Inside the Muslim Brotherhood:

Religion, Identity, and Politics 1st

Edition Khalil Al-Anani
Visit to download the full and correct content document:
https://textbookfull.com/product/inside-the-muslim-brotherhood-religion-identity-and-p
olitics-1st-edition-khalil-al-anani/
More products digital (pdf, epub, mobi) instant
download maybe you interests ...

Biota Grow 2C gather 2C cook Loucas

https://textbookfull.com/product/biota-grow-2c-gather-2c-cook-
loucas/

The Muslim Brotherhood in Syria Dara Conduit

https://textbookfull.com/product/the-muslim-brotherhood-in-syria-
dara-conduit/

Leaving the Muslim Brotherhood: Self, Society and the

State Mustafa Menshawy

https://textbookfull.com/product/leaving-the-muslim-brotherhood-
self-society-and-the-state-mustafa-menshawy/

The Many Faces of Political Islam: Religion and

Politics in Muslim Societies 2nd Edition Mohammed Ayoob

https://textbookfull.com/product/the-many-faces-of-political-
islam-religion-and-politics-in-muslim-societies-2nd-edition-
mohammed-ayoob/
Shar■’a and Muslim Minorities: The wasa■■ and salaf■
approaches to fiqh al-aqalliyy■t al-Muslima 1st Edition
Uriya Shavit

https://textbookfull.com/product/sharia-and-muslim-minorities-
the-wasa%e1%b9%adi-and-salafi-approaches-to-fiqh-al-aqalliyyat-
al-muslima-1st-edition-uriya-shavit/

The Fourth Ordeal: A History Of The Muslim Brotherhood

In Egypt, 1968–2018 Victor J. Willi

https://textbookfull.com/product/the-fourth-ordeal-a-history-of-
the-muslim-brotherhood-in-egypt-1968-2018-victor-j-willi/

Performing the Secular: Religion, Representation, and

Politics 1st Edition Milija Gluhovic

https://textbookfull.com/product/performing-the-secular-religion-
representation-and-politics-1st-edition-milija-gluhovic/

Inside Canadian Politics, Second Edition Alex Marland

https://textbookfull.com/product/inside-canadian-politics-second-
edition-alex-marland/

Vanguard of the Imam : religion, politics, and Iran's

Revolutionary Guards 1st Edition Ostovar

https://textbookfull.com/product/vanguard-of-the-imam-religion-
politics-and-irans-revolutionary-guards-1st-edition-ostovar/
i

Inside the Muslim Brotherhood

ii

RELIGION AND GLOBAL POLITICS

SERIES EDITOR
John L. Esposito
University Professor and Director
Prince Alwaleed Bin Talal Center for Muslim-​Christian Understanding
Georgetown University

ISLAMIC LEVIATHAN CHURCH, STATE,

Islam and the Making AND DEMOCRACY IN
of State Power EXPANDING EUROPE
Seyyed Vali Reza Nasr Lavinia Stan and Lucian Turcescu

RACHID GHANNOUCHI THE HEADSCARF CONTROVERSY

A Democrat Within Islamism Secularism and Freedom of Religion
Azzam S. Tamimi Hilal Elver

BALKAN IDOLS THE HOUSE OF SERVICE

Religion and Nationalism in The Gülen Movement and Islam’s
Yugoslav States Third Way
Vjekoslav Perica David Tittensor

ISLAMIC POLITICAL IDENTITY MAPPING THE LEGAL

IN TURKEY BOUNDARIES OF BELONGING
M. Hakan Yavuz Religion and Multiculturalism from
Israel to Canada
RELIGION AND POLITICS IN
Edited by René Provost
POST- ​COMMUNIST ROMANIA
Lavinia Stan and Lucian Turcescu RELIGIOUS SECULARITY
A Theological Challenge to the
PIETY AND POLITICS
Islamic State
Islamism in Contemporary Malaysia
Naser Ghobadzadeh
Joseph Chinyong Liow
THE MIDDLE PATH OF
TERROR IN THE LAND OF THE
MODERATION IN ISLAM
HOLY SPIRIT
The Qur’ānic Principle of Wasaṭiyyah
Guatemala under General Efrain Rios
Mohammad Hashim Kamali
Montt, 1982–​1983
Virginia Garrard-​Burnett CONTAINING BALKAN
NATIONALISM
IN THE HOUSE OF WAR
Imperial Russia and Ottoman
Dutch Islam Observed
Christians (1856–​1914)
Sam Cherribi
Denis Vovchenko
BEING YOUNG AND MUSLIM
INSIDE THE MUSLIM
New Cultural Politics in the Global
BROTHERHOOD
South and North
Religion, Identity, and Politics
Asef Bayat and Linda Herrera
Khalil al-​A nani
iii

Inside the
Muslim
Brotherhood
Religion, Identity, and Politics
z
KHALIL AL-​A NANI

1
iv

1
Oxford University Press is a department of the University of Oxford. It furthers
the University’s objective of excellence in research, scholarship, and education
by publishing worldwide. Oxford is a registered trade mark of Oxford University
Press in the UK and certain other countries.

Published in the United States of America by Oxford University Press

198 Madison Avenue, New York, NY 10016, United States of America.

© Oxford University Press 2016

All rights reserved. No part of this publication may be reproduced, stored in

a retrieval system, or transmitted, in any form or by any means, without the
prior permission in writing of Oxford University Press, or as expressly permitted
by law, by license, or under terms agreed with the appropriate reproduction
rights organization. Inquiries concerning reproduction outside the scope of the
above should be sent to the Rights Department, Oxford University Press, at the
address above.

You must not circulate this work in any other form

and you must impose this same condition on any acquirer.

Library of Congress Cataloging-​in-​Publication Data

Names: al-Anani, Khalil, author.
Title: Inside the Muslim Brotherhood : religion, identity, and politics /
Khalil al-Anani.
Description: New York, NY : Oxford University Press, [2016] | Includes index.
Identifiers: LCCN 2016006858| ISBN 9780190279738 (cloth : alk. paper) |
ISBN 9780190279745 (updf)
Subjects: LCSH: Jamʻīyat al-Ikhwān al-Muslimīn (Egypt) |
Egypt—Politics and government—1981– | Islam and politics—Egypt.
Classification: LCC BP10.J383 A635 2016 | DDC 322.4/20962—dc23
LC record available at http://lccn.loc.gov/2016006858

1 3 5 7 9 8 6 4 2
Printed by Sheridan Books, Inc., United States of America
v

To Howaida, Mohamed, and Aly,

my sources of love, success, and joy
vi
vii

Contents

List of Illustrations ix
Acknowledgments xi
Note on Transliteration xv

1. Introduction: Unpacking the Brotherhood 1

2. Debating Islamism and Theorizing the Brotherhood 14
3. Constructing Islamic Collective Identity 34
4. The Power of the Jama‘a: The Enduring Legacy
of Hasan al-​Banna 50
5. The Brotherhood’s Art of Recruitment 67
6. Tarbiyya and Consolidating the Brotherhood’s Identity 82
7. The Brotherhood’s Organization, Structure, and Ideology 99
8. Ikhwanism: The Brotherhood’s Code of Identity 118
9. Enforced Coherence: The Brotherhood under
Regime Repression 135
10. Conclusion 155

