639 Arab “Farajiyah “ a long-sleeved robe; Lane’s
“Farageeyeh,” (M. E., chaps. i)
640 The tailor in the East, as in Southern Europe, is made to cut out the cloth in presence of its owner, to prevent “cabbaging.”
641 Expecting a present.
642 Alluding to the saying, “Kiss is the key to Kitty.”
643 The “panel-dodge” is fatally common throughout the East, where a man found in the house of another is helpless.
644 This was the beginning of horseplay which often ends in a bastinado.
645 Hair-dyes, in the East, are all of vegetable matter, henna, indigo-leaves, galls, etc.: our mineral dyes are, happily for them, unknown. Herklots will supply a host of recipes The Egyptian mixture which I quoted in Pilgrimage (ii., 274) is sulphate of iron and ammoniure of iron one part and gall nuts two parts, infused in eight parts of distilled water. It is innocuous but very poor as a dye.
646 Arab. Amrad, etymologically “beardless and handsome,” but often used in a bad sense, to denote an effeminate, a catamite.
647 The Hindus prefer “having the cardinal points as her sole garment.” “Vêtu de climat,” says Madame de Stael. In Paris nude statues are “draped in cerulean blue.” Rabelais (iv.,29) robes King Shrovetide in grey and gold of a comical cut, nothing before, nothing behind, with sleeves of the same.
648 This scene used to be enacted a few years ago in Paris for the benefit of concealed spectators, a young American being the victim. It was put down when one of the lookers-on lost his eye by a pen-knife thrust into the “crevice.”
649 Meaning that the trick had been played by the Wazir’s wife or daughter. I could mention sundry names at Cairo whose charming owners have done worse things than this unseemly frolic.
650 Arab. “Shayyun li’lláhi,” a beggar’s formula = per amor di Dio.
651 Noting how sharp-eared the blind become.
652 The blind in Egypt are notorious for insolence and violence, fanaticism and rapacity. Not a few foreigners have suffered from them (Pilgrimage i., 148). In former times many were blinded in infancy by their mothers, and others blinded themselves to escape conscription or honest hard work. They could always obtain food, especially as Mu’ezzins and were preferred because they could not take advantage of the minaret by spying into their neighbours’ households. The Egyptian race is chronically weak-eyed, the effect of the damp hot climate of the valley, where ophthalmia prevailed even during the pre-Pharaohnic days. The great Sesostris died stone-blind and his successor lost his sight for ten years (Pilgrimage ii., 176). That the Fellahs are now congenitally weak-eyed, may be seen by comparing them with negroes imported from Central Africa. Ophthalmia rages, especially during the damp season, in the lower Nile-valley; and the best cure for it is a fortnight’s trip to the Desert where, despite glare, sand and wind, the eye readily recovers tone.
653 i.e., with kicks and cuffs and blows, as is the custom.
(Pilgrimage i., 174.)
654 Arab. Káid (whence “Alcayde”) a word still much used in
North Western Africa.
655 Arab. “Sullam” = lit. a ladder; a frame-work of sticks, used by way of our triangles or whipping-posts.
656 This is one of the feats of Al-Símiyá = white magic; fascinating the eyes. In Europe it has lately taken the name of “Electro-biology.”
657 again by means of the “Símiyá” or power of fascination possessed by the old scoundrel.
658 A formula for averting “Al-Ayn,” the evil eye. It is always unlucky to meet a one-eyed man, especially the first thing in the morning and when setting out on any errand. The idea is that the fascinated one will suffer from some action of the physical eye. Monoculars also are held to be rogues: so the Sanskrit saying “Few one-eyed men be honest men.”
659 Al-Nashshár from Nashr = sawing: so the fiddler in Italian is called the “village-saw” (Sega del villaggio). He is the Alnaschar of the Englished Galland and Richardson. The tale is very old. It appears as the Brahman and the Pot of Rice in the Panchatantra; and Professor Benfey believes (as usual with him) that this, with many others, derives from a Buddhist source. But I would distinctly derive it from Æsop’s market-woman who kicked over her eggs, whence the Lat. prov. Ante victoriam canere triumphum = to sell the skin before you have caught the bear. In the “Kalilah and Dimnah” and its numerous offspring it is the “Ascetic with his Jar of oil and honey;” in Rabelais (i., 33) Echephron’s shoemaker spills his milk, and so La Perette in La Fontaine. See M. Max Muller’s “Chips,” (vol. iii., appendix) The curious reader will compare my version with that which appears at the end of Richardson’s Arabic Grammar (Edit. Of 1811): he had a better, or rather a fuller MS. () than any yet printed.
