240 Arab. “Yakhní,” a word much used in Persia and India and properly applied to the complicated broth prepared for the rice and meat. For a good recipe see Herklots, Appendix xxix.
241 In token of defeat and in acknowledgment that she was no match for men.
242 This is a neat touch of nature. Many a woman, even of the world, has fallen in love with a man before indifferent to her because he did not take advantage of her when he had the opportunity.
243 The slightest movement causes a fight at a funeral or a wedding-procession in the East; even amongst the “mild Hindus.”
244 Arab. “Al-Musrán” (plur. of “Masír”) properly the intestines which contain the chyle. The bag made by Ali was, in fact, a “Cundum” (so called from the inventor, Colonel Cundum of the Guards in the days of Charles Second) or “French letter”; une capote anglaise, a “check upon child.” Captain Grose says (Class. Dict. etc. s.v. Cundum) “The dried gut of a sheep worn by a man in the act of coition to prevent venereal infection. These machines were long prepared and sold by a matron of the name of Philips at the Green Canister in Half Moon Street in the Strand * * * Also a false scabbard over a sword and the oilskin case for the colours of a regiment.” Another account is given in the Guide Pratique des Maladies Secrètes, Dr. G. Harris, Bruxelles. Librairie Populaire. He calls these petits sachets de baudruche “Candoms, from the doctor who invented them” (Littré ignores the word) and declares that the famous Ricord compared them with a bad umbrella which a storm can break or burst, while others term them cuirasses against pleasure and cobwebs against infection. They were much used in the last century. “Those pretended stolen goods were Mr. Wilkes’s Papers, many of which tended to prove his authorship of the North Briton, No. 45, April 23, 1763, and some Cundums enclosed in an envelope” (Records of C. of King’s Bench, London, 1763). “Pour finir l’inventaire de ces curiosités du cabinet de Madame Gourdan, il ne faut pas omettre une multitude de redingottes appelées d’Angleterre, je ne sais pourquois. Vous connoissez, au surplus, ces espèces de boucliers qu’on oppose aux traits empoisonnés de l’amour; et qui n’emoussent que ceux du plaisir.” (L’Observateur Anglois, Londres 1778, iii. 69.) Again we read: —
“Les capotes mélancoliques
Qui pendent chez les gros Millan (?)
S’enflent d’elles-memes, lubriques,
Et dechargent en se gonflant.”
Passage Satyrique.
Also in Louis Prolat: —
“Il fuyait, me laissant une capote au cul.”
The articles are now of two kinds mostly of baudruche (sheep’s gut) and a few of caout-chouc. They are made almost exclusively in the faubourgs of Paris, giving employment to many women and young girls; Grenelle turns out the baudruche and Grenelle and Lilas the India-rubber article; and of the three or four makers M. Deschamps is best known. The sheep’s gut is not joined in any way but of single piece as it comes from the animal after, of course, much manipulation to make it thin and supple; the inferior qualities are stuck together at the sides. Prices vary from 4 1/2 to 36 francs per gross. Those of India-rubber are always joined at the side with a solution especially prepared for the purpose. I have also heard of fish-bladders but can give no details on the subject. The Cundum was unknown to the ancients of Europe although syphilis was not: even prehistoric skeletons show traces of its ravages.
245 Arab. “Yá Ustá” (for “Ustáz.”) The Pers. term is Ustád=a craft-master, an artisan and especially a barber. Here it is merely a polite address.
246 In common parlance Arabs answer a question (like the classics of Europe who rarely used Yes and No, Yea and Nay), by repeating its last words. They have, however, many affirmative particles e.g. Ni’am which answers a negative “Dost thou not go?” — Ni’am (Yes!); and Ajal, a stronger form following a command, e.g. Sir (go) — Ajal, Yes verily. The popular form is Aywá (‘lláhi)=Yes, by Allah. The chief negatives are Má and Lá, both often used in the sense of “There is not.”
247 Arab. “Khalbús,” prop. the servant of the Almah-girls who acts buffoon as well as pimp. The “Maskharah” (whence our “mask”) corresponds with the fool or jester of mediæval Europe: amongst the Arnauts he is called “Suttari” and is known by his fox’s tails: he mounts a mare, tom-toms on the kettle-drum and is generally one of the bravest of the corps. These buffoons are noted for extreme indecency: they generally appear in the ring provided with an enormous phallus of whip-cord and with this they charge man, woman and child, to the infinite delight of the public.
