Taken from: Antar: A Bedoueen Romance translated Terrick Hamilton

Chapter One

P23

(the Absians (1) raid the tribe of Jezeela (2))

…. and made for their pasture ground, where they perceived a thousand camels grazing, there being much grass in that spot, and with them was a black woman who was watching them. She was of extraordinary beauty and well-shaped; her appearance was elegant and striking; (29) and with her were two children, looking after the camels and running about. As soon as the Absians (1) saw the camels, they attacked them, and hunted them like hares with their spears, then drove them away, together with the woman and children ……

P25

(after a successful raid Shedad (3), finds a black women among the spoils)

As the poet has said, “In blackness there is some virtue, if you observe its beauty well, thy eyes do not regard the white or red. Were it not for the black of the mole on a fair cheek, how would lovers feel the value of its brilliancy. Were not musk black, it would not be precious. Were it not for the black of night, the dawn would not rise. Were it not for the black of the eye, where would be its beauty? and thus it is, that the black ambergris has the purest fragrance.” He therefore took the woman, and gave them the booty, that they might renounce her. So he kept her to himself.

 

This woman’s name was Zebeeba (5), and the two children were hers; the eldest was called Jereer (Jarir), and the youngest Shiboob (Shaibub). He remained with the woman in the field, and the children tended the flocks. Shedad visited her morning and evening; and thus matters continued till she became pregnant; and when her time came, she brought forth a boy, black and swarthy like an elephant, flat nosed, blear eyed, harsh featured, shaggy haired; the corners of his lips hanging down, and the inner angles of his eyes bloated; strong boned, long footed; he was like a fragment of a cloud, his ears immensely long, and with eyes whence flashed sparks of fire…… shape and appearance resembled a negro,….

Chapter two

(Antars grows up to be a hero, but…)

P45

O sons of my father and mother, my soul is greatly vexed, and my anxiety is redoubled, and I know not what to do, or what will be the consequence of the actions of this black slave. I fear that to-morrow he will destroy some one of rank and power, and some disturbance will arise throughout the whole tribe, and our blood will be demanded, and our persons pay the forfeit…. (they plan to kill him but the plot fails)

P56

(Ibla (4) is kidnapped together with many others but Antar has saved them)

Antar exclaimed :  These are my exploits when I stalk against the foe, and they abuse me for my black complexion, which is my glory. I drive away the troops and the noble warriors, and my colt as he rushes on plunges into the battle. As to those who envy me like fools, everyone knows that virtue is ever the object of jealousy. I am the offspring of my day: the sword is my father; in it is my glory: the one may be denied, the other is a fact. Never will I cease to hew down the troops in bodies, till every opponent be annihilated.

P67

…. I am the son of the black-faced Zeebeeba (5) that tends the camels. I am a slave, but my fury overwhelms the lordly chiefs in the battle. As to death, should I meet him, I will not shrink from him when he appears to me—it is a draught I must inevitably take when the day of my dissolution arrives.

P82

(Antar saves Ibla (4) once more)

….. and Ibla also came up to him, and smiled upon him. God protect thee, said she, thou black in face, but fair in deeds—thou ornament of men. ……

Chapter three

P136

(after his father and uncles are taken prisoners in a raid)

No sooner heard Kais (the leader of the raiders) the shout of Antar, than he was alarmed and confounded; he pricked on his horse, and turned round upon Antar; but Antar cried out to him—Son of Dibgan, who hast urged thee against the warriors of Abs (1) and Adnan (6), whom none shall attack but the eagles shall devour his flesh? Thou vilest of Negroes, cried Kais, thou shalt soon see that I am a man not to be wearied in the contest of spears; and as he fell on Antar like the fall of fate and destiny, he thus burst forth …… Thus Kais and his horse fell down, cut into four pieces! …..

P138

My tribe abuse me that I am black; but my deeds in battle are fairer than the dawn. If I wish I will size whole countries and subjugate them, and all the princes of the earth are within my grasp …..

