panic-point-blank
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Yet each man kills the thing he loves,
By each let this be heard: Some do it with a bitter look, Some with a flattering word, The coward does it with a kiss, The brave man with a sword! Some kill their love when they are young, And some when they are old; Some strangle with the hands of Gold: The kindest use a knife, because The dead so soon grow cold. Some love too little, some too long, Some sell and others buy; Some do the deed with many tears, And some without a sigh: For each man kills the thing he loves, Yet each man does not die.
Oscar Wilde
The Glance That Shattered Silence
In the kingdoms of sand, where the moon lies cracked like a blade, And palaces rise from bones of sages and ruins of caravans made, There ruled a Caliph named Yazan ibn Subh, Seated upon a throne of fire, guarded by jinn and the whispering hush.
And far in a rival land, across the cursed river's sweep, Lived Princess Zahra, whose eyes could make angels weep. Her grandfather had fallen to Yazan's kin in a war of old, So between their houses, hatred ran bitter and cold.
But hearts know no borders when first they ignite, They met in a souk where shadows flirt with light. Zahra was trading with spirits, in spells and silver dust, Yazan watched, enchanted—his duty undone by lust.
"Why stare so boldly, O stranger in royal thread?" She asked, voice laced with dread. "Because," he said, "I have never seen dawn in flesh, And now I must chase it, though the world turn to ash."
And the Spirits Moved in the Shadows
The enemies of love allied: Yazan’s kin from one side, And Zahra’s sorceress-mother from the other, steeped in pride. They summoned seers of stars, bound jinn in chains of fate, Wove spells to turn passion into a poisoned plate.
The markets burned with rumor, the alleys whispered of doom, Slaves were stirred to fury, rebels were led from gloom. The witches spat curses upon the Caliph's crown, Sowing chaos like wheat, hoping to strike him down.
A secret faction rose: The Sacred Shadow, sworn to dethrone, A band of fanatics who claimed justice but wanted the throne. They whispered of Yazan's sins and Zahra's foreign blood, Till the streets turned against them, like rivers turned to mud.
An End Written by Darkness, with Ink of Starlight
The rebels came at moonrise, like wolves with steel for teeth, Yazan stood on the palace roof, the wind a dying wreath. Below him, fire and fury, above, a sky too still, And in his hands, her final note—a prayer, a will.
"If you fall today, know you have my heart in your hand, If you flee, take me far in search of nameless land: No thrones. No homeland. Just you and I— The shadow and the prayer, beneath one sky."
They fought like myths, but myths too must die, Yazan fell with blade in hand, and Zahra fled with a cry. For forty years the sun refused to shine on that sand, Till travelers claimed to see two ghosts walk hand in hand.
They say on moonlit dunes, when the stars are brave, You may see a Caliph and his beloved beyond the grave. Still they dance, still they sing, love stronger than time, A tale told in sorrow, in rhythm, and rhyme.
Thus ends the scroll—but never the longing...
🌌 PART I: The Arab Astrologers—Names You Must Know
📝Abū Maʿshar al-Balkhī-known in Latin as Albumasar
Born in Balkh (modern Afghanistan) in 787, a former hadith scholar who turned to the stars in midlife.
His Kitāb al-Madkhal al-Kabīr (The Great Introduction) became the bedrock of European astrology when translated into Latin.
He systematized planetary natures, zodiac signs, houses, aspects, and the elements.
His “conjunction theory” argued that history moves in great cycles, marked by rare celestial alignments—especially Jupiter-Saturn conjunctions, which he claimed heralded the rise of prophets and empires.
"All change under heaven is written first in the sky."
📜 Al-Kindi – The Philosopher of the Arabs
A polymath in the Abbasid court, blending Greek philosophy with Islamic theology and celestial theory.
In De Radiis Stellarum (On the Stellar Rays), he proposed a theory of stellar influence—not superstition, but a natural force, like light or magnetism.
He laid early groundwork for what would become natural philosophy (proto-science), suggesting stars transmit influence through rays affecting Earthly matter and human temperament.
🌍 Al-Biruni – The Observer from Khwarezm
Though more astronomer than astrologer, he cataloged astrology in full without ever endorsing its claims outright.
His Kitāb al-Tafhīm contains precise definitions of astrological terms, planetary motions, and how horoscopes are calculated.
A master of cultural synthesis: he compared Greek, Indian, and Persian systems, noting their commonalities and contradictions.
🕊 Abū al-Rayḥān al-Sijzī & Al-Zarqālī – Instruments of the Sky
Developed the astrolabe, armillary spheres, and zij tables—astronomical charts used by astrologers to pinpoint planetary positions with astonishing accuracy.
🪐 PART II: What the Arabs Contributed to Astrology
🧠 1. A Philosophical Foundation
Arabs didn’t just practice astrology—they thought about it. They debated whether the stars compel or merely incline.
Al-Farabi and later Avicenna argued the stars could only affect the body, not the soul—a blend of Neoplatonism and Islamic ethics.
The stars whisper, they do not command.
📊 2. Horoscopic Techniques Refined
Arabs inherited and enhanced horoscopic astrology from the Greeks:
Twelve Houses (Bayūt): Places in the chart signifying career, love, health, death.
Lots (Arabic Parts): Points calculated from planetary positions, like the Lot of Fortune and Lot of Spirit, used to fine-tune predictions.
Triplicities and Dignities: Systems to assess planetary strength.
Interrogations (Horary Astrology): Divining answers to specific questions, such as “Will I marry?” or “Will the king win this war?”
⚔️ 3. Political and Historical Astrology
Astrologers like Abū Maʿshar claimed that world events—plagues, conquests, religious shifts—were written in planetary cycles.
Used to time coronations, launch battles, found cities.
Caliphs would sometimes delay decisions until the astrologers said the heavens were "favorable."
🏥 4. Medical Astrology
Used zodiac signs to diagnose and treat illness—Aries rules the head, Pisces the feet, and so on.
Ibn Sina (Avicenna) himself, though skeptical of predictive astrology, used astrological charts for medical diagnoses, especially in fevers and crisis periods.
🌠 PART III: Astrology in Islamic Society
🌗 Religious Debate
The Qur’an warns against claims to know the unseen:
"Say: None in the heavens or on the earth knows the unseen except Allah." (Qur’an 27:65)
So Islamic scholars:
Allowed astronomy (for timekeeping, Qibla direction).
Permitted astrology only if used to understand natural rhythms—not fate.
Condemned fortune-telling or attributing independent power to stars.
Yet astrology persisted—not as dogma, but as courtly art, folk belief, and scientific curiosity.
🕯 PART IV: The Transmission to Europe
Translations of Arabic astrological texts into Latin via Toledo and Sicily reawakened Europe’s interest in the stars.
Terms like zenith, nadir, azimuth, almanac, and even algorithm come from Arabic.
Albumasar, Albohali, Messahala—all Arabic astrologers Latinized into the canon of European learning.
The Renaissance astrologers (like Ficino and Agrippa) drank deeply from Arab wells.
