should not. But if, to avoid all this, we use أل and say دارالآمال the clear-cut shape of the word in the inscription does not justify our doing so.
(2) آمال is the plural of أمل, and the word "hope" which is given for the translation can only be suitable if the Arabic is in the singular form. Besides, آمال is pronounced with a long vowel
on the first syllable, and thus spoil again any rhythmic agreement
with (
Arabic characters) of which the first syllable is short.
(3) If the form (Arabic characters) is substituted, the agreement in rhythm
with (Arabic characters) is readily established, for the two would then be of the
same form (noun of place) derived from roots of the same measure.
The combination makes a perfect little rhymed-prose, with apparently punning sound—a feature so commonly prominent in short
Arabic maximus and pithy sayings—such as would become any
epitaph.
(4) The meaning of (Arabic characters) which is "the abode of return"
or "The Final Abode" would just suit (Arabic characters) which is the
"abode of change" or "The Transient Abode".
(5) In an inscription where, as in any monogram, the letters
and different parts of the words are highly interwoven, it is not
uncommon to find that one and the same stroke serves the double
purpose of representing two letters of like appearance, or that two
or more letters of more or less the same form become blended into
one, or even die away in the meshes of loops and flourishes. In
this light I think we are quite justified to assume that in the inscription the first "ا" of the word (Arabic characters) is partially blended in
the final "ا" of the same word. (See the first line of Plate 11).
No doubt the changes suggested here are not of much consequence. Still I hope they make for some improvement on the reading so far deciphered.