Chapter four

P170

(Friends want Shedad (3) to recognize his son; he refuses)

Who, answered Shedad, whilst his wrath was evident in his features, who is the Arab that ever did such a deed before me? Do you wish that it should be said of me that Shedad was captivated with a Negro woman, even to desire to marry her, and she bore him a son, and he acknowledged him as such because he became a great warrior, and a destroying hero……..

P187

(some of his people turn against him)

But when he saw how Antar moved amongst the enemy, and how he overwhelmed them in slaughter and destruction, his gall burst, and his hatred increased. He turned towards his brother Cais, and said—Dost not behold the deeds of that foul Black, how he cuts down the enemy with his sword? Verily, he has discomfited them, and dispersed them among the wilds and the plains, and his greatness will raise him above us all. But I wish, my brother, to take him unawares and kill him whilst he is engaged in the conflict, and make him drink of the cup of perdition, that we may be relieved from his foul influence; and it will be said that the Teyans (7) have slain him. (They fail).

P192

(Antar is to become a noblemen in the tribe but….)

….  This struck to his heart, and his soul was filled with indignation and rage, and his whole frame was ready to burst. Shedad (3), said he, how could you take upon yourself to introduce Antar, the son of a slave, to our tribe, and admit him to our rank and our consequence? Now we shall become a shame amongst the Arabs to the end of time, and they will say the tribe of Abs has associated itself with black slaves.

P194

(and opposition against arranging his marriage with Ibla)

Most noble and excellent Sir (Ibla’s father), I only invited you to-day, he replied, that I might see whether your heart was pleased in marrying that guarded pearl and concealed jewel to that black slave, that feeder of camels and sheep, whom the horsemen have preferred to their own rank and condition. Thus will your daughter be disgraced amongst the noble Arabs. If indeed you do such a deed, it will be impossible for us to remain in this land. (Ibla’s father agrees to the marriage but puts expensive conditions…..)

Chapter five

P214

(Antar goes to steal the thousand first class camels to pay for his bride)

Prince, said the shepherds, a black Knight, mounted on a black steed, and whose voice is the roar of a lion, darted down upon us and seized a thousand of the Asafeer camels (8), and carried them off.

P215

(the owner of the camels attacks)

…. his troops and men fell back, and perceived how Antar was handling them in the combat, his mind and senses were greatly agitated, and he cried out to them—May God disgrace you among the Arabs —are you reduced to this by a single black slave, a mean, paltry herdsman ? The horsemen took courage, and poured down upon Antar from all sides, but Antar continually slaughtered them, always gaining upon them, never flinching, though their numbers were immense. ….. (they finally catch him and send him to the king)

P233

(the king a governor under the king of Persia puts him in prison)

So he detained him in custody ; saying, By the faith of an Arab, I will not proceed to extremities with respect to this black warrior, for his equal is not to be found in the whole world. Guard this horseman, said he to his sons, until an answer reach us to our letter from the Persian King; and we will then persuade him that it is this wretch who has plundered the cities and killed his subjects, and who has excited against us the Arab hordes. ‘This will give a good colour to our excuses in all points, and thus we shall gain our objects upon our enemies.

Chapter six

P282

(after more adventures Antar is free and receives his thousand camels; he is now hunting among the highest nobles of the country; but they also give problems)

But whilst he was thus occupied, behold an horseman (Bahram) pounced down upon him like an eagle, and as he came up to him, he opened wide his arm, and stretching himself out, struck Antar a violent blow: it fell between his shoulders; it staggered him, and almost laid him prostrate ; but he recovered himself; he was however tottering from the back of his horse, when,—Take that, thou Hed-jaz (=Hijaz) dog! cried the villain; and if thou hast any breath of life in thee, come on and fight, for I must slay thee, thou vile black, as thou slewest my cousin Khosrewan, and the Greek, and made them drink of the cup of death and disgrace; and thou hast obtained possession of all that property ……(The Persian king Chosroe stops the attack).