Notes 162
Index 191
viii
ix

List of Illustrations

Figures
3.1 Components of the Identity Construction Process 48
4.1 Al-​Banna’s Framework of Islamic Identity 56
4.2 The Jama‘a Paradigm 59
5.1 Stages of the Brotherhood’s Recruitment Strategy 72
6.1 Venues of Socialization (Tarbiyya)
in the Brotherhood 87
6.2 The Brotherhood’s Multitiered System
of Membership 93
7.1 The Vertical Structure of the Brotherhood 104
7.2 The Horizontal Structure of the Brotherhood 105

Table
5.1 Mashhur’s Blueprint of the Individual Call 78
x
xi

Acknowledgments

This book would not have been possible without the support of many
people. It originated with a doctoral thesis I researched, wrote, and suc-
cessfully defended at the School of Government and International Affairs
at Durham University. As a result I am indebted to Professor James
Piscatori, who supervised my thesis and provided me with invaluable
guidance and advice. Throughout my doctoral study Jim was more than
a supervisor; he was a mentor and a friend who encouraged me to pursue
my research and career objectives. I am grateful to Mehmet Asutay, profes-
sor of Middle Eastern and Islamic studies at Durham University, a source
of inspiration and invaluable support. His course on methodology was
intellectually stimulating and enlightening. I would also like to thank
Dr. Frederic Volpi for his insightful comments.
I owe a deep debt of gratitude to the El-​ Masry Foundation for
Community Service in Egypt, which sponsored and supported my post-
graduate studies at Durham University. In particular I am thankful
to Nashwa Bayoum, Tamer Attya, Heba Isaac, and other staff for their
support and understanding. I am also grateful to my friend Mahmoud
Mohieldin, professor of economics at Cairo University, who encouraged
me throughout this project. I owe special recognition and gratitude to
Chris Kato, my research assistant, who helped me diligently throughout
this project. Chris spent hours revising and editing the manuscript and
provided invaluable comments and feedback.
I am thankful to several leaders, members, and ex-​members of the
Muslim Brotherhood in Egypt who agreed to be interviewed for this
project and provided vital thoughts and ideas that deepened my under-
standing of the organization: Esam Al-​’Aryan, Abdul Khaliq Al-​Sherif,
Khaled Hamza, Mohamed Hamza, Abdurrahman Ayyash, Sherif Ayman,
Ammar El-​Beltagy, Mohamed Mustafa, Kamal El-​Helbawy, Abdurrahman
xii

xii Acknowledgments

Mansour, Eslam Ahmed, Mohamed Yussif, Ibrahim Saleh, Mohamed

Soliman, Salah Abdul Halim, Mohamed Ayoub, Ayman Ashraf, Mohamed
al-​Naggar, and Mohamed Sarhan. For their time and attention I would
also like to thank the interviewees who requested their names not be
mentioned.
I thank friends, colleagues, and scholars who influenced my research
either through their writings and scholarship or by engagement and dis-
cussion: Colin Turner, John Esposito, Nathan Brown, Olivier Roy, Asef
Bayat, Carrie Rosfesky Wickham, Alberto Melucci, Salwa Ismail, Jillian
Schewedler, Abdelwahab El-​A ffendi, Marc Lynch, Jason Brownlee, Emad
El-​Din Shahin, Peter Mandaville, M. Hakan Yavuz, Tarek Masoud, Mona
El-​Ghobashy, Maszlee Malik, Samer Shehata, Mohamed Abu Rumman,
Alaa El-​Nadi, Mu’taz Al-​K hatib, Omar Ashour, Ahmad Atif Ahmad, Ziad
Munson, Saif El-​Din Abdelfattah, Heba Ezzat Raouf, Osama El-​Ghazaly
Harb, Radwan El-​Said, Shadi Hamid, Tamara Wittes, Michele Dunne,
Jeroen Gunning, Roel Meijer, Ibrahim El-​Bayoumi Ghanim, Mohamed
El-​Menshawy, the late Husam Tammam, Nabil Abdel Fattah, Tareq Al-​
Beshry, and the late Mohamed El-​Sayyid Said. My apologies if I missed
someone who deserves to be acknowledged. Any errors, omissions, and
misunderstandings in this book are solely my own.
I am grateful to Oxford University Press and its staff and partners,
particularly Executive Editor Cynthia Read, who was so patient and un-
derstanding throughout the journey of putting together this book. I also
thank the editorial team at OUP particularly Glenn Ramirez, David
Joseph, copy editor Judith Hoover who made this book possible. Special
thanks go to the anonymous reviewers for their invaluable comments on
the initial manuscript.
I am grateful to Abdou Mousa Bermawy and Ahmad Helmy for de-
signing the cover art of the book and to the Design Team at OUP who
worked on it.
This project would not have been finished without my family’s prayers
and constant support. I am indebted to my father, the late Mohamed
Khalil al-​A nani, who passed away before the book was finished. His
diligent spirit was always a source of inspiration. My mother, Fatima
Mohamed Salem, has been a key supporter throughout my life journey.
Her unwavering encouragement, faith, and wisdom helped me endure
many difficulties.
I would like to thank Howaida Soliman who is not simply my beloved
spouse but is also my friend and companion. Without her endless love,
xiii

Acknowledgments xiii

faith, and encouragement, I would not have been able to finish this book.
No words can express my gratitude to her. Finally I would like to thank
my two boys, Mohamed and Aly. I am grateful for their patience and for
enduring days when I could not play with them. May I provide you both as
much joy as you have given me.
To all my family I dedicate this book.
xiv
xv

Note on Transliteration

Throughou t this book I have adopted a simplified transliteration

scheme that roughly follows the logic of the Library of Congress system,
except principally for the diacritics. I have generally designated the ‘ayn
(e.g., shari‘a, da‘wa, jama‘a) and medial hamza (Qur’an, not Quran), but
not the terminal hamza (‘ulama, e.g., not ‘ulama’). The spellings of indi-
vidual and place names that are commonly used in English, particularly
as used in reference to Egypt, are adopted here—​for example, Badie (not
Badi‘), Ismailia (not Isma‘iliyya). “Mohamed” is thus used for all individu-
als except the Prophet Muhammad.
xvi
xvii

