It is commonly believed by the Muslims (learned and unlearned) that all kinds of birds and many (if not all) beasts have a language by which they communicate their thoughts to each other; and we are told in the Ḳur-án[] that Suleymán (Solomon) was taught the language of birds.[] I thought that I could boast of an accomplishment very rare in Christian countries, in having learned in Egypt somewhat of this language; for instance, that the common cry of the pigeon is “Allah! Allah!” (“God! God!”); that of the ringdove, “Kereem! Towwáb!” (“Bountiful! Propitious!” — an ejaculation addressed to God); that of the common dove, “Waḥḥidoo rabbakumu-llezee khalaḳakum yeghfir-lakum zembakum!” (“Assert the unity of your Lord who created you, that He may forgive you your sin!”): but I afterwards found that several specimens of this language were given by Ez-Zamakhsheree, and had been published in Europe.[] The cock cries, “Uzkuru-lláha, yá gháfiloon!” (“Commemorate God, O ye negligent!”): the ḳaṭà (a kind of grouse), “Men seket selim!” (“He who is silent is safe!”) The latter, however, would do better if it did itself attend to the maxim it utters; for its cry (which to the uninstructed in the language of birds sounds merely “ḳaṭà! ḳaṭà!” — its own name) tells where it is to be found by the sportsman, and thus causes its own destruction. — Hence the proverb, “More veracious than the ḳaṭà.”
An Arab historian mentions a parrot which recited the Soorat Yá-Seen (or 36th chapter of the Ḳur-án), and a raven which recited the Soorat es-Sijdeh (or 32nd chapter) and which, on arriving at the place of prostration (or verse which should be recited with prostration), would perform that action, and say, “My body prostrateth itself to Thee, and my heart confideth in Thee.” But these are not the most remarkable cases of the kind. He affirms that there was a parrot in Cairo which recited the Ḳur-án from beginning to end. The Pásha, he says, desiring to try its talent, caused a man to recite a chapter of the Ḳur-án in its presence, and to pass irregularly from one chapter to another, with the view of leading the bird into error; but, instead of this being the result, the parrot corrected him![]
CHAPTER VII.
FEASTING AND MERRYMAKING.
The Muslim takes a light breakfast after the morning-prayers, and dinner after the noon-prayers; or a single meal instead of these two, before noon. His principal meal is supper, which is taken after the prayers of sunset. A man of rank or wealth, when he has no guest, generally eats alone; his children eat after him, or with his wife or wives. In all his repasts he is moderate with regard to the quantity which he eats, however numerous the dishes.
In the Middle Ages it appears that the dishes were sometimes, I believe generally, placed upon a round embroidered cloth spread on the floor, and sometimes on a tray, which was either laid on the floor or upon a small stand or stool. The last is the mode now always followed in the houses of the higher and middle classes of the Arabs. The table is usually placed upon a round cloth spread in the middle of the floor, or in a corner next two of the deewáns or low seats which generally extend along three sides of the room. It is composed of a large round tray of silver, or tinned copper, or of brass, supported by a stool, commonly about fifteen or sixteen inches high, made of wood and generally inlaid with mother-of-pearl, and ebony or other wood, or tortoise-shell. When there are numerous guests, two or more such tables are prepared. The dishes are of silver or tinned copper, or china. Several of these are placed upon the tray; and around them are disposed some round flat cakes of bread, with spoons of box-wood, ebony, or other material, and usually two or three limes cut in halves, to be squeezed over certain of the dishes. When these preparations have been made, each person who is to partake of the repast receives a napkin; and a servant pours water over his hands. A basin and ewer of either of the metals first mentioned are employed for this purpose; the former has a cover with a receptacle for a piece of soap in its centre, and with numerous perforations through which the water runs during the act of washing, so that it is not seen when the basin is brought from one person to another. It is indispensably requisite to wash at least the right hand before eating with the fingers anything but dry food; and the mouth also is often rinsed, the water being taken up into it from the right hand. The company sit upon the floor, or upon cushions, or some of them on the deewán, either cross-legged or with the right knee raised:[] they retain the napkins before mentioned, or a long napkin, sufficient to surround the tray, is placed upon their knees; and each person, before he begins to eat, says, “In the name of God,” or “In the name of God, the Compassionate, the Merciful.” The master of the house begins first: if he did do not so, some persons would suspect that the food was poisoned. The thumb and two fingers of the right hand serve instead of knives and forks; and it is the usual custom for a person to help himself to a portion of the contents of a dish by drawing it towards the edge, or taking it from the edge, with a morsel of bread, which he eats with it: when he takes too large a portion for a single mouthful, he generally places it on his cake of bread. He takes from any dish that pleases him; and sometimes a host hands a delicate morsel with his fingers to one of his guests. It is not allowable to touch food with the left hand (as it is used for unclean purposes), excepting in a few cases when both hands are required to divide a joint.
