18 The Joseph of the Koran, very different from him of
Genesis. We shall meet him often enough in The Nights.
19 “Iblis,” vulgarly written “Eblis,” from a root meaning The Despairer, with a suspicious likeness to Diabolos; possibly from “Bales,” a profligate. Some translate it The Calumniator, as Satan is the Hater. Iblis (who appears in the Arab. version of the N. Testament) succeeded another revolting angel Al-Haris; and his story of pride refusing to worship Adam, is told four times in the Koran from the Talmud (Sanhedrim 29). He caused Adam and Eve to lose Paradise (ii. 34); he still betrays mankind (xxv. 31), and at the end of time he, with the other devils, will be “gathered together on their knees round Hell” (xix. 69). He has evidently had the worst of the game, and we wonder, with Origen, Tillotson, Burns and many others, that he does not throw up the cards.
20 A similar tale is still told at Akká (St. John d’Acre) concerning the terrible “butcher” — Jazzár (Djezzar) Pasha. One can hardly pity women who are fools enough to run such risks. According to Frizzi, Niccolò, Marquis of Este, after beheading Parisina, ordered all the faithless wives of Ferrara to be treated in like manner.
21 “Shahrázád” (Persian) = City-freer, in the older version
Scheherazade (probably both from Shirzád=lion-born).
“Dunyázád”=World-freer. The Bres. Edit. corrupts former to
Sháhrzád or Sháhrazád, and the Mac. and Calc. to Shahrzád or
Shehrzád. I have ventured to restore the name as it should be.
Galland for the second prefers Dinarzade (?) and Richardson
Dinazade (Dinázád = Religion-freer): here I have followed Lane
and Payne; though in “First Footsteps” I was misled by Galland.
See Vol. ii. .
22 Probably she proposed to “Judith” the King. These learned and clever young ladies are very dangerous in the East.
23 In Egypt, etc., the bull takes the place of the Western ox. The Arab. word is “Taur” (Thaur, Saur); in old Persian “Tore” and Lat. “Taurus,” a venerable remnant of the days before the “Semitic” and “Aryan” families of speech had split into two distinct growths. “Taur” ends in the Saxon “Steor” and the English “Steer”
24 Arab. “Abú Yakzán” = the Wakener, because the ass brays at dawn.
25 Arab. “Tibn”; straw crushed under the sledge: the hay of Egypt, Arabia, Syria, etc. The old country custom is to pull up the corn by handfuls from the roots, leaving the land perfectly bare: hence the “plucking up” of Hebrew Holy Writ. The object is to preserve every atom of “Tibn.”
26 Arab. “Yá Aftah”: Al-Aftah is an epithet of the bull, also of the chameleon.
27 Arab. “Balíd,” a favourite Egyptianism often pleasantly confounded with “Wali” (a Santon), hence the latter comes to mean “an innocent,” a “ninny.”
28 From the Calc. Edit., Vol. 1., .
29 Arab. “Abu Yakzán” is hardly equivalent with “Père l’Eveillé.”
30 In Arab. the wa (x) is the sign of parenthesis.
31 In the nearer East the light little plough is carried afield by the bull or ass.
32 Ocymum basilicum, the “royal herb,” so much prized all over the East, especially in India, where, under the name of “Tulsi,” it is a shrub sacred to the merry god Krishna. I found the verses in a MS. copy of The Nights.
33 Arab. “Sadaf,” the Kauri, or cowrie, brought from the Maldive and Lakdive Archipelago. The Kámús describes this “Wada’” or Concha Veneris as “a white shell (whence to “shell out”) which is taken out of the sea, the fissure of which is white like that of the date-stone. It is hung about the neck to avert the evil eye.” The pearl in Arab. is “Murwarid,” hence evidently “Margarita” and Margaris (woman’s name).
34 Arab. “Kat’a” (bit of leather): some read “Nat’a;” a leather used by way of table-cloth, and forming a bag for victuals; but it is never made of bull’s hide.
35 The older “Cadi,” a judge in religious matters. The
Shuhúd, or Assessors, are officers of the Mahkamah or Kazi’s
Court.
36 Of which more in a future page. He thus purified himself ceremonially before death.
37 This is Christian rather than Moslem: a favourite Maltese curse is “Yahrak Kiddisak man rabba-k!” = burn the Saint who brought thee up!
38 A popular Egyptian phrase: the dog and the cock speak like Fellahs.
39 i. e. between the last sleep and dawn when they would rise to wash and pray.
