[255]. In De Sacy, Chrestomathie Arabe, II. 151. 13.
[256]. It is entitled Nuzhat al-asrâr fî muḥâwarat al-leyl w-al-nahâr, and is in MS. in the University Library at Leipzig: cod. Ref. no. 357, fol. 11–18.
[257]. Of this literature I will now draw attention only to a Ḳasîdâ of the old Persian poet Asadî, which is now made accessible in the edition of Rückert’s Grammatik, Poetik und Rhetorik der Perser, published by the care of W. Pertsch, Gotha 1874, pp. 59–63. But it contains little that harmonises with the argumentation of the above-employed Arabic tract.
[258]. Nuzhat al-asrâr &c., fol. 14 verso, 17 verso.
[259]. E.g. Abû-l-ʿAlâ’s Poems in the edition with commentary, Bûlâḳ 1286, II. 107, line 1: wa-tabtasimu-l-ashrâṭu fajran.
[260]. See Abû-l-ʿAlâ, ibid., p. 211, line 5: fî maḍḥaki-l-barḳi.
[261]. Vol. I. 193. Compare a beautiful passage in a poem of Ibn Muṭeyr, given by Nöldeke, Beiträge zur Poesie der alten Araber, p. 34, to which we shall recur farther on.
[262]. Ursprung der Mythologie, p. 109 et seq.
[263]. Most persons know this tense as Future, or as Imperfect.—Tr.
[264]. Similar correlative names in Hellenic mythology are Pro-metheus and Epi-metheus.