Update in-the-footsteps-of-ghadija.mdx

Author: rshereikis

content/essays/in-the-footsteps-of-ghadija.mdx

@@ -13,7 +13,7 @@ referencedManifests:
 Georgetown University   
 [email protected]
 
-The anonymous manuscript, *Question on the Science of Logic*,[^1] considers a specific issue (*mas'ala*) in logic: the order of combinatorial syllogisms.[^2] The manuscript was microfilmed under the direction of Charles Stewart at the family library of Shaykh Sīdiyyā[^3] (d. 1868) in the small city of Boutilimit, in the Trārza province of today's Islamic Republic of Mauritania.
+The anonymous manuscript, *Question on the Science of Logic*,[^1] considers a specific issue (*masʾala*) in logic: the order of combinatorial syllogisms.[^2] The manuscript was microfilmed under the direction of Charles Stewart at the family library of Shaykh Sīdiyyā[^3] (d. 1868) in the small city of Boutilimit, in the Trārza province of today's Islamic Republic of Mauritania.
 
 Scholars of northwest Africa have occupied themselves for centuries--in poetry and prose--with copying manuscripts, and then adding notes or comments on the margins of the page. Yet paper has often been sparse and expensive in this region. Local or not, only the work of a venerated scholar, a recognized authority, is likely to be lavished with the scribe's trained hand and painstaking attention, or other precious resources. A scribe endorses a scholar's authority just by reading and copying works, and thus perpetuating them. But this is not close to all. The page of a manuscript often conceals its maker's artful management of space, already envisioned before the first drop of ink falls. This is the page's "interior design." Dividing the page into distinct spaces, the scribe may assign distinct geometric shapes to each space, before tracing letters and words that will draw the readers' attention from the design choices of the scribe. In this way, the "voice" of one scholar may be represented in rectangular form and occupy the center of the page; another scholar may also be "seen" and "heard" in this way, but often from a position of disadvantage: from the margins, at an angle, taking shape in the reduced space of an off-balance triangle. Just so, the design of space on the page may memorialize a hierarchy or a dispute between two scholars and their ideas. It remains equally within the domain of a manuscript to play host to ideas, regions, voices that have rarely, if ever, met before.[^4] The letters of the words traced in ink--say of plant resin or charcoal--represent an absent speaker's voice. Yet it is the design of space on the page of the manuscript that calls forth multiple voices and sets them in conversation.
 
@@ -125,7 +125,7 @@ Result: Mood order is identical between MA and Gh.
 
 [^2]: In its most basic sense, a "syllogism" is the joining of a conclusion with the grounds ("premises") for accepting that conclusion. Many "syllogisms" follow a regular pattern that can be applied in new and unfamiliar situations, once their pattern is learned. The most common is the "combinatorial" syllogism, which combines not less than two terms in one statement, and again in a second statement; a third statement, the conclusion, is the result of combining the first and the second statement.
 
-[^3]: His full name, as it appears in Charles C. Stewart with Sidi Ahmed Wuld Ahmed Salim, *Arabic Literature of Africa*, vol. 5, pt. 1, *The Writings of Mauritania and the Western Sahara* (henceforth ALA 5) (Leiden: Brill, 2016), 133, is Sīdiyyā b. al-Mukhtār b. al-Hayba al-Abyayri al-Intishāʾī. For more *Maktaba* content related to Shaykh Sīdiyyā, see \[*cross reference ijaza and Faidherbe pieces*\].
+[^3]: His full name, as it appears in Charles C. Stewart with Sidi Ahmed Wuld Ahmed Salim, *Arabic Literature of Africa*, vol. 5, pt. 1, *The Writings of Mauritania and the Western Sahara* (henceforth *ALA* 5:1) (Leiden: Brill, 2016), 133, is Sīdiyyā b. al-Mukhtār b. al-Hayba al-Abyayri al-Intishāʾī. For more *Maktaba* content related to Shaykh Sīdiyyā, see the essay, ["*Ijāza*s in the Saharan West](https://nulib-ds.github.io/maktaba/essays/ijazas-in-the-saharan-west) and the accompanying translations of several *ijāza*s issued to Shaykh Sīdiyyā in the nineteenth century. See also the translation of [Letter to Shaykh Sīdiyyā b. al-Mukhtār](https://nulib-ds.github.io/maktaba/works/letter-to-shaykh-sidiyya-b-al-mukhtar-louis-faidherbe-d-1889) and the accompanying essay, ["French Expansion in the Senegal River Valley"](https://nulib-ds.github.io/maktaba/essays/french-expansion-in-the-senegal-river-valley).  
 
