A plain and literal translation of the Arabian nights entertainments, now entituled The Book of the Thousand Nights and a Night, Volume 4 (of 17)

17

Easterns, I have remarked, mostly recognise the artistic truth that the animal man is handsomer than woman; and that “fair sex” is truly only of skin-colour. The same is the general rule throughout creation, for instance the stallion compared with the mare, the cock with the hen; while there are sundry exceptions such as the Falconidæ.

18

The Badawi (who is nothing if not horsey) compares the gait of a woman who walks well (in Europe rarely seen out of Spain) with the slightly swinging walk of a thoroughbred mare, bending her graceful neck and looking from side to side at objects as she passes.

19

Li ‘lláhi (darr’) al-káil, a characteristic idiom. “Darr” = giving (rich) milk copiously; and the phrase expresses admiration, “To Allah be ascribed (or Allah be praised for) his rich eloquence who said,” etc. Some Hebraists would render it, “Divinely (well) did he speak who said,” etc., holding “Allah” to express a superlative like “Yah” (Jah) in Gen. iv. 1; x. 9. Nimrod was a hunter to the person (or presence) of Yah, i. e. mighty hunter.

20

Hamzah and Abbás were the famous uncles of Mohammed often noticed; Ukayl is not known; possibly it may be Akíl, a son of the fourth Caliph, Ali.

21

The Eastern ring is rarely plain; and, its use being that of a signet, it is always in intaglio: the Egyptians invented engraving hieroglyphics on wooden stamps for marking bricks and applied the process to the ring. Moses B.C. 1491 (Exod. xxviii. 9) took two onyx-stones, and graved on them the names of the children of Israel. From this the signet ring was but a step. Herodotus mentions an emerald seal set in gold, that of Polycrates, the work of Theodorus son of Telecles the Samian (iii. 141). The Egyptians also were perfectly acquainted with working in cameo (anaglyph) and rilievo, as may be seen in the cavo rilievo of the finest of their hieroglyphs. The Greeks borrowed from them the cameo and applied it to gems (e. g. Tryphon’s in the Marlborough collection), and they bequeathed the art to the Romans. We read in a modern book “Cameo means an onyx, and the most famous cameo in the world is the onyx containing the Apotheosis of Augustus.” The ring is given in marriage because it was a seal by which orders were signed (Gen. xxxviii. 18 and Esther iii. 10-12). I may note that the seal-ring of Cheops (Khufu), found in the Greatest Pyramid, was in the possession of my old friend, Doctor Abbott, of Auburn (U.S.), and was sold with his collection. It is the oldest ring in the world, and settles the Cheops-question.

22

This habit of weeping when friends meet after long parting is customary, I have noted, amongst the American “Indians,” the Badawin of the New World; they shed tears thinking of the friends they have lost. Like most primitive people they are ever ready to weep as was Æneas or Shakespeare’s saline personage: —

This would make a man, a man of saltTo use his eyes for garden waterpots.(King Lear, iv. 6.)

23

Here poetical justice is not done; in most Arab tales the two adulterous Queens would have been put to death.

24

Pronounce Aladdin Abush-Shámát.

25

Arab. “Misr” vulg. Masr: a close connection of Misraim – the “two Misrs,” Egypt, upper and lower.

26

The Persians still call their Consuls “Shah-bandar,” lit. king of the Bandar or port.

27

Arab. “Dukhúl,” the night of going in, of seeing the bride unveiled for the first time, etcætera.

28

Arab. “Barsh” or “Bars,” the commonest kind. In India it is called Ma’jún (= electuary, generally): it is made of Ganja or young leaves, buds, capsules and florets of hemp (C. sativa), poppy-seed and flowers of the thorn-apple (datura) with milk and sugar-candy, nutmegs, cloves, mace and saffron, all boiled to the consistency of treacle which hardens when cold. Several recipes are given by Herklots (Glossary s. v. Majoon). These electuaries are usually prepared with “Charas,” or gum of hemp, collected by hand or by passing a blanket over the plant in early morning, and it is highly intoxicating. Another intoxicant is “Sabzi,” dried hemp-leaves, poppy-seed, cucumber-seed, black pepper and cardamoms rubbed down in a mortar with a wooden pestle, and made drinkable by adding milk, ice-cream, etc. The Hashish of Arabia is the Hindustani Bhang, usually drunk and made as follows. Take of hemp-leaves, well washed, 3 drams; black pepper 45 grains and of cloves, nutmeg and mace (which add to the intoxication) each 12 grains. Triturate in 8 ounces of water or the juice of watermelon or cucumber, strain and drink. The Egyptian Zabíbah is a preparation of hemp-florets, opium and honey, much affected by the lower orders, whence the proverb: “Temper thy sorrow with Zabibah,.” In Al-Hijaz it is mixed with raisins (Zabíb) and smoked in the water-pipe. (Burckhardt No. 73). Besides these there is (1) “Post” poppy-seed prepared in various ways but especially in sugared sherbets; (2) Datura (stramonium) seed, the produce of the thorn-apple, bleached and put into sweetmeats by dishonest confectioners; it is a dangerous intoxicant, producing spectral visions, delirium tremens, etc.; and (3) various preparations of opium especially the “Madad,” pills made up with toasted betel-leaf and smoked. Opium, however, is usually drunk in the shape of “Kusumba,” a pill placed in wet cotton and squeezed in order to strain and clean it of the cowdung and other filth with which it is adulterated.

