The Book of the Thousand Nights and a Night, Volume 3

R >> Richard F. Burton >> The Book of the Thousand Nights and a Night, Volume 3

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[FN#145] The pigeon is usually made to say, ' "Wahhidu Rabba-kumu
''llazi khalaka-kum, yaghfiru lakum zamba-kum" = "Unify (Assert
the Unity of) your Lord who created you; so shall He forgive your
sin!" As might be expected this "language" is differently
interpreted. Pigeon-superstitions are found in all religions and
I have noted (Pilgrimage iii, 218) how the Hindu deity of
Destruction- reproduction, the third Person of their Triad, Shiva
and his Spouse (or active Energy), are supposed to have dwelt at
Meccah under the titles of Kapoteshwara (Pigeon-god) and
Kapoteshi (Pigeon-goddess).

[FN#146] I have seen this absolute horror of women amongst the
Monks of the Coptic Convents.

[FN#147] After the Day of Doom, when men's actions are
registered, that of mutual retaliation will follow and all
creatures (brutes included) will take vengeance on one another.

[FN#148] The Comrades of the Cave, famous in the Middle Ages of
Christianity (Gibbon chaps. xxxiii.), is an article of faith with
Moslems, being part subject of chapter xviii., the Koranic Surah
termed the Cave. These Rip Van Winkle-tales begin with Endymion
so famous amongst the Classics and Epimenides of Crete who slept
fifty-seven years; and they extend to modern days as La Belle au
Bois dormant. The Seven Sleepers are as many youths of Ephesus
(six royal councillors and a shepherd, whose names are given on
the authority of Ali); and, accompanied by their dog, they fled
the persecutions of Dakianus (the Emperor Decius) to a cave near
Tarsus in Natolia where they slept for centuries. The Caliph
Mu'awiyah when passing the cave sent into it some explorers who
were all killed by a burning wind. The number of the sleepers
remains uncertain, according to the Koran (ibid. v. 21) three,
five or seven and their sleep lasted either three hundred or
three hundred and nine years. The dog (ibid. v. 17) slept at the
cave-entrance with paws outstretched and, according to the
general, was called "Katmir" or "Kitmir;" but Al-Rakim (v. 8) is
also applied to it by some. Others hold this to be the name of
the valley or mountain and others of a stone or leaden tablet on
which their names were engraved by their countrymen who built a
chapel on the spot (v. 20). Others again make the Men of Al-Rakim
distinct from the Cave-men, and believe (with Bayzawi) that they
were three youths who were shut up in a grotto by a rock-slip.
Each prayed for help through the merits of some good deed: when
the first had adjured Allah the mountain cracked till light
appeared; at the second petition it split so that they saw one
another and after the third it opened. However that may be,
Kitmir is one of the seven favoured animals: the others being the
Hudhud (hoopoe) of Solomon (Koran xxii. 20); the she-camel of
Salih (chaps. Ixxxvii.); the cow of Moses which named the Second
Surah; the fish of Jonah; the serpent of Eve, and the peacock of
Paradise. For Koranic revelations of the Cave see the late Thomas
Chenery (p. 414 The Assemblies of Al-Hariri: Williams and
Norgate, 1870) who borrows from the historian Tabari.

[FN#149] These lines have occurred in Night cxlvi.: I quote Mr.
Payne by way of variety.

[FN#150] The wolf (truly enough to nature) is the wicked man
without redeeming traits; the fox of Arab folk-lore is the
cunning man who can do good on occasion. Here the latter is
called "Sa'alab" which may, I have noted, mean the jackal; but
further on "Father of a Fortlet" refers especially to the fox.
Herodotus refers to the gregarious Canis Aureus when he describes
Egyptian wolves as being "not much bigger than foxes" (ii. 67).
Canon Rawlinson, in his unhappy version, does not perceive that
the Halicarnassian means the jackal and blunders about the hyena.

[FN#151] The older "Leila" or "Leyla": it is a common name and is
here applied to woman in general. The root is evidently
"layl"=nox, with, probably, the idea, "She walks in beauty like
the night."

[FN#152] Arab. Abu 'l-Hosayn; his hole being his fort (Unexplored
Syria, ii. 18).

[FN#153] A Koranic phrase often occurring.

[FN#154] Koran v. 35.

