61 durst not refuse the commander of the faithful. The mandates of Oriental potentates have ever been accounted irresistible. Hence the submission of these devotees to the will of the Caliph. Esther i. 19. Daniel vi. 8. Ludeke Expos, brevis, p. 60.
62 properly lubricated with the balm of Mecca. Unguents, for reasons sufficiently obvious, have been of general use in hot climates. According to Pliny, “at the time of the Trojan war, they consisted of oils perfumed with the odours of flowers, and, chiefly, of roses.”—Hasselquist speaks of oil, impregnated with the tuberose and jessamine; but the unguent here mentioned was preferred to every other. Lady M. W. Montagu, desirous to try its effects, seems to have suffered materially from having improperly applied it.
63 black eunuchs, sabre in hand. In this manner the apartments of the ladies were constantly guarded. Thus, in the story of the enchanted horse, Firouz Schah, traversing a strange palace by night, entered a room, “and, by the light of a lanthorn, saw that the persons he had heard snoring, were black eunuchs with naked sabres by them; which was enough to inform him that this was the guard-chamber of some queen or princess.” Arabian Nights, vol. IV. p. 189.
64 to let down the great swing. The swing was an exercise much used in the apartments of the Eastern ladies, and not only contributed to their amusement, but also to their health. Tales of Inatulla, vol. I. p. 259.
65 melodious Philomel, I am thy rose. The passion of the nightingale for the rose is celebrated over all the East. Thus, Meshii, as translated by Sir W. Jones:
Come, charming maid, and hear thy poet sing,
Thyself the rose, and he the bird of Spring:
Love bids him sing, and Love will be obey’d,
Be gay: too soon the flowers of Spring will fade.
66 oil spilt in breaking the lamps. It appears from Thevenot, that illuminations were usual on the arrival of a stranger, and he mentions, on an occasion of this sort, two hundred lamps being lighted. The quantity of oil, therefore, spilt on the margin of the bath, may be easily accounted for, from this custom.
67 calenders. These were a sort of men amongst the Mahometans, who abandoned father and mother, wife and children, relations and possessions, to wander through the world, under a pretence of religion, entirely subsisting on the fortuitous bounty of those they had the address to dupe. D’Herbelot, Suppl. p. 204.
68 santons. A body of religionists who were also called abdals, and pretended to be inspired with the most enthusiastic raptures of divine love. They were regarded by the vulgar as saints. Olearius, tom. I. p. 97 1. D’Herbelot, p. 5.
69 derviches. The term dervich signifies a poor man, and is the general appellation by which a Mahometan monk is named. There are, however, discriminations that distinguish this class from the others already mentioned. They are bound by no vow of poverty, they abstained not from marriage, and, whenever disposed, they may relinquish both their blue shirt and profession. D’Herbelot, Suppl. 214.—It is observable that these different orders, though not established till the reign of Nasser al Samani, are notwithstanding mentioned by our author as coeval with Vathek, and by the author of the Arabian Nights, as existing in the days of Haroun al Raschid: so that the Arabian fabulists appear as inattentive to chronological exactness in points of this sort, as our immortal dramatist himself.
70 Bramins. These constitute the principal caste of the Indians, according to whose doctrine Brahma, from whom they are called, is the first of the three created beings, by whom the world was made. This Brahma is said to have communicated to the Indians four books, in which all the sciences and ceremonies of their religion are comprized. The word Brahma, in the Indian language, signifies pervading all things. The Brahmins lead a life of most rigid abstinence, refraining not only from the use, but even the touch, of animal food; and are equally exemplary for their contempt of pleasures and devotion to philosophy and religion. D’Herbelot, p. 212. Bruckeri Hist. Philosoph. tom. I. p. 194.
71 faquirs. This sect are a kind of religious anchorets, who spend their whole lives in the severest austerities and mortification. It is almost impossible for the imagination to form an extravagance that has not been practised by some of them, to torment themselves. As their reputation for sanctity rises in proportion to their sufferings, those amongst them are reverenced the most, who are most ingenious in the invention of tortures, and persevering in enduring them. Hence some have persisted in sitting or standing for years together in one unvaried posture; supporting an almost intolerable burden; dragging the most cumbrous chains; exposing their naked bodies to the scorching sun, and hanging with the head downward before the fiercest fires. Relig. Ceremon. vol. III. p. 264, &c. White’s Sermons, p. 504.
