A plain and literal translation of the Arabian nights entertainments, now entituled The Book of the Thousand Nights and a Night. Volume 7 (of 17)

END OF VOL. VII

1

Mayyáfárikín, whose adjective for shortness is “Fárikí”: the place is often mentioned in the Nights as the then capital of Diyár Bakr, thirty parasangs from Násibín, the classical Nisibis, between the upper Euphrates and Tigris.

2

This proportion is singular to moderns but characterised Arab and more especially Turcoman armies.

3

Such is the bathos caused by the Saja’-assonance: in the music of the Arabic it contrasts strangely with the baldness of translation. The same is the case with the Koran, beautiful in the original and miserably dull in European languages; it is like the glorious style of the “Anglican Version” by the side of its bastard brothers in Hindostani or Marathi; one of these marvels of stupidity translating the “Lamb of God” by “God’s little goat.”

4

This incident is taken from the Life of Mohammed who, in the “Year of Missions” (A.H. 7) sent letters to foreign potentates bidding them embrace Al-Islam; and, his seal being in three lines, Mohammed | Apostle | of Allah, Khusrau Parwíz (= the Charming) was offended because his name was placed below Mohammed’s. So he tore the letter in pieces adding, says Firdausi, these words:—

5

This “Taklíd” must not be translated “girt on the sword.” The Arab carries his weapon by a baldrick or bandoleer passed over his right shoulder. In modern days the “Majdal” over the left shoulder supports on the right hip a line of Tatárif or brass cylinders for cartridges: the other cross-belt (Al-Masdar) bears on the left side the Kharízah or bullet-pouch of hide; and the Hizám or waist-belt holds the dagger and extra cartridges. (Pilgrimage iii. 90.)

6

Arab. “Bab,” which may mean door or gate. The plural form (Abwáb) occurs in the next line, meaning that he displayed all manner of martial prowess.

7

Arab. “Farrásh” (also used in Persian), a man of general utility who pitches tents, sweeps the floors, administers floggings, etc. etc. (Pilgrimage iii. 90).

8

i.e. the slogan-cry of “Allaho Akbar,” which M. C. Barbier de Meynard compares with the Christian “Te Deum.”

9

The Anglo-Indian term for the Moslem rite of killing animals for food. (Pilgrimage i. 377.)

10

Arab “tawílan jiddan”—a hideous Cairenism in these days; but formerly used by Al-mas’údí and other good writers.

11

Arab “’Ajwah,” enucleated dates pressed together into a solid mass so as to be sliced with a knife like cold pudding. The allusion is to the dough-idols of the Hanífah tribe, whose eating their gods made the saturnine Caliph Omar laugh.

12

Mr. Payne writes “Julned.” In a fancy name we must not look for grammar; but a quiescent lám (l) followed by nún (n) is unknown to Arabic while we find sundry cases of “lan” (fath’d lám and nún), and Jalandah means noxious or injurious. In Oman also there was a dynasty called Julándah, for which see Mr. Badger xiii:. and passim.

13

Doubtless for Jawán-mard—un giovane, a brave. (See vol. iv., p. ).

14

Mr. Payne transposes the distichs, making the last first. I have followed the Arabic order finding it in the Mac. and Bul. Edits. (ii. 129).

15

Al-Irak like Al-Yaman may lose the article in verse.

16

Arab. “Ka’ka’at”: hence Jabal Ka’ka’án, the higher levels in Meccah, of old inhabited by the Jurhamites and so called from their clashing and jangling arms; whilst the Amalekites dwelt in the lower grounds called Jiyád from their generous steeds (Pilgrimage iii. 191).

17

Al-Shara’, a mountain in Arabia.

18

See vol. vi., 249. “This (mace) is a dangerous weapon when struck on the shoulders or unguarded arm: I am convinced that a blow with it on a head armoured with a salade (cassis cælata, a light iron helmet) would stun a man” (says La Brocquière).

19

Oman, which the natives pronounce “Amán,” is the region best known by its capital, Maskat. These are the Omana Moscha and Omanum Emporium of Ptolemy and the Periplus. Ibn Batutah writes Ammán, but the best dictionaries give “Oman.” (N.B.—Mr. Badger, p. 1, wrongly derives Sachalitis from “Sawáhíly”: it is evidently “Sáhili.”) The people bear by no means the best character: Ibn Batutah (fourteenth century) says, “their wives are most base; yet, without denying this, their husbands express nothing like jealousy on the subject.” (Lee, p. 62.)