660 Arab. “Atr” = any perfume, especially oil of roses; whence our word “Otter,’ through the Turkish corruption.
661 The texts give “dirhams” (100,000 = 5,000 dinars) for “dinars,” a clerical error as the sequel shows.
662 “Young slaves,” says Richardson, losing “colour.”
663 Nothing more calculated to give affront than such a refusal. Richardson () who, however, doubts his own version (), here translates, “and I will not give liberty to my soul (spouse) but in her apartments.” The Arabic, or rather Cairene, is, “wa lá akhalli rúhi” I will not let myself go, i.e., be my everyday self, etc.
664 “Whilst she is in astonishment and terror.”
(Richardson.)
665 “Chamber of robes,” Richardson, whose text has “Nám” for
“Manám.”
666 “Till I compleat her distress,” Richardson, whose text is corrupt.
667 “Sleep by her side,” R. the word “Name” bearing both senses.
668 “Will take my hand,” R. “takabbal” being also ambiguous.
669 Arab. “Mu’arras” one who brings about “‘Ars,” marriages, etc. So the Germ. = “Kupplerinn” a Coupleress. It is one of the many synonyms for a pimp, and a word in general use (Pilgrimage i., 276).The most insulting term, like Dayyús, insinuates that the man panders for his own wife.
670 Of hands and face, etc. See Night cccclxiv.
671 Arab. “Sadakah” (sincerity), voluntary or superogatory alms, opposed to “Zakát” (purification), legal alms which are indispensable. “Prayer carries us half way to Allah, fasting brings us to the door of His palace and alms deeds (Sadakah) cause us to enter.” For “Zakát” no especial rate is fixed, but it should not be less than one-fortieth of property or two and a half per cent. Thus Al-lslam is, as far as I know, the only faith which makes a poor-rate (Zakát) obligatory and which has invented a property-tax, as opposed the unjust and unfair income-tax upon which England prides herself.
672 A Greek girl.
673 This was making himself very easy; and the idea is the gold in the pouch caused him to be so bold. Lane’s explanation (in loco) is all wrong. The pride engendered by sudden possession of money is a lieu commun amongst Eastern story tellers; even in the beast-fables the mouse which has stolen a few gold pieces becomes confident and stout-hearted.
674 Arab. “al-Málihah” also means the beautiful (fem.) from Milh=salt, splendour, etc., the Mac edit. has “Mumallihah” = a salt-vessel.
675 i.e., to see if he felt the smart.
676 Arab. “Sardábeh” (Persian)=an underground room used for coolness in the hot season. It is unknown in Cairo but every house in Baghdad, in fact throughout the Mesopotamian cities, has one. It is on the principle of the underground cellar without which wine will not keep: Lane (i., 406) calls it a “vault”.
677 In the orig. “O old woman!” which is insulting.
678 So the Italians say “a quail to skin.”
679 “Amen” is the word used for quarter on the battle-field; and there are Joe Millers about our soldiers in India mistaking it for “a man” or (Scottice) “a mon.”
680 Illustrating the Persian saying “Allah himself cannot help a fool.”
681 Any artic
le taken from the person and given to a criminal is a promise of pardon, of course on the implied condition of plenary confession and of becoming “King’s evidence.”
682 A naïve proposal to share the plunder.
683 In popular literature “Schacabac.”, And from this tale comes our saying “A Barmecide’s Feast,” i.e., an illusion.
684 The Castrato at the door is still (I have said) the fashion of Cairo and he acts “Suisse” with a witness.
685 As usual in the East, the mansion was a hollow square surrounding what in Spain is called Patio: the outer entrance was far from the inner, showing the extent of the grounds.
686 “Nahnu málihín” = we are on terms of salt, said and say the Arabs. But the traveller must not trust in these days to the once sacred tie; there are tribes which will give bread with one hand and stab with the other. The Eastern use of salt is a curious contrast with that of Westerns, who made it an invidious and inhospitable distinction, e.g., to sit above the salt-cellar and below the salt. Amongst the ancients, however, “he took bread and salt” means he swore, the food being eaten when an oath was taken. Hence the “Bride cake” of salt, water and flour.
