The Ascetic Piety of the Prophet David in Muslim Rewritings of the Psalms DAVID R. VISHANOFF, University of Oklahoma, vishanoff@ou.edu American Oriental Society, March 17, 2019, Chicago Slides and paper available at vishanoff.com T h i s r e s e a r c h w a s a s s i s t e d b y a n N E H F e l l o w s h i p f r o m t h e N a t i o n a l E n d o w m e n t f o r t h e H u m a n i t i e s a n d a n A C L S F e l l o w s h i p f r o m t h e A m e r i c a n C o u n c i l o f L e a r n e d S o c i e t i e s . A n y v i e w s , f i n d i n g s , c o n c l u s i o n s , o r r e c o m m e n d a t i o n s e x p r e s s e d i n t h i s p r e s e n t a t i o n d o n o t n e c e s s a r i l y r e p r e s e n t t h o s e o f t h e N a t i o n a l E n d o w m e n t f o r t h e H u m a n i t i e s o r t h e A m e r i c a n C o u n c i l o f L e a r n e d S o c i e t i e s .
Core (C) Moses (M) Leiden 14.027 (LeiM) Koranic (K) Pious (P) Madrid 5146 (Mad) Huntington 515 (Hunt) Fatih 28 (Fat) Broken Core Plus (C+) Pious (BP) Proto-Sufi (PS) Ayasofya 30 (Aya) Carullah 5 (Car) Damat İbrahim Paşa 5 (Dam) Sprenger 466 (Spr) BP with C++ Moses (BPM) Fatih 29 (F29) Princeton 108B (Prin) Halet Efendi ve Eki 11 (Hal) Sufi (S) Orthodox (O) Florence 267 (Flo) 2d half of Hüsrev Paşa 4 (Hüs) Khoy 77 (Khoy) BPM (BPM2) Leiden 6129 (Leid)
Introduction History of the texts ◦ The twelve recensions ◦ Reception history ◦ Scripture
Introduction History of the texts ◦ The twelve recensions ◦ Reception history ◦ Scripture ◦ Piety
Introduction History of the texts ◦ The twelve recensions ◦ Reception history ◦ Scripture ◦ Piety ◦ Grammar
Introduction (Fatih 88) O O David, i if som omeo eone d e does es n not g give e back t the e wea ealth th he e has a amasse ssed, b but s stores s History of the texts up for h himse self w wicked d dee eeds, s, I will summon ◦ The twelve recensions the owner and command that his wealth be ◦ Reception history heaped upon him and set ablaze for a ◦ Scripture thousand years in the Fire. Then I will divide it in two halves; one half will be used to ◦ Piety brand his forehead, and the other half will ◦ Grammar be forced, with fury and curses, into his Ascetic origins belly to scald him. Th This i is for or y you ou a a deterrent ◦ Mild vs. extreme an and a a proh ohibition ag agai ainst ac acquiring w weal alth. I I am t the J e Just Judg dge.
Introduction (Fatih 88) O David, i if someon eone does es not give e back t the wealth he h has amassed, but stores up History of the texts for h himsel elf w wicked d deed eeds, […] This i is f for you a ◦ The twelve recensions deterrent a and a prohibition a against acquiring wealth. I I a am the Just J Judge. ◦ Reception history ◦ Scripture (Core 89) Wrongful ul w wealth b h bestows o only cowardice, , while rightf tful w wealth th d dispels w worry, , ◦ Piety increases s strength, and draws one n near t to the ◦ Grammar Garden, , if it t is amassed by y permissible means. . Ascetic origins But o one who a amasses it by forbidden means is storing up for himself w wicked d deeds. I will ◦ Mild vs. extreme summon its owner and command that his wealth be heaped upon him and set ablaze for a thousand years in the Fire. Then I will divide it in two halves; one half will be used to brand his face and his forehead, and the other half will be forced, with fury and curses, into his belly to scald him. This i is for y you a a deterrent and a a prohibition n against a acqui uiring wealth. h.