248 Arab. “Shúbash” pronounced in Egypt Shobash: it is the Persian Sháh-básh lit.=be a King, equivalent to our bravo. Here, however, the allusion is to the buffoon’s cry at an Egyptian feast, “Shohbash ‘alayk, yá Sáhib al-faraj,”=a present is due from thee, O giver of the fête!” See Lane M. E. xxvii.
249 Arab. “Ka’ak al-I’d:” the former is the Arab form of the Persian “Kahk” (still retained in Egypt) whence I would derive our word “cake.” It alludes to the sweet cakes which are served up with dates, the quatre mendiants and sherbets during visits of the Lesser (not the greater) Festival, at the end of the Ramazan fast. (Lane M.E. xxv.)
250 Arab. “Tásúmah,” a rare word for a peculiar slipper. Dozy (s. v.) says only, espece de chaussure, sandale, pantoufle, soulier.
251 Arab. “Ijtilá”=the displaying of the bride on her wedding night so often alluded to in The Nights.
252 Arab. Khiskhánah; a mixed word from Klaysh=canvass or stuffs generally and Pers. Khánah=house room. Dozy (s.v.) says armoire, buffet.
253 The Bresl. Edit. “Kamaríyah”=Moon-like (fem.) for
Moon.
254 Every traveller describes the manners and customs of dogs in Eastern cities where they furiously attack all canine intruders. I have noticed the subject in writing of Al-Medinah where the beasts are confined to the suburbs. (Pilgrimage ii. 52-54.)
255 She could legally compel him to sell her; because, being an Infidel, he had attempted to debauch a Moslemah.
256 Arab. “Haláwat wa Mulabbas”; the latter etymologically means one dressed or clothed. Here it alludes to almonds, etc., clothed or coated with sugar. See Dozy (s.v.) “labas.”
257 Arab. “‘Ubb” from a root=being long: Dozy (s.v.), says poche au sein; Habb al-’ubb is a woman’s ornament.
258 Who, it will be remembered, was Dalilah’s grandson.
259 Arab. “Tábút,” a term applied to the Ark of the Covenant (Koran ii. 249), which contained Moses’ rod and shoes, Aaron’s mitre, the manna-pot, the broken Tables of the Law, and the portraits of all the prophets which are to appear till the end of time — an extensive list for a box measuring 3 by 2 cubits. Europeans often translate it coffin, but it is properly the wooden case placed over an honoured grave. “Irán” is the Ark of Moses’ exposure, also the large hearse on which tribal chiefs were carried to earth.
260 i.e. What we have related is not “Gospel Truth.”
261 Omitted by Lane (iii. 252) “because little more than a repetition” of Taj al-Mulúk and the Lady Dunyá. This is true; but the nice progress of the nurse’s pimping is a well-finished picture and the old woman’s speech (infra ) is a gem.
262 Artaxerxes; in the Mac. Edit. Azdashir, a misprint.
263 I use “kiss ground” as we say “kiss hands.” But it must not be understood literally: the nearest approach would be to touch the earth with the finger-tips and apply them to the lips or brow. Amongst Hindus the Ashtánga-prostration included actually kissing the ground.
264 The “key” is mentioned because a fee so called (miftáh) is paid on its being handed to the new lodger. (Pilgrimage i. 62.)
265 The Koranic term for semen, often quoted.
266 Koran, xii. 31, in the story of Joseph, before noticed.
267 Probably the white woollens, so often mentioned, whose use is now returning to Europe, where men have a reasonable fear of dyed stuffs, especially since Aniline conquered Cochineal.
268 Arab. “samír,” one who
enjoys the musámarah or night-talk outside the Arab tents. “Samar” is the shade of the moon, or half darkness when only stars shine without a moon, or the darkness of a moonless night. Hence the proverb (A. P. ii. 513) “Má af’al-hú al-samar wa’l kamar;” I will not do it by moondarkness or by moonshine, i.e. never. I have elsewhere remarked that “Early to bed and early to rise” is a civilised maxim; most barbarians sit deep into the night in the light of the moon or a camp-fire and will not rise till nearly noon. They agree in our modern version of the old saw: —
Early to bed and early to rise
Makes a man surly and gives him red eyes.
The Shayks of Arab tribes especially transact most of their public business during the dark hours.
269 Suspecting that it had been sent by some Royal lover.
270 Arab. “Rubbamá” a particle more emphatic than rubba,=perhaps, sometimes, often.
271 “The broken (wall)” from Hatim=breaking. It fences the Hijr or space where Ishmael is buried (vol. vi. 205); and I have described it in Pilgrimage iii. 165.