72 some that cherished vermin. In this attachment they were not singular. The Emperor Julian not only discovered the same partiality, but celebrated, with visible complacency, the shaggy and populous beard, which he fondly cherished; and even “The Historian of the Roman Empire,” affirms “that the little animal is a beast familiar to man, and signifies love.” Vol. II. p. 343.
73 Visnow and Ixhora. Two deities of the Hindoos. The traditions of their votaries are, probably, allegorical; but without a key to disclose their mystic import, they are little better than senseless jargon; and, with the key, downright nonsense.
74 talapoins. This order, which abounds in Siam, Laos, Pegu, and other countries, consists of different classes, and both sexes, but chiefly of men. Relig. Ceremon. vol. IV. p. 62, &c.
75 objects of pity were sure to swarm around him. Ludeke mentions the practice of bringing those who were suffering under any calamity, or had lost the use of their limbs, &c. into public, for the purpose of exciting compassion. On an occasion, therefore, of this sort, when Fakreddin, like a pious Mussulman, was publicly to distribute his alms, and the commander of the faithful to make his appearance, such an assemblage might well be expected. The Eastern custom of regaling a convention of this kind is of great antiquity, as is evident from the parable of the king, in the Gospels, who entertained the maimed, the lame, and the blind; nor was it discontinued when Dr. Pocock visited the East. Vol. I. p. 182.
76 small plates of abominations. The Koran hath established several distinctions relative to different kinds of food, in imitation of the Jewish prescriptions; and many Mahometans are so scrupulous as not to touch the flesh of any animal over which, in articulo mortis, the butcher had omitted to pronounce the Bismillah. Relig. Cerem. vol. VII. p. 110.
77 Sinai. This mountain is deemed by Mahometans the noblest of all others, and even regarded with the highest veneration, because the divine law was promulgated from it. D’Herbelot, p. 812.
78 Peries. The word Peri, in the Persian language, signifies that beautiful race of creatures which constitutes the link between angels and men.—See endnote 9.
79 butterflies of Cachemire. The same insects are celebrated in an unpublished poem of Mesihi. Sir Anthony Shirley relates, that it was customary in Persia “to hawke after butterflies with sparrows, made to that use, and stares.”—It is, perhaps, to this amusement that our Author alludes in the context.
80 Megnoun and Leilah. These personages are esteemed amongst the Arabians as the most beautiful, chaste, and impassioned of lovers; and their amours have been celebrated with all the charms of verse in every Oriental language. The Mahometans regard them, and the poetical records of their love, in the same light as the Bridegroom and Spouse, and the Song of Songs are regarded by the Jews. D’Herbelot, p. 573.
81 dart the lance in the chace. Throwing the lance was a favourite pastime with the young Arabians; and so expert were they in this practice (which prepared them for the mightier conflicts, both of the chace and war) that they could bear oft’ a ring on the points of their javelins. Richardson’s Dissertat. p. 198. 281.
82 The two brothers had mutually engaged their children to each other. Contracts of this nature were frequent amongst the Arabians. Another instance occurs in th
e Story of Noureddin Ali and Benreddin Hassan.
83 Nouronihar loved her cousin, more than her own beautiful eyes. This mode of expression not only occurs in the sacred writers, but also in the Greek and Roman. Thus Catullus says: Quem plus illa oculis suis amabat.
84 the same long languishing looks. So Ariosto:
————negri occhi,————
Pietosi a riguardare, a mover parchi.
85 Shaddukian and Ambreabad. These were two cities of the Peries, in the imaginary region of Ginnistan, the former signifies pleasure and desire, the latter the city of Ambergris. See Richardson’s Dissertat. p. 169.
86 a spoon of cocknos. The cocknos is a bird whose beak is much esteemed for its beautiful polish, and sometimes used as a spoon. Thus, in the History of Atalmulck and Zelica Begum, it was employed for a similar purpose:—“Zelica having called for refreshment, six old slaves instantly brought in and distributed Mahramas, and then served about in a great bason of Martabam, a salad made of herbs of various kinds, citron juice, and the pith of cucumbers. They served it first to the Princess in a cocknos’ beak: she took a beak of the salad, eat it, and gave another to the next slave that sat by her on her right hand; which slave did as her mistress had done.”