40 Travellers tell of a peculiar knack of jerking the date-stone, which makes it strike with great force: I never saw this “Inwá” practised, but it reminds me of the water splashing with one hand in the German baths.
41 i.e., sorely against his will.
42 Arab. “Shaykh”=an old man (primarily), an elder, a chief (of the tribe, guild, etc.), and honourably addressed to any man. Comp. among the neo Latins “Sieur,” “Signora,” “Señor,” “Senhor,” etc. from Lat. “Senior,” which gave our “Sire” and “Sir.” Like many in Arabic the word has a host of different meanings and most of them will occur in the course of The Nights. Ibrahim (Abraham) was the first Shaykh or man who became grey. Seeing his hairs whiten he cried, “O Allah what is this?” and the answer came that it was a sign of dignified gravity. Hereupon he exclaimed, “O Lord increase this to me!” and so it happened till his locks waxed snowy white at the age of one hundred and fifty. He was the first who parted his hair, trimmed his mustachios, cleaned his teeth with the Miswák (tooth-stick), pared his nails, shaved his pecten, snuffed up water, used ablution after stool and wore a shirt (Tabari).
43 The word is mostly plural = Jinnís: it is also singular = a demon; and Ján bin Ján has been noticed.
44 With us moderns “liver” suggests nothing but malady: in Arabic and Persian as in the classic literature of Europe it is the seat of passion, the heart being that of affection. Of this more presently.
45 Originally in Al-Islam the concubine (Surriyat, etc.) was a captive taken in war and the Koran says nothing about buying slave-girls. But if the captives were true believers the Moslem was ordered to marry not to keep them. In modern days concubinage has become an extensive subject. Practically the disadvantage is that the slave-girls, knowing themselves to be the master’s property, consider him bound to sleep with them; which is by no means the mistress’s view. Some wives, however, when old and childless, insist, after the fashion of Sarah, upon the husband taking a young concubine and treating her like a daughter — which is rare. The Nights abound in tales of concubines, but these are chiefly owned by the Caliphs and high officials who did much as they pleased. The only redeeming point in the system is that it obviated the necessity of prostitution which is, perhaps, the greatest evil known to modern society.
46 Arab. “Al-Kahánah”=the craft of a “Káhin” (Heb. Cohen) a diviner, soothsayer, etc.
47 Arab. “Id al-kabír = The Great Festival; the Turkish Bayrám and Indian Bakar-eed (Kine-fête), the pilgrimage-time, also termed “Festival of the Kurbán” (sacrifice) because victims are slain, Al-Zuha (of Undurn or forenoon), Al-Azhá (of serene night) and Al-Nahr (of throat-cutting). For full details I must refer readers to my “Personal Narrative of a Pilgrimage to El-Medinah and Meccah” (3 vols. 8vo, London, Longmans, 1855). I shall have often to refer to it.
48 Arab. “Kalám al-mubáh,” i.e., that allowed or permitted to her by the King, her husband.
49 Moslem Kings are expected, like the old Gabble Monarchs, to hold “Darbar” (i.e., give public audience) at least twice a day, morning and evening. Neglect of this practice caused the ruin of the Caliphate and of the Persian and Moghul Empires: the great lords were left uncontrolled and the lieges revolted to obtain justice. The Guebre Kings had two levée places, the Rozistan (day station) and the Shabistan (night-station - istán or stán being a nominal form of istádan, to stand, as Hindo-stán). Moreover one day in the week the sovereign acted as “Mufti” or
Supreme Judge.
50 Arab. “Al-Bashárah,” the gift everywhere claimed in the East and in Boccaccio’s Italy by one who brings good news. Those who do the reverse expose themselves to a sound strappado.
51 A euphemistic formula, to avoid mentioning unpleasant matters. I shall note these for the benefit of students who would honestly prepare for the public service in Moslem lands.
52 Arab. “Dínár,” from the Latin denarius (a silver coin worth ten ounces of brass) through the Greek {Greek Letters}: it is a Koranic word (chaps. iii.) though its Arab equivalent is “Miskál.” It also occurs in the Kathá before quoted, clearly showing the derivation. In the “Book of Kalilah and Dimnah” it is represented by the Daric or Persian Dinár, {Greek Letters}, from Dárá= a King (whence Darius). The Dinar, sequin or ducat, contained at different times from 10 and 12 (Abu Hanifah’s day) to 20 and even 25 dirhams or drachmas, and, as a weight, represented a drachma and a half. Its value greatly varied, but we may assume it here at nine shillings or ten francs to half a sovereign. For an elaborate article on the Dinar see Yule’s “Cathay and the Way Thither” (ii., p-443).