272 Arab. “Faráis” (plur. of farísah): the phrase has often occurred and is=our “trembled in every nerve.” As often happens in Arabic, it is “horsey;” alluding to the shoulder-muscles (not shoulder-blades, Preston ) between neck and flank which readily quiver in blood-horses when excited or frightened.
273 Arab. “Fazl”=exceeding goodness as in “Fazl wa ma’rifah”=virtue and learning.
274 Arab. “Al-Mafárik” (plur. of Mafrak),=the pole or crown of the head, where the hair parts naturally and where baldness mostly begins.
275 Arab. “Ná’i al-maut”, the person sent round to announce a death to the friends and relations of the deceased and invite them to the funeral.
276 Arab. “Táir al-bayn”, any bird, not only the Hátim or black crow, which announces separation. Crows and ravens flock for food to the camps broken up for the springtide and autumnal marches, and thus become emblems of desertion and desolation. The same birds are also connected with Abel’s burial in the Koran (v. 34), a Jewish tradition borrowed by Mohammed. Lastly, here is a paranomasia in the words “Ghuráb al-Bayn”=Raven of the Wold (the black bird with white breast and red beak and legs): “Ghuráb” (Heb. Oreb) connects with Ghurbah=strangerhood, exile, and “Bayn” with distance, interval, disunion, the desert (between the cultivated spots). There is another and a similar pun anent the Bán-tree; the first word meaning “he fared, he left.”
277 Arab. “Tayr,” any flying thing, a bird; with true
Arab carelessness the writer waits till the tale is nearly
ended before letting us know that the birds are pigeons
(Hamám).
278 Arab. “Karr’aynan.” The Arabs say, “Allah cool thine eye,” because tears of grief are hot and those of joy cool (Al-Asma’i); others say the cool eye is opposed to that heated by watching; and Al-Hariri (Ass. xxvii.) makes a scorching afternoon “hotter than the tear of a childless mother.” In the burning climate of Arabia coolth and refrigeration are equivalent to refreshment and delight.
279 Arab. “Muunah,” the “Mona” of Maroccan travellers (English not Italian who are scandalised by “Mona”) meaning the provisions supplied gratis by the unhappy villagers to all who visit them with passport from the Sultan. Our cousins German have lately scored a great success by paying for all their rations which the Ministers of other nations, England included, were mean enough to accept.
280 Arab. “Kaannahu huwa”; lit.=as he (was) he. This reminds us of the great grammarian, Sibawayh, whose name the Persians derive from “Apple-flavour”(Sib + bú). He was disputing, in presence of Harun al-Rashid with a rival Al-Kisá’í, and advocated the Basrian form, “Fa-izá huwa hú” (behold, it was he) against the Kufan, “Fa-izá huwa iyyáhu” (behold, it was him). The enemy overcame him by appealing to Badawin, who spoke impurely, whereupon Sibawayh left the court, retired to Khorasan and died, it is said of a broken heart.
281 This is a sign of the Saudáwí or melancholic temperament in which black bile pre-dominates. It is supposed to cause a distaste for society and a longing for solitude, an unsettled habit of mind and neglect of worldly affairs. I remarked that in Arabia students are subject to it, and that amongst philosophers and literary men of Mecca and Al-Medinah there was hardly one who was not spoken of as a “Saudawi.” See Pilgrimage ii. 49, 50.
282 i.e. I am a servant and bound to tell thee what my orders are.
283 A touching lesson on how bribes settle matters in the
East.
284 i.e. fresh from water (Arab. “Rutub”), before the air can tarnish them. The pearl (margarita) in Arab. is Lu’lu’; the “unio” or large pearl Durr, plur. Durar. In modern parlance Durr is the second quality of the twelve into which pearls are divided.
285 i.e. the Wazir, but purposely left vague.
286 The whole of the nurse’s speech is admirable: its naïve and striking picture of conjugal affection goes far to redeem the grossness of The Nights.
287 The bitterness was the parting in the morning.
288 English “Prin’cess,” too often pronounced in French fashion Princess.
289 In dictionaries “Bán” (Anglice ben-tree) is the myrobalan which produces gum benzoin. It resembles the tamarisk. Mr. Lyall ( Translations of Ancient Arab Poetry, Williams and Norgate, 1885), calls it a species of Moringa, tall, with plentiful and intensely green foliage used for comparisons on account of its straightness and graceful shape of its branches. The nut supplies a medicinal oil.
290 A sign of extreme familiarity: the glooms are the hands and the full moons are the eyes.
291 Arab. “Khal’a al-’izár”: lit.=stripping off jaws or side-beard.
292 Arab. “Shimál”=the north wind.
293 An operation well described by Juvenal —
Illa supercilium, modicâ fuligine tactum,
Obliquâ producit acu, pingitque, trementes
Attolens oculos.
