Al-Bidayah wa an-NihayahIbn Kathir

The news spread throughout the land. When Khosrow awoke the next morning he was alarmed, yet he steeled himself with courage. He decided it should not be kept from his marzabans, so he gathered them, donned his crown, seated himself upon his throne, and summoned them.

When they were assembled he said, “Do you know why (1) I have called you?”
They replied, “No—unless the king inform us.”

While they were speaking a dispatch arrived announcing that the sacred fires had been extinguished, and his anxiety deepened. He then related to them what he had seen and what had terrified him.

The Mubadhān said, “I too—may God set the king aright—saw a dream this very night,” and he recounted his vision of the camels.

Khosrow asked, “What does this portend, O Mubadhān?”
He answered, “It signifies an event that will arise from the direction of the Arabs.” He was the most knowledgeable among them in such matters.

Khosrow thereupon wrote:
“From Khosrow, King of Kings, to al-Nuʿmān ibn al-Mundhir. After the greeting: send me a man versed in the matter about which I wish to inquire.”

So al-Nuʿmān sent him ʿAbd al-Masīḥ ibn ʿAmr ibn Ḥayyān ibn Buqaylah (2) of the Ghassānids.

When ʿAbd al-Masīḥ arrived, Khosrow asked, “Do you know the subject on which I intend to question you?”
He replied, “Let the king tell me, or question me as he wills. If I have knowledge, I will answer; if not, I will direct him to one who does.”

Khosrow then explained the matter for which he had summoned him.
ʿAbd al-Masīḥ said, “The knowledge of that lies with an uncle of mine who lives on the Syrian frontier, a man called Satīḥ.”
Khosrow ordered, “Go to him, ask about what I have asked you, and then report its interpretation to me.”

ʿAbd al-Masīḥ set out until he reached Satīḥ, who was now on the verge of death. He greeted him and spoke to him, but Satīḥ made no reply, so he began to chant:

[rajaz]
Is he deaf, or does the noble one of Yemen still hear? (3)
Or has the swift course of clouds outpaced him and left him spent? (4)
O solver of riddles that confounded everyone, (5)
A grey-haired elder of the clan, from the house of Sanan, has come to you;
His mother is of the line of Dhiʾb ibn Hajan,
Blue-eyed, keen-fangéd, sharp-eared. (6)