Inside the Muslim Brotherhood

xviii
1

Introduction
Unpacking the Brotherhood

This book unpacks the Muslim Brotherhood in Egypt. Unlike other

works that tend to focus on the Brotherhood’s external behavior and activ-
ism, or what can be called the “outer” layer, this book concentrates on the
internal dynamics, processes, and interactions that shape its identity and
politics. In this respect I uncover how the Brotherhood as a sociopolitical
movement came to be. I unravel the tangled processes of recruitment, so-
cialization, indoctrination, and identification that forge the Brotherhood’s
identity and explore how this identity is constructed in everyday life. Put
differently, this book is a journey that explores the inside world of the
Brotherhood through the eyes of its members. By demystifying the multi-
faceted character of the Brotherhood, I explain how the Brotherhood con-
structs its identity, how one becomes an ikhwani (a Brotherhood member),
and how this affiliation manifests itself in one’s everyday life. I explain the
intricate and disciplined structure of the movement, how it has survived
repression, and the relationship between its identity and its durability. As
an ethnographic and analytical study, this book contributes to the grow-
ing literature on the Muslim Brotherhood and sheds light on some of its
understudied aspects.
This book is the culmination of my studies and observations of the
Muslim Brotherhood for more than a decade. I started researching the
Brotherhood in 2004, when Mohamed Mahdi Akef was chosen to become
the new general guide (al-​murshid al-​’am). It was incredibly difficult to
2

2 Inside t he M usl im Bro t her ho od

conduct field research during that time due to security repression and
surveillance of the movement, and it took me months to build trustful
relationships with the Brotherhood’s leaders and members.
I published my first book on the Brotherhood in 2007 in Arabic, The
Muslim Brotherhood in Egypt: Gerontocracy Fighting against Time, in which
I explained the startling rise of the Brotherhood in the 2005 parliamen-
tary elections and its impact on the movement’s politics and ideology.
A few years later I realized that I had only scratched the surface and had
little knowledge of the Brotherhood’s intricate structure and dynamics.
Therefore this book delves into more detail regarding the movement’s in-
ternal politics and paints a clear picture of the dynamics and processes
that shape its ideology, behavior, and activism. Informed by dozens of in-
terviews, discussions, meetings, and informal conversations with leaders
and members representing different generations and geographical areas
across Egypt, this book provides a detailed account of the interplay of re-
ligion, identity, and politics within the movement. It also contributes to
the theoretical debate on how to study Islamists and whether or not they
should be considered “social movements.” By doing so this book chal-
lenges some of the conventional and dominant narratives about Islamists
and Islamism as a whole.

The Brotherhood’s Identity

To understand the Brotherhood’s activism, one needs to deconstruct the
underlying factors that shape and motivate it. It is my contention that
identity is one of the key drivers of the Brotherhood’s activism. I define
identity in this book as the code of norms and values that guides and in-
spires individuals in everyday life. This code stems from multiple factors
and is subject to intense socialization and indoctrination processes. As
Craig Calhoun points out, identity is produced by acts of individual will.1
Along these lines in ­chapter 3 I explain that identity cannot be measured;
however, it can be imagined and manifested.
I argue that the Brotherhood’s collective identity is the outcome of mul-
tiple processes and factors. Building on Alberto Melucci’s seminal work
on collective identity I trace how the Brotherhood constructs its identity
through ideational as well as institutional factors. For Melucci collective
identity is not a datum or an essence, a “thing” with a “real” existence, but
the outcome of negotiations, bargains, exchanges, decisions, and conflicts
3

Introduction 3

among actors.2 He aptly defines collective identity as “a process in which

actors produce the common cognitive frameworks that enable them to
assess their environment and to calculate the costs and benefits of their
action.”3 It is also a reflection of the mutually reinforcing processes and
interactions that occur within social movements and are shaped by the
opportunities and constraints in the external environment.4 Throughout
this book I employ Melucci’s interactive and analytical concept of collec-
tive identity to uncover the processes that shape the Brotherhood’s identity
and explain how it came to be.
Over the past two decades collective identity has been a subject of
extensive scholarly work to better understand the rationale of collective
action. Scholars have studied the relationship between culture and collec-
tive action, identity and modes of mobilization, interests and the incentives
of participation in collective action, and grievances and collective identity.5
Despite the literature’s useful contributions, it is mainly concerned with
investigating the impact of identity on collective action, but not the other
way around, that is, how a movement reshapes its individuals’ identity in
everyday life. This book seeks to fill this gap in the literature by examin-
ing the impact of collective action on individuals’ identity, in other words,
how a social movement transforms its members’ mindset, worldviews,
and perceptions—​their identity. By deconstructing the process of identity
construction, I explain how the Brotherhood recruits members, indoctri-
nates them, and reshapes their worldview.
The Brotherhood’s identity formation is intertwined with other pro-
cesses of recruitment, indoctrination, and identification. As I explain in
the following chapters, these processes occur simultaneously and serve as
a concrete foundation for the Brotherhood’s identity and structure. They
also correspond with the Brotherhood’s objectives and ideology. In fact it
is these very rules that distinguish the Brotherhood from other Islamist
social movements. By deftly weaving a web of internal relations, culture,
norms, and values, the Brotherhood produced a distinctive code of iden-
tity that enabled its survival against all odds.
As I show in c­ hapter 5, the Brotherhood has an intricate, multitiered
system of membership, with sympathizers at the bottom and the most
active and committed members at the top. This system not only facili-
tates the alignment of members’ behavior with the Brotherhood’s objec-
tives and ideology but it also ensures their loyalty and commitment to
the leadership. The membership structure also plays a pivotal role in pro-
tecting the movement from state infiltration. It is with this system that
4

4 Inside t he M usl im Bro t her ho od

the Brotherhood selects, trains, indoctrinates, and scrutinizes prospective

members’ attitudes and behavior before granting them full membership.
I contend that the relationship between the Brotherhood’s member-
ship and its identity is robust, although it has been overlooked in the
literature. As I will clarify, the recruitment and promotion system was
designed to correspond with the identification process. In order to rise
within the movement’s ranks, members must meet certain requirements
and carry out certain activities. These reflect members’ degree of loyalty
and willingness to submit to the Brotherhood’s ideology and leadership.