53 The formula used in refusing alms to an “asker” or in rejecting an insufficient offer: “Allah will open to thee!” (some door of gain - not mine)! Another favourite ejaculation is “Allah Karim” (which Turks pronounce “Kyereem”) = Allah is All-beneficent! meaning Ask Him, not me.
54 The public bath. London knows the word through “The
Hummums.”
55 Arab. “Dirham” (Plur. diráhim, also used in the sense of money, “siller”), the drachuma of Plautus (Trin. 2, 4, 23). The word occurs in the Panchatantra also showing the derivation; and in the Syriac Kalilah wa Dimnah it is “Zúz.” This silver piece was = 6 obols (9 3/4d.) and as a weight = 66 1/2 grains. The Dirham of The Nights was worth six “Dánik,” each of these being a fraction over a penny. The modern Greek Drachma is=one franc.
56 In Arabic the speaker always puts himself first, even if he address the King, without intending incivility.
57 A she-Ifrit, not necessarily an evil spirit.
58 Arab. “Kullah” (in Egypt pron. “gulleh”), the wide mouthed jug, called in the Hijaz “baradlyah,” “daurak” being the narrow. They are used either for water or sherbet and, being made of porous clay, “sweat,” and keep the contents cool; hence all old Anglo Egyptians drink from them, not from bottles. Sometimes they are perfumed with smoke of incense, mastich or Kafal (Amyris Kafal). For their graceful shapes see Lane’s “Account of the Manners and Customs of the Modern Egyptians” (chaps. v) I quote, here and elsewhere, from the fifth edition, London, Murray, 1860.
59 “And what is?” etc. A popular way of expressing great difference. So in India: - “Where is Rajah Bhoj (the great King) and where is Gangá the oilman?”
60 Here, as in other places, I have not preserved the monorhyme, but have ended like the English sonnet with a couplet; as a rule the last two lines contain a “Husn makta’” or climax.
61 Lit. “he began to say (or speak) poetry,” such improvising being still common amongst the Badawin as I shall afterwards note. And although Mohammed severely censured profane poets, who “rove as bereft of their senses through every valley” and were directly inspired by devils (Koran xxvi.), it is not a little curious to note that he himself spoke in “Rajaz” (which see) and that the four first Caliphs all “spoke poetry.” In early ages the verse would not be written, if written at all, till after the maker’s death. I translate “inshád” by “versifying” or “repeating” or “reciting,” leaving it doubtful if the composition be or be not original. In places, however, it is clearly improvised and then as a rule it is model doggrel.
62 Arab. “Allahumma”=Yá Allah (O Allah) but with emphasis the Fath being a substitute for the voc. part. Some connect it with the Heb. “Alihím,” but that fancy is not Arab. In Al-Hariri and the rhetoricians it sometimes means to be sure; of course; unless indeed; unless possibly.
63 Probably in consequence of a vow. These superstitious practices, which have many a parallel amongst ourselves, are not confined to the lower orders in the East.
64 i.e., saying “Bismillah!” the pious ejaculation which should precede every act. In Boccaccio (viii., 9) it is “remembering Iddio e’ Santi.”
65 Arab. Nahás asfar = brass, opposed to “Nahás” and “Nahás ahmar,” = copper.
66 This alludes to the legend of Sakhr al-Jinn), a famous fiend cast by Solomon David son into Lake Tiberias whose storms make it a suitable place. Hence the “Bottle imp,” a world-wide fiction of folk-lore: we shall find it in the “Book of Sindibad,” and I need hardly remind the reader of Le Sage’s “Diable Boiteux,” borrowed from “El Diablo Cojuelo,” the Spanish novel by Luiz Velez de Guevara.
67 Márid (lit. “contumacious” from the Heb. root Marad to rebel, whence “Nimrod” in late Semitic) is one of the tribes of the Jinn, generally but not always hostile to man. His female is “Máridah.”
68 As Solomon began to reign (according to vulgar chronometry) in B.C. 1015, the text would place the tale circ. A.D. 785, = A.H. 169. But we can lay no stress on this date which may be merely fanciful. Professor Tawney very justly compares this Moslem Solomon with the Hindu King, Vikramáditya, who ruled over the seven divisions of the world and who had as many devils to serve him as he wanted.
69 Arab. “Yá Ba’íd:” a euphemism here adopted to prevent using grossly abusive language. Others will occur in the course of these pages.
70 i. e. about to fly out; “My heart is in my mouth.” The
Fisherman speaks with the dry humour of a Fellah.