P307

(Bahram to Chosroe)

He presented himself to Chosroe, and exclaimed, O most noble Monarch, the Kings of the world have not received from you what you have bestowed on this black slave; and he is a worthless, insignificant wretch! He slew your satrap (9) Khosrewan; he routed his army of twenty thousand horse; and the Kings of the age will say of you, that your munificence is only the result of your fear of his sword and spear. The Emperor will also be enraged against you, because he has slain his warrior, and made him drink of the cup of death and perdition; and he will demand of you blood and revenge. My opinion is, you should seize this wicked slave; take back all the presents you have made him; and detain him in slavery and bondage. Slay him, and make him drink of the cup of annihilation. (Bahram winds up being beheaded)

Chapter seven

P316

On his way home Antar meets Ibla who is a prisoner guarded by black slaves. It appears that her father and brother were captured by an enemy tribe and bought their freedom in exchange for her.

P345

(Antar frees Abla (Ibla) from some slaves that guard her; some slaves escape)

….. two of his slaves came towards him at a full gallop, not daring even to look behind them. What has befallen you in this desert ? He exclaimed : where are my Absian damsel, and your other comrades ? Our comrades, they replied, are already a prey to the birds and the eagles. But a Black, not even like a negro, has taken possession of your maiden. His look terrifies the senses: his face is that of a Ghoul. When he strikes a skull, he cleaves it; when he thrusts at a horseman, he annihilates him. He hears not what anyone says; to no human being does he deign to reply. His thrust is his address ; his blow is his answer. At hearing. this, Abooddegi (10) hissed like a serpent …… (Antar kills him)

P350

(Antar’s cousins are jealous)

if Antar reaches the tribe of Abs and Adnan (6), he will rule over it, and depose King Zoheir (11): he will exalt himself to his station; the clans, too, will obey and follow him. ‘The greatest Kings cannot produce such wealth. When Amarah (12) heard this, he wept in excess of envy and misery. Disgraced, dishonored, is the family of Zeead (13). O my cousins, he cried; verily my gall is bursting at this vile black slave, whom fortune favors. By the truth of our idols, should he enter unto Ibla, I shall expire of anguish. Oh that the Nocturnal Evil of the Age had sacrificed me as a sheep, so that I had never beheld this vile wretch return in safety. And he wept till morning, and there was not one of the party that slept or felt at ease, so intense were their jealousy and hatred.

 

They then return to Zohair’s camp, but when they arrive, Ibla’s howdah is found to be empty. Antar weeps for her loss, but the heart of her father was replete with gladness, and all Antar’s enemies rejoiced in secret. In fact, it was Umara (another lover of Ibla) who had kidnapped Ibla. The two of them had then been captured by Mufrij b. Humam of Tayy, who beat Ibla when she refused him what man demands of woman. She was then employed as his mother’s slave.

 

ETC ….. ETC …… ETC …. ETC ….

 

This goes on for about ninety chapters (depending on the version); but the context has changed. The persecuted poor, black slave is now a very rich important black noblemen (who owns many black and white slaves) who still in jealousy get hateful remarks but who like Alexander the Great goes to war and wins the battles.

But in Chapter sixty four

Antar now has another quarrel with Ibla - you have three wives who are daughters of important men and you have forgotten how you used to herd camels. He soothes her by saying that she is the only one whom he wants, but that he cannot send away ‘the mothers of these heroes (=his sons)’.

 

 

Abbreviation of the following chapters is given as they are Antar’s trip into the eastern part of Africa.

Chapter fifty seven

Taken from: The Arabian Epic: Volume 3, Texts: Heroic and Oral Story-telling By M. C. Lyons

 

Antar then sets out on an expedition against ‘the land of the Blacks’, in retaliation for an attack made by black raiders on Ghamra's (14) tribe. Shaibub (15) astonishes Ghamra by his knowledge of the route, and it is explained that he and Jarir (16), together with their mother, had been taken there as captives when he was seven years old.

On their arrival at the capital of king Sawad (17) ‘Antar kills two herdsmen, after which five thousand men are sent out against him. Their leader, Maimun, is captured by Ghassub (18) and later joins ‘Antar's side. ‘Antar then kills Sawad's cousin — ‘he was the king’s sword and scabbard’ - and eventually captures the king himself, who remains defiant and is killed by Ghassub (18).