87 Goules. Goul, or ghul, in Arabic, signifies any terrifying object, which deprives people of the use of their senses. Hence it became the appellative of that species of monster which was supposed to haunt forests, cemeteries, and other lonely places; and believed not only to tear in pieces the living, but to dig up and devour the dead. Richardson’s Dissert. p. 174. 274.
88 feathers of the heron, all sparkling carbuncles. Panaches of this kind are amongst the attributes of Eastern royalty. Tales of Inatulla, vol. ii. p. 205.
89 the carbuncle of Giamschid. This mighty potentate was the fourth sovereign of the dynasty of the Pischadians, and brother or nephew to Tahamurath. His proper name was giam or gem, and sched, which in the language of the ancient Persians denominated the sun: an addition, ascribed by some to the majesty of his person, and by others to the splendour of his actions. One of the most magnificent monuments of his reign was the city of Istakhar, of which Tahamurath had laid the foundations. This city, at present called Gihil-, or Tchil-minar, from the forty columns reared in it by Homai, or (according to our author and others) by Soliman Ben Daoud, was known to the Greeks by the name of Persepolis: and there is still extant in the East a tradition, that, when Alexander burnt the edifices of the Persian kings, seven stupendous structures of Giamschid were consumed with his palace.
90 the torches were extinguished. To the union here prefigured, the following lines may be applied:
Non Hymenaeus adest illi, non gratia lecto;
Eumenides tenuere faces de funere raptas:
Eumenides stravere torum.
91 She clapped her hands. This was the ordinary method in the East of calling the attendants in waiting. See Arabian Nights, vol. I. p. 5. 106. 193, &c.
92 Funeral vestments were prepared; their bodies washed, &c. The rites here practised had obtained from the earliest ages. Most of them may be found in Homer and the other poets of Greece. Lucian describes the dead in his time as washed, perfumed, vested, and crowned, with the flowers most in season; or, according to other writers, those in particular which the deceased were wont to prefer.
93 all instruments of music were broken. Thus, in the Arabian Nights: “Haroun al Raschid wept over Schemselnihar, and, before he left the room, ordered all the musical instruments to be broken.” Vol. II. p. 196.
94 Imans began to recite their prayers. An iman is the principal priest of a mosque. It was the office of the imans to precede the bier, praying as the procession moved on. Relig. Cerem. vol. VII. p. 117.
95 the angel of death had opened the portal of some other world. The name of this exterminating angel is Azrael, and his office is to conduct the dead to the abode assigned them; which is said by some to be near the place of their interment. Such was the office of Mercury in the Grecian Mythology. Sale’s Prelim. Disc. p. 101. Hyde in notis ad Bobov. p. 19. R. Elias, in Tishbi. Buxtorf Synag. Jud. et Lexic. Talmud. Homer. Odyss.
96 Monker and Nekir. These are two black angels of a tremendous appearance, who examine the departed on the subject of his faith: by whom, if he give not a satisfactory account, he is sure to be cudgelled with maces of red-hot iron, and tormented more variously than words can describe. Relig. Ceremon. vol. VII. p. 59. 68. 118. vol. V. p. 290. Sale’s Prelim. Disc. p. 101.
97 the fatal bridge. This bridge, called in Arabick al Siral, and said to extend over the infernal gulph, is represented as narrower than a spider’s web, and sharper than the edge of a sword. Yet the paradise of Mahomet can be entered by no other avenue. Those indeed who have behaved well need not be alarmed; mixed characters will find it difficult; but the wicked soon miss their standing, and plunge headlong into the abyss. Pocock in Port. Mos. p. 282, &c.
98 a certain series of years. According to the tradition from the Prophet, not less than nine hundred, nor more than seven thousand.
99 the sacred camel. It was an article of the Mahometan creed, that all animals would be raised again, and some of them admitted into paradise. The animal here mentioned appears to have been one of those white-winged camels caparisoned with gold, which Ali affirmed would be provided to convey the faithful. Relig. Cer. vol. VII. p. 70. Sale’s Prelim. Disc. p. 112. Al Janheri. Ebno’l Athir, &c.