71 “Sulayman,” when going out to ease himself, entrusted his seal-ring upon which his kingdom depended to a concubine “Amínah” (the “Faithful”), when Sakhr, transformed to the King’s likeness, came in and took it. The prophet was reduced to beggary, but after forty days the demon fled throwing into the sea the ring which was swallowed by a fish and eventually returned to Sulayman. This Talmudic fable is hinted at in the Koran (chaps. xxxviii.), and commentators have extensively embroidered it. Asaf, son of Barkhiya, was Wazir to Sulayman and is supposed to be the “one with whom was the knowledge of the Scriptures” (Koran, chaps. xxxvii.), i.e. who knew the Ineffable Name of Allah. See the manifest descendant of the Talmudic Koranic fiction in the “Tale of the Emperor Jovinian” (No. lix.) of the Gesta Romanorum, the most popular book of mediæval Europe composed in England (or Germany) about the end of the thirteenth century.
72 Arab. “Kumkam,” a gourd-shaped bottle of metal, china or glass, still used for sprinkling scents. Lane gives an illustration (chaps. viii., Mod. Egypt.).
73 Arab. meaning “the Mother of Amir,” a nickname for the hyena, which bites the hand that feeds it.
74 The intellect of man is stronger than that of the Jinni; the Ifrit, however, enters the jar because he has been adjured by the Most Great Name and not from mere stupidity. The seal-ring of Solomon according to the Rabbis contained a chased stone which told him everything he wanted to know.
75 The Mesmerist will notice this shudder which is familiar to him as preceding the “magnetic” trance.
76 Arab. “Bahr” which means a sea, a large river, a sheet of
water, etc., lit. water cut or trenched in the earth. Bahri in
Egypt means Northern; so Yamm (Sea, Mediterranean) in Hebrew is
West.
77 In the Bull Edit. “Ruyán,” evidently a clerical error.
The name is fanciful not significant.
78 The geography is ultra-Shakespearean. “Fárs” (whence “Persia”) is the central Province of the grand old Empire now a mere wreck, “Rúm” (which I write Roum, in order to avoid Jamaica) is the neo-Roman or Byzantine Empire, while “Yunan” is the classical Arab term for Greece (Ionia) which unlearned Moslems believe to be now under water.
79 The Sun greets Mohammed every morning even as it dances on Easter Day for Christendom. Risum teneatis?
80 Arab. “Nadím,”
a term often occurring. It denotes one who was intimate enough to drink with the Caliph, a very high honour and a dangerous. The last who sat with “Nudamá” was Al-Razi bi’llah A.H. 329 = 940. See Al-Siyuti’s famous “History of the Caliphs” translated and admirably annotated by Major H. S. Jarrett, for the Bibliotheca Indica, Calcutta, 1880.
81Arab. Maydán (from Persian); Lane generally translates it “horse course ‘ and Payne “tilting yard.” It is both and something more; an open space, in or near the city, used for reviewing troops, races, playing the Jeríd (cane-spear) and other sports and exercises: thus Al-Maydan=Gr. hippodrome. The game here alluded to is our -’polo,” or hockey on horseback, a favourite with the Persian Kings, as all old illustrations of the Shahnamah show. Maydan is also a natural plain for which copious Arabic has many terms, Fayhah or Sath (a plain generally), Khabt (a low-lying plain), Bat’há (a low sandy flat), Mahattah (a plain fit for halting) and so forth. (Pilgrimage iii., 11.)
82 For details concerning the “Ghusl” see Night xliv.
83 A popular idiom and highly expressive, contrasting the upright bearing of the self-satisfied man with the slouch of the miserable and the skirt-trailing of the woman in grief. I do not see the necessity of such Latinisms as “dilated” or “expanded.”
84 All these highest signs of favour foreshow, in Eastern tales and in Eastern life, an approaching downfall of the heaviest; they are so great that they arouse general jealousy. Many of us have seen this at native courts.
85 This phrase is contained in the word “ihdák” =encompassing, as the conjunctive does the pupil.
86 I have noted this formula, which is used even in conversation when about to relate some great unfact.
87 We are obliged to English the word by “valley,” which is about as correct as the “brook Kedron,” applied to the grisliest of ravines. The Wady (in old Coptic wah, oah, whence “Oasis”) is the bed of a watercourse which flows only after rains. I have rendered it by “Fiumara” (Pilgrimage i., 5, and ii., 196, etc.), an Italian or rather a Sicilian word which exactly describes the “wady.”
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