Chapter fifty eight

Taken from: The Arabian Epic: Volume 3, Texts: Heroic and Oral Story-telling By M. C. Lyons

 

Another king, Laun al-Zalam, approaches with forty thousand men. ‘Antar kills a number of them, by striking one against another, after which he captures Laun himself. Laun then asks Ghamra (14) to help him, telling her that his son, Safwan (22), is desperately in love with ‘Ujubat al-Anam, daughter of king Humam (19). ‘Antar agrees to fetch the princess, ‘even if she is behind Alexander's rampart’(20), and he sets off accompanied by Laun and his men.

 

He first meets and defeats Wajh al-Ghul, calling him a ‘descendant of monkeys’, and then laughs at a threatening message that he receives from king Ghawwar (21). He pulls off the head of the first leader sent against him, after which the giant ‘Andam, seven cubits tall, comes out. When he sees ‘Antar’s force he says that, had he known how small it was, he would not have damaged his reputation by attacking it. (Shaibub (15) has meanwhile told ‘Antar to capture but not to kill the blacks, adding: ‘I see that you have grown old.’) ‘Andam is killed and his men are defeated.

 

Safwan (22) wants ‘Antar to advance to the lands of king Humam (19), but Ghamra (14) warns him of a giant tree, to which sacrifices are made and which wards off invaders with thunder and lightning. It was planted by Dhat al-Anwar, the granddaughter of Noah, and after the death of Solomon it had been inhabited by an ifrit (23). Safwan now disappears while on watch.

 

It turns out that he has been decoyed away and captured, through a false message sent by one of Ghawwar’s agents, purporting to come from the princess ‘Ujuba to tell him that her father is dead. While ‘Antar’s men fight Ghawwar's army (21), and Ghassub (18) distinguishes himself in battle, Shaibub (15) enters the enemy camp, disguised with what appears to be an inflamed wound on his head and with his arm in a sling. After a preliminary reconnaissance, he hides in a cave, covering himself with sand, and he then creeps into the tent where Safwan (22) is being held, and rescues him. ‘Antar launches a night attack and the blacks are routed.

 

‘Antar's next opponent is al-Khatif, the lord of Hisn al-Ghamam. The narrative adds an account of how this castle had been left desolate after the death of Noah and had been inhabited by a female jinn, with the legs of a horse, protruding teeth and the eyes of a cow. She had married a man who had gone to the castle for refuge and he had then restored it. Al-Khatif was one of his descendants.

 

Al-Khatif used to fight on a giraffe, which had horns like those of a gazelle. He had collected a couple, male and female, and they gave birth in his realm. He began to ride their offspring and to combat knights. No horse could look at the giraffe. It shyed and bolted from the battlefield. ‘Antar, on Shaibub’s (15) advice, divides his force and lures out al-Khatif by killing a number of herdsmen and driving off his flocks. Al-Khatif comes out and is killed, while the remainder of ‘Antar's men capture his city.

Chapter fifty nine

Taken from: Did Antarah ibn Shaddad conquer Zimbabwe by H.T. Norris

The Arabian Epic: Volume 3, Texts: Heroic and Oral Story-telling By M. C. Lyons

From Asia to Africa: The "Tuhfat al-Albab" by Abu Hamid al-Gharnaṭi  by H. T. Norris

 

King Humam (or Hammam) was a man of great courage. He was intractable and was resolute in battle. He used to raid tribes and to capture women. He used to attack the horseman and the foot soldier [equally]. He had a city which was built of white stone. There was no other city like it in that

land. By report it was attributed to builders of the jinn who had raised it for our Lord Solomon, King David's son, peace be upon him. Near to that city was a hill which [rose up] like a pyramid. It was covered with vegetation and impressively sown with every kind of outstanding tree. In the middle of that hill stood an upright 'sword' over which the bird constantly hovered. None could pass that 'sword' save him who was clad in white raiment. If one whose clothes were dyed, approached it, then winds from all countries would blow fiercely upon it and a flood would descend so that the villages which were round about were almost destroyed, such was the violence of the rain. King Humam was the Lord of the Land of Monoliths. In that (high) place he had left a guard to whom he paid a stipend (like that of) the jamakiyyah and the diwan. At its [the mountain's] base was a house. When one of the people died, they brought him into that house.