Ikhwanism as a Form of “Distinctive” Identity

The key question this book explores is how one becomes an ikhwani and
how this affiliation manifests itself in everyday life. Answering this ques-
tion reveals many facets of the Brotherhood’s identity. As discussed earlier,
the Brotherhood’s identity is not merely a product of the religious or theo-
logical convictions of members; rather it is a socially constructed product
of the movement’s organizational dynamics, symbolic production, and
ideational framework set by its leaders and ideologues. Accordingly this
identity is contested in everyday life by similar or rival identities and, more
important, within the movement itself. As a social entity every organiza-
tion encounters different views and conflicting interests of its members,
leaders, and stakeholders. Without a strong sense of identity, these organi-
zations may be more vulnerable to fracturing and splitting.
As a social movement the Brotherhood has built a distinctive form
of identity that differentiates it and its members from other groups and
allows it to maintain its activism. I call this identity ikhwanism, referring
to the cognitive code of norms, values, and regulations that guides and
directs members in their everyday lives. When individuals join the move-
ment, they abide by its rules and regulations; after a while, they start to
act not as individuals but as brothers (ikhwan). This sense of ikhwanism, or
togetherness, helps the Brotherhood generate collective action, deepen the
commitment of its members, and enhance the resilience of the movement
as a whole. As I explain in c­ hapter 8, ikhwanism is not a rigid set of sacred
or spiritual values but rather a constellation of social and organizational
norms that are created and utilized in everyday life. Moreover ikhwanism
does not negate other facets of members’ personal identities. To be and to
behave as an ikhwani does not conflict with a member’s social identity as a
5

Introduction 5

father or brother or professional identity as a lawyer, doctor, or teacher. In

fact the uniqueness of the Brotherhood’s identity is that its members have
multiple layers of identity that facilitate the dissemination of its ideology
in society.
As the Brotherhood’s code of identity ikhwanism consists of five key
norms and values: allegiance (bay’a), obedience (ta’ah), trust (thiqa), com-
mitment (iltizam), and loyalty (intima). These reflect the Brotherhood’s
distinct identity and define its role in the lives of its members. They play
a key role in ikhwanizing the private and social sphere of the Brotherhood
and strengthening the loyalty of its members.

The Jama‘a Paradigm

Ikhwanism does not operate in a vacuum; it needs an organizational struc-
ture that can activate and sustain it in everyday life. There is a crucial
link between the Brotherhood’s identity and its structure. This is tailored
to intensify and enhance the indoctrination process. The Brotherhood’s
regulations and norms require members to behave in a manner that com-
plies firmly with its objectives and ideology. According to Melucci, norms
refer to the “point at which operational needs (the allocation of resources)
come together with the needs of integration and control (power).”6 These
norms help the Brotherhood institutionalize its ideology. The regularity of
the movement’s activities (e.g., seminars, battalion training, camps) helps
members interact, communicate, and, most important, acclimate them-
selves to its norms and regulations. The incessant processes of indoctri-
nation, ritualization, and habituation reshape individuals’ identities and
foster a strong sense of self-​identification.
The Brotherhood’s organizational structure was created by its founder,
Hasan al-​Banna, and is maintained by his successors. As I explain in
­chapter 3, al-​Banna created a unique organizational structure that blends
the movement’s mission, ideology, objectives, and strategy. I call this the
jama‘a (groupness) paradigm: an organizational framework that connects
the movement’s religious, social, and organizational aspects and galva-
nizes them in everyday life. This framework also responds to the spiritual,
material, and social needs of the Brotherhood’s members by enhancing
their solidarity and strengthening their social bonds. Furthermore this
organizational structure has generated a unique system of values and
norms that defines the Brotherhood’s disciplined and cohesive character.
6

6 Inside t he M usl im Bro t her ho od

Interestingly, despite the complexity of the organizational structure, it is

far from rigid or static. In fact, as I explain in the following chapters, it
is elastic, inclusive, and adaptable. It helps the Brotherhood recruit, ac-
commodate, and assimilate members from diverse social, cultural, edu-
cational, professional, and geographic backgrounds, integrating them all
under the umbrella of the jama‘a.
The jama‘a paradigm is the outcome of complex processes of social
networking and indoctrination. As a social movement the Brotherhood al-
locates resources, mobilizes individuals, and sets ideological frameworks
that bind members together and foster their commitment. It consistently
capitalizes on social networks, familial relationships, and religious bonds
in order to expand its constituency. The jama‘a paradigm is the lynchpin
of the Brotherhood’s collective identity and serves as the foundation for
its activism and unity. Al-​Banna and his successors always stressed the
importance of being part of a group or a movement, a jama‘a; in fact the
Brotherhood’s organizational structure is based on the very idea of collec-
tiveness, or being a jama‘a.

The Brotherhood’s Durability

Over the past century the Brotherhood has demonstrated a remarkable
degree of resilience. Founded in 1928 as a religious and charitable organi-
zation, it played a key role in shaping Egypt’s politics and society. During
the 1930s it was mainly involved in charitable and social activities, with
little interest in politics. Entry into politics came in the early 1940s, when
al-​Banna decided to run in the parliamentary election of 1942, though he
eventually withdrew in light of pressure from the government.7 At the end
of the 1940s the Brotherhood’s military wing (the Special Apparatus) en-
gaged in violence against British authorities and Egyptian officials, leading
to the assassination of al-​Banna on February 12, 1949, and the dissolution
of the movement. Under the Nasser regime the Brotherhood was subject
to harsh repression and even eradication attempts during the 1950s and
1960s. This repression peaked after the movement was outlawed in 1954;
hundreds of its members were arrested, prosecuted in military courts, and
tortured. However, the Brotherhood experienced a resurgence in the early
1970s after President Anwar Sadat took power. His more accommodating
stance led to the release of many members and their return to political life.
Building from this point, the Brotherhood returned to prominence and
7

Introduction 7

became an influential actor in Egyptian society. It plunged into formal

politics, expanded its social network, and reached out to liberal and secu-
lar forces during the 1980s. However, this growth caused the Brotherhood
to be perceived as a threat to the Mubarak regime in the 1990s, and once
again it became a target of regime repression. The relationship between
President Hosni Mubarak and the Brotherhood reached an impasse after
the fraudulent 2010 elections, when the Brotherhood won no seats and
boycotted the second round of voting.
It was not until the popular uprising of January 25, 2011, and the ouster
of Mubarak that the Brotherhood reemerged as a key political force. In
June 2012 Mohamed Morsi, chairman of the Brotherhood’s Freedom and
Justice Party (FJP), became Egypt’s first democratically elected president.
However, after only one year in power Morsi was ousted by the military on
July 3, 2013, following mass protests. Since then the Brotherhood has wit-
nessed one of the greatest crises in its history: hundreds of its members
and supporters have been killed,8 thousands are in prison or in exile,9 and
several key leaders, including the movement’s most senior leader, General
Guide Mohamed Badie, have been sentenced to death.10 In addition the
movement’s financial assets have been frozen, and its charity and educa-
tional centers have been seized by the government.11
Yet despite this unprecedented repression, the Brotherhood survives
and maintains its activism, particularly in rural and suburban areas. This
extraordinary ability to endure and accommodate repression constitutes
one of the Brotherhood’s most defining features. Not only has it survived
multiple waves of regime oppression and exclusion, but it has also sus-
tained its structure and preserved its identity. It is due to this resilient
identity that the Brotherhood has been able to survive and maintain its
activism.
The durability of the Brotherhood has puzzled scholars and observers;
however, it has not received much attention in scholarly work. This book
provides an explanation for this dilemma. The Brotherhood is not a mere
political force that seeks power; it is an identity-​maker that aims to reshape
societal norms and individualities as Islamic. It is thus heavily involved in
meaning construction and symbolic production that shape its members’
worldviews and perceptions. These processes, as I shall explain, help the
movement accommodate repression by connecting members and enhanc-
ing their solidarity, particularly during difficult times.
Repression sometimes plays into the hands of the Brotherhood and
enables it to achieve three key goals: garnering public support, reinforcing
8

8 Inside t he M usl im Bro t her ho od

internal coherence, and avoiding internal change. As I explain in ­chapter 9,

the Mubarak regime’s attempts to destroy the movement actually helped
it survive and expand. I also explain why the Brotherhood did not experi-
ence major internal splits or schisms over the past three decades, despite
a number of disputes between the old and the new guard and between the
conservatives and the so-​called reformists.