29

Arab. “Sikankúr” (Gr. Σκίγκος, Lat. Scincus) a lizard (S. officinalis) which, held in the hand, still acts as an aphrodisiac in the East, and which in the Middle Ages was considered a universal medicine. In the “Adja’ib al-Hind” (Les Merveilles de l’Inde) we find a notice of a bald-headed old man who was compelled to know his wife twice a day and twice a night in consequence of having eaten a certain fish. (Chapt. lxxviii. of the translation by M. L. Marcel Devic, from a manuscript of the tenth century; Paris, Lemaire, 1878). Europeans deride these prescriptions, but Easterns know better: they affect the fancy, that is, the brain; and often succeed in temporarily relieving impotence. The recipes for this evil, which is incurable only when it comes from heart-affections, are innumerable in the East; and about half of every medical work is devoted to them. Many a quack has made his fortune with a few bottles of tincture of cantharides, and a man who could discover a specific would become a millionaire in India only. The curious reader will consult for specimens the Ananga-Ranga Shastra by Koka Pandit; or the “Rujú ‘al-Shaykh ila ‘l-Sabáh fi Kuwwati ‘l-Báh” (the Return of the Old Man to Youth in power of Procreation) by Ahmad bin Sulaymán known as Ibn Kamál Báshá in 139 chapters lithographed at Cairo. Of these aphrodisiacs I shall have more to say.

30

Alá al-Din (our old friend Aladdin) = Glory of the Faith, a name of which Mohammed, who preferred the simplest, like his own, would have highly disapproved. The most grateful names to Allah are Abdallah (Allah’s Slave) and Abd al-Rahmán (Slave of the Compassionate); the truest are Al-Hárith (the gainer, “bread-winner”) and Al-Hammám (the griever); and the hatefullest are Al-Harb (witch) and Al-Murrah (bitterness, Abu Murrah being a kunyat or by-name of the Devil). Abu al-Shámát (pronounced Abush-shámát) = Father of Moles, concerning which I have already given details. These names ending in – Din (faith) began with the Caliph Al-Muktadi bi-Amri ‘llah (regn. A.H. 467 = 1075), who entitled his Wazir “Zahír al-Din” (Backer or Defender of the Faith) and this gave rise to the practice. It may be observed that the superstition of naming by omens is in no way obsolete.

31

Meaning that he appeared intoxicated by the pride of his beauty as though it had been strong wine.

32

i. e. against the evil eye.

33

Meaning that he had been delicately reared.

34

A traditional saying of Mohammed.

35

So Boccaccio’s “Capo bianco” and “Coda verde.” (Day iv., Introduct.)

36

The opening chapter is known as the “Mother of the Book,” (as opposed to Yá Sín, the “heart of the Koran”) the “Surat (chapter) of Praise,” and the “Surat of repetition,” (because twice revealed?) or thanksgiving, or laudation (Al-Masáni) and by a host of other names for which see Mr. Rodwell who, however, should not write “Fatthah” (p. xxv.) nor “Fathah” (xxvii.). The Fátihah, which is to Al-Islam much what the “Paternoster” is to Christendom, consists of seven verses, in the usual Saj’a or rhymed prose, and I have rendered it as follows: —

In the name of the Compassionating, the Compassionate! ✿ Praise be to Allah who all the Worlds made ✿ The Compassionating, the Compassionate ✿ King of the Day of Faith! ✿ Thee only do we adore and of Thee only do we crave aid ✿ Guide us to the path which is straight ✿ The path of those for whom Thy love is great, not those on whom is hate, nor they that deviate ✿ Amen! O Lord of the World’s trine.

