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9781474402316 1474402313 ?ik'yat Abu al-Q'sim, probably written in the 11th century by the otherwise unknown al-Azd?, tells the story of a gate-crasher from Baghdad named Ab? al-Q'sim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, ?ik'yahalso reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares ?ik'yah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., ?ik?yat Abu al-Q?sim, probably written in the 11th century by the otherwise unknown al-Azd?, tells the story of a gate-crasher from Baghdad named Ab? al-Q?sim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, ?ik?yahalso reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares ?ik?yah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., Hikayat Abi l-Qasim, probably written in the 11th century by the otherwise unknown al-Azdi, tells the story of a gate-crasher from Baghdad named Abu l-Qasim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, Hikayah also reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares Hikayah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., The ?ik'yat Abu al-Q'sim, probably written in the 11th century by the otherwise unknown al-Azd?, tells the story of a gate-crasher from Baghdad named Ab? al-Q'sim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, the ?ik'yahalso reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares the ?ik'yah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., The ?ik?yat Abu al-Q?sim, probably written in the 11th century by the otherwise unknown al-Azd?, tells the story of a gate-crasher from Baghdad named Ab? al-Q?sim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, the ?ik?yahalso reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares the ?ik?yah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., The Hikayat Abi l-Qasim, probably written in the 11th century by the otherwise unknown al-Azdi, tells the story of a gate-crasher from Baghdad named Abu l-Qasim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, the Hikayah also reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares the Hikayah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., The Hikayat Abu l-Qasim, probably written in the 11th century by the otherwise unknown al-Azdi, tells the story of a gate-crasher from Baghdad named Abu l-Qasim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, the Hikayah also reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares the Hikayah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., ikayat Abu al-Qasim, probably written in the 11th century by the otherwise unknown al-Azdi, tells the story of a gate-crasher from Baghdad named Abu al-Qasim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, ikayahalso reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares ikayah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome.
9781474402316 1474402313 ?ik'yat Abu al-Q'sim, probably written in the 11th century by the otherwise unknown al-Azd?, tells the story of a gate-crasher from Baghdad named Ab? al-Q'sim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, ?ik'yahalso reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares ?ik'yah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., ?ik?yat Abu al-Q?sim, probably written in the 11th century by the otherwise unknown al-Azd?, tells the story of a gate-crasher from Baghdad named Ab? al-Q?sim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, ?ik?yahalso reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares ?ik?yah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., Hikayat Abi l-Qasim, probably written in the 11th century by the otherwise unknown al-Azdi, tells the story of a gate-crasher from Baghdad named Abu l-Qasim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, Hikayah also reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares Hikayah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., The ?ik'yat Abu al-Q'sim, probably written in the 11th century by the otherwise unknown al-Azd?, tells the story of a gate-crasher from Baghdad named Ab? al-Q'sim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, the ?ik'yahalso reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares the ?ik'yah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., The ?ik?yat Abu al-Q?sim, probably written in the 11th century by the otherwise unknown al-Azd?, tells the story of a gate-crasher from Baghdad named Ab? al-Q?sim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, the ?ik?yahalso reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares the ?ik?yah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., The Hikayat Abi l-Qasim, probably written in the 11th century by the otherwise unknown al-Azdi, tells the story of a gate-crasher from Baghdad named Abu l-Qasim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, the Hikayah also reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares the Hikayah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., The Hikayat Abu l-Qasim, probably written in the 11th century by the otherwise unknown al-Azdi, tells the story of a gate-crasher from Baghdad named Abu l-Qasim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, the Hikayah also reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares the Hikayah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome., ikayat Abu al-Qasim, probably written in the 11th century by the otherwise unknown al-Azdi, tells the story of a gate-crasher from Baghdad named Abu al-Qasim, who shows up uninvited at a party in Isfahan. Dressed as a holy man and reciting religious poetry, he soon relaxes his demeanour, and, growing intoxicated on wine, insults the other dinner guests and their Iranian hometown. Widely hailed as a narrative unique in the history of Arabic literature, ikayahalso reflects a much larger tradition of banquet texts. Painting a picture of a party-crasher who is at once a holy man and a rogue, he is a figure familiar to those who have studied the ancient cynic tradition or other portrayals of wise fools, tricksters and saints in literatures from the Mediterranean and beyond. This study therefore compares ikayah, a mysterious text surviving in a single manuscript, to other comical banquet texts and party-crashing characters, both from contemporary Arabic literature and from Ancient Greece and Rome.