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Reading group: Ibn Hazm’s The Ring of the Dove, four weeks through al-Andalus

Córdoba is the city where Ibn Hazm was born in 994 and which he watched being torn apart in the civil wars of his youth. Visitors know Ibn Rushd and Maimonides; almost nobody knows that the same city produced one of the most careful books about love ever written.

Ṭawq al-ḥamāma, The Ring of the Dove, was written while Ibn Hazm was still a young man. He was also a formidable jurist and theologian, which makes the book more surprising. It is short, made of about thirty brief chapters, full of his own poems and of stories about people he knew. What makes it philosophy rather than only literature is the method: he describes love from the inside, its signs, its causes, its varieties, with the patience of someone cataloguing a natural phenomenon.

Translation: A. J. Arberry's English (1953) is the most widely available. If you read Spanish, Emilio García Gómez's translation is beautiful.

Plan

  • Week 1. The preface and the opening chapters: what love is and the signs by which it shows itself.
  • Week 2. How love arises: in dreams, from description alone, at first sight, slowly through long acquaintance.
  • Week 3. The supporting cast: the messenger, the keeping of secrets, the slanderer, the watcher, the helpful friend.
  • Week 4. Separation, forgetting and death, and the closing chapters on sin and continence, where the tone changes.

Questions to carry: Is Ibn Hazm giving a theory of love or a phenomenology of it? Does he think love responds to the beloved's qualities, or to something else? And how does the young lover square with the strict jurist?

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5 replies

  1. Layla Sfeir

    Fellow

    Week 1. He offers a definition, roughly that love is a meeting of souls that belong together, but then he spends almost all his effort on description rather than on defending it. I think the definition is there to show he has one, and the description is the real work. The signs chapter could be field notes: the lover's gaze that keeps returning, the way he agrees with everything the beloved says, the restlessness when they leave the room.

  2. Hessa Al Mazrouei

    Fellow

    Week 2. The chapter on falling in love from description alone, with someone never seen, is the one my students argue about. It's a hard case for the quality theory: you love a report of qualities. Ibn Hazm doesn't dismiss it, but he seems to trust love that grows slowly through long acquaintance more than love that strikes at once. That's very close to Aristotle's preference for friendships that take time.

    Helpful · 1
  3. Ratna Wulandari

    Fellow

    Week 2, a caution from someone who loves Sufi poetry. It's tempting to read the longing in this book as mystical, because the vocabulary overlaps with the later Sufi poets. I don't think Ibn Hazm means it that way. His beloveds are people, the women of the household he grew up in, friends, acquaintances from the palaces of Córdoba, and the book is fiercely human. The Sufi move from human to divine love is not his.

    Helpful · 2
  4. Kavya Menon

    Fellow

    Week 3, from a Malayalam reader. The figures of the messenger and the confidante are familiar from Sanskrit love poetry, where the dūtī, the go-between, is a whole stock character. I enjoyed seeing the same social machinery of love in Córdoba. Different worlds, same problem: how do two people who cannot speak freely speak at all?

    Helpful · 3
  5. Rafael Lucena Prieto

    Fellow

    Week 4. The turn at the end is real. After chapters of tender detail, he writes about the vileness of sin and the virtue of continence, and some readers feel the jurist has taken the pen from the poet. I read it differently: he has described love honestly enough that he now has to say what it should do. Description first, ethics after. Thank you all; next spring, if anyone wants, al-Andalus again with Ibn Ṭufayl.