My Pilgrimage (i. 285; ii. 78 and passim) will supply instances of its application; how it is recited with open hands to catch the blessing from Heaven and the palms are drawn down the face (Ibid. i. 286), and other details.

37

i. e. when the evil eye has less effect than upon children. Strangers in Cairo often wonder to see a woman richly dressed leading by the hand a filthy little boy (rarely a girl) in rags, which at home will be changed to cloth of gold.

38

Arab. “Asídah” flour made consistent by boiling in water with the addition of “Samn” (clarified butter) and honey: more like pap than custard.

39

Arab. “Ghábah” = I have explained as a low-lying place where the growth is thickest and consequently animals haunt it during the noon-heats.

40

Arab. “Akkám,” one who loads camels and has charge of the luggage. He also corresponds with the modern Mukharrij or camel-hirer (Pilgrimage i. 339); and hence the word Moucre (Moucres) which, first used by La Brocquière (A.D. 1432), is still the only term known to the French.

41

i. e. I am old and can no longer travel.

42

Taken from Al-Asma’i, the “Romance of Antar,” and the episode of the Asafir Camels.

43

A Mystic of the twelfth century A.D. who founded the Kádirí order (the oldest and chiefest of the four universally recognised), to which I have the honour to belong, teste my diploma (Pilgrimage, Appendix i.). Visitation is still made to his tomb at Baghdad. The Arabs (who have no hard g-letter) alter to “Jílán” the name of his birth-place “Gilan,” a tract between the Caspian and the Black Seas.

44

The well-known Anglo-Indian “Mucuddum;” lit. “one placed before (or over) others;” an overseer.

45

Koran xiii. 14.

46

i. e. his chastity: this fashion of objecting to infamous proposals is very characteristic: ruder races would use their fists.

47

Arab. “Ráfizí” = the Shi’ah (tribe, sect) or Persian schismatics who curse the first three Caliphs: the name is taken from their own saying “Inná rafizná-hum” = verily we have rejected them. The feeling between Sunni (the so-called orthodox) and Shi’ah is much like the Christian love between a Catholic of Cork and a Protestant from the Black North. As Al-Siyuti or any historian will show, this sect became exceedingly powerful under the later Abbaside Caliphs, many of whom conformed to it and adopted its practices and innovations (as in the Azan or prayer-call), greatly to the scandal of their co-religionists. Even in the present day the hatred between these representatives of Arab monotheism and Persian Guebrism continues unabated. I have given sundry instances in my Pilgrimage, e. g. how the Persians attempt to pollute the tombs of the Caliphs they abhor.

48

Arab. “Sakká,” the Indian “Bihishtí” (man from Heaven): Each party in a caravan has one or more.

49

These “Kirámát” or Saints’ miracles, which Spiritualists will readily accept, are recorded in vast numbers. Most men have half a dozen to tell, each of his “Pír” or patron, including the Istidráj or prodigy of chastisement (Dabistan, iii. 274).

50

Great-grand-daughter of the Imam Hasan, buried in Cairo and famed for “Kirámát.” Her father, governor of Al-Medinah, was imprisoned by Al-Mansur and restored to power by Al-Mahdi. She was married to a son of the Imam Ja’afar al-Sadik and lived a life of devotion in Cairo, dying in A.H. 218 = 824. The corpse of the Imam al-Shafi’i was carried to her house, now her mosque and mausoleum: it stood in the Darb al-Sabúa which formerly divided Old from New Cairo and is now one of the latter’s suburbs. Lane (M. E. chapt. x.) gives her name but little more. The mention of her shows that the writer of the tale or the copyist was a Cairene: Abd al-Kadir is world-known: not so the “Sitt.”

51

Arab. “Farkh akrab” for Ukayrib, a vulgarism.

52

The usual Egyptian irreverence: he relates his abomination as if it were a Hadis or Tradition of the Prophet with due ascription.

53

A popular name, dim. of Zubdah, cream, fresh butter, “creamkin.”

54

Arab. “Mustahall,” “Mustahill” and vulg. “Muhallil” (= one who renders lawful). It means a man hired for the purpose who marries pro formâ and after wedding, and bedding with actual consummation, at once divorces the woman. He is held the reverse of respectable and no wonder. Hence, probably, Mandeville’s story of the Islanders who, on the marriage-night, “make another man to lie by their wives, to have their maidenhead, for which they give great hire and much thanks. And there are certain men in every town that serve for no other thing; and they call them cadeberiz, that is to say, the fools of despair, because they believe their occupation is a dangerous one.” Burckhardt gives the proverb (No. 79), “A thousand lovers rather than one Mustahall,” the latter being generally some ugly fellow picked up in the streets and disgusting to the wife who must permit his embraces.