[FN#155] Arab. "Bazi," Pers. "Baz" (here Richardson is wrong
s.v.); a term to a certain extent generic, but specially used for
the noble Peregrine (F. Peregrinator) whose tiercel is the Shahin
(or "Royal Bird"). It is sometimes applied to the goshawk (Astur
palumbarius) whose proper title, however, is Shah-baz
(King-hawk). The Peregrine extends from the Himalayas to Cape
Comorin and the best come from the colder parts: in Iceland I
found that the splendid white bird was sometimes trapped for
sending to India. In Egypt "Bazi" is applied to the kite or
buzzard and "Hidyah" (a kite) to the falcon (Burckhardt's Prov.
159, 581 and 602). Burckhardt translates "Hidayah," the Egyptian
corruption, by "an ash-grey falcon of the smaller species common
throughout Egypt and Syria."

[FN#156] Arab. "Hijl," the bird is not much prized in India
because it feeds on the roads. For the Shinnar (caccabis) or
magnificent partridge of Midian as large as a pheasant, see
"Midian Revisted" ii. 18.

[FN#157] Arab. "Suf;" hence "Sufi,"=(etymologically) one who
wears woollen garments, a devotee, a Santon; from =wise;
from =pure, or from Safa=he was pure. This is not the place
to enter upon such a subject as "Tasawwuf," or Sufyism; that
singular reaction from arid Moslem realism and materialism, that
immense development of gnostic and Neo-platonic transcendentalism
which is found only germinating in the Jewish and Christian
creeds. The poetry of Omar-i-Khayyam, now familiar to English
readers, is a fair specimen; and the student will consult the
last chapter of the Dabistan "On the religion of the Sufiahs."
The first Moslem Sufi was Abu Hashim of Kufah, ob. A. H. 150=767,
and the first Convent of Sufis called "Takiyah" (Pilgrimage i.
124) was founded in Egypt by Saladin the Great.

[FN#158] i.e. when she encamps with a favourite for the night.

[FN#159] The Persian proverb is "Marg-i-amboh jashni
dared"--death in a crowd is as good as a feast.

[FN#160] Arab. "Kanat", the subterranean water-course called in
Persia "Kyariz." Lane (ii. 66) translates it "brandish around the
spear (Kanat is also a cane-lance) of artifice," thus making rank
nonsense of the line. Al-Hariri uses the term in the Ass. of the
Banu Haram where "Kanat" may be a pipe or bamboo laid
underground.

[FN#161] From Al-Tughrai, the author of the Lamiyat al-Ajam, the
"Lay of the Outlander;" a Kasidah (Ode) rhyming in Lam (the
letter "l" being the rawi or binder). The student will find a new
translation of it by Mr. J. W. Redhouse and Dr. Carlyle's old
version (No. liii.) in Mr. Clouston's "Arabian Poetry." Muyid
al-Din al-Hasan Abu Ismail nat. Ispahan ob. Baghdad A.H. 182)
derived his surname from the Tughra, cypher or flourish (over the
"Bismillah" in royal and official papers) containing the name of
the prince. There is an older "Lamiyat al-Arab" a pre-Islamitic
L-poem by the "brigand-poet" Shanfara, of whom Mr. W. G. Palgrave
has given a most appreciative account in his "Essays on Eastern
Questions," noting the indomitable self-reliance and the absolute
individualism of a mind defying its age and all around it.
Al-Hariri quotes from both.

[FN#162] The words of the unfortunate Azizah, vol. ii., p. 323.

[FN#163] Arab. "Hawi"=a juggler who plays tricks with snakes: he
is mostly a Gypsy. The "recompense" the man expects is the golden
treasure which the ensorcelled snake is supposed to guard. This
idea is as old as the Dragon in the Garden of the Hesperides--and
older.

[FN#164] The "Father of going out (to prey) by morning"; for dawn
is called Zanab Sirhan the Persian Dum-i-gurg=wolf's tail, i.e.
the first brush of light; the Zodiacal Light shown in morning.
Sirhan is a nickname of the wolf--Gaunt Grim or Gaffer Grim, the
German Isengrin or Eisengrinus (icy grim or iron grim) whose wife
is Hersent, as Richent or Hermeline is Mrs. Fox. In French we
have lopez, luppe, leu, e.g.