100 the Caliph presented himself to the emir in a new light. The propensity of a vicious person, in affliction, to seek consolation from the ceremonies of religion, is an exquisite trait in the character of Vathek.
101 wine hoarded up in bottles, prior to the birth of Mahomet. The prohibition of wine by the Prophet materially diminished its consumption, within the limits of his own dominions. Hence a reserve of it might be expected, of the age here specified. The custom of hoarding wine was not unknown to the Persians, though not so often practised by them, as by the Greeks and the Romans.
“I purchase” (says Lebeid) “the old liquor, at a dear rate, in dark leathern bottles, long reposited; or in casks black with pitch, whose seals I break, and then fill the cheerful goblet.” Moallakat, p. 53.
102 excavated ovens in the rock. As substitutes for the portable ovens, which were lost.
103 the confines of some cemetery. Places of interment in the East were commonly situated in scenes of solitude. We read of one in the history of the first calender, abounding with so many monuments, that four days were successively spent in it without the inquirer being able to find the tomb he looked for: and, from the story of Ganem, it appears that the doors of these cemeteries were often left open. Arabian Nights, vol. II. p. 112.
104 a Myrabolan comfit. The invention of this confection is attributed by M. Cardonne to Avicenna, but there is abundant reason, exclusive of our author’s authority, to suppose it of a much earlier origin. Both the Latins and Greeks were acquainted with the balsam, and the tree that produced it was indigenous in various parts of Arabia.
105 blue fishes. Fishes of the same colour are mentioned in the Arabian Nights; and, like these, were endowed with the gift of speech.
106 astrolabes. The mention of the astrolabe may be deemed incompatible, at first view, with chronological exactness, as there is no instance of any being constructed by a Mussulman, till after the time of Vathek. It may, however, be remarked, to go no higher, that Sinesius, bishop of Ptolemais, invented one in the fifth century; and that Carathis was not only herself a Greek, but also cultivated those sciences which the good Mussulmans of her time all held in abhorrence. Bailly, Hist. de l’Astronom. Moderne, tom. I. p. 563. 573.
107 On the banks of the stream, hives and oratories. The bee is an insect held in high veneration amongst the Mahometans, it being pointed out in the Koran, “for a sign unto the people that understand.” It has been said, in the same sense: “Go to the ant, thou sluggard,�
� Prov. vi. 6. The santons, therefore, who inhabit the fertile banks of Rocnabad, are not less famous for their hives than their oratories. D’Herbelot, p. 717.
108 Shieks, cadis. Shieks are the chiefs of the societies of derviches: cadis are the magistrates of a town or city.
109 Asses in bridles of riband inscribed from the Koran. As the judges of Israel in ancient days rode on white asses, so amongst the Mahometans, those that affect an extraordinary sanctity, use the same animal in preference to the horse. Sir John Chardin observed in various parts of the East, that their reins, as here represented, were of silk, with the name of God, or other inscriptions upon them. Ludeke Expos. brevis, p. 49. Chardin’s MS. cited by Harmer.
110 Eblis. D’Herbelot supposes this title to have been a corruption of the Greek Διαβολος diabolos. It was the appellation conferred by the Arabians upon the prince of the apostate angels, and appears more likely to originate from the Hebrew הבר hebel, vanity, pride.—See endnote 114, “creatures of clay.”
111 compensate for thy impieties by an exemplary life. It is an established article of the Mussulman creed, that the actions of mankind are all weighed in a vast unerring balance, and the future condition of the agents determined according to the preponderance of evil or good. This fiction, which seems to have been borrowed from the Jews, had probably its origin in the figurative language of scripture. Thus, Psalm lxii. 9. Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity:—and, in Daniel, the sentence against the King of Babylon, inscribed on the wall: Thou art weighed in the balance, and found wanting.
112 Balkis. This was the Arabian name of the Queen of Sheba, who went from the south to hear the wisdom and admire the glory of Solomon. The Koran represents her as a worshipper of fire. Solomon is said not only to have entertained her with the greatest magnificence, but also to have raised her to his bed and his throne. Al Koran, ch. XXVII. and Sale’s notes. D’Herbelot, p. 182.
Vathek Page 14