The Book of the Thousand Nights and a Night, Volume 4

R >> Richard F. Burton >> The Book of the Thousand Nights and a Night, Volume 4

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[FN#151] Jones, Brown and Robinson.

[FN#152] Arab. "Kumm ," the Moslem sleeve is mostly (like his
trousers) of ample dimensions and easily converted into a kind of
carpet-bag by depositing small articles in the middle and gathering
up the edge in the hand. In this way carried the weight would be
less irksome than hanging to the waist. The English of Queen Anne's
day had regular sleeve-pockets for memoranda, etc., hence the
saying, to have in one's sleeve.

[FN#153] Arab. "Khuff" worn under the "Babug" (a corruption of the
Persian pa-push=feet-covers, papooshes, slippers). [Lane M. E.
chaps. i.]

[FN#154] Done in hot weather throughout the city, a dry line for
camels being left in mid-street to prevent the awkward beasts
slipping. The watering of the Cairo streets of late years has been
excessive; they are now lines of mud in summer as well as in winter
and the effluvia from the droppings of animals have, combined with
other causes, seriously deteriorated the once charming climate. The
only place in Lower Egypt, which has preserved the atmosphere of
1850, is Suez.

[FN#155] Arab. "Hurak:" burnt rag, serving as tinder for flint and
steel, is a common styptic.

[FN#156] Of this worthy, something has been said and there will be
more in a future page.

[FN#157] i.e. the person entitled to exact the blood-wite.

[FN#158] Al-Maamum was a man of sense with all his fanaticism One
of his sayings is preserved "Odious is contentiousness in Kings,
more odious vexation in judges uncomprehending a case; yet more
odious is shallowness of doctors in religions and most odious are
avarice in the rich, idleness in youth, jesting in age and
cowardice in the soldier."

[FN#159] The second couplet is not in the Mac. Edit. but Lane's
Shaykh has supplied it (ii. 339)

[FN#160] Adam's loins, the "Day of Alast," and the Imam (who
stands before the people in prayer) have been explained. The
"Seventh Imam" here is Al-Maamun, the seventh Abbaside the Ommiades
being, as usual, ignored.

[FN#161] He sinned only for the pleasure of being pardoned, which
is poetical-and hardly practical-or probable.

[FN#162] The Kata (sand-grouse) always enters into Arab poetry
because it is essentially a desert bird, and here the comparison is
good because it lays its eggs in the waste far from water which it
must drink morning and evening. Its cry is interpreted "man sakat,
salam" (silent and safe), but it does not practice that precept,
for it is usually betrayed by its piping " Kata! Kata!" Hence the
proverb, "More veracious than the sand-grouse," and "speak not
falsely, for the Kata sayeth sooth," is Komayt's saying. It is an
emblem of swiftness: when the brigand poet Shanfara boasts, "The
ash-coloured Katas can drink only my leavings, after hastening all
night to slake their thirst in the morning," it is a hyperbole
boasting of his speed. In Sind it is called the "rock pigeon" and
it is not unlike a grey partridge when on the wing.

[FN#163] Joseph to his brethren, Koran, xii. 92, when he gives
them his "inner garment" to throw over his father's face.

[FN#164] Arab. "Hajjam"=a cupper who scarifies forehead and legs,
a bleeder, a (blood-) sucker. The slang use of the term is to
thrash, lick, wallop. (Burckhardt. Prov. 34.)

[FN#165] The Bresl. Edit. (vii. 171-174) entitles this tale,
"Story of Shaddad bin Ad and the City of Iram the Columned ;" but
it relates chiefly to the building by the King of the First Adites
who, being promised a future Paradise by Prophet Hud, impiously
said that he would lay out one in this world. It also quotes Ka'ab
al-Ahbar as an authority for declaring that the tale is in the
"Pentateuch of Moses." Iram was in al-Yaman near Adan (our Aden) a
square of ten parasangs (or leagues each= 18,000 feet) every way,
the walls were of red (baked) brick 500 cubits high and 20 broad,
with four gates of corresponding grandeur. It contained 300,000
Kasr (palaces) each with a thousand pillars of gold-bound jasper,
etc. (whence its title). The whole was finished in five hundred
years, and, when Shaddad prepared to enter it, the "Cry of Wrath"
from the Angel of Death slew him and all his many. It is mentioned
in the Koran (chaps. Ixxxix. 6-7) as "Irem adorned with lofty
buildings (or pillars)." But Ibn Khaldun declares that commentators
have embroidered the passage; Iram being the name of a powerful
clan of the ancient Adites and "imad" being a tent-pole: hence
"Iram with the numerous tents or tent-poles." Al-Bayzawi tells the
story of Abdullah ibn Kilabah (D'Herbelot's Colabah). At Aden I met
an Arab who had seen the mysterious city on the borders of
Al-Ahkaf, the waste of deep sands, west of Hadramaut; and probably
he had, the mirage or sun-reek taking its place. Compare with this
tale "The City of Brass" (Night dlxv.).

[FN#166] The biblical-"Sheba," named from the great-grandson of
Joctan, whence the Queen (Bilkis) visited Solomon It was destroyed
by the Flood of Marib.

[FN#167] The full title of the Holy City is "Madinat al-Nab)" =
the City of the Prophet, of old Yasrib (Yathrib) the Iatrippa of
the Greeks (Pilgrimage, ii. 119). The reader will remember that
there are two "Yasribs:" that of lesser note being near Hujr in the
Yamamah province.