Among the more common dishes are the following: — lamb or mutton, cut into small pieces, and stewed with various vegetables, and sometimes with peaches, apricots, or jujubes, and sugar; cucumbers or small gourds, or the fruit of the black or white egg-plant, stuffed with rice and minced meat, vine-leaves or pieces of lettuce-leaf or cabbage-leaf, enclosing a similar composition; small morsels of lamb or mutton, roasted on skewers, and called kebáb; fowls simply roasted or boiled, or boned and stuffed with raisins, pistachio-nuts, crumbled bread, and parsley; and various kinds of pastry and other sweets. The repast is frequently opened with soup; and is generally ended with boiled rice, mixed with a little butter and seasoned with salt and pepper; or after this is served, a water-melon or other fruit, or a bowl of a sweet drink composed of water with raisins and sometimes other kinds of fruit boiled in it, and then sugar, with a little rose-water added to it when cool. The meat, having generally little fat, is cooked with clarified butter, and is so thoroughly done that it is easily divided with the fingers.
A whole lamb, stuffed in the same manner as the fowls above mentioned, is not a very uncommon dish; but one more extraordinary, of which ´Abd-El-Laṭeef gives an account[] as one of the most remarkable that he had seen in Egypt, I am tempted to describe. It was an enormous pie, composed in the following manner: — Thirty pounds of fine flour being kneaded with five pounds and a half of oil of sesame, and divided into two equal portions, one of these was spread upon a round tray of copper about four spans in diameter. Upon this were placed three lambs, stuffed with pounded meat fried with oil of sesame and ground pistachio-nuts, and various hot aromatics, such as pepper, ginger, cinnamon, mastic, coriander-seed, cumin-seed, cardamom, nut [or nutmeg?], etc. These were then sprinkled with rose-water infused with musk; and upon the lambs, and in the remaining spaces, were placed twenty fowls, twenty chickens, and fifty smaller birds; some of which were baked, and stuffed with eggs; some, stuffed with meat; and some, fried with the juice of sour grapes, or that of limes, or some similar acid. To the above were added a number of small pies; some filled with meat and others with sugar and sweetmeats; and sometimes the meat of another lamb, cut into small pieces, and some fried cheese. The whole being piled up in the form of a dome, some rose-water infused with musk and aloes-wood was sprinkled upon it; and the other half of the paste first mentioned was spread over, so as to close the whole: it was then baked, wiped with a sponge, and again sprinkled with rose-water infused with musk.
