بحر

.

He slit it, cut or divided it lengthwise, split it; and he enlarged it, made it wide.

The term بَحْرٌ [meaning a sea, or a great river] is said to come from this, because what is so called is cleft, or trenched, in the earth, and the trench is made the bed of its water.

which is mentioned in the A: see بَحْرٌ, and see also Form 10.

See Form 1.

He embarked, or voyaged, upon the sea or a great river. Yaakoob.

Opposed to أَبَرَّ.

He found water to be salt, not easy or pleasant to drink.

In some copies of the K, for لَمْ يَسُغْ we find لَمْ يَمْتَنِعْ, which is evidently a mistake.

He met, or met with, a man unintentionally.

From the phrase لَقِيتُهُ صَحْرَةَ بَحْرَةَ.

See Form 10.

Said of a place: it became wide, or spacious, like the sea; it spread wide, became expanded.

As also تبحّر. See also بَحُرَ.

A sea; and a great river: a spacious place holding a large quantity of water; a large quantity of water, whether salt or sweet; the opposite of بَرٌّ.

So called because of its depth and wide extent, from البَحَارَةُ; or because its bed is trenched in the earth: see Form 1.

El-Umawee: a large quantity of salt water only, so called because of its saltness. In the A, this word as an adjective meaning “salt” is figurative.

Or rather this is its general meaning, for it also signifies any great river, any river whose water does not cease to flow — such as the Euphrates, or the Tigris, the Nile, and other similar great rivers of sweet water, whose place of confluence is the great salt بَحْر; so called because trenched in the earth.

Plural of paucity أَبْحُرٌ; plurals of multitude بِحَارٌ and بُحُورٌ.

The diminutive is أُبَيْحِرٌ, which is irregular, and بُحَيْرٌ, which is the regular form. According to the K the latter is not used, but this is untrue, for it is used sometimes, though rarely.

A wide tract of land, according to Aboo-Nasr; but in one place he says, a small valley in rugged land. Plural بِحَارٌ.

Also صُحْرَةَ بُحْرَةَ, as in the Expositions of the Tesheel and elsewhere, and صَحْرَةً بَحْرَةً and صُحْرَةً بُحْرَةً.

صحرةَ بحرةَ, without tanwīn, is a compound denotative of state; not, as some say, made up of two maṣdars.

Sometimes نَحْرَةً is added, in which case each of the three words has tanwīn and is declinable, and they do not form a compound. MF. But see صَحْرَة.

And صُحْرَةً بُحْرَةً: see بَحْرَةٌ.

Of, relating to, or belonging to the sea, or a great river: the relative noun from بَحْرٌ.

See بَحْرِىٌّ.

A post-classical word, used by the physicians: the crisis of a disease; the sudden change that happens to a sick person, and the beginning of recovery, in acute diseases; at a time fixed by some motion in the heavenly bodies, mostly by a motion of the moon; the change being either to health or to the contrary. A word said to be of Greek origin. From the Nuzheh of the sheykh Dáwood El-Antákee.

Plural بَحَارِينُ.

Also بَاحُورِىٌّ يَوْمٌ, باحورىّ being irregular: perhaps from البَاحُورُ, meaning “the moon,” because the crisis of a disease is thought to be mostly fixed by a motion of the moon; or as though it were a relative noun from بَاحُورٌ and بَاحُورَآءُ, meaning the violence of heat in the month of تَمُّوز.

Blood of the menses, according to El-Kutabee; or intensely red blood; or intensely red, thick, and abundant menstrual blood; or black blood; or, as also دَمٌ بَاحِرٌ, blood of the womb; or blood of a pure red colour; or such blood from the belly; or pure blood of an intensely red colour.

Both from البَحْرُ, meaning “the bottom of the womb”: the former is a relative noun from it, in which the ا and ن are added to give intensiveness to the meaning, or to distinguish it from the relative noun of البَحْرُ [in its most common sense]; or it is a relative noun from البَحْرُ [in its most common sense], because of its abundance.

Diminutive of بَحْرٌ; see it, in two places.

A she-camel having her ear slit.

As a substantive, or an adjective in which the quality of a substantive predominates: a she-camel whose mother was a سَائِبَة, that is, whose mother had brought forth ten females consecutively before her, and whose own ear was slit; or whose mother had brought forth five, of which five the last, if a male, was slaughtered and eaten, but if a female, her ear was slit and she was left with her mother, her category being the same as her mother's — what was unlawful with respect to her mother was unlawful with respect to herself.

Or a she-camel, ewe, or she-goat that had brought forth five young ones, the fifth of which, if a male, was slaughtered and its flesh eaten by the men and women; but if a female, her ear was slit, and it was unlawful to the Arabs to eat her flesh, to drink her milk, or to ride her, though when she died her flesh was lawful to the women. So says Az, on the authority of Ibn-'Arafeh. But it appears from the explanation in the Msb, quoted above, that it was the slit-eared young she-camel here mentioned, not the mother, that was so called.

Or a she-camel, ewe, or she-goat which, having brought forth ten young ones, had her ear slit, and no use was made of her milk or of her back, and she was left at liberty to pasture and to go to water; her flesh, when she died, was made unlawful to the women of the Arabs, but was eaten by the men.

Or one that was left at liberty, without a pastor.

Or, as some say, synonymous with سَائِبَةٌ, that is, they say, a she-camel which, having brought forth seven young ones, had her ear slit, and was not ridden nor used for carrying.

Or a she-camel that had brought forth five young ones, the last of which was a male: in that case her ear was slit, and she was exempted from being ridden, from carrying, and from being slaughtered, and was not prevented from taking of any water to which she came, nor from any pasturage, nor even ridden by a weary man who, unable to proceed in his journey — his means having failed him, or the camel that bore him having stopped from fatigue, broken down, or perished — might chance to find her. Aboo-Isḥák the Grammarian; and the like, less fully, in the Mgh.

Or, applied specially to a ewe or she-goat, one that, having brought forth five young ones, had her ear slit. In the CK, for بُحِرَت is put نُحِرَت.

It also signifies a she-camel abounding in milk.

The plural is بَحَائِرُ and بُحُرٌ, the latter a strange form of plural of a feminine singular such as بحيرة, and said to be the only instance of the kind except صُرُمٌ, plural of صَرِيمَةٌ, meaning “having her ear cut off.”

It is said in a tradition that the person who instituted the practices relating to the بحيرة and the حَامِى, and the first who altered the religion of Ishmael, was 'Amr the son of Loheí the son of Kama'ah the son of Jundab; and these practices are forbidden in the Qur'ān 5:102.

A small sea; a lake: as though they imagined the word بَحْرَةٌ [as synonymous with بَحْرٌ]; otherwise there is no reason for the ة.

See بَحْرِىٌّ.

See بَحْرِىٌّ.

See بَحْرَانِىٌّ, in three places.

See بَحْرَانِىٌّ, in three places.

The violence of heat in the Syrian month of تَمُّوز, or تَمُوز [corresponding to July, Old Style]; as also بَاحُورَآءُ.

Plural of the former بَوَاحِيرُ.

Both are said to be post-classical words, but they are classical words, arabicized, for they occur in verses of the kind called رَجَز by some of the early Arabs.

Aboo-'Alee.

See بَاحُورٌ.

See بُحْرَانٌ.

Diminutive of بَحْرٌ; see it.