20

The name I have said of a quasi historical personage, son of Joktan, the first Arabist and the founder of the Tobbá (“successor”) dynasty in Al-Yaman; while Jurham, his brother, established that of Al-Hijaz. The name is probably chosen because well-known.

21

Arab “Hákim”: lit. one who orders; often confounded by the unscientific with Hakím, a doctor, a philosopher. The latter re-appears in the Heb. Khákhám applied in modern days to the Jewish scribe who takes the place of the Rabbi.

22

As has been seen, acids have ever been and are still administered as counter-inebriants, while hot spices and sweets greatly increase the effect of Bhang, opium, henbane, datura, &c. The Persians have a most unpleasant form of treating men when dead-drunk with wine or spirits. They hang them up by the heels, as we used to do with the drowned, and stuff their mouths with human ordure which is sure to produce emesis.

23

Compare the description of the elephant-faced Vetála (Kathá S.S. Fasc. xi. p. 388).

24

The lover’s name Sá’ik = the Striker (with lightning); Najmah, the beloved = the star.

25

I have modified the last three lines of the Mac. Edit. which contain a repetition evidently introduced by the carelessness of the copyist.

26

The Hindu Charvakas explain the Triad, Brahma, Vishnu and Shiva, by the sexual organs and upon Vishnu’s having four arms they gloss, “At the time of sexual intercourse, each man and woman has as many.” (Dabistan ii. 202). This is the Eastern view of Rabelais’ “beast with two backs.”

27

Arab. “Rabbat-i,” my she Lord, fire (nár) being feminine.

28

The prose-rhyme is answerable for this galimatias.

29

A common phrase equivalent to our “started from his head.”

30

Arab. “Máridúna” = rebels (against Allah and his orders).

31

Arab. Yáfis or Yáfat. He had eleven sons and was entitled Abú al-Turk because this one engendered the Turcomans as others did the Chinese, Scythians, Slaves (Saklab), Gog, Magog, and the Muscovites or Russians. According to the Moslems there was a rapid falling off in size amongst this family. Noah’s grave at Karak (the Ruin) a suburb of Zahlah, in La Brocquière’s “Valley of Noah, where the Ark was built,” is 104 ft. 10 in. long by 8 ft. 8 in. broad. (N.B.—It is a bit of the old aqueduct which Mr. Porter, the learned author of the “Giant Cities of Bashan,” quotes as a “traditional memorial of primeval giants”—talibus carduis pascuntur asini!). Nabi Ham measures only 9 ft. 6 in. between headstone and tombstone, being in fact about as long as his father was broad.

32

See Night dcliv., vol. vii., p. 43, infra.

33

According to Turcoman legends (evidently post-Mohammedan) Noah gave his son Japhet a stone inscribed with the Greatest Name, and it had the virtue of bringing on or driving off rain. The Moghuls long preserved the tradition and hence probably the sword.

34

This expresses Moslem sentiment; the convert to Al-Islam being theoretically respected and practically despised. The Turks call him a “Burmá” = twister, a turncoat, and no one either trusts him or believes in his sincerity.

35

The name of the city first appears here: it is found also in the Bul. Edit., vol. ii, p. 132.

36

Arab. “’Amala hílah,” a Syro-Egyptian vulgarism.

37

i.e. his cousin, but he will not use the word.

38

Arab. “La’ab,” meaning very serious use of the sword: we still preserve the old “sword-play.”

39

Arab. “Ikhsa,” from a root meaning to drive away a dog.

40

Arab. “Hazza-hu,” the quivering motion given to the “Harbak” (a light throw-spear or javelin) before it leaves the hand.

41

Here the translator must either order the sequence of the sentences or follow the rhyme.

42

Possibly taken from the Lions’ Court in the Alhambra = (Dár) Al-hamrá, the Red House.

43

Arab. “Sházarwán” from Pers. Shadurwán, a palace, cornice, etc. That of the Meccań Ka’abah is a projection of about a foot broad in pent house shape sloping downwards and two feet above the granite pavement: its only use appears in the large brass rings welded into it to hold down the covering. There are two breaks in it, one under the doorway and the other opposite Ishmael’s tomb; and pilgrims are directed during circuit to keep the whole body outside it.

44

The “Musáfahah” before noticed, (vol. vi., p. ).

45

i.e. He was confounded at its beauty.

46

Arab. “’Ajíb,” punning upon the name.