On certain periodical festivals, and on other occasions it has long been, and still is, a custom of Muslim princes to give public feasts to all classes of their subjects, in the palace. El-Maḳreezee quotes a curious account of the feasts which were given on the festival following Ramaḍán to
the inhabitants of Cairo by the Fáṭimee Khaleefehs. At the upper end of a large saloon was placed the sereer (or couch) of the monarch, upon which he sat with the Wezeer on his right. Upon this seat was placed a round silver table, with various delicacies, of which they alone ate. Before it, and extending nearly from the seat to the other extremity of the saloon, was set up a kind of table or platform (simáṭ) of painted wood, resembling a number of benches placed together, ten cubits or about eighteen or nineteen feet in width. Along the middle of this were ranged twenty-one enormous dishes, each containing twenty-one baked sheep, three years old and fat, together with fowls, pigeons, and young chickens, in number 350 of each kind, all of which were piled together in an oblong form to the height of the stature of a man, and enclosed with dry sweetmeat. The spaces between these dishes were occupied by nearly five hundred other dishes of earthenware, each of which contained seven fowls, and was filled with sweetmeats of various kinds. The table was strewn with flowers, and cakes of bread made of the finest flour were arranged along each side; there were also two great edifices of sweetmeats, each weighing 17 cwt., which were carried thither by porters with shoulder poles, and one of them was placed at the commencement and the other at the close of this sumptuous banquet. When the Khaleefeh and the Wezeer had taken their seats upon the couch, the officers of state, who were distinguished by neck-rings or collars, and the inferior members of the Court, seated themselves in the order of their respective ranks; and when they had eaten, they gave place to others. Two officers distinguished themselves at these feasts in a very remarkable manner. Each of them used to eat a baked sheep and ten fowls dressed with sweetmeats, and ten pounds of sweetmeats besides, and was presented with a quantity of food carried away from the feast to his house, together with a large sum of money. One of them had been a prisoner at ´Asḳalán; and after he had remained there some time, the person into whose power he had fallen jestingly told him that if he would eat a calf belonging to him, the flesh of which weighed several hundredweights, he would emancipate him. This feat he accomplished and thus obtained his liberation.[]
With respect to clean and unclean meats, the Muslim is subject to nearly the same laws as the Jew. Swine’s flesh, and blood, are especially forbidden to him; but camel’s flesh is allowed. The latter, however, being of a coarse nature, is never eaten when any other meat can be obtained, excepting by persons of the lower classes and by Arabs of the desert. Of fish, almost every kind is eaten (excepting shell-fish), usually fried in oil: of game, little; partly in consequence of frequent doubt whether it have been lawfully killed. The diet consists in a great measure of vegetables, and includes a large variety of pastry. A very common kind of pastry is a pancake, which is made very thin, and folded over several times like a napkin; it is saturated with butter, and generally sweetened with honey or sugar; as is also another common kind which somewhat resembles vermicelli.
The usual beverage at meals is water, which is drunk from cooling, porous, earthen bottles, or from cups of brass or other metal: but in the houses of the wealthy, sherbet is sometimes served instead of this, in covered glass cups, each of which contains about three-quarters of a pint. The sherbet is composed of water made very sweet with sugar, or with a hard conserve of violets or roses or mulberries. After every time that a person drinks, he says, “Praise be to God;” and each person of the company says to him, “May it be productive of enjoyment:” to which he replies, “May God cause thee to have enjoyment.” The Arabs drink little or no water during a meal, but generally take a large draught immediately after. The repast is quickly finished; and each person, as soon as he has done, says, “Praise be to God,” or “Praise be to God, the Lord of all creatures.” He then washes in the same manner as before, but more thoroughly; well lathering his beard and rinsing his mouth.