687 Arab. “Harísah,” the meat-pudding before explained.
688 Arab. “Sikbáj,” before explained; it is held to be a lordly dish, invented by Khusraw Parwiz. “Fatted duck” says the Bresl. Edit. ii., 308, with more reason.
689 I was reproved in Southern Abyssinia for eating without this champing, “Thou feedest like a beggar who muncheth silently in his corner;” and presently found that it was a sign of good breeding to eat as noisily as possible.
690 Barley in Arabia is, like our oats, food for horses: it fattens at the same time that it cools them. Had this been known to our cavalry when we first occupied Egypt in 1883-4 our losses in horse-flesh would have been far less; but official ignorance persisted in feeding the cattle upon heating oats and the riders upon beef, which is indigestible, instead of mutton, which is wholesome.
691 i.e. “I conjure thee by God.”
692 i.e. “This is the very thing for thee.”
693 i.e., at random.
694 This is the way of slaughtering the camel, whose throat is never cut on account of the thickness of the muscles. “Égorger un chameau” is a mistake often made in French books.
695 i.e. I will break bounds.
696 The Arabs have a saying corresponding with the dictum of the Salernitan school: —
Noscitur a labiis quantum sit virginis antrum:
Noscitur a naso quanta sit haste viro;
(A maiden’s mouth shows what’s the make of her chose;
And man’s mentule one knows by the length of his nose.)
Whereto I would add: —
And the eyebrows disclose how the lower wig grows.
The observations are purely empirical but, as far as my experience extends, correct.
697 Arab. “Kahkahah,” a very low proceeding.
698 Or “for every death there is a cause;” but the older
Arabs had a saying corresponding with “Deus non fecit mortem.”
699 The King’s barber is usually a man of rank for the best of reasons, that he holds his Sovereign’s life between his fingers. One of these noble Figaros in India married an English lady who was, they say, unpleasantly surprised to find out what were her husband’s official duties.
Richard Francis Burton’s translation: detailed table of contents
VOLUME II.
TO JOHN PAYNE, ESQ.
My Dear Sir,
Allow me thus publicly to express my admiration of your magnum opus, “The Book of the Thousand Nights and One Night;” and to offer you my cordial thanks for honouring me with the dedication of that scholar-like and admirable version.
Ever yours sincerely,
Richard F. Burton.
Queen’s College, Oxford,
August 1, 1885.
Richard Francis Burton’s translation: detailed table of contents
Nur Al-Din Ali and the Damsel Anis Al-Jalis
Quoth Shahrazad 1 : — It hath reached me, O auspicious King of intelligence penetrating, that there was, amongst the Kings of Bassorah2 , a King who loved the poor and needy and cherished his lieges, and gave of his wealth to all who believed in Mohammed (whom Allah bless and assain!), and he was even as one of the poets described him,
“A King who when hosts of the foe invade, * Receives them with
lance-lunge and sabre-sway;
Writes his name on bosoms in thin red lines, * And scatters the
horsemen in wild dismay.”3
His name was King Mohammed bin Sulayman al-Zayni, and he had two Wazirs, one called Al-Mu’ín, son of Sáwí and the other Al-Fazl son of Khákán. Now Al-Fazl was the most generous of the people of his age, upright of life, so that all hearts united in loving him and the wise flocked to him for counsel; whilst the subjects used to pray for his long life, because he was a compendium of the best qualities, encouraging the good and lief, and preventing evil and mischief. But the Wazir Mu’ín bin Sáwí on the contrary hated folk 4 and loved not the good and was a mere compound of ill; even as was said of him,
“Hold to nobles, sons of nobles! ’tis ever Nature’s test * That
nobles born of nobles shall excel in noble deed:
And shun the mean of soul, meanly bred, for ’tis the law, * Mean
deeds come of men who are mean of blood and breed.”