47

Arab. “Zarráf” (whence our word) from “Zarf” = walking hastily: the old “camelopard” which originated the nursery idea of its origin. It is one of the most timid of the antelope tribe and unfit for riding.

48

Arab. “Takht,” a useful word, meaning even a saddle. The usual term is “Haudaj” = the Anglo-Indian “howdah.”

49

“Thunder-King,” Arab. and Persian.

50

i.e. “He who violently assaults his peers” (the best men of the age). Batshat al-Kubrá = the Great Disaster, is applied to the unhappy “Battle of Bedr” (Badr) on Ramazan 17, A.H. 2 (= Jan. 13, 624) when Mohammed was so nearly defeated that the Angels were obliged to assist him (Koran, chapts. iii. 11; i. 42; viii. 9). Mohammed is soundly rated by Christian writers for beheading two prisoners Utbah ibn Rabí’a who had once spat on his face and Nazir ibn Háris who recited Persian romances and preferred them to the “foolish fables of the Koran.” What would our forefathers have done to a man who spat in the face of John Knox and openly preferred a French play to the Pentateuch?

51

Arab. “Jilbáb” either habergeon (mail-coat) or the buff-jacket worn under it.

52

A favourite way, rough and ready, of carrying light weapons; often alluded to in The Nights. So Khusrawán in Antar carried “under his thighs four small darts, each like a blazing flame.”

53

Mr. Payne very reasonably supplants here and below Fakhr Taj (who in Night dcxxxiv. is left in her father’s palace and who is reported to be dead in Night dclxvii.) by Star o’ Morn. But the former is also given in the Bul. Edit. (ii. 148), so the story-teller must have forgotten all about her. I leave it as a model specimen of Eastern incuriousness.

54

There is some chivalry in his unwillingness to use the magical blade. As a rule the Knights of Romance utterly ignore fair play and take every dirty advantage in the magic line that comes to hand.

55

Arab. “Hammál al-Hatabi” = one who carries to market the fuel-sticks which he picks up in the waste. In the Koran (chapt. cxi.) it is applied to Umm Jamíl, wife of Mohammed’s hostile cousin, Abd al-Uzza, there termed Abú Lahab (Father of smokeless Flame) with the implied meaning that she will bear fuel to feed Hell-fire.

56

Arab. “Akyál,” lit. whose word (Kaul) is obeyed, a title of the Himyarite Kings, of whom Al-Bergendi relates that one of them left an inscription at Samarcand, which many centuries ago no man could read. This evidently alludes to the dynasty which preceded the “Tobba” and to No. xxiv. Shamar Yar’ash (Shamar the Palsied). Some make him son of Malik surnamed Náshir al-Ni’am (Scatterer of Blessings) others of Afríkús (No. xviii.), who, according to Al-Jannabi, Ahmad bin Yusuf and Ibn Ibdun (Pocock, Spec. Hist. Arab.) founded the Berber (Barbar) race, the remnants of the Causanites expelled by the “robber, Joshua son of Nún,” and became the eponymous of “Africa.” This word which, under the Romans, denoted a small province on the Northern Sea-board, is, I would suggest, A’far-Káhi (Afar-land), the Afar being now the Dankali race, the country of Osiris whom my learned friend, the late Mariette Pasha, derived from the Egyptian “Punt” identified by him with the Somali country. This would make “Africa,” as it ought to be, an Egyptian (Coptic) term.

57

Herodotus (i. 80) notes this concerning the camel. Elephants are not allowed to walk the streets in Anglo-Indian cities, where they have caused many accidents.

58

Arab. Wahk or Wahak, suggesting the Roman retiarius. But the lasso pure and simple, the favourite weapon of shepherd and herdsmen was well-known to the old Egyptians and in ancient India. It forms one of the T-letters in the hieroglyphs.

59

Compare with this and other Arab battle-pieces the Pandit’s description in the Kathá Sarit Sagara, e.g. “Then a confused battle arose with dint of arrow, javelin, lance, mace and axe, costing the lives of countless soldiers (N.B.—Millions are nothing to him); rivers of blood flowed with the bodies of elephants and horses for alligators, with the pearls from the heads of elephants for sands and with the heads of heroes for stones. That feast of battle delighted the flesh-loving demons who, drunk with blood instead of wine, were dancing with the palpitating trunks,” etc., etc. Fasc. xii. 526.

60

The giraffe is here mal-placé: it is, I repeat, one of the most timid of the antelope tribe. Nothing can be more graceful than this huge game as it stands under a tree extending its long and slender neck to the foliage above it; but when in flight all the limbs seem loose and the head is carried almost on a level with the back.