“Whoever,” said the Prophet, “believes in God and the day of resurrection, must respect his guest; and the time of being kind to him is one day and one night; and the period of entertaining him is three days; and after that, if he does it longer, he benefits him more; but it is not right for a guest to stay in the house of the host so long as to incommode him.” He even allowed the “right of a guest” to be taken by force from such as would not offer it.[] The following observations, respecting the treatment of guests by the Bedawees, present an interesting commentary upon the former precept:— “Strangers who have not any friend or acquaintance in the camp, alight at the first tent that presents itself: whether the owner be at home or not, the wife or daughter immediately spreads a carpet, and prepares breakfast or dinner. If the stranger’s business requires a protracted stay, as, for instance, if he wishes to cross the Desert under the protection of the tribe, the host, after a lapse of three days and four hours from the time of his arrival, asks whether he means to honour him any longer with his company. If the stranger declares his intention of prolonging his visit, it is expected that he should assist his host in domestic matters, fetching water, milking the camel, feeding the horse, etc. Should he even decline this, he may remain; but he will be censured by all the Arabs of the camp: he may, however, go to some other tent of the nezel [or encampment], and declare himself there a guest. Thus, every third or fourth day he may change hosts, until his business is finished, or he has reached his place of destination.”[]
The obligation which is imposed by eating another person’s bread and salt, or salt alone, or eating such things with another, is well known; but the following example of it may be new to some readers. — Yaạḳoob the son of El-Leyth Eṣ-Ṣaffár, having adopted a predatory life, excavated a passage one night into the palace of Dirhem the Governor of Sijistán, or Seestán; and after he had “made up a convenient bale of gold and jewels, and the most costly stuffs, was proceeding to carry it off, when he happened in the dark to strike his foot against something hard on the floor. Thinking it might be a jewel of some sort or other, a diamond perhaps, he picked it up and put it to his tongue, and, to his equal mortification and disappointment, found it to be a lump of rock-salt; for having thus tasted the salt of the owner, his avarice gave way to his respect for the laws of hospitality; and throwing down his precious booty, he left it behind him, and withdrew empty-handed to his habitation. The treasurer of Dirhem repairing the next day, according to custom, to inspect his charge, was equally surprised and alarmed at observing that a great part of the treasure and other valuables had been removed; but on examining the package which lay on the floor, his astonishment was not less, to find that not a single article had been conveyed away. The singularity of the circumstance induced him to report it immediately to his master: and the latter causing it to be proclaimed throughout the city, that the author of this proceeding had his free pardon, further announced that on repairing to the palace, he would be distinguished by the most encouraging marks of favour.” Yaạḳoob availed himself of the invitation, relying upon the promise, which was fulfilled to him; and from this period he gradually rose in power until he became the founder of a Dynasty.[]
In the houses of persons of the higher and middle classes in Cairo, the different apartments generally resemble each other in several respects and are similarly furnished. The greater portion of the floor is elevated about half a foot, or somewhat more, above the rest. The higher portion is called leewán (a corruption of “el-eewán”), and the lower, durḳá´ah, from the Persian dar-gáh. When there is but one leewán, the durḳá´ah occupies the lower end, extending from the door to the opposite wall. In a handsome house, it is usually paved with white and black marble and little pieces of red tile inlaid in tasteful and complicated patterns; and if the room is on the ground-floor, and sometimes in other cases, it has in the centre a fountain which plays into a small shallow pool lined with coloured marbles like the surrounding pavement. The shoes or slippers are left upon the durḳá´ah previously to stepping upon the leewán. The latter is generally paved with common stone and covered with a mat in summer, and a carpet over this in winter; and a mattress and cushions are placed against
each of its three walls, composing what is called a “deewán,” or divan. The mattress, which is commonly about three feet wide and three or four inches thick, is placed either on the floor or on a raised frame or a slightly elevated pavement; and the cushions, which are usually of a length equal to the width of the mattress and of a height equal to half that measure, lean against the wall. Both mattresses and cushions are stuffed with cotton and are covered with printed calico, cloth, or some more expensive stuff. The deewán which extends along the upper end of the leewán is called the ṣadr, and is the most honourable: and the chief place on this seat is the corner which is to the right of a person facing this end of the room; the other corner is the next in point of honour; and the intermediate places on the same deewán are more honourable than those on the two side-deewáns. To a superior, and often to an equal, the master or mistress yields the chief place. The corners are often furnished with an additional mattress of a square form, just large enough for one person, placed upon the other mattress, and with two additional (but smaller) cushions to recline against. The walls are for the most part plastered and white-washed, and generally have two or more shallow cupboards, the doors of which, as well as those of the apartments, are fancifully constructed with small panels. The windows, which are chiefly composed of curious wooden lattice-work, serving to screen the inhabitants from the view of persons without, as also to admit both light and air, commonly project outwards, and are furnished with mattresses and cushions. In many houses there are, above these, small windows of coloured glass, representing bunches of flowers, etc. The ceiling is of wood, and certain portions of it, which are carved or otherwise ornamented by fanciful carpentry, are usually painted with bright colours, such as red, green, and blue, and sometimes varied with gilding; but the greater part of the wood-work is generally left unpainted.
One Thousand and One Nights Page 1346