And as much as the people loved and fondly loved Al-Fazl bin Khákán, so they hated and thoroughly hated the mean and miserly Mu’ín bin Sáwí. It befel one day by the decree of the Decreer, that King Mohammed bin Sulayman al-Zayni, being seated on his throne with his officers of state about him, summoned his Wazir Al-Fazl and said to him, “I wish to have a slave-girl of passing beauty, perfect in loveliness, exquisite in symmetry and endowed with all praiseworthy gifts.” Said the courtiers, “Such a girl is not to be bought for less than ten thousand gold pieces:” whereupon the Sultan called out to his treasurer and said, “Carry ten thousand dinars to the house of Al-Fazl bin Khákán.” The treasurer did the King’s bidding; and the Minister went away, after receiving the royal charge to repair to the slave-bazar every day, and entrust to brokers the matter aforesaid. Moreover the King issued orders that girls worth above a thousand gold pieces should not be bought or sold without being first displayed to the Wazir. Accordingly no broker purchased a slave-girl ere she had been paraded before the minister; but none pleased him, till one day a dealer came to the house and found him taking horse and intending for the palace. So he caught hold of his stirrup saying,
“O thou, who givest to royal state sweet savour, * Thou’rt a
Wazir shalt never fail of favour!
Dead Bounty thou hast raised to life for men; * Ne’er fail of
Allah’s grace such high endeavour!”
Then quoth he, “O my lord, that surpassing object for whom the gracious mandate was issued is at last found; 5 “ and quoth the Wazir, “Here with her to me!” So he went away and returned after a little, bringing a damsel in richest raiment robed, a maid spear-straight of stature and five feet tall; budding of bosom with eyes large and black as by Kohl traced, and dewy lips sweeter than syrup or the sherbet one sips, a virginette smooth cheeked and shapely faced, whose slender waist with massive hips was engraced; a form more pleasing than branchlet waving upon the top-most trees, and a voice softer and gentler than the morning breeze, even as saith one of those who have described her,
“Strange is the charm which dights her brows like Luna’s disk
that shine; * O sweeter taste than sweetest Robb6 or
raisins of the vine.
A throne th’Empyrean keeps for her in high and glorious state, *
For wit and wisdom, wandlike form and graceful bending line:
She in the Heaven of her face7 the seven-fold stars
displays, * That guard her cheeks as satellites against
the spy’s design:
/>
If man should cast a furtive glance or steal far look at her, *
His heart is burnt by devil-bolts shot by those piercing
eyne.”
When the Wazir saw her she made him marvel with excess of admiration, so he turned, perfectly pleased, to the broker and asked, “What is the price of this girl?”; whereto he answered, “Her market-value stands at ten thousand dinars, but her owner swears that this sum will not cover the cost of the chickens she hath eaten, the wine she hath drunken and the dresses of honour bestowed upon her instructor: for she hath learned calligraphy and syntax and etymology; the commentaries of the Koran; the principles of law and religion; the canons of medicine, and the calendar and the art of playing on musical instruments.”8 Said the Wazir, “Bring me her master.” So the broker brought him at once and, behold, he was a Persian of whom there was left only what the days had left; for he was as a vulture bald and scald and a wall trembling to its fall. Time had buffetted him with sore smart, yet was he not willing this world to depart; even as said the poet,
“Time hath shattered all my frame, * Oh! how time hath
shattered me.
Time with lordly might can tame * Manly strength and vigour
free.
Time was in my youth, that none * Sped their way more fleet
and fast:
Time is and my strength is gone, * Youth is sped, and speed
is past.9 “
The Wazir asked him, “Art thou content to sell this slave-girl to the Sultan for ten thousand dinars?”; and the Persian answered, “By Allah, if I offer her to the King for naught, it were but my devoir.”10 So the Minister bade bring the monies and saw them weighed out to the Persian, who stood up before him and said, “By the leave of our lord the Wazir, I have somewhat to say;” and the Wazir replied, “Out with all thou hast!” “It is my opinion,” continued the slave-dealer, “that thou shouldst not carry the maid to the King this day; for she is newly off a journey; the change of air11 hath affected her and the toils of trouble have fretted her. But keep her quiet in thy palace some ten days, that she may recover her looks and become again as she was. Then send her to the Hammam and clothe her in the richest of clothes and go up with her to the Sultan: this will be more to thy profit.” The Wazir pondered the Persian’s words and approved of their wisdom; so he carried her to his palace, where he appointed her private rooms, and allowed her every day whatever she wanted of meat and drink and so forth. And on this wise she abode a while. Now the Wazir Al-Fazl had a son like the full moon when sheeniest dight, with face radiant in light, cheeks ruddy bright, and a mole like a dot of ambergris on a downy site; as said of him the poet and said full right,
One Thousand and One Nights Page 595