Venant a la queue, leu, leu,

i.e. going in Indian file. Hence the names D'Urfe and Saint-Loup.
In Scandinavian, the elder sister of German, Ulf and in German
(where the Jews were forced to adopt the name) Wolff whence
"Guelph." He is also known to the Arabs as the "sire of a
she-lamb," the figure metonymy called "Kunyat bi 'l-Zidd" (lucus
a non lucendo), a patronymic or by-name given for opposition and
another specimen of "inverted speech."

[FN#165] Arab. "Bint' Arus" = daughter of the bridegroom, the
Hindustani Mungus (vulg. Mongoose); a well-known weasel-like
rodent often kept tame in the house to clear it of vermin. It is
supposed to know an antidote against snake-poison, as the weasel
eats rue before battle (Pliny x. 84; xx. 13). In Modern Egypt
this viverra is called "Kitt (or Katt) Far'aun" = Pharaoh's cat:
so the Percnopter becomes Pharaoh's hen and the unfortunate (?)
King has named a host of things, alive and dead. It was
worshipped and mummified in parts of Ancient Egypt e.g.
Heracleopolis, on account of its antipathy to serpents and
because it was supposed to destroy the crocodile, a feat with
AElian and others have overloaded with fable. It has also a
distinct antipathy to cats. The ichneumon as a pet becomes too
tame and will not leave its master: when enraged it emits an
offensive stench. I brought home for the Zoological Gardens a
Central African specimen prettily barred. Burckhardt (Prov. 455)
quotes a line:--

Rakas' Ibn Irsin wa zamzama 'l-Nimsu,
(Danceth Ibn Irs whileas Nims doth sing)

and explains Nims by ichneumon and Ibn Irs as a "species of small
weasel or ferret, very common in Egypt: it comes into the house,
feeds upon meat, is of gentle disposition although not
domesticated and full of gambols and frolic."

[FN#166] Arab. "Sinnaur" (also meaning a prince). The common name
is Kitt which is pronounced Katt or Gatt; and which Ibn Dorayd
pronounces a foreign word (Syriac?). Hence, despite Freitag,
Catus (which Isidore derives from catare, to look for) = gatto,
chat, cat, an animal unknown to the Classics of Europe who used
the mustela or putorius vulgaris and different species of
viverrae. The Egyptians, who kept the cat to destroy vermin,
especially snakes, called it Mau, Mai, Miao (onomatopoetic): this
descendent of the Felis maniculata originated in Nubia; and we
know from the mummy pits and Herodotus that it was the same
species as ours. The first portraits of the cat are on the
monuments of "Beni Hasan," B.C. 2500. I have ventured to derive
the familiar "Puss" from the Arab. "Biss (fem. :Bissah"), which
is a congener of Pasht (Diana), the cat-faced goddess of Bubastis
(Pi-Pasht), now Zagazig. Lastly, "tabby (brindled)-cat" is
derived from the Attabi (Prince Attab's) quarter at Baghdad where
watered silks were made. It is usually attributed to the Tibbie,
Tibalt, Tybalt, Thibert or Tybert (who is also executioner),
various forms of Theobald in the old Beast Epic; as opposed to
Gilbert the gib-cat, either a tom-cat or a gibbed (castrated)
cat.

[FN#167] Arab. "Ikhwan al-Safa," a popular term for virtuous
friends who perfectly love each other in all purity: it has also
a mystic meaning. Some translate it "Brethren of Sincerity," and
hold this brotherhood to be Moslem Freemasons, a mere fancy (see
the Mesnevi of Mr. Redhouse, Trubner 1881). There is a well-known
Hindustani book of this name printed by Prof. Forbes in Persian
character and translated by Platts and Eastwick.

[FN#168] Among Eastern men there are especial forms for "making
brotherhood." The "Munhbola-bhai" (mouth-named brother) of India
is well-known. The intense "associativeness" of these races
renders isolation terrible to them, and being defenceless in a
wild state of society has special horrors. Hence the origin of
Caste for which see Pilgrimage (i. 52). Moslems, however, cannot
practise the African rite of drinking a few drops of each other's
blood. This, by the by, was also affected in Europe, as we see in
the Gesta Romanoru, Tale lxvii., of the wise and foolish knights
who "drew blood (to drink) from the right arm."