🌌 In Closing: A Legacy Like the Night Sky
The Arabs did not merely gaze at the stars—they listened to them, charted them, debated them, and passed on their wisdom in tomes that still echo today. Astrology, as they practiced it, was never just fortune-telling—it was philosophy, poetry, medicine, and mathematics entwined in a cosmic dance.
Pirates and Astrology
🧭 1. Navigation as Proto-Astrology
Example: Using the North Star (Polaris) and constellations such as Ursa Major (The Big Dipper) to chart position at sea.
Details: Though strictly astronomical, pirates used the stars not just to know where they were, but when to move, and how to read the mood of the sea. To many, these movements weren’t just physics—they were omens.
If a particular constellation rose bright and sharp, it was seen as a sign of clear skies.
If the stars were dim or flickering, they might interpret this as an upcoming storm—an astrological forecast of sorts.
Many pirates would also sail under particular moon phases, believing a full moon offered better luck, visibility, and even heightened intuition.
🌒 2. Lunar Superstitions and Astrology
Example: Planning a raid according to the Moon’s phase—especially avoiding New Moons for fear of misfortune.
Details:
Waxing Moon (growing): considered a time of gain and success—raids were often launched in this phase.
Full Moon: excellent for visibility at night and thought to be blessed by Selene, the ancient Moon goddess in European lore. Pirates believed the full moon brought clarity and truth, so betrayals were often uncovered under her light.
Waning Moon (shrinking): a time of loss, retreat, or banishment. Bad time to begin new ventures.
Some pirates would carve moon symbols into their ships or keep silver coins under their bunks to honor the Moon’s power (silver being the Moon’s metal in traditional astrology).
🔥 3. Zodiacal Beliefs and Personality
Example: Some captains kept crew logs where they noted birthdays (or baptism dates) of their crew—not for celebration, but for interpreting temperament.
Details:
A crewman born under Aries might be prized for bravery but watched for recklessness.
A Pisces might be considered a good lookout due to intuition, but perhaps too soft for hand-to-hand combat.
A Leo captain was believed to have natural command—some would even be referred to by their sign, like “Leo Jack” or “Scorpio Jim.”
This personalization mimicked what we today know as sun-sign astrology. It wasn't formalized but rooted in folk understanding.
🪐 4. Planetary Days and Hours
Example: Choosing days for launching voyages based on planetary influences—Tuesdays (Mars) for attack, Fridays (Venus) for negotiation or division of spoils.
Details:
Monday (Moon): moody, not ideal for business.
Tuesday (Mars): aggression, war, great for raids.
Wednesday (Mercury): speed and trickery; ideal for escaping or deceptive maneuvers.
Friday (Venus): gifts, wealth, pleasure—some pirates used this day to share treasure or engage in carousing.
Saturday (Saturn): many avoided sailing on this day due to its association with misfortune and restriction.
This system mirrored planetary hour magic found in grimoires like Picatrix or the Key of Solomon, which pirates could have encountered through contact with Moors, Spanish monks, or Arabic manuscripts.
💀 5. Tattoos and Talismans as Astral Wards
Example: Star tattoos, crescent moons, and astrological glyphs etched on skin and tools.
Details:
Tattoos of stars weren’t always decorative—they were often meant to ward off drowning. Sailors believed the stars would "guide them home" even in death.
Some pirates wore pendants engraved with zodiac signs, or planetary sigils (like Jupiter’s glyph for luck).
Charms and talismans blessed under certain skies were worn to invoke planetary aid—a nod to astrological talismanic magic.
Certain captains were rumored to possess amulets enchanted under rare conjunctions (like Mars-Jupiter) to ensure victory or dominance.
👻 6. Jinn, Spirits, and Celestial Entities
Example: In regions influenced by Islam (like the Barbary Coast), pirates often invoked jinn or star-spirits through whispered prayers and rituals.
Details:
The Barbary Corsairs, based in North Africa, often followed Islamic astrology (ilm al-nujūm). They may have timed attacks based on astrological signs, particularly Leo or Scorpio for war.
Some pirate captains consulted astrologers in Tunis, Algiers, or Tripoli before embarking on long campaigns.
Spirit invocations were carried out during specific celestial alignments. A pirate might even bury treasure on a day when Saturn (the planet of delay and secrecy) was in the 12th house—believing it would remain hidden for centuries.
🧙♀️ 7. Witches, Sea-Wives, and Star-Seers
Example: Caribbean pirates often visited local seer women—called “mothers of the moon” or Obeah women—to get astrological blessings.
Details:
These women combined folk astrology, African spirituality, and European grimoires.
A captain might request a reading of the stars before battle, or a charm made while Venus was rising, to win over rival crews.
Some pirates swore by their seers more than any map—believing the stars whispered fates only women with “the second sight” could interpret.
⚓ Conclusion: Pirates and the Astrology of the Sea
Though they sailed with rum in one hand and cutlasses in the other, pirates often leaned on celestial intuition and cosmic signs to steady their course. Their superstitions were not childish—they were a system of belief, a salty astrology born from life-and-death choices made beneath the moon and stars.
The pirate, after all, lived between worlds: land and sea, life and death, chance and fate. Astrology, in all its mystical forms, gave them a language to understand that liminal space—and to dare the waves with the stars in their favor.
⚔️ 1. Barbarossa Brothers (Oruç and Hayreddin) — The Corsairs of the Maghreb
Region: Ottoman Algeria / Mediterranean
Era: Early 1500s
Astrological Influence: Operated under the Ottoman Empire, which deeply respected astrology. They were known to consult court astrologers in Algiers and Istanbul for timing sea raids and negotiations.
Example: Oruç Reis allegedly waited for favorable lunar phases before launching attacks on European ships. Ottoman naval campaigns often coordinated with astrologers, and as naval commanders under Ottoman rule, the Barbarossa brothers likely used astrological calendars.
Mystical Additions: The brothers also relied on North African marabouts (holy men) who used astrology, dream interpretation, and geomancy to advise warlords and pirates alike.
🌙 2. Sayyida al-Hurra — The Pirate Queen of Morocco
Region: Tetouan, Morocco / Western Mediterranean
Era: 16th century
Astrological Influence: As an educated noblewoman and ally of Barbarossa, she was steeped in Islamic scholarship, including ilm al-nujūm (science of the stars).
Example: Sayyida al-Hurra was said to consult Sufi mystics and court sages before engaging in battle or negotiation. It’s believed her title “al-Hurra” (the free one) was given during a favorable celestial alignment.
Cultural Context: Her court in Tetouan preserved Arabic astrological manuscripts from Andalusia. Her identity as both a leader and spiritual woman suggests she moved through astrological circles as both a patron and believer.
🌊 3. Al-Mustafa bin Jafar — Corsair of Tripoli
Region: Libya (Tripolitania)
Era: Late 17th century
Astrological Influence: A commander in the Barbary States, he allegedly used star signs and planetary hours to time ambushes against Venetian and Spanish galleons.
