran in the early sixth century ad, while zandaqah is derived from zindīq, “heretic,” often implying Manichaeism.
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33
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He is followed by Brackenbury in his English translation, which is based on Kaylānī’s edition.
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34
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Qusṭākī l-Ḥimṣī, in articles published in Majallat Maʿhad al-Lughah al-ʿArabiyyah (Damascus), 7 (1927) and 8 (1928); see Hassan Osman, “Dante in Arabic.”
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35
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See Strohmaier, “Chaj ben Mekitz – die unbekannte Quelle der Divina Commedia.”
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36
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“The Risālatu’l-Ghufrān,” p. 76.
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37
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True Histories, in Lucian, Chattering Courtesans, pp. 308–46; see esp. pp. 330–39.
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38
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Keith Sidwell, in his introduction to Lucian, Chattering Courtesans, p. xx.
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39
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See e.g. Tibbets and Toorawa, section “The tree” in the entry “Wāḳwāḳ,” EI2, xi (2002), pp. 107–8.
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40
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Lucian, Chattering Courtesans, p. 312.
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41
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See e.g. J. M. Continente Ferrer, “Consideraciones en torno a las relaciones entre la Risālat al-Tawābiʿ wa-l-Zawābiʿ de ibn Šuhayd y la Risālat al-Gufrān de al-Maʿarrī,” in Actas de las jornadas de cultura árabe e islámica, 1978, (Madrid, 1981), pp. 124–34; ʿAbd al-Salām al-Harrās, “Risālat al-Tawābiʿ wa-l-zawābiʿ wa-ʿalāqatuhā li-Risālat al-Ghufrān,” al-Manāhil, 9:25 (1982): 211–20.
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42
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Ibn Shuhayd, The Treatise of Familiar Spirits and Demons.
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43
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Risālat al-shayāṭīn, published in Kāmil Kaylānī’s edition of Risālat al-Ghufrān, pp. 475–506 (only the beginning of the epistle deals with the demons of poets).
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44
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Al-Maʿarrī, Risālat al-Malāʾikah, pp. 5–8.
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45
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Al-Maʿarrī, Risālat al-Malāʾikah, pp. 26–28, 36–38; for sundus and istabraq see Q Kahf 18:31 and Dukhān 44:53.
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46
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Al-Maʿarrī, Risālat al-Malāʾikah, p. 8.
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47
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Risālat al-Ghufrān, p. 382.
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48
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Qirāʾah jadīdah fī Risālat al-Ghufrān (A New Reading of The Epistle of Forgiveness), subtitled Naṣṣ masraḥī min al-qarn al-khāmis al-hijrī (“A Dramatic Text of the Fifth Century of the Hijra”), see pp. 65–186; cf. Moreh, Live Theatre and Dramatic Literature in the Medieval Arabic World, pp. 112–13.
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49
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There is no drama in the classical Arabic “high” literary tradition; the texts employed in popular slapstick acting were almost never written down.
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50
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See Wiebke Walther’s review of Schoeler’s translation of Risālat al-Ghufrān in Zeitschrift der Deutschen Morgenländischen Gesellschaft, 157 (2007): 225–28, her article “Camīl Ṣidqī az-Zahāwī,” her entry “az-Zahāwī, Ǵamīl Sidqī” in Kindlers Neues Literatur Lexikon, Bd. 22 (Suppl.) 1998, p. 741, and the German translation by G. Widmer in Welt des Islams, 17 (1935): 1–79.
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51
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