They took the deceased, extracted his bones striped of his flesh and pickled it. All the marrow in his bones would be removed and they would place the bones in bags according to the rank of the deceased. As for those whom they revered, their coverings were of Byzantine brocade, while the poor were deposited in bags made of cotton and sacking. On each of these they wrote the name of the occupant. Into that hose they cast him. As for the flesh, they threw it outside the city to the black crows who devoured it. They allowed no other creature to consume that flesh. They chased it away with arrows, slings and catapults. All in that city were engaged in the manufacture of armour: mail hauberks, helmets, swords, spears and everything which was concerned with weapons of war and with armaments. None (among them) paid tribute or tax to King Humam, and none of the other kings could take anything from them in that town and country.

 

Ghawwar (21) asks help from Humam. (19)

Antar’s men are about to begin another battle with Ghawwar's army when both ‘Antar and Safwan (22) are found to have vanished. Fifty thousand of Humam’s men arrive to reinforce Ghawwar, and in spite of the prowess of Ghassub (18), the Arabs are in difficulties. Ghamra (14) considers that what has happened is her fault and she attacks Ghawwar (21). She manages to wound him, but he captures both ‘Urwa (28) and Maisara (27). He then hears that ‘Antar and Safwan are being held by Humam (19), who intends to crucify them.

 

It turns out that both had been lured out by ‘Ujuba, who had gone to their camp disguised as a man. Humam wants to have ‘Antar killed, but ‘Ujuba tells him that ‘haste comes from the devil’ and in the meanwhile Ghawwar is captured by Ghassub (18). ‘Antar bursts his bonds and seizes Humam, who orders his people to submit. It is then discovered that ‘Ujuba’s mother is Shaibub’s (15) aunt; Humam (19) is his cousin and Ghawwar is his father. After these discoveries Humam agrees to the marriage of ‘Ujuba and Safwan (22).

Chapter sixty

Taken from: Les Aventures d'Antar, fils de Cheddad, roman arabe des temps anté-islamiques, traduit par L. Marcel Devic.

The Arabian Epic: Volume 3, Texts: Heroic and Oral Story-telling By M. C. Lyons

 

Al-Damhar (24)(local ruler in the Horn of Africa), however, is afraid of being attacked by his overlord, al-Najashi (25), the king of Abyssinia. (The narrative explains that this is a title, like ‘Chosroe’ and ‘Caesar’; the current Najashi is Mankala, and ‘Antar’s mother was his daughter, corrected to grand-daughter.)

 

The Abyssinians advance against al-Damhar with an army of ninety thousand men, including their champion, Zinjir, in the whole Sudan, neither Zanj nor Takrur (26), nor Ethiopia, nor of the Arab tribes one who was more skilled as a horseman than al-Abd Zinjir nor more horrible than him in aspect, nor with a louder voice when he screamed. When he cried aloud men imagined that the thunder roared. When the pregnant women heard him she miscarried and her heart burst……

 

He had heard that the Negus had a daughter called Manar who was more beautiful……  They advised him to marry her to al-Abd Zinjir…….

 

(When the armies of the Negus and Antar meet)

Al-Abd Zinjir had hardly finished his boasting when one of the negroes came before him. He was called Salhab ibn Mahbub and he was deemed to equal one thousand knights. He aimed his spear at al-Abd Zinjir. The latter waited patiently until he drew close, then he removed his foot from his stirrup and kicked his side, breaking four of his ribs. He was thrown more then 14 cubits on the ground. Then al-Abd Zinjir laughed and smiled full of contempt. Once more he sought combat.

 

(Zinjir) whose father had been a robber chief taken into the service of al-Najashi (25). Although his father had been a huge man, Zinjir is twice as big and he comes out to challenge ‘Antar, killing a horse and a camel before mounting on a sea-horse (=hippo). Shaibub turns pale and says that he must be an ifrit (23), but ‘Antar smiles.