Example: Oral tradition in Tripoli recounts that bin Jafar would delay voyages based on the Moon’s position, and his personal flag bore a star and crescent—symbolic not just of Islam, but of lunar magic and celestial favor.
🔥 4. Henry the Slave-King (Henri Caesar) — Haitian Pirate with African Roots
Region: Caribbean (Haiti) / African diaspora
Era: Early 1800s
Astrological Influence: Though more of a mythic figure, stories say he blended West African vodun, astrology, and Caribbean obeah to summon protection and curse his enemies.
Example: Legends describe Caesar timing his attacks with eclipses and comets, claiming they were signs from his ancestors. He carried talismans blessed under Jupiter and Mars.
🐍 5. African Mystic Pirates of the Swahili Coast
Region: Zanzibar, Mombasa, Comoros
Era: 15th–18th centuries
Astrological Influence: The Swahili coast was rich with Islamic mysticism, blending Arabic astrology, African animism, and Indian Ocean trading lore.
Example: Pirate dhows in this region often featured celestial symbols etched into the wood, and some captains hired Swahili astrologer-priests who timed sea raids based on planetary hours and rising stars—particularly Sirius and Canopus, stars sacred in East African and Arab star lore.
🌌 The Common Thread
These pirates, though diverse in culture and era, were bound by a shared worldview where the heavens were not far-off mysteries, but maps of fate, just waiting to be interpreted.
Cultural Bridges:
Arabic astrology, descended from Babylonian and Hellenistic traditions, was deeply entrenched in courts, trade routes, and religious life.
African cosmologies, especially in Mali, Yoruba, and Berber traditions, viewed stars and planets as divine beings with personalities—guides or warnings.
When the sword was raised, the stars had already whispered their omen.
The Extraterrestrials of Vrillon
The recording of the voice of Vrillon
Refers to a mysterious broadcast interruption that occurred on November 26, 1977, in southern England. At around 5:10 PM, during a news program on Southern Television, a strange voice—metallic and echoing—took over the airwaves for nearly six minutes. The entity identified itself as "Vrillon, a representative of the Ashtar Galactic Command"—an alleged extraterrestrial being.
The message was solemn and haunting, warning humanity to abandon its weapons and live in peace, lest we "destroy your world" before entering the "Age of Aquarius."
Transcript of the Vrillon Message:
"This is the voice of Vrillon, a representative of the Ashtar Galactic Command, speaking to you. For many years you have seen us as lights in the skies. We speak to you now in peace and wisdom as we have done to your brothers and sisters all over this, your planet Earth. We come to warn you of the destiny of your race and your world so that you may communicate to your fellow beings the course you must take to avoid the disaster which threatens your world, and the beings on our worlds around you. This is in order that you may share in the great awakening, as the planet passes into the New Age of Aquarius. The New Age can be a time of great peace and evolution for your race, but only if your rulers are made aware of the evil forces that can overshadow their judgments. Be still now and listen, for your chance may not come again. All your weapons of evil must be removed. The time for conflict is now past and the race of which you are a part may proceed to the higher stages of its evolution if you show yourselves worthy to do this. You have but a short time to learn to live together in peace and goodwill. Small groups all over the planet are learning this, and exist to pass on the light of the dawning New Age to you all. You are free to accept or reject their teachings, but only those who learn to live in peace will pass to the higher realms of spiritual evolution. Hear now the voice of Vrillon, a representative of the Ashtar Galactic Command, speaking to you. Be aware also that there are many false prophets and guides operating in your world. They will suck your energy from you—the energy you call money—and will put it to evil ends and give you worthless dross in return. Your inner divine self will protect you from this. You must learn to be sensitive to the voice within that can tell you what is truth, and what is confusion, chaos and untruth. Learn to listen to the voice of truth which is within you and you will lead yourselves onto the path of evolution. This is our message to our dear friends. We have watched you growing for many years as you too have watched our lights in your skies. You know now that we are here, and that there are more beings on and around your Earth than your scientists admit. We are deeply concerned about you and your path towards the light and will do all we can to help you. Have no fear, seek only to know yourselves, and live in harmony with the ways of your planet Earth. We of the Ashtar Galactic Command thank you for your attention. We are now leaving the plane of your existence. May you be blessed by the supreme love and truth of the cosmos."
—Vrillon, November 26, 1977
👽 The Appearance of Ashtar (Commander of the Galactic Fleet)
The most common depictions of Ashtar Sheran, often said to be Vrillon’s superior or perhaps his other name, show him as a being of radiant, almost angelic presence:
Tall and Regal – Usually standing around 7 feet tall.
Humanoid Form – He appears very human, sometimes almost indistinguishable from us.
Golden Hair – Flowing and shining like solar rays, often shoulder-length.
Blue or Violet Eyes – Piercing and serene, as if holding the gaze of galaxies.
Glowing Aura – Described as bathed in a soft white or bluish light, often dressed in silvery or white robes with golden insignias.
Uniformed Appearance – At times, he's shown in a form-fitting "space uniform" with insignias denoting his command over the Ashtar Galactic Fleet.
A Night Beneath the Palm’s Shadow
The wind hums secrets through the date-laden trees, whispering names of those who once walked this dust, where footprints fade but never truly leave, pressed deep in the memory of the earth’s quiet trust.
Oh, moon of longing, hung low and bright, do you still remember the songs we sang? Verses embroidered in the fabric of night, soft as jasmine, where old echoes hang.
A mother calls, her voice a prayer, threading through the hush of dawn, her hands—cracked, but full of care— building futures from threads long gone.
And here I stand, between past and now, a daughter of sand, of stars, of sea, asking the wind to teach me how to love, to lose, yet still be free.
Libya: From Sands of Time to Storms of Change
Beneath the blazing sun of North Africa, bordered by the ancient tides of the Mediterranean and the vast breath of the Sahara, lies a land whose story has danced with gods, kings, conquerors, and revolutionaries. This is Libya: a nation born from the dust of myth, forged in the fires of empire, and reshaped in the hands of her people.
Origins in the Whispering Sands
Long before cities rose and borders were drawn, the land we now call Libya was home to prehistoric peoples who left their mark in the rock art of the Tadrart Acacus, carvings of giraffes and hunters that tell of a greener Sahara, long vanished. By the Bronze Age, Libya was not one land, but many tribes. Chief among them were the Meshwesh and the Libu—nomadic Berber peoples who grazed their herds along the Nile’s western flanks. Egyptian scribes would scrawl their names in hieroglyphs, sometimes as foes, other times as mercenaries or neighbors. Though they lacked pyramids or written chronicles of their own, the Libyans lived rich oral traditions, passed from elder to youth beside desert fires. Their tongues were early Berber, ancestors to the Amazigh languages spoken to this day.