Sonnini (Travels in Egypt, chapt. xvi.) justly remarks that this pencilling the angles of the eyes with Kohl, which the old Levant trade called alquifoux or arquifoux, makes them appear large and more oblong; and I have noted that the modern Egyptian (especially Coptic) eye, like that of the Sphinx and the old figures looks in profile as if it were seen in full. (Pilgrimage i. 214.)
294 The same traveller notes a singular property in the Henna-flower that when smelt closely it exhales a “very powerful spermatic odour,” hence it became a favourite with women as the tea-rose with us. He finds it on the nails of mummies, and identifies it with the Kupros of the ancient Greeks (the moderns call it Kene or Kena) and the {Bótrys tês kýproy} (Botrus cypri) of Solomon’s Song (i. 14). The Hebr. is “Copher,” a well-known word which the A. V. translates by “a cluster of camphire (?) in the vineyards of En-gedi”; and a note on iv. 13 ineptly adds, “or, cypress.” The Revised Edit. amends it to “a cluster of henna-flowers.” The Solomonic (?) description is very correct; the shrub affects vineyards, and about Bombay forms fine hedges which can be smelt from a distance.
295 Hardly the equivalent of the Arab. “Kataba” (which includes true tattooing with needles) and is applied to painting “patches” of blue or green colour, with sprigs and arabesques upon the arms and especially the breasts of women. “Kataba” would also be applied to striping the fingers with Henna which becomes a shining black under a paste of honey, lime and sal-ammoniac. This “patching” is alluded to by Strabo and Galen (Lane M. E. chapt. ii.); and we may note that savages and barbarians can leave nothing of beauty unadorned; they seem to hate a plain surface like the Hindu silversmith, whose art is shown only in chasing.
296 A violent temper, accompanied with voies de fait and personal violence, is by no means rare amongst Eastern princesses; and terrible tales are told in Persia concerning the daughters of Fath Ali Shah. Few men and no woman can resist the temptations of absolute command. The daughter of a certain Dictator all-powerful in the Argentine Republic was once seen on
horseback with a white bridle of peculiar leather; it was made of the skin of a man who had boasted of her favours. The slave-girls suffer first from these masterful young persons and then it is the turn of the eunuchry.
297 A neat touch; she was too thorough-bred to care for herself first.
298 Here the ground or earth is really kissed.
299 Corresponding with our phrase, “His heart was in his mouth.”
300 Very artful is the contrast of the love-lorn Princess’s humility with her furious behaviour, in the pride of her purity, while she was yet a virginette and fancy free.
301 Arab. “Suhbat-hu” lit.=in company with him, a popular idiom in Egypt and Syria. It often occurs in the Bresl. Edit.
302 In the Mac. Edit. “Shahzamán,” a corruption of Sháh
Zamán=King of the Age. (See vol. i. 2)
303 For a note on this subject see vol. ii. 2.
304 i.e. bathe her and apply cosmetics to remove ail traces of travel.
305 These pretentious and curious displays of coquetry are not uncommon in handsome slave-girls when newly bought; and it is a kind of pundonor to humour them. They may also refuse their favours and a master who took possession of their persons by brute force would be blamed by his friends, men and women. Even the most despotic of despots, Fath Ali Shah of Persia, put up with refusals from his slave-girls and did not, as would the mean-minded, marry them to the grooms or cooks of the palace.
306 Such continence is rarely shown by the young Jallabs or slave-traders; when older they learn how much money is lost with the chattel’s virginity.
307 Midwives in the East, as in the less civilised parts of the West, have many nostrums for divining the sex of the unborn child.
308 Arabic (which has no written “g”) from Pers. Gulnár (Gul-i-anár) pomegranate-flower, the “Gulnare” of Byron who learnt his Orientalism at the Mekhitarist (Armenian) Convent, Venice. I regret to see the little honour now paid to the gallant poet in the land where he should be honoured the most. The systematic depreciation was begun by the late Mr. Thackeray, perhaps the last man to value the noble independence of Byron’s spirit; and it has been perpetuated, I regret to see, by better judges. These critics seem wholly to ignore the fact that Byron founded a school which covered Europe from Russia to Spain, from Norway to Sicily, and which from England passed over to the two Americas. This exceptional success, which has not yet fallen even to Shakespeare’s lot, was due to genius only, for the poet almost ignored study and poetic art. His great misfortune was being born in England under the Georgium Sidus. Any Continental people would have regarded him as one of the prime glories of his race.
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