[FN#169] The F. Sacer in India is called "Laghar" and tiercel
"Jaghar." Mr. T.E. Jordan (catalogue of Indian Birds, 1839) says
it is rare; but I found it the contrary. According to Mr. R.
Thompson it is flown at kites and antelope: in Sind it is used
upon night-heron (nyctardea nycticorax), floriken or Hobara (Otis
aurita), quail, partridge, curlew and sometimes hare: it gives
excellent sport with crows but requires to be defended. Indian
sportsmen, like ourselves, divide hawks into two orders: the
"Siyah-chasm," or black-eyed birds, long-winged and noble; the
"Gulabi-chasm" or yellow-eyed (like the goshawk) round-winged and
ignoble.

[FN#170] i.e. put themselves at thy mercy.

[FN#171] I have remarked (Pilgrimage iii.307) that all the
popular ape-names in Arabic and Persian, Sa'adan, Maymun, Shadi,
etc., express propitiousness--probably euphemistically applied to
our "poor relation."

[FN#172] The serpent does not "sting" nor does it "bite;" it
strikes with the poison-teeth like a downward stab with a dagger.
These fangs are always drawn by the jugglers but they grow again
and thus many lives are lost. The popular way of extracting the
crochets is to grasp the snake firmly behind the neck with one
hand and with the other to tantalise it by offering and
withdrawing a red rag. At last the animal is allowed to strike it
and a sharp jerk tears out both eye-teeth as rustics used to do
by slamming a door. The head is then held downwards and the venom
drains from its bag in the shape of a few drops of slightly
yellowish fluid which, as conjurers know, may be drunk without
danger. The patient looks faint and dazed, but recovers after a
few hours and feels as if nothing had happened. In India I took
lessons from a snake-charmer but soon gave up the practice as too
dangerous.

[FN#173] Arab. "Akh al-Jahalah" = brother of ignorance, an
Ignorantin; one "really and truly" ignorant; which is the value
of "Ahk" in such phrases as a "brother of poverty," or, "of
purity."

[FN#174] Lane (ii. 1) writes "Abu-l-Hasan;" Payne (iii. 49)
"Aboulhusn" which would mean "Father of Beauty (Husn)" and is not
a Moslem name. Hasan (beautiful) and its dimin. Husayn, names now
so common, were (it is said), unknown to the Arabs, although
Hassan was that of a Tobba King, before the days of Mohammed who
so called his two only grandsons. In Anglo-India they have become
"Hobson and Jobson." The Bresl. Edit. (ii. 305) entitles this
story "Tale of Abu 'l Hasan the Attar (druggist and perfumer)
with Ali ibn Bakkar and what befel them with the handmaid
(=jariyah) Shams al-Nahar."

[FN#175] i.e. a descendant, not a Prince.

[FN#176] The Arab shop is a kind of hole in the wall and buyers
sit upon its outer edge (Pilgrimage i. 99).

[FN#177] By a similar image the chamaeleon is called Abu
Kurrat=Father of coolness; because it is said to have the
"coldest" eye of all animals and insensible to heat and light,
since it always looks at the sun.

[FN#178] This dividing the hemistich words is characteristic of
certain tales; so I have retained it although inevitably
suggesting:--

I left Matilda at the U-
niversity of Gottingen.

[FN#179] These naive offers in Eastern tales mostly come from the
true seducer--Eve. Europe and England especially, still talks
endless absurdity upon the subject. A man of the world may
"seduce" an utterly innocent (which means an ignorant) girl. But
to "seduce" a married woman! What a farce!

[FN#180] Masculine again for feminine: the lines are as full of
word-plays, vulgarly called puns, as Sanskrit verses.

[FN#181] The Eastern heroine always has a good appetite and eats
well. The sensible Oriental would infinitely despise that
maladive Parisienne in whom our neighbours delight, and whom I
long to send to the Hospital.

[FN#182] i.e. her rivals have discovered the secret of her heart.

[FN#183] i.e. blood as red as wine.

[FN#184] The wine-cup (sun-like) shines in thy hand; thy teeth
are bright as the Pleiads and thy face rises like a moon from the
darkness of thy dress-collar.

[FN#185] The masculine of Marjanah (Morgiana) "the she
coral-branch ;" and like this a name generally given to negroes.
We have seen white applied to a blackamoor by way of metonomy and
red is also connected with black skins by way of fun. A Persian
verse says :

"If a black wear red, e'en an ass would grin."

[FN#186] Suggesting that she had been sleeping.

[FN#187] Arab. "Raushan," a window projecting and latticed: the
word is orig. Persian: so Raushana (splendour)=Roxana. It appears
to me that this beautiful name gains beauty by being understood.