The Libyan Pharaohs of Egypt
In one of history’s great ironies, these wandering tribes—once dismissed as desert raiders—would wear the crowns of Pharaohs. Around 945 BCE, a chieftain of the Meshwesh named Shoshenq I seized power in a divided Egypt. He founded the 22nd Dynasty, becoming the first Libyan Pharaoh. He was no usurper in chains, but a ruler accepted by Egypt’s priests and people, a man who walked the sacred halls of Karnak and marched his armies as far as Jerusalem. For over two centuries, Libyan dynasties ruled parts of Egypt. They wove themselves into Egyptian culture, marrying daughters into temple lineages and honoring the gods of old, while maintaining their tribal roots in the Delta’s tangled marshes.
Under Greek, Roman, and Islamic Rule
Time, ever the patient sculptor, wore down Libya’s independent spirit. By the time of Herodotus in the 5th century BCE, Libya had become a vague term for "all lands west of Egypt." The Greeks founded Cyrene in eastern Libya, a shining jewel of Hellenistic culture. Later came the Romans, who tamed the coast and named it Tripolitania and Cyrenaica. Great cities bloomed, like Leptis Magna, where Emperor Septimius Severus—a Libyan by birth—would rise to rule the Roman world. With the coming of Islam in the 7th century CE, Libya joined the rising tide of Arab civilization. Arabic took root, and Berber tribes embraced the faith, blending it with ancient customs in a uniquely North African tapestry.
From Ottoman Sands to Italian Chains
From the 16th to 19th centuries, Libya was ruled by the Ottomans, often in name more than presence. Local rulers like the Karamanlis in Tripoli built their own dynasties, their corsairs feared across the Mediterranean. But in 1911, the old world shifted once more—Italy invaded, snatching Libya from Ottoman control. The Libyans resisted fiercely under leaders like Omar Mukhtar, the "Lion of the Desert," whose guerilla war against Mussolini’s fascists became legend. Though captured and executed in 1931, Mukhtar’s spirit ignited a flame that would not die.
A Brief Bloom: The Kingdom of Libya
After World War II, Libya was stitched together from three provinces and granted independence in 1951 under King Idris I. For the first time in centuries, Libya was sovereign. But beneath the crown, discontent stirred. Oil wealth enriched a few, while many remained poor. In 1969, a young officer named Muammar Gaddafi led a bloodless coup, ending the monarchy and beginning one of the most controversial reigns in modern Arab history.
Gaddafi's Rule and the Gathering Storm
For 42 years, Gaddafi ruled with a blend of charisma, brutality, and eccentric philosophy. He styled himself as the "Brother Leader", preached his Green Book, and funded revolutions abroad. At times a pariah, at times an ally, he kept Libya's oil flowing and dissent smothered. But the winds of change were rising. When the Arab Spring swept across the region in 2011, Libyans—long repressed—rose in revolt. The uprising turned into a brutal civil war, drawing NATO intervention. In October 2011, Gaddafi was captured and killed. His fall was cheered, but peace did not follow.
The Samaritans and their conflict with the Jews
Who Are the Samaritans?
The Samaritans are a small religious minority living in the occupied Palestinian territories, specifically on Mount Gerizim in Nablus, and in the city of Holon in Israel. They consider themselves the true descendants of the Israelites who remained in the Holy Land when the Jews were exiled to Babylon in the 6th century BCE. They believe that they never deviated from the original faith, unlike the Jews who, according to their view, altered the religion after their return from the Babylonian exile.
Samaritan Religious Beliefs
The Samaritans only follow the Samaritan Torah, which differs from the Jewish Torah in several points, and they reject the Talmud, the main source of Jewish law after the Torah. For Samaritans, Mount Gerizim in Nablus is the holiest site, and they believe it is the true place of worship for God, not the Temple Mount in Jerusalem as the Jews believe. They view the Jews as having strayed from the true path when they chose Jerusalem as the center of their worship, leading to a deep religious divide between the two communities.
The Roots of the Hostility Between the Samaritans and Jews
The conflict between the Jews and Samaritans dates back thousands of years. Jews believe that the Samaritans are not pure Israelites but a mix of the remnants of the ancient Israelites and pagan peoples who settled in the area after the Assyrian conquest. In contrast, the Samaritans believe that they are the true Israelites, and the Jews have distorted the religion and introduced incorrect teachings. This hostility became so intense that the Jews in ancient times considered Samaritan food impure and rejected intermarriage and interaction with them.
The Conflict in Ancient Times
During the Persian period, the Jews tried to impose their control over the Samaritans and prevent them from building their temple on Mount Gerizim, leading to fierce conflicts between the two groups. During the reign of Alexander the Great, the Samaritans gained some privileges, but with the arrival of the Hasmoneans, the Jews persecuted them, and their temple on Mount Gerizim was destroyed.
The Samaritan Situation in the Roman and Islamic Periods
Under Roman rule, the Samaritans faced great persecution, especially after their failed revolts against the Roman Empire, which led to the killing and displacement of many of them. With the rise of Christianity, they became further marginalized, as the Christians did not consider them Jews, nor did they regard them as part of their faith. During the Islamic era, the Samaritans were granted some protection as "People of the Book," but they remained a minority community.
The Samaritans Today... Between Challenge and Survival
Today, the number of Samaritans is around 800 people, making them one of the smallest religious communities in the world. Some hold Israeli citizenship, while others live in the West Bank under Palestinian authority. Despite their small number, they continue to hold onto their traditions, language, and celebrate their unique holidays, such as the Samaritan Passover, according to their distinct calendar.
The Samaritans are a living testament to the religious and political history of the region, carrying an ancient legacy of conflict and isolation, yet striving to preserve their identity despite the political and religious transformations that have taken place in the Holy Land. Do you think the hostility between the Samaritans and Jews still persists today?
@Hayahbook
يقولونَ إني كالبدرِ بَهجةً وأنَّ الجمالَ بوجهيَ ارتَسما
يحيطُ بي المدحُ مثلَ الهَواءِ ولكنَّ ذاتي تُرددُ: "لا" نَسَما
يأتونَ خاطبينَ، وبالعَينِ شَوقُ كأنّي كنزٌ على الدربِ مُبتَغى
وأسمعُ ألفاظَ ثَناءٍ تُقالُ كأنّي لؤلؤةٌ لا تُضاهى سَنا
ولكنَّ نفسي – غريبةُ دربي – كأنّي ظِلٌّ بلا نَورِه اتّقَدا
كأنَّ المرآةَ تُخفي حقيقتي وتُظهرُ وجهاً غريبًا عني بدا
فهل في المرايا كَذبٌ خَفيٌّ؟ أمِ العيبُ في العينِ إذ لم تَرَ الصَفا؟
أجيبوا سؤالاً سَكنَّي طويلاً لماذا الجمالُ إذا لم يُصدَّقا؟
The occupation of Palestine documented in photographs
Proclamation of Marshall Law in Jerusalem by General Allenby. 1917
British forces enter Jerusalem, December 9, 1917 with Brig. Gen. Watson and Col. Bailey at the Jaffa Gate.
