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that of a tree in the sea. This root actually consists of slender pipes
enclosed in a shell through which even a needle cannot pass. There are several layers of die same kind upon it, and, instead of cutting these hollows join and support them. They are like the knots of the phragmites plant. All of them are red-tinged like bussad and do not bear different shapes either. Hamzah writes (about the origin of the word, bussad) that this word was, in reality, wussad which has been Arabicized to bussad. I tend to believe that the word, marjan, is the Arabic equivalent of the Persian marghan, as these words are close to each other. There are hints in this work that Beruni could be a rather tough businessman: 1 had with me a bussad. tree measuring a span and half. 1 charged
(for it) four dinars per mithqal. For someone who despite his long journeys had never seen the sea(?), his knowledge of the coral is absolutely amazing. Beruni was no doubt intrigued by precious gems and stones because
of his personal experience. It is here that K. al-Jamahir gains in its unquestionable uniqueness, if the following statement is based upon truth — and there is little reason to question it — it might shed considerable light on his interest in gems: Amir Shahid Mas'ud had given me some rarities as gifts. Among them
was a stone the size of a lentil grain and which seemed to have become compounded of black gravel, 1 was told that this stone had been found near Ghaznah close to the fortress of Na'in . . . This stone ... is inclined towards the colour of the dervish's garments. This is in the centre and the whiteness follows the waxing and waning of the moon. It is hidden during the waning period and asserts itself on the third day. Beruni has something very substantial to contribute to the history of
technology, We come across a reference to the spinning-wheel which had originated hardly a century ago in China. Under the chapter on al-hadld (iron), he describes how the swords were made from Damascene steel and how the process was performed. This is one of the most major contributions of the work. In his introduction, Beruni discusses the ethical significance of Islam.
Although the chapter seems rather discursive, he cautions against greed and he emphasizes on rmiru'ah (which is a word embodying a compound of courage, generosity and sense of honour) and jutuwwah (courage and chivalry). He does not even spare his beloved Sultan Mas'ud, and points to the moral of utilizing wealth rather than accumulating or wasting it. He mentions with the greatest of regrets how Sultan Mas'ud's wealth was scattered like leaves in the storm of misfortune. |
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xxvii
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