Introduction (Core 89) […] This is for you a deterrent a t and d a p prohibition on against acquiring w wea ealth th. History of the texts ◦ The twelve recensions (Pious 70) […] This should be for you a sufficient deterrent a t and w d warning against ◦ Reception history acquiring wh what i is forbidden en and doing ◦ Scripture wicked deeds. ◦ Piety (Sufi 41.2) This word is for you, all ye who ◦ Grammar seek to ac acquire w weal alth! Have you been Ascetic origins given no d deterrent? Yet you shamelessly ◦ Mild vs. extreme snatch up what I provide, without being able to fulfill your end of the bargain. No, you are not unable! But you pursue instead your own desires, though I know it will only lead you to misery. For I comprehend all things.
Introduction (Core 88) Whoever l loves t s the he Her erea eaft fter, let him n not c t contaminate i it with t this w s world; but History of the texts whoever loves this world let him not b be e ◦ The twelve recensions extravagant with it. I have n ex e not f forbidden en ◦ Reception history prof ofit, nor have I prohibited you from ◦ Scripture pursuing g gain. I have not forbidden you good ood f food ood, or the b e bed eds s of w women and ◦ Piety intercourse with goodly [women]; I just ◦ Grammar want you to act decently regarding food, to Ascetic origins exercise discretion in claiming more than ◦ Mild vs. extreme you need of what you are lawfully entitled to, and to call yourselves to account before you are called to account. For if a servant’s heart becomes preoccupied with remembrance of me, but then he starts to accumulate wealth, his is s standin ing w will ill dec ecrease se b by the he amount t of h his w wea ealth th.
Introduction (Core 88) […] I have not forbidden profit, nor have I prohibited you from pursuing History of the texts gain. I have not forbidden you good food, or ◦ The twelve recensions the beds of women and intercourse with ◦ Reception history goodly [women…] ◦ Scripture (Pious 69) […] I have not forbidden profit ◦ Piety from om p permitted ed good oods, nor have I prevented ◦ Grammar you from pursuing gain through b ben enefi fici cial dealings gs. I have not forbidden you food or Ascetic origins victuals, or ma marrying women, or sweet– ◦ Mild vs. extreme smelling perfume […]
Introduction (Core 88) […] I have not forbidden profit, nor have I prohibited you from pursuing History of the texts gain. I have not forbidden you good food, or ◦ The twelve recensions the beds of women and intercourse with ◦ Reception history goodly [women…] ◦ Scripture (Pious 69) […] I have not forbidden profit ◦ Piety from om p permitted ed good oods, nor have I prevented ◦ Grammar you from pursuing gain through b ben enefi fici cial dealings gs. I have not forbidden you food or Ascetic origins victuals, or ma marrying women, or sweet– ◦ Mild vs. extreme smelling perfume […] ◦ Ascetical vs. mystical
Introduction (Koranic 12 = Core 10) O ye people, do n not forget t t the e next w world, nor l let t the s e splendor History of the texts and r radiance of t this w world del elude y you. O ◦ The twelve recensions Children of Israel, if you reflected on your ◦ Reception history end and destination, and if you called to ◦ Scripture mind the Resurrection and what I have prepared on that Day for the disobedient, ◦ Piety you w would l laugh gh l little e and w weep m much! […] If ◦ Grammar only you would think how hard the ground Ascetic origins and how cold and dark the grave; then you ◦ Mild vs. extreme would speak little, but would frequently invoke my name and attend single– ◦ Ascetical vs. mystical mindedly to me. For beauty is found only in ◦ Inner vs. outer the next life; the b e bea eauty ty o of thi his w world i is fickl kle a e and f fleeting. g.
Introduction (Core 4.5) Bles esse sed a are t e the he anxious, s, those se stricken en wi with f fear, who comfort orphans History of the texts with food and nourishment. ◦ The twelve recensions Blessed ed a are thos ose e wh who o wi withdraw i in silence e ◦ Reception history from society and its vices, whose souls are ◦ Scripture afforded the most sublime insight. ◦ Piety Blessed are those who rise to spen end t the e ◦ Grammar nig ight in in vig igil il. Ascetic origins But woe to those who go looking for ◦ Mild vs. extreme adultery! The least that I will do to adulterers is to blot out the glow of health ◦ Ascetical vs. mystical from their faces and wipe away both their ◦ Inner vs. outer lifespan and their livelihood. ◦ Exaggerated fear Blessed are those who think too highly of me to gaze on the private parts of those forbidden to them, fearing my punishment.
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