British occupying army in Jerusalem. 1929
Palestinian leaders meet to discuss the 1929 revolt against British occupation. 1929
Mufti of Jerusalem and Palestinian leaders at the Al-Aqsa Mosque, Jerusalem. 1921–1937
Palestinian delegation in London to demand Palestinian independence. 1929
Palestinian citizens searched during the uprising of August 23 to 31 at Jaffa Gate. 1929
Palestinian women’s delegation demonstrating against British policies outside of the high commissioner’s residency. 1929
Palestinians demonstrating against the occupying British army at Jaffa Gate. 1933
Palestinians protesting British occupation, Jerusalem. 1933
Palestinians at Abou Ghosh take oath of allegiance to protest British occupation and reject Zionist immigration. 1936
Fire scorched the Armenian Quarter in the old City. 1936
British occupation soldiers stand witness to their destruction in the City of Jenin. 1938
Jenin after British occupying soldiers destroyed a quarter of the city with dynamite. 1938
Palestinians lined up by British occupying police for identity card check. 1939
Australian soldiers marching down Jaffa Road. 1940–1946
British military recruits parade across Jaffa Gate. 1941
Photographs published by: https://www.palestinephotoproject.org/Gallery-Folder/Occupation-and-Resistence/i-3bPjRwR
We are accused of terrorism
We are accused of terrorism If we dare to write about the remains of a homeland That is scattered in pieces and in decay In decadence and disarray About a homeland that is searching for a place And about a nation that no longer has a face
About a homeland that has nothing left of its great ancient verse But that of wailing and eulogy
About a homeland that has nothing in its horizons Of freedoms of different types and ideology
About a homeland that forbids us from buying a newspaper Or listen to anything About a homeland where all birds are always not allowed to sing About a homeland that out of horror, its writers are using invisible ink
About a homeland that resembles poetry in our country Improvised, imported, loose and of no boundaries Of foreign tongue and soul Detached from Man and Land, ignoring their plight as a whole
About a homeland to the negotiating table moves Without a dignity or shoes
About a homeland That no more has steadfast men With only women therein
Bitterness is in our mouthsin our talkin our eyes Will draught also plague our souls as a legacy passed to us from ancient times?
Our nation has nobody left, even the less glorified No one to say "NO" in the face of those who gave up our homebread and butter Turning our colorful history into a circus
We have not a single honest poem That has not lost its virginity in a ruler's Harem
We grew accustomed to humiliation Then what is left of Man If he is comfortable with that?
I search the books of history For men of greatness to deliver us from darkness To save our women from fires' brutality
I search for men of yesterday But all I find is frightened cats Fearing for their souls From the authority of rats
Are we hit by national blindness Or are we suffering from color blindness
We are accused of terrorism If we refuse to perish Under Israeli tyranny That is hampering our unity Our history Our Bible and our Quran Our prophets' land If that is our sin and crime Then terrorism is fine
We are accused of terrorism If we refuse to be wiped out By barbarians, the Mongols or the Jews If we choose to stone the fragile security council Which was sacked by the king of caesuras
We are accused of terrorism If we refuse to negotiate the wolf And reach out for a whore
America is fighting the cultures of Man Because it lacks one And against the civilizations because it needs one It is a gigantic structure but without a wall
We are accused of terrorism If we refuse current times Where America the arrogant the mighty the rich Became a sworn interpreter of Hebrew.
-Nizar Qabbani
History repeats itself
Qana
The face of Qana Pale, like that of Jesus and the sea breeze of April… Rains of blood.. and tears.. They entered Qana stepping on our charred bodies Raising a Nazi flag in the lands of the South and rehearsing its stormy chapters Hitler cremated them in the gas chambers and they came after him to burn us Hitler kicked them out of Eastern Europe and they kicked us out of our lands They entered Qana Like hungry wolves Putting to fire the house of the Messiah Stepping on the dress of Hussain and the dear land of the South We saw the tears in Ali's eyes We heard his voice as he prayed under the rain of bloody skies Qana unveiled what was hidden We saw America Wearing the old coat of a Jewish Rabbi Leading the slaughter Blasting our children for no reason Blasting our wives for no reason Blasting our trees for no reason Blasting our thoughts for no reason Has it been decreed in her constitution, She, America, mistress of the world, In Hebrew .. that she should humble us al-Arabs? Has it been decreed that each time a ruler in America wants to win the presidency that he should kill us... We al Arabs?
-Nizar Qabbani
Jerusalem
I wept until my tears were dry I prayed until the candles flickered I knelt until the floor creaked I asked about Mohammed and Christ Oh Jerusalem, the fragrance of prophets The shortest path between earth and sky Oh Jerusalem, the citadel of laws A beautiful child with fingers charred and downcast eyes You are the shady oasis passed by the Prophet Your streets are melancholy Your minarets are mourning You, the young maiden dressed in black Oh Jerusalem, the city of sorrow A big tear wandering in the eye Who will halt the aggression On you, the pearl of religions? Who will wash your bloody walls? Who will safeguard the Bible? Who will rescue the Quran? Who will save Christ? Who will save man? Oh Jerusalem my town Oh Jerusalem my love Tomorrow the lemon trees will blossom And the olive trees will rejoice Your eyes will dance The migrant pigeons will return To your sacred roofs And your children will play again And fathers and sons will meet On your rosy hills My town The town of peace and olives.
-Nizar Qabbani
Granada
At the entrance of Alhambra was our meeting, How sweet is a rendezvous not thought of before. Two soft black eyes in perfect frames enticing, Generating after-effects from the past ages afore. Are you a Spaniard? I asked her enquiring, She said: Granada is the city where I was born. Granada! Seven centuries awoke from slumbering, In her eyes, after the clothing of sleep they wore. And Umayyad, with flags lifted high, flying, Their horses streaming by, unnumbered they pour. How strange is history, how is it to me returning? A beautiful granddaughter, from my pedigree of yore. With a Damascene face, through it I was seeing, The eyelids of Sheba and the neck of Suad once more. I saw a room in our old house with a clearing, Where mother used to spread my cushions on the floor. And the Jasmine inlaid in its stars were shining, With the golden singing pool, a picture of splendor. Damascus, where is it? I said: you will be seeing It in your flowing hair, a river of golden black ore. In your Arab face, in your mouth still storing The suns of my country from the days of Arab lore. In the perfume of Generalife with waters gleaming, Its Arabian Jasmine, its sweet basil and citron odour. She came with me and her hair behind her flowing, Like luscious ears of grain in an unharvested meadow. The long earrings on her neck were glittering, Like Christmas Eve candles that sparkle and glow. Behind her like a child I walked, she was guiding, And behind me, history, piles of ashes row after row. The decoration of Alhambra I almost hear pulsing, And the ornaments on the roof, I hear their call grow. She said: Alhambra! Pride of my ancestors glowing, Read on its walls my glories that shine and show. Her glory! I anointed an open wound festering, And in my heart anointed another that refused to go. If only my lovely granddaughter had a way of knowing, The ones she meant were my ancestors of long, long ago. When I bid her adieu, when I knew I was going, I embraced in her Ṭāriq ibn Ziyād, that Arab hero.