55

This is a woman’s oath, not used by men.

56

Pronounced “Yá Sín” (chapt. xxxvi.) the “heart of the Koran” much used for edifying recitation. Some pious Moslems in Egypt repeat it as a Wazífah, or religious task, or as masses for the dead, and all educated men know its 83 versets by rote.

57

Arab. “Ál Dáúd” = the family of David, i. e. David himself, a popular idiom. The prophet’s recitation of the “Mazámir” (Psalter) worked miracles.

58

There is a peculiar thickening of the voice in leprosy which at once betrays the hideous disease.

59

These lines have occurred in Night clxxxiii. I quote Mr. Payne (in loco) by way of variety.

60

Where the “Juzám” (leprosy, elephantiasis, morbus sacrum, etc. etc.) is supposed first to show: the swelling would alter the shape. Lane (ii. 267) translates “her wrist which was bipartite.”

61

Arab. “Zakariyá” (Zacharias): a play upon the term “Zakar” = the sign of “masculinity.” Zacharias mentioned in the Koran as the educator of the Virgin Mary (chapt. iii.) and repeatedly referred to (chapt. xix. etc.), is a well-known personage amongst Moslems and his church is now the great Cathedral-Mosque of Aleppo.

62

Arab. “Ark al-Haláwat” = vein of sweetness.

63

Arab. “Futúh,” which may also mean openings, has before occurred.

64

i. e. four times without withdrawing.

65

i. e. a correspondence of size, concerning which many rules are given in the Ananga-ranga Shastra which justly declares that discrepancy breeds matrimonial troubles.

66

Arab. “Ghuráb al-Bayn” = raven of the waste or the parting: hence the bird of Odin symbolises separation (which is also called Al-bayn). The Raven (Ghurab = Heb. Oreb and Lat. Corvus, one of the prehistoric words) is supposed to be seen abroad earlier than any other bird; and it is entitled “Abu Zájir,” father of omens, because lucky when flying towards the right and v. v. It is opposed in poetry to the (white) pigeon, the emblem of union, peace and happiness. The vulgar declare that when Mohammed hid in the cave the crow kept calling to his pursuers, “Ghár! Ghár!” (cavern, cavern): hence the Prophet condemned him to wear eternal mourning and ever to repeat the traitorous words. This is the old tale of Coronis and Apollo (Ovid, lib. ii.)

– who blacked the raven o’er

And bid him prate in his white plumes no more.

67

This use of a Turkish title, “Efendi” being = our esquire, and inferior to a Bey, is a rank anachronism, probably of the copyist.

68

Arab. “Samn” = Hind. “Ghi;” butter melted, skimmed and allowed to cool.

69

Arab. “Ya Wadúd;” a title of the Almighty: the Mac. Edit. has “O David!”

70

Arab. “Muwashshahah;” a complicated stanza of which specimens have occurred. Mr. Payne calls it a “ballad,” which would be a “Kunyat al-Zidd.”

71

Arab. “Baháim” (plur. of Bahímah = Heb. Behemoth), applied in Egypt especially to cattle. A friend of the “Oppenheim” house, a name the Arabs cannot pronounce, was known throughout Cairo as “Jack al-baháim” (of the cows.)

72

Lit. “The father of side-locks,” a nickname of one of the Tobba Kings. This “Hasan of the ringlets” who wore two long pig-tails hanging to his shoulders was the Rochester or Piron of his age: his name is still famous for brilliant wit, extempore verse and the wildest debauchery. D’Herbelot’s sketch of his life is very meagre. “His poetry has survived to the present day and (unhappily) we shall hear more of Abu Nowás.” On the subject of these patronymics Lane (Mod. Egypt, chapt. iv.) has a strange remark that “Abu Dáúd is not the Father of Dáúd or Abu Ali the Father of Ali, but whose Father is (or was) Dáúd or Ali.” Here, however, he simply confounds Abu = father of (followed by a genitive), with Abu-h (for Abu-hu) = he, whose father.

73

Arab. “Samúr,” applied in slang language to cats and dogs, hence the witty Egyptians converted Admiral Seymour (Lord Alcester) into “Samúr.”

74

The home-student of Arabic may take this letter as a model even in the present day; somewhat stiff and old-fashioned, but gentlemanly and courteous.