 

‘Antar is forestalled by Ghassub (18) and by Maisara (27), both of whom are captured by Zinjir. He is reluctant to attack Zinjir after this, lest he be accused of attacking a tired man, but Zinjir threatens to kill the prisoners if he holds back, and they fight until nightfall. That evening both men say that they have never met a fighter like their opponent. The duel continues for seven days, but ‘Antar had a secret, which was that ‘whenever he withdrew from an opponent, even by as little as a span, God would restore him his vigour and double his strength’. He kills Zinjir, whose head flies twenty cubits from his body, which still sits on horseback, wielding its sword. Al-Najashi (25) is then captured and Shaibub (15) now reveals their relationship. Prisoners are released and a seven-day banquet is held.

Notes

Taken from: Did Antarah ibn Shaddad conquer Zimbabwe by H.T. Norris (in: A Miscellany of Middle Eastern Articles: In Memoriam Thomas ...1988)

From Asia to Africa: The "Tuḥfat al-Albāb" by Abū Ḥāmid al-Gharnāṭī (473/1080-565/1169) as a Source for the Chronology and Content of the "Sīrat 'Antar B. Shaddād" by H. T. Norris (in: Bulletin of the School of Oriental and African Studies, Vol. 57, No. 1, In Honour of J. E. Wansbrough (1994), pp. 174-183)

Le roman de ʻAntar: une perspective littéraire et historique (Driss Cherkaoui)

 

-The magic tree of Dat Al-Anwar (in Chapter fifty eight): Ham Ibn Nuh (Ham the son of Noa) had a son named Dat Al-Anwar and who had a daughter with the same name. She was one of the "fire worshipers" and wanted her name to be known forever. The vizier advises her to plant a tree that she would give her name and to build a fortress by the sea. Later, after the death of King Solomon, a jinn inhabited this tree, from which he spit fire. The tree became a place of worship for fire worshipers, and by directing a stream of fire against enemies, it protected its followers from any invasion. (On this Norris notes that this text is quoted from Marwazi (1120) and that the English translation is available in Hopkins and Levtzion; Corpus of early Arabic sources for West African history p92. The giant tree in Africa is the Baobab tree).

-There is indeed no other city like the great Zimbabwe in that land and there is an old tradition (first written down in 1609) that it was the site of King Salomon’s mines.

-The pyramid hill should be the Hill Complex of Great Zimbabwe. It was the residence of King Mwene Mutapa (translated by Garlake as Master Pillager) and his guard. (Where Antar, in the tale, is held captive, but accomplishes a coup d'état.)

-There are monoliths (3 feet)that resemble a sword found in the Hill complex with a perched bird carved on top. Garlake thinks they might have served as reminders of the individual dead. Garlake writes that the king as a religious figure dresses simply in cotton cloth.

-The Elliptical Building or Mumbahuru is ‘the house of the great women’. In the story of Antar (after the description here given) it is the place where the wifes and daughter of king Humam (19) are. In this elliptical building near the conical tower an abundant amount of monoliths without bird were found.

- As to the description of much of the town; the sword, the arms manufacturers; the treatment of the deceased; the white cloths; the non-paying taxes; Norris found years later that: Abu Hamid Al-Garnati in Tuhfat al-Albab (The gift of the spirits) (1080-1169) from Andalusia; had a description like it for an area in Dagestan  (Caucasus mountains) from where it was transfered (with quiet some adding; adaptations and annihilations) into an African setting in the Sirat Antar. From his detailed analysis of what he first described as an eye-witness account only the general setting remains (which I gave here.)

- In the Sirat Anthar the following happens: Chapter 60: A demand for tribute now comes to Humam from king al-Damhar (24) ……. Al-Damhar, however, is afraid of being attacked by his overlord, al-Najashi, the king of Abyssinia. …….. It seems we have here three neighboring countries: Zimbabwe, Abyssinia, al-Damhar’s country. Norris gives as possible explanation: see my webpage; Ibn Madjid: As-Sufaliyya (1470) (the poem of Sofala) who makes the same mistake:

Concerning Sofala - it is separated from the people of Muna-Musavi (Monomotapa), and  the ruler of Zabnavi (or Zimbawi) ( Zimbabwe) -, it is here that the gold mines are, and the slave trade - you are informed. And the trip between (the lands) of the two Negus (kings of the Ethiopia), o glorious man, lasts one month from Sofala to the West, with the border line in Somalia, as people say that have experience. Here Zabnavi governs - and in the South there are no others that are equal to him.