61

The fire-arms may have been inserted by the copier; the cross-bow (Arcubalista) is of unknown antiquity. I have remarked in my book of the Sword (p. 19) that the bow is the first crucial evidence of the distinction between the human weapon and the bestial arm, and like the hymen or membrane of virginity proves a difference of degree if not of kind between man and the so-called lower animals. I note from Yule’s Marco Polo (ii., 143) “that the cross-bow was re-introduced into European warfare during the twelfth century”; but the arbalest was well known to the bon roi Charlemagne (Regnier Sat. X).

62

In Al-Islam this was unjustifiable homicide, excused only because the Kafir had tried to slay his own son. He should have been summoned to become a tributary and then, on express refusal, he might legally have been put to death.

63

i.e. “Rose King,” like the Sikh name “Gulab Singh” = Rosewater Lion, sounding in translation almost too absurd to be true.

64

“Repentance acquits the penitent” is a favourite and noble saying popular in Al-Islam. It is first found in Seneca; and is probably as old as the dawn of literature.

65

Here an ejaculation of impatience.

66

i.e. “King Intelligence”: it has a ludicrous sound suggesting only “Dandanha-i-Khirad” = wisdom-teeth. The Mac. Edit. persistently keeps “Ward Shah,” copyist-error.

67

i.e. Fakhr Taj, who had been promised him in marriage. See Night dcxxxiii. supra, vol. vi.

68

The name does not appear till further on, after vague Eastern fashion which, here and elsewhere I have not had the heart to adopt. The same may be found in Ariosto, passim.

69

A town in Persian Irak, unhappily far from the “Salt sea.”

70

“Earthquake son of Ennosigaius” (the Earthquake-maker).

71

Arab. “Ruba’al-Kharáb” or Ruba’al-Khálí (empty quarter), the great central wilderness of Arabia covering some 50,000 square miles and still left white on our maps (Pilgrimage, i. 14).

72

Pers. “Life King,” women also assume the title of Shah.

73

Arab. “Mujauhar”: the watery or wavy mark upon Eastern blades is called the “jauhar,” lit. = jewel. The peculiarity is also called water and grain, which gives rise to a host of double-entendres, puns, paronomasias and conceits more or less frigid.

74

Etymologically meaning tyrants or giants; and applied to great heathen conquerors like Nimrod and the mighty rulers of Syria, the Anakim, Giants and other peoples of Hebrew fable. The Akásirah are the Chosroës before noticed.

75

Arab. “Askar jarrár” lit. “drawing”: so in Egyptian slang “Nás jarrár” = folk who wish to draw your money out of your pocket, greedy cheats.

76

In Turkestan: the name means “Two lights.”

77

In Armenia, mentioned by Sadik Isfaháni (Transl. p. 62).

78

This is the only ludicrous incident in the tale which justifies Von Hammer’s suspicion. Compare it with the combat between Rustam and his son Sohráb.

79

I cannot understand why Trébutien, iii., 457, writes this word Afba. He remarks that it is the “Oina and Riya” of Jámí, elegantly translated by M. de Chezy in the Journal Asiatique, vol. 1, 144.

80

I have described this part of the Medinah Mosque in Pilgrimage ii, 62–69. The name derives from a saying of Mohammed (of which there are many variants), “Between my tomb and my pulpit is a garden of the Gardens of Paradise” (Burckhardt, Arabia, p. 337). The whole Southern portico (not only a part) now enjoys that honoured name and the tawdry decorations are intended to suggest a parterre.

81

Mohammed’s companions (Asháb), numbering some five hundred, were divided into two orders, the Muhájirin (fugitives) or Meccans who accompanied the Apostle to Al-Medinah (Pilgrimage ii. 138) and the Ansár (Auxiliaries) or Medinites who invited him to their city and lent him zealous aid (Ibid ii. 130). The terms constantly occur in Arab history.

82

The “Mosque of the Troops,” also called Al-Fath (victory), the largest of the “Four Mosques:” it is still a place of pious visitation where prayer is granted. Koran, chapt. xxxiii., and Pilgrimage ii. 325.