75

Arab. “Salím” (not Sé-lim) meaning the “Safe and sound.”

76

Arab. “Haláwah” = sweetmeat; meaning an entertainment such as men give to their friends after sickness or a journey: it is technically called as above, “The Sweetmeat of Safety.”

77

Arab. “Salát” which from Allah means mercy; from the Angels intercession and pardon; and from mankind blessing. Concerning the specific effects of blessing the Prophet, see Pilgrimage (ii. 70). The formula is often slurred over when a man is in hurry to speak: an interrupting friend will say “Bless the Prophet!” and he does so by ejaculating “Sa’am.”

78

Persian, meaning originally a command: it is now applied to a Wazirial order as opposed to the “Irádah,” the Sultan’s order.

79

Arab. “Mashá’ilí”: lit. the cresset-bearer who has before appeared as hangman.

80

Another polite formula for announcing a death.

81

As he died heirless the property lapsed to the Treasury.

82

This shaking the kerchief is a signal to disperse and the action suggests its meaning. Thus it is used in an opposite sense to “throwing the kerchief,” a pseudo-Oriental practice whose significance is generally understood in Europe.

83

The body-guard being of two divisions.

84

Arab. “Hadbá,” lit. “hump-backed;” alluding to the Badawi bier; a pole to which the corpse is slung (Lane). It seems to denote the protuberance of the corpse when placed upon the bier which before was flat. The quotation is from Ka’ab’s Mantle-Poem (Burdah v. 37) “Every son of a female, long though his safety may be, is a day borne upon a ridged implement,” says Mr. Redhouse, explaining the latter as a “bier with a ridged lid.” Here we differ: the Janázah with a lid is not a Badawi article: the wildlings use the simplest stretcher; and I would translate the lines: —

The son of woman, whatso his career,One day is borne upon the gibbous bier.

85

This is a high honour to any courtier.

86

“Khatun” in Turk. means any lady: mistress, etc., and follows the name, e. g. Fátimah Khatun. Habzalam Bazazah is supposed to be a fanciful compound, uncouth as the named; the first word consisting of “Habb” seed, grain; and “Zalam” of Zulm = seed of tyranny. Can it be a travesty of “Absalom” (Ab Salám, father of peace)? Lane (ii. 284) and Payne (iii. 286) prefer Habazlam and Hebezlem.

87

Or night. A metaphor for rushing into peril.

88

Plur. of kumkum, cucurbite, gourd-shaped vessel, jar.

89

A popular exaggeration for a very expert thief.

90

Arab. “Buka’at al-dam”: lit. the “low place of blood” (where it stagnates): so Al-Buká’ah = Cœlesyria.

91

That common and very unpleasant phrase, full of egotism and self-esteem, “I told you so,” is even more common in the naïve East than in the West. In this case the son’s answer is far superior to the mother’s question.

92

In order to keep his oath to the letter.

93

“Tabannuj” literally “hemping” (drugging with hemp or henbane) is the equivalent in Arab medicine of our “anæsthetics.” These have been used in surgery throughout the East for centuries before ether and chloroform became the fashion in the civilised West.

94

Arab. “Durká’ah,” the lower part of the floor, opposed to the “liwan” or daïs. Liwán = Al-Aywán (Arab. and Pers.) the hall (including the daïs and the sunken parts).

95

i. e. he would toast it as he would a mistress.

96

This till very late years was the custom in Persia; and Fath Ali Shah never appeared in scarlet without ordering some horrible cruelties. In Dar-For wearing a red cashmere turban was a sign of wrath and sending a blood-red dress to a subject meant that he would be slain.

97

That is, this robbery was committed in the palace by some one belonging to it. References to vinegar are frequent; that of Egypt being famous in those days. “Optimum et laudatissimum acetum a Romanis habebatur Ægyptum” (Facciolati); and possibly it was sweetened: the Gesta (Tale xvii.) mentions “must and vinegar.” In Arab Proverbs, “One mind by vinegar and another by wine” = each mind goes its own way. (Arab. Prov. ii. 628); or, “with good and bad,” vinegar being spoilt wine.

98

We have not heard the last of this old “dowsing rod”: the latest form of rhabdomancy is an electrical rod invented in the United States.

99

This is the procès verbal always drawn up on such occasions.

100

The sight of running water makes a Persian long for strong drink as the sight of a fine view makes the Turk feel hungry.

101

Arab. “Min wahid aduww” a peculiarly Egyptian or rather Cairene phrase.