 [^4]: I have taken much inspiration from my friend Muḥammadhin's manner of observing Mauritanian manuscripts. Muḥammadhin Aḥmad Sālim Aḥmadū, "Al-Ṭurra," paper presented at the conference, *Fann al-khaṭṭ wa a'lām al-khaṭṭāṭīn fī bilād Shinqīṭ*, *al-Markaz al-Mūrītānī li l-Buḥūth wa l-Dirāsāt al-Nisyāniyya*, Nouakchott, June 13, 2015.
 
@@ -135,9 +135,9 @@ Result: Mood order is identical between MA and Gh.
 
 [^7]: Shaykh Sīdiyyā's library contains numerous works of both authors; he maintained a lively correspondence with Maḥanḍ Bāba on contemporary legal and political issues.
 
-[^8]: ALA 5 records her name as Khadīja bint Muḥammad al-ʿĀqil al-Abhamiyya ad-Daymāniyya (451). We prefer to use "Ghadīja," the name her family uses in writings about her.
+[^8]: *ALA* 5:1 records her name as Khadīja bint Muḥammad al-ʿĀqil al-Abhamiyya ad-Daymāniyya (451). We prefer to use "Ghadīja," the name her family uses in writings about her.
 
-[^9]: Ulrich Rebstock and Tobias Mayer, *Maurische Literaturgeschichte* (Würzburg: Ergon, 2001), 1:222-3.
+[^9]: Ulrich Rebstock and Tobias Mayer, *Maurische Literaturgeschichte* (Würzburg: Ergon, 2001), 1:222-23.
 
 [^10]: Abdel Wedoud Ould Cheikh, "Harun Wuld al-Shaikh Sidiyya (1919-1977)," in *Le temps des marabouts: itinéraires et stratégies islamiques en Afrique occidentale française v. 1880-1960*, ed. David Robinson et al. (Paris: Karthala, 1997), 202.
 
@@ -159,13 +159,13 @@ Result: Mood order is identical between MA and Gh.
 
 [^19]: Particular negative: "Some almsgivers are not scholars." (O)
 
-[^20]: Logicians disagree on the number of the figures of the categorical syllogism. Most early Arabic logicians, up to and including Avicenna (Ibn Sīnā: d. 1037), recognized three figures. In later centuries, recognition of four figures became more common.
+[^20]: Logicians disagree on the number of the figures of the categorical syllogism. Most early Arabic logicians, up to and including Avicenna (Ibn Sīnā, d. 1037), recognized three figures. In later centuries, recognition of four figures became more common.
 
 [^21]: An edition and translation of Ghadīja's *Ṭurra*, from which her arguments here are taken, are forthcoming from David K. Owen's Harvard University dissertation.
 
 [^22]: ʿAbd Allāh Muḥammad al-Ṣaghīr al-Akhḍarī (d. 1546-7 or 1575-6) of Biskra in today's eastern Algeria.
 
-[^23]: *Al-Zawāhir al-Ufuqiyya* is a commentary by Aḥmad b. ʿAbd al-ʿAzīz al-Hilālī (d. 1761) of Sijilmāsa in eastern Morocco on *al-Jawāhir al-Manṭiqiyya* of ʿAbd al-Salām b. Ṭayyib al-Qādirī (d. 1698) of Fez in northern Morocco, a versification of *al-Mukhtaṣar* by Muḥammad b. Yūsuf al-Sanūsī (d. 1490) of Tlemcen in western Algeria. Ibn Ṭayyib's *Jawāhir* is studied in Mauritania under the title of *al-Ṭayyibiyya* by more advanced students of logic, and is mentioned below, as is Maḥanḍ Bāba's marginal commentary (*Ṭurra*) on the same (line 9 and thereafter).
+[^23]: *Al-Zawāhir al-Ufuqiyya* is a commentary by Aḥmad b. ʿAbd al-ʿAzīz al-Hilālī (d. 1761) of Sijilmāsa in eastern Morocco on *al-Jawāhir al-Manṭiqiyya* of ʿAbd al-Salām b. Ṭayyib al-Qādirī (d. 1698) of Fez in northern Morocco, a versification of *al-Mukhtaṣar* by Muḥammad b. Yūsuf al-Sanūsī (d. 1490) of Tlemcen in western Algeria. Ibn Ṭayyib's *Jawāhir* is studied in Mauritania under the title of *al-Ṭayyibiyya* by more advanced students of logic, and is mentioned in the text, as is Maḥanḍ Bāba's marginal commentary (*Ṭurra*) on the same (line 9 of the text and thereafter).
 
 [^24]: Abū ʿAbd Allāh Muḥammad al-Bannānī (d. 1750) of Fez.