H.T. Norris concludes in his second article that this part of the Sirah Anthar must have been written in the 13^th century, while taking the story of Dagestan out of Al Qazwini’s work (1283) (Athar al Bilad) who copied it from Al Garnati (1169). In his first article his conclusion was 1400AD based on Radiocarbon dating at the great enclosure.

Taken from: Africanism; Blacks in the Medieval Arab Imaginary by Nader Kadhem 2023.

 

Furthermore, this book is full of derogatory references to blacks: they are as big as buffaloes, with wide lips and large noses; they are nude as if they were from the people of Thamud and Aad, with spears and shields in their hands, and tyrants like Pharaohs, with stinky armpits, strange creatures with long legs; and they resemble demons of jinn. In fact, Antarah himself describes blacks as beasts, and the offspring of monkeys.

(1) The Banu Abs are an ancient Bedouin tribe that originated in central Arabia. They form a branch of the powerful and numerous Ghatafan tribes. They still inhabit the Arabian Peninsula and North Africa.

(2) Jezeelah: tribe from the country of Qathan (South Arabia).

(3) Shedad: an Absian chief, father of Asmaee.

(4) Antar fell in love with his cousin Ibla (or Abla) and sent her love poetry. This angered her father, who was Antar’s uncle Malik. Malik and Shaddad plotted to kill Antar. However, when they saw Antar kill a lion with his bare hands, they did not go through with their plan. Antar later discovered that Shaddad was his father. He demanded that Shaddad acknowledge this, but Shaddad only beat him and drove him off. Antar then set off on the quest typically undertaken by epic heroes. According to the legend, he conquered Algeria and Morocco and fought with the king of Ethiopia. He also struggled against spirits and other supernatural forces. His travels took him far beyond North Africa—to Spain, Iraq, Iran, Syria, and Rome. Antar returned home victorious and wealthy. He continued to press his suit to marry Ibla against her family’s opposition and was forced to kill a jealous rival. At last Ibla’s family gave in, and Antar carried his bride off in a silver litter with supports of gold.

(5) Zebeeda: very common Ethiopian name for a woman.

(6) Adnan: is the traditional ancestor of the (all but southern) Arabs.

(7) Teyans; tribe of Tey; an (otherwise unknown) Arab tribe appearing in this book who through problems of a disappeared princes princes become the enemies of the Abs. 

(8) a particular species of camel used for riding, called also Asafeeri Numan-as being found in this country.

(9) Persian governor.

(10) A man who kidnaps maiden, keeps them three days for himself, then gives them to his slaves, who at the end roast and eat her.

(11) Zoheir , King of the tribes of Abs and Adnan , and Fazarah and Ghiftan , and Marah and Dibyan .

(12) Another (rich) young man who had fallen in love with Ibla.

(13) father of Amarah.

(14) a female warrior whose mother was an Abyssinian.

(15) Antar's mother had already two sons before she was kidnapped by Antar's father. This is the youngest of them.

(16) The oldest son of Antar's mother.

(17) a local African king.

(18) son of Ghamra.

(19) This African king Humam is described by H.T. Norris as the ruler of Zimbabwe.

(20) the wall of Gog and Magog in the North of Siberia.

(21) another African king.

(22) Safwan: son of the African king Laun al-Zalam and desperately in love with Ujubat al-Anam, daughter of king Humam.

(23) Ifrit, also spelled as efreet, afrit, and afreet, is a powerful type of demon in Islamic mythology.

(24) Al-Damhar (local ruler in the Horn of Africa).

(25) al-Najashi, the king of Abyssinia.

(26) Takrur: at the border between Senegal and Mauretania. Already mentioned by al Bakri in 1067.

(27) A black warrior who had joint Antar earlier on.

(28) A warrior who had joint Antar earlier on.

(29) a different translation has: “beautiful woman who as tender skin, soft curves, good colour and shape, coquettish eyes, charm of the eyelids, attractive physique, beautiful cheeks, large-heartedness, the sweetness of articulation, and the balance of stature.”