[FN#188] The word means any servant, but here becomes a proper
name. "Wasifah" usually= a concubine.

[FN#189] i.e. eagerness, desire, love-longing.

[FN#190] Arab. "Rind," which may mean willow (oriental), bay or
aloes wood: Al-Asma'i denies that it ever signifies myrtle.

[FN#191] These lines occur in Night cxiv.: by way of variety I
give (with permission) Mr. Payne's version (iii. 59).

[FN#192] Referring to the proverb "Al-Khauf maksum"=fear
(cowardice) is equally apportioned: i.e. If I fear you, you fear
me.

[FN#193] The fingers of the right hand are struck upon the palm
of the left.

[FN#194] There are intricate rules for "joining" the prayers; but
this is hardly the place for a subject discussed in all religious
treatises. (Pilgrimage iii. 239.)

[FN#195] The hands being stained with Henna and perhaps indigo in
stripes are like the ring rows of chain armour. See Lane's
illustration (Mod. Egypt, chaps. i.).

[FN#196] She made rose-water of her cheeks for my drink and she
bit with teeth like grains of hail those lips like the
lotus-fruit, or jujube: Arab. "Unnab" or "Nabk," the plum of the
Sidr or Zizyphus lotus.

[FN#197] Meaning to let Patience run away like an untethered
camel.

[FN#198] i.e. her fair face shining through the black hair.
"Camphor" is a favourite with Arab poets: the Persians hate it
because connected in their minds with death; being used for
purifying the corpse. We read in Burckhardt (Prov. 464) "Singing
without siller is like a corpse without Hanut"--this being a
mixture of camphor and rose-water sprinkled over the face of the
dead before shrouded. Similarly Persians avoid speaking of
coffee, because they drink it at funerals and use tea at other
times.

[FN#199] i.e. she is angry and bites her carnelion lips with
pearly teeth.

[FN#200] Arab. "Wa ba'ad;" the formula which follows
"Bismillah"--In the name of Allah. The French translate it or
sus, etc. I have noticed the legend about its having been first
used by the eloquent Koss, Bishop of Najran.

[FN#201] i.e. Her mind is so troubled she cannot answer for what
she writes.

[FN#202] The Bul. Edit. (i. 329) and the Mac. Edit. (i. 780) give
to Shams al-Nahar the greater part of Ali's answer, as is shown
by the Calc. Edit. (230 et seq.) and the Bresl. Edit. (ii. 366 et
seq.) Lane mentions this (ii. 74) but in his usual perfunctory
way gives no paginal references to the Calc. or Bresl.; so that
those who would verify the text may have the displeasure of
hunting for it.

[FN#203] Arab. "Bi'smi 'llahi' r-Rahmani'r-Rahim." This
auspicatory formula was borrowed by Al-Islam not from the Jews
but from the Guebre "Ba nam-i-Yezdan bakhshaishgar-i-dadar!" (in
the name of Yezdan-God--All-generous, All-just!). The Jews have,
"In the name of the Great God;" and the Christians, "In the name
of the Father, etc." The so-called Sir John Mandeville begins his
book, In the name of God, Glorious and Almighty. The sentence
forms the first of the Koran and heads every chapter except only
the ninth, an exception for which recondite reasons are adduced.
Hence even in the present day it begins all books, letters and
writings in general; and it would be a sign of Infidelity (i.e.
non-Islamism) to omit it. The difference between "Rahman" and
"Rahim" is that the former represents an accidental
(compassionating), the latter a constant quality (compassionate).
Sale therefore renders it very imperfectly by "In the name of the
most merciful God;" the Latinists better, "In nomine Dei
misericordis, clementissimi" (Gottwaldt in Hamza Ispahanensis);
Mr. Badger much better, "In the name of God, the Pitiful, the
Compassionate"--whose only fault is not preserving the assonance:
and Maracci best, "In nomine Dei miseratoris misericordis."

[FN#204] Arab. Majnun (i.e. one possessed by a Jinni) the
well-known model lover of Layla, a fictitious personage for whom
see D'Herbelot (s. v. Megnoun). She was celebrated by Abu
Mohammed Nizam al-Din of Ganjah (ob. A.H. 597=1200) pop. known as
Nizami, the caustic and austere poet who wrote:--

The weals of this world are the ass's meed!
Would Nizami were of the ass's breed.