83

Arab. “Al-Wars,” with two meanings. The Alfáz Adwiyah gives it = Kurkum, curcuma, turmeric, safran d’Inde; but popular usage assigns it to Usfur, Kurtum or safflower (carthamus tinctorius). I saw the shrub growing all about Harar which exports it, and it is plentiful in Al-Yaman (Niebuhr, p. 133), where women affect it to stain the skin a light yellow and remove freckles: it is also an internal remedy in leprosy. But the main use is that of a dye, and the Tob stained with Wars is almost universal in some parts of Arabia. Sonnini (p. 510) describes it at length and says that Europeans in Egypt call it “Parrot-seeds” because the bird loves it, and the Levant trader “Saffrenum.”

84

Two men of the great ’Anazah race went forth to gather Karaz, the fruit of the Sant (Mimosa Nilotica) both used for tanning, and never returned. Hence the proverb which is obsolete in conversation. See Burckhardt, Prov. 659: where it takes the place of “ad Graecas Kalendas.”

85

Name of a desert (Mafázah) and a settlement on the Euphrates’ bank between Basrah and the site of old Kufah near Kerbela; the well known visitation place in Babylonian Irak.

86

Of the Banu Sulaym tribe; the adjective is Sulami not Sulaymi.

87

Arab. “Amám-ak” = before thee (in space); from the same root as Imám = antistes, leader of prayer; and conducing to perpetual puns, e.g. “You are Imám-i (my leader) and therefore should be Amám-i” (in advance of me).

88

He was angry, as presently appears, because he had heard of certain love passages between the two and this in Arabia is a dishonour to the family.

89

Euphemy for “my daughter.”

90

The Badawin call a sound dollar “Kirsh hajar” or “Riyal hajar” (a stone dollar; but the word is spelt with the greater h).

91

Arab. Burdah and Habárah. The former often translated mantle is a thick woollen stuff, brown or gray, woven oblong and used like a plaid by day and by night. Mohammed’s Burdah woven in his Harem and given to the poet, Ka’ab, was 7½ ft. long by 4½: it is still in the upper Serraglio of Stambul. In early days the stuff was mostly striped; now it is either plain or with lines so narrow that it looks like one colour. The Habarah is a Burd made in Al-Yaman and not to be confounded with the Egyptian mantilla of like name (Lane, M. E. chapt. iii).

92

Every Eastern city has its special title. Al-Medinah is entitled “Al-Munawwarah” (the Illumined) from the blinding light which surrounds the Prophet’s tomb and which does not show to eyes profane (Pilgrimage ii. 3). I presume that the idea arose from the huge lamps of “The Garden.” I have noted that Mohammed’s coffin suspended by magnets is an idea unknown to Moslems, but we find the fancy in Al-Harawi related of St. Peter, “Simon Cephas (the rock) is in the City of Great Rome, in its largest church within a silver ark hanging by chains from the ceiling.” (Lee, Ibn Batutah, p. 161).

93

Here the fillets are hung instead of the normal rag-strips to denote an honoured tomb. Lane (iii. 242) and many others are puzzled about the use of these articles. In many cases they are suspended to trees in order to transfer sickness from the body to the tree and whoever shall touch it. The Sawáhílí people term such articles a Keti (seat or vehicle) for the mysterious haunter of the tree who prefers occupying it to the patient’s person. Briefly the custom still popular throughout Arabia, is African and Fetish.

94

Al-Mas’údí (chapt. xcv.), mentions a Hind bint Asmá and tells a facetious story of her and the “enemy of Allah,” the poet Jarír.

95

Here the old Shiah hatred of the energetic conqueror of Oman crops out again. Hind’s song is that of Maysum concerning her husband Mu’áwiyah which Mrs. Godfrey Clark (’Ilâm-en-Nâs, p. 108) thus translates:—

A hut that the winds make trembleIs dearer to me than a noble palace;And a dish of crumbs on the floor of my homeIs dearer to me than a varied feast;And the soughing of the breeze through every creviceIs dearer to me than the beating of drums.

Compare with Dr. Carlyle’s No. X.:—

The russet suit of camel’s hairWith spirits light and eye sereneIs dearer to my bosom farThan all the trappings of a queen, etc. etc.

And with mine (Pilgrimage iii. 262):—

O take these purple robes away,Give back my cloak of camel’s hairAnd bear me from this towering pileTo where the black tents flap i’ the air, etc. etc.

96

Al-Hajjaj’s tribal name was Al-Thakifi or descendant of Thakíf. According to Al-Mas’udi, he was son of Faríghah (the tall Beauty) by Yúsuf bin Ukayl the Thakafite and vint au monde tout difforme avec l’anus obstrué. As he refused the breast, Satan, in human form, advised suckling him with the blood of two black kids, a black buck-goat and a black snake; which had the desired effect.