Quelqu'un connaît-il une critique ou une analyse de la sira de ce pesonnage? Merci
O vous tous, qui avez vécu ces événements que mes paroles vont rapporter,
Ecoutez-moi !
Vous avez mangé le suc des grappes amères, et vos enfants en gardent les lèvres irritéesChanteur ambulant de Beni Mtir
OK Mohammed (le prénom de mon garçon).. En fait, j'avais lu cette sira à 8 ans à peu près. je veux avoir le texte, mais je veux surtout savoir s'il y'a eu des analyses du livre, de la période, etc...
Salam, Voici ce que j'ai trouvé sur sayf bnou dou yazan:
The Adventures of Sayf ben Dhi Yazan: an Arab folk epic. Translation and narration by Lena Jayyusi; introduction by Harry Norris. Bloomfield: Indiana University Press, 1996.
This is the kind of book which comes along only too rarely but can be appreciated by all. It is rattling good read, like say Harry Potter, but at the same time is thoroughly first-rate in its scholarship. As Norris points out in his very useful introduction, the Saga of Sayf ibn Dhi Yazan is part of whole genre of Arabic folk literature, called s¯ira s or siyar . These siyar or “folk-epics” were composed largely during the Mameluke period, and reflect the genuine vernacular taste and imagination of that period. Norris sees many connections between the sira s and the contemporaneous European romances, like Ariosto’s Orlando Furioso , l'Morte d'Arthur , and Chaucer’s Canterbury Tales. Certainly, Sayf’s saga makes for as good reading as these exalted works.
But why choose the saga of Sayf from the many s¯ira s for an English translation. True, this is the first time the story has been rendered into English. What distinguishes the S¯irat Sayf from all of the other works in this genre? Norris provides the first of the answers: the saga of Sayf is saturated with the magical to a degree unparelleled by any other of the siyar . Further, as Jayyusi herself points out, the central conflicts in Mameluke society, such as between men and women, between Islam and other relgions, between black- and white-skinned people, figure prominently in the details of Sayf’s story, as they are in no other example of the Arabic “folk-epic.” Sayf is the Himyarite king of Yemen. He is shown as Muslim before the coming of Muhammad. He battles the Pagan black kings of Ethiopia; yet his greatest love is a princess of this line. His greatest enemies and his greatest allies are women, and the saga contains some of most sexually arousing descriptions in Arabic literature of Sayf’s encounters, hostile and otherwise, with these women.
As is evident from my last point, one need not know or even care about the historic and literary background of the story to enjoy S¯irat Sayf ibn Dh¯i Yazan . Jayyusi’s translation is clear and sometimes inspired. It is always a pleasure to read. Sometimes she intervenes in the story to summarise a passage that has not been translated. The 307 page text included in this book represents selections drawn from the first 500 pages of the 4 volume, nearly 2000 page, complete Arabic edition of the s¯ira published in Cairo. Jayyusi has chosen what she calls “the founding cycle,” that part of the tale which shows how Sayf won his throne and his queen, defeated the pagans, and brought Islam to the Nile Valley. The rest of the tale tells of Sayf’s life as king and of the adventures of his sons who finally replace him. It makes a complete tale on its own. One is left wanting more, but I am wondering what some of the other siyar might be like. Encore, Ms. Jayyusi, encore!
Tu penses vrai Madlazreg! Sayf a bien vécu avant l'apparition de l'Islam. Mais comme il a été écrit pendant la pérides des Mamaliks (Égypte), il a été, disons islamisé (comme certaines parties des milles et une nuits)...
Enfant, j'ei lu la première partie de sa sira et je me souviens que son personnage a été joué (à moins que mon cerveau de 8 ou 9 ans se soit brouillé!) dans le feuilleton Mohammed rassoul Allah...
Le monde étant périssable, je ne fais que de l'artificiel; je ne suis que pour la gaîté et le vin qui brille. on me dit: Que dieu t'accorde le repentir! il ne le donne pas, et en donnerait-il, je n'en voudrais pas !
ou bien:
On dit que le jardin d'Eden enchante les nouris; je dis que le jardin de la grappe est seul délectable. Tiens-t-en à l'argent comptant et renonce à un gain promis, car le bruit des tambours, frère, n'est beau que de très loin.
Oui bien sûr que je connais. J'ai eu tout un travail à faire sur al khayyam...
O vous tous, qui avez vécu ces événements que mes paroles vont rapporter,
Ecoutez-moi !
Vous avez mangé le suc des grappes amères, et vos enfants en gardent les lèvres irritéesChanteur ambulant de Beni Mtir