Rethinking the Brotherhood

This book is not simply a synopsis of findings on Islamism, and it looks
beyond the stereotypes and clichés about Islamists as rigid and immu-
table actors. It therefore does not treat Islamists as monolithic or homoge-
neous but as sociopolitical agents involved in the production of meanings
and symbols in everyday life. In other words, this book is concerned with
the nature of Islamists as social actors who have material and ideational
interests in altering societal norms to match their ideology and objectives.
The chief question I seek to answer is this: How does the Brotherhood
create its identity in everyday life? I have divided my response into a group
of subquestions: What are the key processes of identity construction in
the Brotherhood? What is the code of norms and values that guides the
Brotherhood’s members? What is the role of the Brotherhood’s structure
in fostering and consolidating members’ identity? What is the impact of
repression on the Brotherhood’s coherence and unity? How may identity
preserve and maintain the Brotherhood’s activism?
These questions are answered by the book’s chief contention: the
Brotherhood’s identity is the culmination of intricate and intensive pro-
cesses of recruitment, identification, socialization, and indoctrination.
These processes are significantly affected by the external environment,
particularly whether it is inclusive or exclusive, authoritarian or demo-
cratic, oppressive or friendly. I follow constructivism as a theoretical
framework for this study. Building on the seminal work of Peter Berger
and Thomas Luckmann, I argue that identity per se is a “social construct”
and is therefore subject to multiple factors and variables. Social construc-
tivism challenges the idea that identity is an immutable phenomenon. In
fact as a socially created reality, identity reflects the interaction between
individuals and society whereby both constitute each other. It is the out-
come of these processes of interactions between the self and society, indi-
viduals and groups, structures and meanings that take place in everyday
9

Introduction 9

life. Berger and Luckmann demonstrate that identity is formed by social

processes and is maintained, modified, and reshaped by social relations.12
The strength of constructivism as an interpretive framework lies in
its ability to uncover the ways individuals and groups participate in the
creation of their perceived social realities. According to Hakan Yavuz, con-
structivism stresses human agency as the prime mover of history and
assumes that society is a human construction, so it is subject to multiple
interpretations and influences.13 As Vivien Burr points out, constructiv-
ism is “an artifact of a social group.”14 As members in that group, individu-
als tend to surround themselves with constructed meanings and symbolic
relationships that foster their activism and give purpose to their actions.

Beyond Social Movement Theory

Over the past decade an influential body of scholarship has sought to in-
tegrate the study of Islamist activism into the field of social movements.
Despite the significant contribution of this new trend in enhancing the
understanding of Islamism as a multifaceted phenomenon, further ef-
forts are still needed. And despite the importance of social movement
theory (notions of mobilization, allocating resources, grievances, culture,
framing, etc.), it is not sufficient to capture the essence of Islamism or
to draw an accurate picture of its intricate nature; it is necessary to inte-
grate other scholarly disciplines and approaches. Therefore, besides social
movement theory, I incorporate social psychology, sociology of religion,
and comparative politics.
I use social psychology to understand the changes and shifts in indi-
viduals’ identities and perceptions within the Brotherhood. I build on the
work of Bert Klandermans and Dirk Oegema, Hank Johnston, and John
Drury and Steve Reicher to analyze individuals’ motivations to join social
movements and to be involved in different forms of collective action.15
I extend the insights from these scholars into the realm of Islamist move-
ments, specifically the Muslim Brotherhood, in order to explain the indoc-
trination and self-​identification processes that occur. Social psychology
enables us to uncover the interactive relationships between the movement
and its members, the impact of collective action on their identity, and the
underlying drivers of their activism and political participation.16
I use sociology of religion to examine the role of religion in construct-
ing identity. Islamist social movements use religion both as a frame of
10

10 Inside t he M usl im Bro t her ho od

reference and as an organizational mechanism. This instrumentalization

of religion is crucial for Islamists to conduct recruitment, indoctrina-
tion, and solidarity building among the rank and file. The Brotherhood
reaches out to new members using an integrated and well-​crafted strategy.
It adopts different tactics and tools in order to disseminate its discourse
and ideology; the most important of these is preaching (da‘wa). The du’ah
(preachers) operate as active recruiters who seek to expand and widen the
Brotherhood’s social networks. This can be achieved with a wide range of
tools, including educational, social, cultural, and recreational activities.
I call this recruiting strategy “chasing the prey” to describe how the du’ah
(the recruiters) tend to target religious-​leaning individuals. Once detected
these individuals become subject to a gradual yet intensive process of in-
doctrination that reshapes their mindset and worldview. A second recruit-
ment tool is the Brotherhood’s religious rituals and weekly gatherings.
Several members I interviewed emphasized the role of these meetings
in fostering a sense of belonging and commitment to the Brotherhood’s
ideology and leadership.
Since the Brotherhood is operating in a highly authoritarian and hos-
tile environment, it is vital to understand the impact of this environment
on the movement’s behavior and activism and, more important, on its
internal politics and dynamics. I tackle this issue with a comparative poli-
tics approach, by analyzing the relationship between authoritarianism
and organizational cohesion, and find that regime repression has played
a significant role in shaping the Brotherhood’s internal dynamics and or-
ganization. Repression is not always a curse but can sometimes favor the
victim. The Brotherhood not only accommodated Mubarak’s repression;
it employed that repression to gain public support and to maintain cohe-
siveness and solidarity among its members. The Brotherhood capitalized
on regime repression by creating what I call the mehna (adversity or af-
fliction) narrative. This narrative enabled the movement to create sympa-
thy for them as victims of the regime. At the same time, this framing of
regime repression deepens members’ loyalty to and support of the leader-
ship. However, this is not to say that repression comes without cost or that
the movement seeks it. Rather my point is that its response to repression
can help explain the dialectical relationship between repression and the
Brotherhood’s internal cohesion.
Moreover I argue that repression, among other factors, has played a
key role in shaping the Brotherhood’s internal balance of power. Since
the mid-​1990s repression has enabled the conservative faction within the
Another random document with
no related content on Scribd:
 Canción.
La alma de alegría salte;
que en tener mi bien
presente
no hay descanso que me
falte,
ni dolor que me atormente.