-Nizar Qabbani
We used to meet at dusk Sitting on the old bridge While fog surrounds the hills It covers the road past our sight
No one knows where we are Only the sky and the autumn leafs When you said "I love you" The miserable clouds disappeared
-Al Rahbani Brothers
I tell my neighbor: Come and spend the night with me, I have figs, and almonds, and sugar. We sing, because you are lonely, And singing will ease your longing. I have a home, and a small area of land, So I am safe now. The land of my country is land from heaven, And on it sleeps the painful time. I tell our house: If I am alone, And snow and cold blows, My house is as fire to me, And the winter passes, friendly as a field of roses.
-Al Rahbani Brothers
Self-taught
The failed echo will help me And the tyrannical secrets inspire me! Times of resounding anxiety And a storm hugs me tightly Here the cities of contradiction contain me The countryside of art precedes it I am drawn to the current by self-taught people My heart is steadfast in the war alone
And despite the hatred I prepare for the feverish blindness!
Sakina Al-Sharif
Orientalist Paintings
Jean-Léon Gérôme - The Carpet Merchant
Jean Leon Gerome - Pelt Merchant of Cairo
Frederick Arthur Bridgman - An Afternoon in Algiers
Osman Hamdi Bey - Islam Priest Reading Qura'an
John Frederick Lewis - The Midday Meal, Cairo
Ludwig Deutsch - The Tribute
Frederick Arthur Bridgman - The Messenger, 1879
Jean-Léon Gérôme - The Harem in the Kiosk, 1870
Frederick Arthur Bridgman - In The Souk, Tunis (1874)
Jean-Léon Gérôme - Prayer in the Mosque
John Frederick Lewis - The Kibab Shop
(The Reception) by John Frederick Lewis
Frederick Arthur Bridgman - Return from the Festival, Algiers
Gustav Bauernfeind - Forecourt of the Ummayad Mosque
Ludwig Deutsch - At Prayer (1923)
Frederick Arthur Bridgman - Young Woman On A Terrace
John Frederick Lewis - The Harem 1841
Ludwig Deutsch - The Qanun Player
Rudolf Ernst - The Carpet Seller
Martinus Rørbye - outside the Kilic Ali Pasha Mosque
Léon-Auguste-Adolphe Belly - Pilgrims going to Mecca
Amedeo Simonetti - The Rug Merchant
Eugène Fromentin - Windstorm
Jean Leon Gerome - The Whirling Dervish
Giulio Rosati - The Dance
Jean Discart - The Pottery Studio Tangiers
Osman Hamdi Bey - Young Woman Reading
Numerology: The number 9
9 18 27 36 45 54 63 72 81 90 99
What does the number 9 signify? 9 means completion, but not a final ending.
In astrology: the number 9 is associated with the planet Mars, which is said to govern ambition, energy, and action. People born under the sign of Mars, which is associated with the number 9, are said to be confident, independent, and adventurous. The ninth sign of the zodiac, Sagittarius, is known for its adventurous and expansive spirit, which reflects the qualities of the number 9. Additionally, the number 9 is linked to the concept of karma, which refers to the idea that our actions have consequences that come back to us. This is because 9 is the result of adding up all the single-digit numbers before it (1+2+3+4+5+6+7+8=36, and 3+6=9), suggesting that we reap what we sow. Overall, the number 9 is significant and powerful in astrology, representing completion, growth, and the consequences of our actions. Moreover, in Vedic astrology, the nine planets or Grahas are believed to have a significant influence on human destiny and are associated with different qualities and energies. These planets include the Sun, Moon, Mercury, Venus, Mars, Jupiter, Saturn, Rahu, and Ketu. The Sun and Moon are considered the most important planets, as they are responsible for life on Earth and are associated with the soul and mind, respectively. The number 9 is associated with the planet Guru or Jupiter, which is considered the most benefic planet in the horoscope. Guru is associated with wisdom, knowledge, and good fortune. People who are born on the 9th, 18th, or 27th of any month are said to be influenced by the planet Guru and are considered to be blessed with good luck and prosperity.
In astronomy: the number 9 is perhaps most famously associated with the nine planets in our solar system. the number 9 has significance in the relationship between the Sun, Moon, and Earth. It is said that the Sun completes a cycle of 360 degrees in the sky in one year, which is divided into 12 zodiac signs, with each sign taking up 30 degrees. The Moon, on the other hand, takes about 29.5 days to complete its cycle around the Earth, and during this time, it passes through all 12 zodiac signs. Interestingly, the total number of days in a solar year (365.24) multiplied by the number of lunar months in a year (12.37) equals 4536.24, which can be reduced to 9. This is known as the lunar-solar cycle, and it is believed to be a powerful symbol of completion and transformation.
In mythology: the number 9 is often associated with spiritual growth and knowledge. For example, in Norse mythology, Odin hung from the world tree Yggdrasil for nine days and nine nights to gain wisdom and knowledge. In Greek mythology, nine muses inspired creativity and art, while in Egyptian mythology, nine gods presided over the underworld.
In mathematics: the number 9 has some unique properties as well. It is the highest single-digit number, and any number multiplied by 9 will always result in a number whose digits add up to 9. Additionally, the number 9 is the sum of the first three square numbers (1² + 2² + 3² = 9) and the sum of the first three cube numbers (1³ + 2³ + 3³ = 36). This property of the number 9 is known as the "digital root" and is used in various mathematical and divinatory practices.
In physics: the number 9 appears in the fundamental equations that describe the behavior of the universe, such as the nine-dimensional equations of string theory. In mathematics, the number 9 is used in a variety of numerical systems, including the base-9 system used by the ancient Maya.
In science: the significance of number 9 in science is reflected in its frequent appearance in various scientific phenomena. For instance, the periodic table has nine fundamental types of atoms, known as lanthanides. The human body is made up of nine major organ systems, including the cardiovascular, nervous, and respiratory systems. The electromagnetic spectrum has nine main categories of waves, ranging from radio waves to gamma rays. Sun and Earth: The diameter of the Sun is supposed to be 108 times the diameter of the Earth. The distance from the Sun to the Earth is 108 times the diameter of the Sun. It looks very dramatic and mysterious yet if true its indeed happy mystery. Moon and Earth: The average distance of the Moon from the Earth is 108 times the diameter of the Moon. Furthermore, there are nine planets in our solar system (including Pluto, which is now considered a dwarf planet), and the number 9 also appears in the fundamental equations that describe the behavior of the universe, such as the nine-dimensional equations of string theory. The number 9 also appears in the concept of tides, which are caused by the gravitational pull of the moon and sun on the Earth's oceans. Tides follow a roughly 12-hour cycle, with high and low tides occurring twice a day, resulting in a total of around 9 tides per day.
In ancient Egypt: the number 9 was associated with the nine gods who ruled over the underworld.
In music: the significance of the number 9 in music is rooted in its harmonic properties. The ninth note of a scale, known as the subtonic, is a crucial note for creating tension and leading to the tonic note. This creates a sense of resolution and closure in musical phrases. Additionally, the number 9 appears in musical time signatures such as 9/8, which adds a unique and complex rhythmic texture to the music. The number 9 also plays a symbolic role in music, as seen in The Beatles' "Revolution 9," a groundbreaking experimental track that features various sound effects and spoken word samples. Overall, the number 9 adds depth and complexity to the music, both in its harmonic properties and its symbolic significance.
