Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

thousand concubines, and he built eight palaces.
It was also said that his slaves reached eighteen thousand, and he was a man of such overpowering might that, once angered, he cared not whom he killed (1).

Isḥāq al-Mawṣilī relates: I entered upon him while a female singer was performing, and he asked, “What do you think?”
I replied, “She subdues the melody with gentleness, guides it with gentleness, and moves from one passage to another still finer. Her voice carries a plaintive sweetness, with ornaments more beautiful than pearls upon bosoms.”
He said, “Your description of her is better—take her for yourself.”
I declined, knowing how dear she was to him, so he gave me her full price instead (2).

It is reported that when he prepared to march against Amorium, the astrologers claimed that his ascendant was ill-omened and that he would be defeated. Yet he emerged victorious, whereupon Abū Tammām composed his celebrated ode (3):

The sword tells news truer than the written page;
along its edge lies the line between earnestness and play (4).
True knowledge flashes in the meteors of lance-heads,
blazing between two armies of five, not in the seven wandering stars.

(1) Fawat al-Wafayat, vol. 4, p. 48; Uyūn al-Tawārīkh, vol. 8, plate 119; al-Ibar, vol. 1, pp. 401–402. (2) Tarīkh al-Tabarī, vol. 9, p. 122. (3) This is regarded as one of his finest qaṣīdas; it contains seventy-one lines, among which he says: O day of the battle of ʿAmmūriyya, wishes departed from you satiated, sweet as newly-drawn milk; You elevated the fortune of the sons of Islam to the loftiest heights, while hurling the idolaters and the abode of shirk to the lowest depths. The capture of ʿAmmūriyya occurred in 223 A.H.; the city was one of the greatest Byzantine strongholds in Asia Minor. See Dīwān Abī Tammām, vol. 1, pp. 40–74, with al-Tabrīzī’s commentary. (4) Immediately after this verse, the Dīwān adds: White are the sword-blades, not the black pages of pacts; on their gleaming surfaces doubt and suspicion are effaced. (5) Al-Tabrīzī notes that the poet is rebutting the astrologers’ prediction, for victory came after they had delivered their verdict.
آلاَفِ جَارِيَةٍ، وَبَنَى ثَمَانِيَةَ قُصُوْرٍ. وَقِيْلَ: بَلَغَ مَمَالِيْكُهُ ثَمَانِيَةَ عَشَرَ أَلْفاً، وَكَانَ ذَا سَطْوَةٍ إِذَا غَضِبَ، لاَ يُبَالِي مَنْ قَتَلَ (١) . قَالَ إِسْحَاقُ المَوْصِلِيُّ: دَخَلْتُ عَلَيْهِ، وَعِنْدَهُ قَيِّنَةٌ تُغَنِّي، فَقَالَ: كَيْفَ تَرَى؟ قُلْتُ: تَقْهَرُ الغِنَاءَ بِرِفْقٍ، وَتُجِيْلُهُ بِرِفْقٍ، وَتَخْرُجُ مِنْ شَيْءٍ إِلَى مَا هُوَ أَحْسَنُ مِنْهُ، وَفِي صَوْتِهَا شَجاً وَشُذُوْرٌ أَحْسَنُ مِنْ دُرٍّ عَلَى نُحُوْرٍ. فَقَالَ: وَصْفُكَ لَهَا أَحْسَنُ، خُذْهَا لَكَ. فَامْتَنَعْتُ لِعِلْمِي بِمَحَبَّتِهِ لَهَا، فَأَعْطَانِي مِقْدَارَ قِيْمَتِهَا (٢) . قِيْلَ: لَمَّا تَجَهَّزَ لِغَزْوِ عَمُّوْرِيَّةَ، زَعَمَ المُنَجِّمُوْنَ أَنَّهُ طَالِعُ نَحْسٍ وَيُكْسَرُ، فَانْتَصَرَ، فَقَالَ أَبُو تَمَّامٍ تِلْكَ القَصِيْدَةَ (٣) : السَّيْفُ أَصْدَقُ إِنْبَاءً مِنَ الكُتُبِ ... فِي حَدِّهِ الحَدُّ بَيْنَ الجَدِّ وَاللَّعِبِ (٤) وَالعِلْمُ فِي شُهُبِ الأَرْمَاحِ لاَمِعَةً ... بَيْنَ الخَمِيْسَيْنِ لاَ فِي السَّبْعَةِ الشُّهُبِ
(١) " فوات الوفيات " ٤ / ٤٨، و" عيون التواريخ " ٨ / لوحة ١١٩، والعبر ١ / ٤٠١، ٤٠٢. (٢) " تاريخ الطبري " ٩ / ١٢٢. (٣) وتعد من أجود قصائده، وتقع في واحد وسبعين بيتا، وفيها يقول: يا يوم وقعة عمورية انصرفت * عنك المنى حفلا معسولة الحلب أبقيت جد بني الإسلام في صعد * والمشركين ودار الشرك في صبب وكان فتح عمورية سنة ٢٢٣ هـ وهي من أعظم بلاد الروم في آسيا الصغرى. انظر " ديوان أبي تمام " ١ / ٤٠ - ٧٤ بشرح التبريزي. (٤) وبعده في " الديوان ": بيض الصفائح لا سود الصحائف في * متونهن جلاء الشك والريب (٥) قال التبريزي: يرد على المنجمين ما حكموا به، لان الظفر كان بعد حكمهم، =

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