No pienso en viejos cuidados;

que agravia nuestros
amores
tener presentes dolores
por los olvidos passados.
Alma, de tu dicha valte;
que con bien tan excelente
no hay descanso que te
falte,
ni dolor que te atormente.

En tanto que Diana dijo su

canción, llegó á la fuente una
pastora de extremadíssima
hermosura, que en aquella hora á
la casa de Felicia había venido, é
informada que la sabia estaba en
el jardín, por verla y hablarla, allí
había venido. Llegada donde
Felicia estaba, arrodillada delante
della, le pidió la mano para se la
besar, y después le dijo: Perdonar
se me debe, sabia señora, el
atrevimiento de entrar aquí sin tu
licencia, considerando el deseo
que tenía de verte y la necesidad
que tengo de tu sabiduría. Traigo
una fatiga en el corazón, cuyo
remedio está en tu mano; mas el
darte cuenta della lo guardo para
mejor ocasión, porque en
semejante tiempo y lugar es
descomedimiento tratar cosas de
tristeza. Estaba aún Melisea, que
este era el nombre de la pastora,
delante Felicia arrodillada, cuando
vido por un corredor de la huerta
venir un pastor hacia la fuente, y
en verle dijo: Esta es otra
pesadumbre, señora, tan molesta
y enojosa, que para librarme della
no menos he menester vuestros
favores. En esto el pastor, que
Narcisso se decía, llegó en
presencia de Felicia y de aquellos
caballeros y damas, y hecho el
debido acatamiento, comenzó á
dar quejas á Felicia de la pastora
Melisea, que presente tenía,
diciendo cómo por ella estaba
atormentado, sin haber de su
boca tan solamente una benigna
respuesta. Tanto que de muy lejos
hasta allí había venido en su
seguimiento, sin poder ablandar
su rebelde y desdeñoso corazón.
Hizo Felicia levantar á Melisea, y
atajando semejantes
contenciones: No es tiempo, dijo,
de escuchar largas historias; por
agora, tú, Melisea, da á Narcisso
la mano, y entrad entrambos en
aquella danza, que en lo demás á
su tiempo se pondrá remedio. No
quiso la pastora contradecir al
mandamiento de la sabia, sino
que en compañía de Narcisso se
puso á bailar juntamente con las
otras pastoras. A este tiempo la
venturosa Ismenia, que para
cantar estaba apercebida, dando
con el gesto señal del interno
contentamiento que tenía
después de tan largos cuidados,
cantó desta suerte:

Canción.
Tan alegres sentimientos
recibo, que no me espanto,
si cuesta dos mil tormentos
un placer que vale tanto.

Yo aguardé, y el bien tardó,

mas cuando el alma le
alcanza,
con su deleite pagó
mi aguardar y su tardanza.
Vengan las penas á cuentos,
no hago caso del llanto,
si me dan por mil tormentos
un placer que vale tanto.

Ismenia, al tiempo que cantaba, y

aun antes y después, cuasi nunca
partió los ojos de su querido
Montano. Pero él como estaba
algo afrentado del engaño en que
tanto tiempo, con tal agravio de
su esposa había vivido, no osaba
mirarla sino á hurto al dar de la
vuelta en la danza, estando ella
de manera que no podía mirarle,
y esto porque algunas veces, que
había probado mirarla en el gesto,
confundido con la vergüenza que
le tenía y vencido de la luz de
aquellos radiantes ojos, que con
afición de contino le miraban, le
era forzoso bajar los suyos al
suelo. Y como en ello vió que
tanto perdía, dejando de ver á la
que tenía por su descanso,
tomando esto por ocasión,
encaminando su cantar á la
querida Ismenia, desta manera
dijo:

Canción.
Vuelve agora en otra parte,
zagala, tus ojos bellos;
que si me miras con ellos
es excusado mirarte.

Con tus dos soles me tiras

rayos claros de tal suerte,
que, aunque vivo en solo
verte,
me matas cuando me miras.
Ojos, que son de tal arte,
guardados has de tenellos:
que si me miras con ellos,
es excusado mirarte.

Como nieve al sol caliente,

como á flechas el terrero,
 como niebla al viento fiero,
como cera al fuego ardiente:
Ansi se consume y parte
la alma en ver tus ojos
bellos:
pues si me miras con ellos,
es excusado mirarte.

¡Ved qué sabe hacer amor,

y la Fortuna qué ordena!
que un galardón de mi pena
acresciente mi dolor.
A darme vida son parte
essos ojos sólo en vellos:
mas si me miras con ellos,
es excusado mirarte.

Melisea, que harto contra su

voluntad con el desamado
Narciso hasta entonces había
bailado, quiso de tal pesadumbre
vengarse con una desamorada
canción, y á propósito de las
penas y muertes en que el pastor
decía cada día estar á causa
suya, burlándose de todo ello,
cantó ansí:

Canción.
Zagal, vuelve sobre ti;
que por excusar dolor
no quiero matar de amor,
ni que Amor me mate á mí.

Pues yo viviré sin verte,

 tú por amarme no mueras,
que ni quiero que me
quieras
ni determino quererte.

Que pues tú dices que ansi

se muere el triste amador,
ni quiero matar de amor
ni que Amor me mate á mi.

No mediana pena recibió

Narcisso con el crudo cantar de
su querida, pero esforzándose
con la esperanza que Felicia le
había dado de su bien, y
animándose con la constancia y
fortaleza del enamorado corazón,
le respondió añadiendo dos
coplas á una canción antigua que
decía:

Si os pesa de ser querida,

yo no puedo no os querer,
pesar habréis de tener,
mientras yo tuviere vida.

Sufrid que pueda quejarme,

pues que sufro un tal
tormento,
ó cumplid vuestro contento
con acabar de matarme.
Que según sois descreída,
y os ofende mi querer,
pesar habréis de tener,
mientras yo tuviere vida.
 Si pudiendo conosceros,
pudiera dejar de amaros,
quisiera, por no enojaros,
poder dejar de quereros.
Mas pues vos seréis querida,
mientras yo podré querer,
pesar habréis de tener,
mientras yo tuviere vida.

Tan puesta estaba Melisea en su

crueldad, que apenas había
Narcisso dicho las postreras
palabras de su canción, cuando
antes que otro cantasse, desta
manera replicó:

Canción.
Mal consejo me parescs,
enamorado zagal,
que á ti mismo quieres mal,
por amar quien te
aborresce.

Para ti debes guardar

esse corazón tan triste,
pues aquella á quien le
diste,
jamás le quiso tomar.
A quien no te favoresce,
no la sigas, piensa en ál,
y á ti no te quieras mal,
por querer quien te
aborresce.

