Genuine emotion on the part of the poet, though not conceived to be a necessity, was still widely thought to add an impressive flavor to his product. Muh
ibbi
, commenting on an elegy composed by the son of the deceased, stated that it was the most touching of the numerous elegies written at the occasion since it expressed true emotions and lacked affectation.
125
Similarly, when it came to composing love poetry, an amorous and aesthetic disposition were thought to be an advantage. In fact, passionate love was proverbially capable of transforming even the thick-tongued into a poet.
126
The connection between impressive
ghazal
and its author’s character is underlined in remarks such as the following: “he would not cease to be enraptured by a gazelle, nor budge from loving an addax, and his poetry... expresses his condition as tears express the concealed secrets of love”; “he has a fertile talent, and a nature that is inclined to infatuation, and his poetry is free from affectation”; “[he was] infatuated with beauty, of frequent amorous raptures and passions, and for this reason his poetry became more delicate”; “he was often bawdy, and brazen in love and infatuation, and he has poetry which indicates his sensitive character”; “he was constantly enamored of bathing in the radiant beauty of the handsome... and because of this, witty and subtle exchanges of poetry would occur between him and other belletrists.”
127
Poets were in fact closely associated with the aesthetic ideal, perhaps even cultivating it consciously as part of their occupational ethos. The scholar Najm al-Di
n al-Ghazzi
said of the poet Abu
al-Fath al-Ma
liki
: “He followed the way of the poets
(madhhab al-shuʿara
ʾ)
in displaying a love for beautiful forms.”
128
The Aleppine scholar Muhammad al-Jama
li
opined that the chaste and refined love of beardless and downy-cheeked youths was the “adornment of the elegant, the belletrists, and the clever and high-minded
(h
ilyat al-z
urafa
ʾwa al-udaba
ʾwa al-adhkiya
ʾ al-nujaba
ʾ)