(1) In manuscript H it appears with an added alif in “mā,” a rare irregularity. See al-Khizāna, vol. 6, p. 99 ff., ed. Hārūn. (2) In H and in the printed edition it reads nafīla; in al-Hawātif it appears as Ḥanān ibn Nafīla—both are copyist errors. The correct reading is confirmed by al-Ikmāl (vol. 1, p. 347), Tārīkh Ibn Asākir, and al-Lubāb (vol. 1, p. 167). (3) “al-Ghaṭrīf”: al-Sayyid. (4) fāza (“he perished”): ḥalaka (“he died”); also transmitted as fāda with the same sense. azlamma derives from azalʾamma; with a long vowel (azlāmma) it means “to depart hastily.” shaʾw denotes “utmost limit” or “precedence,” and ʿanan means “death.” Thus the phrase azlamma bihi shaʾu al-ʿanan (“he hastened him to the brink of death, outpacing him swiftly”) signifies that he was driven to the verge of death with great speed. See Manāl al-Ṭālib (vol. 1, p. 137); the line is cited in al-Lisān under the root z-l-m. (5) “al-fāṣil”: the clarifying adjudicator. al-khuṭṭa: the circumstance and the case. His expression “aʿyat min wa min” means that, by its difficulty, this matter has overwhelmed anyone most endowed with forbearance and wisdom; thus the relative particle in “li-man wa man” is omitted, as in their phrase “baʿda al-lityā wa l-latī.” See Manāl al-Ṭālib (vol. 1, p. 138). (6) “al-azraq”: used here of the leopard, on account of its blue eyes. maḥm an-nāb: “specified” or “distinct”; it is also variously read as mahu, wala, mumhah, and muhammā—all with the same meaning.
وانتشرت في بلادها. فلما أصبح كِسْرى أفزعَهُ ذلك، فتصبَّر عليه تشجُّعًا، ثم رأى أنه لا يدَّخِرُ ذلك عن مرازبته؛ فجمعهم ولَبِس تاجَهُ وجلس على سريره، ثم بعث إليهم؛ فلمَّا اجتمعوا عنده قال: أتدرون فيما (١) بعثتُ إليكم؟ قالوا: لا، إلا أن يُخبِرَنا الملك. فبينما هم كذلك إذْ ورد عليهم كتابٌ بخُمودِ النيران، فازداد غمًّا إلى غمِّه، ثم أخبرهم بما رأى وما هاله، فقال المُوبَذَان: وأنا -أصلح الله الملك- قد رأيتُ في هذه الليلة رؤيا. ثم قصَّ عليه رؤياه في الإبل، فقال: أيُّ شيءٍ يكونُ هذا يا مُوبَذان؟ قال: حَدثٌ يكون في ناحية العرب -وكان أعلمَهم في أنفسهم- فكتب عند ذلك: من كسرى ملك الملوك إلى النعمان بن المنذر؛ أمَّا بعد، فوجِّه إليَّ برجلٍ عالمٍ بما أريدُ أنْ أسألَه عنه. فوجَّه إليه بعبد المسيح بن عمرو بن حَيَّان بن بُقَيْلة (٢) الغسَّاني؛ فلما ورد عليه قال له: ألك علمٌ بما أريد أن أسألك عنه؟ فقال: لتخبرني، أو ليسألني الملكُ عمَّا أحب، فإنْ كان عندي منه علم، وإلا أخبرتُه بمن يعلمه. فأخبره بالذي وجَّه به إليه فيه؛ قال: علم ذلك عند خالٍ لي يسكنُ مشارفَ الشام يقال له: سَطِيح، قال: فأتِهِ فاسألْهُ عما سألتُكَ عنه، ثم أنبِئْني بتفسيره. فخرج عبدُ المسيح، حتى انتهى إلى سَطِيح، وقد أشفى على الضَّريح، فسلَّم عليه وكلَّمه، فلم يردَّ إليه سَطِيحٌ جوابًا، فأنشأ يقول: [من الرجز] أصَمُّ أم يسمعُ غِطْريفُ اليمن (٣) أمْ فازَ فازْلَمَّ بِهِ شَأْوُ العَنَنْ (٤) يا فاصِلَ الخُطَّةِ أعيَتْ مَنْ ومَنْ (٥) أتاكَ شيخُ الحيِّ من آلِ سَننْ وأُمُّهُ من آلِ ذِئبِ بْنِ حَجَنْ أزرَقُ مَهْمُ النابِ صرَّارُ الأذُن (٦)
(١) كذا في ح بإثبات ألف ما، وإثباتها قليل شاذ. انظر الخزانة (٦/ ٩٩) وما بعدها بتحقيق هارون. (٢) في ح، ط: نفيلة، وفي الهواتف: حنان بن نفيلة، وكلاهما تصحيف، والمثبت من الإكمال (١/ ٣٤٧) وتاريخ ابن عساكر واللباب (١/ ١٦٧). (٣) "الغطريف": السيد. (٤) فاز: هلك، ويروى فاد، وهو بمعناه. ازلمَّ: من ازلأمَّ، وازلامَّ بالمد: إذا ولَّى مسرعًا. والشأو: الغاية والسبق. والعنن: الموت. ومعنى "ازلم به شاو العنن": ذهب به غايةُ الموت وسَبْقُه ذهابًا سريعًا. منال الطالب (١/ ١٣٧). والبيت في اللسان (زلم). (٥) "الفاصل": الحاكم المبيِّن. الخُطَّة: الحالة والقضية. قوله: أعيت من ومن: أي إن هذه الخطة لصعوبتها أعجزت كل من جلَّ قدره في حلمه وحكمته، فحذف الصلة التي لمن ومن، كما حذفت في قولهم: بعد اللتيا والتي. منال الطالب (١/ ١٣٨). (٦) "الأزرق": أراد به النمر لزرقة عينيه. مَهْم الناب: محدَّده، ويروى: مهو ولا ممهى ومهمى وكلها بمعنى،

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