No consintió Narcisso que la

canción de Melisea quedasse sin
respuesta, y ansí con gentil gracia
cantó, haciendo nuevas coplas á
un viejo cantar que dice:

Después que mal me

quesistes
nunca más me quise bien,
por no querer bien á quien
vos, señora, aborrescistes.

Si cuando os miré no os viera,

ó cuando os vi no os amara,
ni yo muriendo viviera,
ni viviendo os enojara.
Mas bien es que angustias
tristes
penosa vida me den,
que cualquier mal le está
bien
al que vos mal le quesistes.

Sepultado en vuestro olvido

tengo la muerte presente,
de mí mesmo aborrescido
y de vos y de la gente.
Siempre contento me vistes
con vuestro airado desdén,
aunque nunca tuve bien
después que mal me
quesistes.

Tanto contento dió á todos la

porfía de Narcisso y Melisea, que
aumentara mucho en el regocijo
de la boda si no quedara
templado con el pesar que
tuvieron de la crueldad que ella
mostraba y con la lástima que les
causó la pena que él padescía.
Después que Narcisso dió fin á su
cantar, todos volvieron los ojos á
Melisea, esperando si replicaría.
Pero calló, no porque le faltassen
canciones crueles y ásperas con
que lastimar el miserable
enamorado, ni porque dejasse de
tener voluntad para decirlas; más,
según creo, por no ser enojosa á
toda aquella compañía. Selvagia
y Belisa fueron rogadas que
cantassen, pero excusáronse,
diciendo que no estaban para
ello. Bueno sería, dijo Diana, que
saliéssedes de la fiesta sin pagar
el escote. Esso, dijo Felixmena,
no se debe consentir, por lo que
nos importa escuchar tan
delicadas voces. No queremos,
dijeron ellas, dejar de serviros en
esta solemnidad con lo que
supiéremos hacer, que será harto
poco; pero perdonadnos el cantar,
que en lo demás haremos lo
possible. Por mi parte, dijo
Alcida, no permitiré que dejéis de
cantar ó que otros por vosotras lo
hagan. ¿Quién mejor, dijeron
ellas, que Sylvano y Arsileo,
nuestros maridos? Bien dicen las
pastoras, respondió Marcelio, y
aun sería mejor que ambos
cantassen una sola canción, el
uno cantando y el otro
respondiendo, porque á ellos les
será menos trabajoso y á
nosotros muy agradable.
Mostraron todos que holgarían
mucho de semejante manera de
canción, por saber que en ella se
mostraba la viveza de los
ingenios en preguntar y
responder. Y ansí Sylvano y
Arsileo, haciendo señal de ser
contentos, volviendo á proseguir
la danza, cantaron desta suerte:

Canción.
Sylvano. Pastor, mal te está
el callar:
canta y dinos tu
alegría.

Arsileo. Mi placer poco sería

si se pudiesse
contar.

Sylvano. Aunque tu ventura

es tanta,
dinos de ella alguna
parte.

Arsileo. En empresas de tal

arte
comenzar es lo que
espanta.

Sylvano. Acaba ya de contar

la causa de tu
alegría.

Arsileo. ¿De que modo

acabaría
quien no basta á
comenzar?

Sylvano. No es razón que se

consienta
tu deleite estar
callado.

Arsileo. La alma, que sola ha

penado,
ella sola el gozo
sienta.

Sylvano. Si no se viene á
tratar
no se goza una
alegría.

Arsileo. Si ella es tal como la

mía
no se dejará contar.

Sylvano. ¿Cómo en esse

corazón
cabe un gozo tan
crescido?

Arsileo. Téngole donde he

tenido
mi tan sobrada
passión.

Sylvano. Donde hay bien no

 puede estar
escondido todavía.

Arsileo. Cuando es mayor la

alegría
menos se deja
contar.

Sylvano. Ya yo he visto que tu

canto
tu alegría publicaba.

Arsileo. Decía que alegre

estaba,
pero no cómo ni
cuánto.

Sylvano. Ella se hace

publicar,
cuando es mucha
una alegría.

Arsileo. Antes muy poca

sería
si se pudiesse
contar.

Otra copla querían decir los

pastores en esta canción, cuando
una compañía de Nymphas, por
orden de Felicia, llegó á la fuente,
y cada cual con su instrumento
tañendo movían un extraño y
deleitoso estruendo. Una tañía su
laúd, otra un harpa, otra con una
flauta hacía maravilloso
contrapunto, otra con la delicada
pluma las cuerdas de la cítara
hacía retiñir, otras las de la lira
con las resinosas cerdas hacía
resonar, otras con los albogues y
chapas hacían en el aire
delicadas mudanzas, levantando
allí tan alegre música que dejó los
que presentes estaban atónitos y
maravillados. Iban estas
Nymphas vestidas á maravilla,
cada cual de su color, las
madejas de los dorados cabellos
encomendadas al viento, sobre
sus cabezas puestas hermosas
coronas de rosas y flores atadas y
envueltas con hilo de oro y plata.
Los pastores, en ver este
hermosíssimo coro, dejando la
danza comenzada, se sentaron,
atentos á la admirable melodía y
concierto de los varios y suaves
instrumentos. Los cuales algunas
veces de dulces y delicadas
voces acompañados causaban
extraño deleite. Salieron luego de
través seis Nymphas vestidas de
raso carmesí, guarnecido de
follajes de oro y plata, puestos
sus cabellos en torno de la
cabeza, cogidos con unas redes
anchas de hilo de oro de Arabia,
llevando ricos prendedores de
rubines y esmeraldas, de los
cuales sobre sus frentes caían
unos diamantes de
extremadíssimo valor. Calzaban
colorados borzeguines,
subtilmente sobredorados, con
sus arcos en las manos, colgando
de sus hombros las aljabas.
Desta manera hicieron una danza
al son que los instrumentos
hacían, con tan gentil orden que
era cosa de espantar. Estando
ellas en esto, salió un
hermosíssimo ciervo blanco,
variado con unas manchas
negras puestas á cierto espacio,
haciendo una graciosa pintura.
Los cuernos parescían de oro,
muy altos y partidos en muchos
ramos. En fin, era tal como Felicia
le supo fingir para darles regocijo.
A la hora, visto el ciervo, las
Nymphas le tomaron en medio, y
danzando continuamente, sin
perder el son de los instrumentos,
con gran concierto comenzaron á
tirarle, y él con el mesmo orden,
después de salidas las flechas de
los arcos, á una y otra parte
moviéndose, con muy diestros y
graciosos saltos se apartaba.
Pero después que buen rato
passaron en este juego, el ciervo
dió á huir por aquellos corredores.
Las Nymphas yendo tras él, y
siguiéndole hasta salir con él de
la huerta, movieron un regocijado
alarido, al cual ayudaron las otras
Nymphas y pastoras con sus
voces, tomando desta danza un
singular contentamiento. Y en
esto las Nymphas dieron fin á su
música. La sabia Felicia, porque
en aquellos placeres no faltasse
lición provechosa para el orden
de la vida, probando si habían
entendido lo que aquella danza
había querido significar, dijo
Diana: Graciosa pastora,
¿sabrásme decir lo que por
aquella caza del hermoso ciervo
se ha de entender? No soy tan
sabia, respondió ella, que sepa
atinar tu subtilidades ni declarar
tus enigmas. Pues yo quiero, dijo
Felicia, publicarte lo que debajo
de aquella invención se contiene.
El ciervo es el humano corazón,
hermoso con los delicados
pensamientos y rico con el
sossegado contentamiento.
Ofréscese á las humanas
inclinaciones, que le tiran
mortales saetas; pero con la
discreción, apartándose á
diversas partes y entendiendo en
honestos ejercicios, ha de
procurar de defenderse de tan
dañosos tiros. Y cuando dellos es
muy perseguido ha de huir á más
andar y podrá desta manera
salvarse; aunque las humanas
inclinaciones, que tales flechas le
tiraban, irán tras él y nunca
dejarán de acompañarle hasta
salir de la huerta desta vida.
¿Cómo había yo, dijo Diana, de
entender tan dificultoso y moral
enigma si las preguntas en que
las pastoras nos ejercitamos,
aunque fuessen muy llanas y
fáciles, nunca las supe adevinar?
No te amengues tanto, dijo
Selvagia, que lo contrario he visto
en ti, pues ninguna vi qne te
fuesse dificultosa. A tiempo
estamos, dijo Felicia, que lo
podremos probar, y no será de
menos deleite esta fiesta que las
otras. Diga cada cual de vosotros
una pregunta, que yo sé que
Diana las sabrá todas declarar. A
todos les paresció muy bien, sino
á Diana, que no estaba tan
confiada de sí que se atreviesse á
cosa de tanta dificultad; pero por
obedescer á Felicia y complacer á
Syreno, que mostró haber de
tomar dello placer, fué contenta
de emprender el cargo que se le
había impuesto. Sylvano, que en
decir preguntas tenía mucha
destreza, fué el que hizo la
primera, diciendo: Bien sé,
pastora, que las cosas
escondidas tu viveza las
descubre, y las cosas
encumbradas tu habilidad las
alcanza; pero no dejaré de
preguntarte, porque tu respuesta
ha de manifestar tu ingenio
delicado. Por esso dime qué
quiere decir esto:

Pregunta.
 Junto á un pastor estaba una
doncella,
tan flaca como un palo al sol
secado,
su cuerpo de ojos muchos
rodeado,
con lengua que jamás pudo
movella.
A lo alto y bajo el viento vi
traella,
mas de una parte nunca se
ha mudado,
vino á besarla el triste
enamorado
y ella movió tristíssima
querella.
Cuanto más le atapó el pastor
la boca,
más voces da porque la
gente acuda,
y abriendo está sus ojos y
cerrando.
Ved qué costó forzar zagala
muda,
que al punto que el pastor la
besa ó toca,
él queda enmudecido y ella
hablando.

Esta pregunta, dijo Diana, aunque

es buena, no me dará mucho
trabajo, porque á ti mesmo te la oí
decir un día en la fuente de los
alisos, y no sabiendo ninguna de
las pastoras que allí estábamos
adevinar lo que ella quería decir,
nos la declaraste diciendo que la
doncella era la zampoña ó flauta
tañida por un pastor. Y aplicaste
todas las partes de la pregunta á
los efectos que en tal música
comúnmente acontescen.
Riéronse todos de la poca
memoria de Sylvano y de la
mucha de Diana; pero Sylvano,
por desculparse y vengarse del
corrimiento, sonriéndose dijo: No
os maravilléis de mi desacuerdo,
pues este olvido no paresce tan
mal como el de Diana ni es tan
dañoso como el de Syreno.
Vengado estás, dijo Syreno, pero
más lo estuvieras si nuestros
olvidos no hubiessen parado en
tan perfecto amor y en tan
venturoso estado. No haya más,
dijo Selvagia, que todo está bien
hecho. Y tú, Diana, respóndeme á
lo que quiero preguntar, que yo
quiero probar á ver si hablaré más
escuro lenguaje que Sylvano. La
pregunta que quiero hacerte dice:

Pregunta.
Vide un soto levantado
sobre los aires un día,
el cual, con sangre regado,
con gran ansia cultivado
muchas hierbas producía.
De allí un manojo arrancando,
y sólo con él tocando
una sabia y cuerda gente,
 la dejé cabe una puente
sin dolores lamentando.

Vuelta á la hora Diana, á su

esposo dijo: ¿No te acuerdas,
Syreno, haber oído esta pregunta
la noche que estuvimos en casa
de Iranio mi tío? ¿no tienes
memoria cómo la dijo allí
Maroncio, hijo de Fernaso? Bien
me acuerdo que la dijo, respondio
Syreno, pero no de lo que
significaba. Pues yo, dijo Diana,
tengo dello memoria: decía que el
soto es la cola del caballo, de
donde se sacan las cerdas, con
que las cuerdas del rabel tocadas
dan voces, aunque ningunos
dolores padescen. Selvagia dijo
que era ansí y que el mesmo
Maroncio, autor de la pregunta, se
la había dado como muy
señalada aunque había de
mejores. Muchas hay más
delicadas, dijo Belisa, y una
dellas es la que yo diré agora. Por
esso apercíbete, Diana, que desta
vez no escapas de vencida. Ella
dice deste modo:

Pregunta.
¿Cuál es el ave ligera
que está siempre en un
lugar,
y anda siempre caminando,
 penetra y entra do quiera,
de un vuelo passa la mar,
las nubes sobrepujando?
Ansi vella no podemos,
y quien la está
descubriendo,
sabio queda en sola un
hora;
mas tal vez la conoscemos,
las paredes solas viendo
de la casa donde mora.

Más desdichada, dijo Diana, ha

sido tu pregunta que las
passadas, Belisa, pues no
declarara ninguna dellas si no las
hubiera otras veces oído, y la que
dijiste, en ser por mí escuchada
luego fué entendida. Hácelo, creo
yo, ser ella tan clara, que á
cualquier ingenio se manifestará.
Porque harto es evidente que por
el ave, que tú dices, se entiende
el pensamiento, que vuela con
tanta ligereza y no es visto de
nadie, sino conoscido y
conjeturado por las señales del
gesto y cuerpo donde habita. Yo
me doy por vencida, dijo Belisa, y
no tengo más que decir sino que
me rindo á tu discreción y me
someto á tu voluntad. Yo te
vengaré, dijo Ismenia, que sé un
enigma que á los más avisados
pastores ha puesto en trabajo; yo
quiero decirle, y verás cómo haré
que no sea Diana tan venturosa