Nine Muses: In Greek mythology, the Nine Muses were the goddesses of inspiration in the arts and sciences, such as music, poetry, and astronomy. They were said to be the daughters of Zeus and Mnemosyne and were believed to provide inspiration and guidance to human beings.
Nine Worthies: The Nine Worthies were a group of historical and legendary figures from different cultures who were seen as exemplars of chivalry and virtue. They were divided into three categories of three: pagan, Jewish, and Christian. The pagan worthies were Hector, Alexander the Great, and Julius Caesar; the Jewish worthies were Joshua, David, and Judas Maccabeus; and the Christian worthies were King Arthur, Charlemagne, and Godfrey of Bouillon.
Ennead: In ancient Egyptian mythology, the Ennead was a group of nine gods and goddesses who were worshipped in the city of Heliopolis. The Ennead included the god Atum, who was believed to have created the world, and his children Shu and Tefnut, who represented air and moisture, respectively.
Nine Emperor Gods Festival: The Nine Emperor Gods Festival is a Taoist festival celebrated in Southeast Asia, particularly in Thailand, Malaysia, and Singapore. The festival is held in the ninth lunar month and is dedicated to the worship of the Nine Emperor Gods, who are believed to bring good luck and prosperity.
The 9th letter of the alphabet is "I", which is also the Roman numeral for the number 1. This means that "IX" is 9 in Roman numerals, which is why you sometimes see clocks or watches with "IX" instead of "IX" to represent 9.
Islam: Quran says that each and everything of this universe is counted and surrounded by numeric. The 9th chapter of the Qur'an At-Tawbah 'the Repentance', and is one of the last Medinan surahs. The number 9 is the day of Hajj. The Messenger Mohammad participated in 9 of the conquests. And nine Qur’anic verses speak about the prophet Moses. The Arabic letters of the opening in the Qur’an add up to 786=9, 786 is an Arabic numeric value that denotes“Bismillah al-Rahman al-Rahim” the opening phrase of the Holy Quran. It translates as “In the name of Allah, the Most Merciful, the Most Beneficent“. 786 is basically driven from the series of Arabic Numerology called “Abjad“. In Muslim tradition it is known to be the symbolic representation of Allah. But no Islamic scholar has so far been able to explain the origin of this number. In fact, it is not mentioned in the Quran. Ramadan: a time of fasting and spiritual reflection for Muslims, is the ninth month of the Islamic calendar.
Biblical Symbolism: The number nine is found 49 times in Scripture. Its biblical symbolism is tied mainly to the concepts of finality, divine completeness, and judgment. It typically surfaces during pivotal moments of transformation, culmination, or judgment in the biblical narrative. In the divine order of creation, the Lord chose to create a nine-month gestation period for human beings, indicating a time of completeness before birth. The number nine often marks the end of a divine cycle or period. In the context of the Old Testament, every ninth year represented the end of one cycle and the beginning of a new one. The number 'nine' also weaves a pattern of divine judgment throughout biblical history. For instance, the prophet Hosea, inspired by God, declared that Ephraim's destruction would come to the city in the 'ninth' year. In another instance, the ninth hour was marked for Christ's death, symbolizing the largest divine judgement humanity has ever witnessed. Ezekiel 24:1-2 noted the siege of Jerusalem commenced on the 'ninth' day of the tenth month. Adding to its significance, the city's destruction commenced on the 'ninth' day of the fourth month. Nine Attributes of God: The Lord is patient, The Lord is Merciful, The Lord is Gracious, The Lord is Abundant in Goodness, The Lord is Abundant in Truth, The Lord is Loving, The Lord is Forgiving, The Lord is a God that Judges, The Lord is Just. In Christianity, there are nine fruits of the Holy Spirit, including love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.
The number 9 is revered in Hinduism and considered a complete, perfected and divine number because it represents the end of a cycle in the decimal system, which originated from the Indian subcontinent as early as 3000 BC. The number 9 is considered a lucky number in many cultures, including in China and Japan, where it is associated with longevity and good fortune. In numerology, the number 9 is associated with spiritual growth, selflessness, and humanitarianism.
In Hinduism: The number 9 has played a significant role in Indian history, culture, and mythology. In Hinduism, there are nine planets, nine forms of Devi, and nine forms of Lord Vishnu. The number 9 is also associated with the Navratnas, which are the nine precious gemstones. According to Hindu mythology, there are nine avatars of Lord Vishnu, including Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Krishna, and Kalki. These avatars are believed to have appeared on Earth in different forms and at different times to restore balance and order. The number 9 is also significant in other Indian religions and traditions. In Buddhism: there are nine stages of consciousness. Some Buddhists carve have 108 small Buddhas on a walnut for good luck. Other Buddhists, like in Tibet and in Bhutan, they ring a bell 108 times to celebrate a new year. They believed it as corresponding to 108 virtues to cultivate and 108 defilements to avoid. Chinese Buddhists and in the Taoists 108 bead mala (called su-chu), and has three dividing beads, so the mala is divided into three parts of 36 each. Chinese astrology also believed that there are 108 sacred stars. while in Jainism, there are nine tattvas or principles of reality. The number 9 is also associated with the nine chakras, or energy centers, in the body. Nine Gems: The Navratnas, or nine gems, are considered to be powerful and auspicious in Indian culture. These include diamond, pearl, ruby, emerald, yellow sapphire, blue sapphire, hessonite, cat The significance of the number 9 can also be seen in Indian architecture and art. For instance, the famous Hindu temple, Brihadeeswarar Temple, located in Thanjavur, Tamil Nadu, was built in the 11th century and is known for its unique architecture that features nine stories, representing the nine planets in Hindu mythology. The temple also has nine entrances, nine corridors, and nine sacred tanks, emphasizing the importance of the number 9 in Hindu culture. Another example of the significance of the number 9 in Indian art is the Navarasas or the nine emotions, which are depicted in various forms of art, including dance, music, and theater. The nine emotions are Shringara (love), Hasya (laughter), Karuna (compassion), Raudra (anger), Veera (courage), Bhayanaka (fear), Bibhatsa (disgust), Adbhuta (wonder), and Shanta (peace). These emotions are believed to be the essence of human experience and are often portrayed in Indian art and literature. Furthermore, the number 9 is also believed to have healing properties in Ayurveda, the ancient Indian system of medicine. According to Ayurveda, the human body is composed of nine elements or dhatus, which are Rasa (plasma), Rakta (blood), Mamsa (muscle), Meda (fat), Asthi (bone), Majja (marrow), Shukra (semen), Artava (ovary), and Purisha (feces). These elements are believed to be interconnected and affect each other, and any imbalance in these elements can lead to illness. Ayurvedic remedies often involve balancing these elements to promote health and well-being.
