the bitter winters turn to blazing summers over a parched and lifeless land. Bin Kabina told me now that je only remembered three springs in his life. Ocaasionally springtimes such as these were all the Bedu ever knew of the gentleness of life. A few years' relief from the anxiety of want was the most they ever hoped for" (Arabian Sands, p.239).

Like all people living without shelter for much of their lives and dependent upon the rains for life, the Bedouin are sensitive to nature. Arabic has a vast vocabulary dealing with rains and clouds and grasses and theses words have a triggering effect on the audience, touching off pleasurable memories and fervent hopes.

As the Rwalla Bedouin told Alois Musil, "But it is not every cloud that brings rain. The Bedouins like best the clouds called seheb and mizzen. A sahaba or sahab is a gray cloud, which often become yellow-stained and then never fails to give rain ... A mizzen is a small cloud, originally white, which is joined by many other similar clouds ... the augmented cloud wises, grows black in places, flashes with lightning, rumbles with thunder and produces heavy rain ... "(The Manners and Customs of the Rwalla Bedouins,p.5)." (1)

ذلك كان ما جاء في هامش البيتين وهو أطول بكثير من الترجمة المباشرة للأبيات، وفيه نجد ثقافة المترجم واطلاعه على البيئة البدوية والعادات، ونظرة البدوي ساكن الصحراء للحياة، وابتهاجه بقدوم الربيع الذي قد لا يأتي في كل عام، وكيف أن كلمة الربيع ليست فقط للتعبير عن الفصل السنوي وإنما هي تعني الحياة الجديدة والانبعاث، كما لا يوفر بولك جهداً في إدراج ما يقوله غيره من المترجمين والمهتمين بدراسة الحضارة العربية القديمة، ويلفت نظر القارئ مجدداً لأهمية استخدام المترادفات في الشعر العربي وما