We find the same figure, of which we have seen Abû-l-ʿAlâ to be so fond, used by Abû-l-Ḥasan ʿAlî b. Isḥâḳ al-Waddânî, a Maġreb [North African] poet, who says of the morning: ‘It is like the greyness which spreads itself over the black hair of youth (the black night):’ Dâna-ṣ-ṣabâḥu wa-lâ ata wa-kaʾannahu * sheybun aṭalla ʿala sawâdi shibâbî.[436] So, inversely, when the hair grows grey it is said ‘The dark night is lighted.’[437] From all these cases it may be gathered that the progress of the sun from the dawn to the full day is treated sometimes as a transition from a whitish to a reddish colour, sometimes as the reverse. Sometimes the redness of morning begins, and turns into white; sometimes the greyness, which passes into red.[438] But both conceptions are also found combined in a single idea: thus, for instance, al-ʿArjî the poet says: Bâtâ bi-anʿâmi leylatin ḥatta badâ * subḥun talawwaḥa ka-l-aġarri-l-ashkari. They both passed a joyous night, until began The morning to appear, like a red horse with white forehead-spot (ġurrâ).[439] Some already-cited examples have enabled us to observe that when day is contrasted with night, it is done by calling the night black and the day white. To the former instances I will now add another for clearness’ sake: ‘Till the whiteness of the day became black’ (ḥatta ʿâda bayâḍ al-nahâr sawâdan, Rom. of ʿAntar, XXV. 5. 4). The attribute _white_, applied to the sun of the advanced day, is especially clear in a passage which I must not omit to mention. The poet al-Mutanabbî says: Azûruhum wa-sawâdu-l-leyli yashfaʿunî * wa-anthanî wa-bayâḍu-ṣ-ṣubḥi yuġrî bî. I visit them when the _blackness of the night_ aids me; And I retire when the _whiteness of the morning_ drives me away. A critic[440] remarks on this passage that the writer ought to have spoken of the _day_ rather than of the _whiteness of the morning_, as the rhetorical law of al-muḳâbalâ ‘antithesis’ demands as the opposite to Night not Dawn, but Day. Thus ‘the whiteness of day’ would be better. Another passage with the antithesis is contained in Ḥarîrî: ‘The white day becomes black’ (iswadda-l-yaum al-abyaḍ).[441] This use of language is characteristically exemplified in the expression sirnâ bayâḍa jauminâ wa-sawâda leylatinâ, ‘we travelled night and day’ (literally, ‘we travelled during the whiteness of our day and the blackness of our night,’ Aġânî, II. 74. 20). But apart from any antithesis, the white colour is attributed to the light of the morning and the day: falamma-rtafaʿat al-shams fabyâḍḍat, ‘after the sun had risen high and _become white_,’ is said in a tradition.[442] In the Romance of ʿAntar (XXIV. 111. 3), a horse is thus described: ‘he was white in colour, as if he were the day when it breaks, or the moon[443] when it shines with full beams’ (wa-hua abyaḍ al-laun kaʾannahu al-ṣabâḥ iḏa-nfajar wa-l-ḳamar iḏâ badar).