kaçak kız
Telaffuzunu elemeye ve geliştirmeye başladı.. Ve bir takımyıldız gibi kendi yörüngesinde süzülüyor! Ona suikast düzenlemeye çalışan bir dünya var. Kalıntıları arasında dolaşıp, savrulup dönüyorum Yıkıcı bir retorik savaşı yaklaşıyor Kanıyla ve toprağıyla çarmıha gerilecek! Çöken dünyada makalem özgür kaldı. Evren bilgisayarlı! Beni nasıl kendi inlerine sürüklemeye çalıştılar Özgünlüğün baltalandığı bir bağımlılık Kimliklerini inkar ediyorlar... Benzerlik kalıplarıyla şekillenmeyeceğim! Sanatım doğanın sesini dinlemek Ve uzuvlarım düşenlerden gizli Ruhum karanlıkta tek başına savaşır
-Sakina Al-Sharif
Runaway
She started sifting and refining her pronunciation.. And she floats around her orbit as a constellation, There's a world that tries to assassinate her! Wandering among its ruins, tossing and turning A devastating rhetorical war is brewing She will be crucified with her blood and soil! My article remained free in a collapsing world. The universe is computerized! How they tried to drag me into their den An addiction where originality is undermined They deny their identity... I will not be molded by similar patterns! My art is listening to the voice of nature And my limbs are hidden from those who fall My soul fights alone in the dark
-Sakina Al-Sharif
Does the world escape me like a void?
Have I given up on illusions? Heavy nights train me And the rain of melodies were epics I became aware of war after war The sound of the sword inspired and inspired me! I search my halls and call out To me, to me, O formulated dream
-Sakaina Al-sharif
Kabil
Kabil şimdi şistten yapılmış bir kuşla atıyor Yeryüzüne iner ve onu muazzam ateş yağmurlarıyla yağdırır. Onun ıssızlığından önce kuleler ve evler çöküyor Ölüler toprağın kucağından yukarılara kaçar Cain şimdi tankında dolaşıyor Koyunlar dehşete kapıldı Kabil ahırının duvarını yıkıyor Köyde gece sabaha döndüğü için ahırı uyumaya uygun değil Aşağıya inen ışığın yaydığı Bir ejderhanın dili gibi Kasırga dünyanın yüzünü harap etti
Cain
Cain now beats with a bird made of shale He descends to the earth and showers it- with tremendous rains of fire. Towers and houses collapse before its desolation The dead escape from the embrace of the earth upwards Cain is now floating around in his tank The sheep were terrified Cain is tearing down the wall of his barn Since night turns to morning in the village, the barn is not suitable for sleeping. Emitted by the light coming down Like a dragon's tongue Hurricane ravaged the face of the earth
by: Mohammad Al-Buraiki
The Rain
By sea...towards another space, shaking off my dust. Forgetting my name, the names of plants, and the history of trees.. Escaping from this sun that flogs me with its boredom... Fleeing from cities that slept for centuries under the feet of the moon.. Leaving behind me eyes made of glass and a sky made of stone. I will not go back to the sun... for I now belong to the rainstorms.
by: Nizar Qabbani
Nizar Qabbani (1923–1998)
Nizar Qabbani was one of the most renowned and influential Arab poets of the 20th century. He was born in Damascus, Syria, into a well-off, artistic family. His father, Tawfiq Qabbani, was a businessman and a political activist, and his mother, Faiza Akbik, hailed from a family with strong intellectual roots. His childhood in Damascus, surrounded by traditional Arab culture and the cosmopolitan currents of the time, had a lasting influence on his poetry.
Early Life and Education
Nizar Qabbani’s fascination with poetry began at a young age, and his education at the National Scientific College School in Damascus further nurtured his literary talents. He later pursued law at Damascus University, from which he graduated in 1945. While studying, Qabbani was already writing poetry, and he published his first collection, The Brunette Told Me, at the age of 21. This collection focused on themes of love and femininity, topics that would define much of his career.
Diplomatic Career
After graduating, Qabbani embarked on a long diplomatic career. He served as a cultural attaché and diplomat for Syria in various countries, including Egypt, Turkey, Lebanon, and the United Kingdom. His diplomatic work exposed him to diverse cultures and political environments, shaping his global outlook and influencing his poetry. While he continued to work as a diplomat, Qabbani never stopped writing and publishing poetry.
Poetry and Themes
Nizar Qabbani’s poetry is marked by its simplicity, emotional depth, and bold exploration of taboo subjects. His works often dealt with themes of love, sensuality, and the role of women in society. He was one of the few Arab poets who openly wrote about romantic and erotic love, which caused controversy in conservative circles. His poetry also questioned traditional gender roles and advocated for women’s rights, earning him admiration among progressive audiences. However, his themes were not limited to love. As he matured, Qabbani’s poetry became more political, particularly after the devastating loss of his second wife, Balqis al-Rawi, in a bombing during the Lebanese Civil War in 1981. He began to write about Arab nationalism, the oppression of the Arab people, and the failures of Arab governments. His poetry took on a tone of rebellion and anger, reflecting his frustration with the state of the Arab world.
Personal Life and Tragedy
Nizar Qabbani’s personal life was marked by both great love and profound tragedy. He was married twice. His first wife, Zahra, with whom he had two children, died young, leaving him devastated. His second marriage was to Balqis al-Rawi, an Iraqi woman who became a significant figure in his life and works. Balqis’s death in the 1981 bombing deeply affected Qabbani, and he wrote several moving poems dedicated to her memory. One of his most famous pieces, “Balqis,” reflects his grief and sense of loss. Qabbani’s poetry also carried the scars of personal tragedy from his early years. His older sister’s suicide, after being forced to marry someone she did not love, deeply influenced his views on women’s rights and societal restrictions, fueling his lifelong advocacy for love and personal freedom.
Memoirs
Qabbani also wrote prose, including memoirs that provide insights into his personal life, creative process, and the political landscape of the Arab world during his lifetime. His memoir, My Story with Poetry (Qissati Ma’a Al-She’r), offers a detailed account of his journey as a poet, his inspiration, and the events that shaped his works. In it, Qabbani reflects on how love, politics, and personal experiences intertwined in his poetry. In his memoirs and other prose writings, Qabbani often spoke candidly about his frustrations with Arab politics, the impact of his personal losses, and his complex relationship with his homeland, Syria. His writings reveal a poet deeply affected by both the joys and sorrows of life, committed to using poetry as a means of emotional and political expression.
Legacy
Nizar Qabbani’s poetry remains widely read and celebrated across the Arab world. He is often referred to as the “poet of love” because of his numerous poems on romance and women, but his later political works have also earned him the title of a revolutionary poet. His simple yet powerful style, combined with his boldness in addressing both personal and political issues, has made his poetry timeless. Qabbani’s works have been translated into several languages, and his influence extends beyond the literary world. Many of his poems have been set to music by prominent Arab singers, further cementing his place in Arab cultural history. Qabbani passed away in London in 1998, but his poetry continues to inspire and resonate with readers across generations, reflecting the personal, emotional, and political complexities of the Arab experience.