The series in the East begins chronologically with Yusuf and
Zulaykha (Potiphar's wife) sung by Jami (nat. A.H. 817=1414); the
next in date is Khusraw and Shirin (also by Nizami); Farhad and
Shirin; and Layla and Majnun (the Night-black maid and the
Maniac-man) are the last. We are obliged to compare the lovers
with "Romeo and Juliet," having no corresponding instances in
modern days: the classics of Europe supply a host as Hero and
Leander, Theagenes and Charicleia, etc. etc.

[FN#205] The jeweller of Eastern tales from Marocco to Calcutta,
is almost invariably a rascal: here we have an exception.

[FN#206] This must not be understood of sealing-wax, which,
however, is of ancient date. The Egyptians (Herod. ii. 38) used
"sealing earth" ( æ ) probably clay, impressed with a
signet ( ); the Greeks mud-clay ( ); and the Romans
first cretula and then wax (Beckmann). Mediaeval Europe had
bees-wax tempered with Venice turpentine and coloured with
cinnabar or similar material. The modern sealing-wax, whose
distinctive is shell-lac, was brought by the Dutch from India to
Europe; and the earliest seals date from about A.D. 1560. They
called it Ziegel-lak, whence the German Siegel-lack, the French
preferring cire-a-cacheter, as distinguished from cire-a-sceller,
the softer material. The use of sealing-wax in India dates from
old times and the material, though coarse and unsightly, is still
preferred by Anglo-Indians because it resists heat whereas the
best English softens like pitch.

[FN#207] Evidently referring to the runaway Abu al-Hasan, not to
the she-Mercury.

[FN#208] An unmarried man is not allowed to live in a respectable
quarter of a Moslem city unless he takes such precaution. Lane
(Mod. Egypt. passim) has much to say on this point; and my
excellent friend the late Professor Spitta at Cairo found the
native prejudice very troublesome.

[FN#209] Arab. "Ya fulan"=O certain person (fulano in Span. and
Port.) a somewhat contemptuous address.

[FN#210] Mr. Payne remarks, "These verses apparently relate to
Aboulhusn, but it is possible that they may be meant to refer to
Shemsennehar." (iii. 80.)

[FN#211] Arab. and Pers "Bulur" (vulg. billaur) retaining the
venerable tradition of the Belus- river. In Al-Hariri (Ass. of
Halwan) it means crystal and there is no need of proposing to
translate it by onyx or to identify it with the Greek ,
the beryl.

[FN#212] The door is usually shut with a wooden bolt.

[FN#213] Arab. "Ritanah," from "Ratan," speaking any tongue not
Arabic, the allusion being to foreign mercenaries, probably
Turks. In later days Turkish was called Muwalla', a pied horse,
from its mixture of languages.

[FN#214] This is the rule; to guard against the guet-apens.

[FN#215] Arab. "Walidati," used when speaking to one not of the
family in lieu of the familiar "Ummi"=my mother. So the father is
Walid=the begetter.

[FN#216] This is one of the many euphemistic formulae for such
occasions: they usually begin "May thy head live." etc.

[FN#217] Arab. "Kanun," an instrument not unlike the Austrian
zither; it is illustrated in Lane (ii. 77).

[FN#218] This is often done, the merit of the act being
transferred to the soul of the deceased.

[FN#219] The two amourists were martyrs; and their amours, which
appear exaggerated to the Western mind, have many parallels in
the East. The story is a hopeless affair of love; with only one
moral (if any be wanted) viz., there may be too much of a good
thing. It is given very concisely in the Bul. Edit. vol. i.; and
more fully in the Mac. Edit. aided in places by the Bresl. (ii.
320) and the Calc. (ii. 230).
##
[FN#220] Lane is in error (vol. ii. 78) when he corrects this to
"Shah Zeman"; the name is fanciful and intended to be old
Persian, on the "weight" of Kahraman. The Bul. Edit. has by
misprint "Shahraman."

[FN#221] The "topothesia" is worthy of Shakespeare's day.
"Khalidan" is evidently a corruption of "Khalidatani" (for
Khalidat), the Eternal, as Ibn Wardi calls the Fortunate Islands,
or Canaries, which owe both their modern names to the classics of
Europe. Their present history dates from A.D. 1385, unless we
accept the Dieppe-Rouen legend of Labat which would place the
discovery in A.D. 1326. I for one thoroughly believe in the
priority on the West African Coast, of the gallant descendants of
the Northmen.

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