[FN#168] "Ka'ab of the Scribes," a well-known traditionist and
religious poet who died (A.H. 32) in the Caliphate of Osman. He was
a Jew who islamised; hence his name (Ahbar, plur. of Hibr, a Jewish
scribe, doctor of science, etc. Jarrett's El-Siyuti, p. 123). He
must not be confounded with another Ka'ab al-Ahbar the Poet of the
(first) Cloak-poem or "Burdah," a noble Arab who was a distant
cousin of Mohammed, and whose tomb at Hums (Emesa) is a place of
pious visitation. According to the best authorities (no Christian
being allowed to see them) the cloak given to the bard by Mohammed
is still preserved together with the Khirkah or Sanjak Sherif
("Holy Coat" or Banner, the national oriflamme) at Stambul in the
Upper Seraglio. (Pilgrimage, i. 213.) Many authors repeat this
story of Mu'awiyah, the Caliph, and Ka'ab of the Burdah, but it is
an evident anachronism, the poet having been dead nine years before
the ruler's accession (A.H. 41).

[FN#169] Koran, lxxxix. 6-7.

[FN#170] Arab. "Kahraman" from Pers., braves, heroes.

[FN#171] The Deity in the East is as whimsical-a despot as any of
his "shadows" or "vice regents." In the text Shaddad is killed for
mere jealousy a base passion utterly unworthy of a godhead; but one
to which Allah was greatly addicted.

[FN#172] Some traditionist, but whether Sha'abi, Shi'abi or
Shu'abi we cannot decide.

[FN#173] The Hazarmaveth of Genesis (x. 26) in South Eastern
Arabia. Its people are the Adramitae (mod. Hazrami) of Ptolemy who
places in their land the Arabiae Emporium, as Pliny does his
Massola. They border upon the Homeritae or men of Himyar, often
mentioned in The Nights. Hazramaut is still practically unknown to
us, despite the excursions of many travellers; and the hard nature
of the people, the Swiss of Arabia, offers peculiar obstacles to
exploration.

[FN#174] i.e. the prophet Hud generally identified (?) with Heber.
He was commissioned (Koran, chaps. vii.) to preach Al-Islam to his
tribe the Adites who worshipped four goddesses, Sakiyah (the
rain-giver), Razikah (food-giver), Hafizah (the saviouress) and
Salimah (who healed sickness). As has been seen he failed, so it
was useless to send him.

[FN#175] Son of Ibraham al-Mosili, a musician poet and favourite
with the Caliphs Harun al-Rashid and Al-Maamun. He made his name
immortal-by being the first who reduced Arab harmony to systematic
rules, and he wrote a biography of musicians referred to by
Al-Hariri in the Seance of Singar.

[FN#176] This must not be confounded with the "pissing against the
wall" of I Kings, xiv. 10, where watering against a wall denotes a
man as opposed to a woman.

[FN#177] Arab. "Zambil" or "Zimbil," a limp basket made of plaited
palm-leaves and generally two handled. It is used for many
purposes, from carrying poultry to carrying earth.

[FN#178] Here we have again the Syriac ''Bakhkh
-un-Bakhkh-un-''=well done! It is the Pers Aferin and means "all
praise be to him."

[FN#179] Arab. "A Tufayli?" So the Arab. Prov. (ii. 838) "More
intrusive than Tufayl" (prob. the P.N. of a notorious sponger). The
Badawin call "Warish" a man who sits down to meat unbidden and to
drink Waghil; but townsfolk apply the latter to the "Warish."

[FN#180] Arab. "Artal"=rotoli, pounds; and

"A pint is a pound
All the world round;"

except in highly civilised lands where the pint has a curious power
of shrinking.

[FN#181] One of Al-Maamun's Wazirs. The Caliph married his
daughter whose true name was Buran; but this tale of girl's freak
and courtship was invented (?) by Ishak. For the splendour of the
wedding and the munificence of the Minister see Lane, ii. 350-352.

[FN#182] I have described this scene, the wretch clinging to the
curtain and sighing and crying as if his heart would break
(Pilgrimage iii. 216 and 220). The same is done at the place
Al-Multazam'"the attached to;" (ibid. 156) and various spots called
Al-Mustajab, "where prayer is granted" (ibid. 162). At Jerusalem
the Wailing place of the Jews" shows queer scenes; the worshippers
embrace the wall with a peculiar wriggle crying out in Hebrew, "O
build Thy House, soon, without delay," etc.

[FN#183] i.e. The wife. The scene in the text was common at Cairo
twenty years ago; and no one complained of the stick. See
Pilgrimage i., 120.

[FN#184] Arab. "Udm, Udum" (plur. of Idam) = "relish," olives,
cheese, pickled cucumbers, etc.

[FN#185] I have noticed how the left hand is used in the East. In
the second couplet we have "Istinja"=washing the fundament after
stool. The lines are highly appropriate for a nightman. Easterns
have many foul but most emphatic expressions like those in the text
I have heard a mother say to her brat, "I would eat thy merde!"
(i.e. how I love thee!).

[FN#186] Arab. "Harrak," whence probably our "Carack" and
"Carrack" (large ship), in dictionaries derived from Carrus
Marinus.

[FN#187] Arab. "Ghashiyah"=lit. an etui, a cover; and often a
saddle-cover carried by the groom.

[FN#188] Arab. "Sharab al-tuffah" = melapio or cider.

[FN#189] Arab. "Mudawwarah," which generally means a small round
cushion, of the Marocco-work well known in England. But one does
not strike a cushion for a signal, so we must revert to the
original-sense of the word "something round," as a circular plate
of wood or metal, a gong, a "bell" like that of the Eastern
Christians.

[FN#190] Arab. "Tufan" (from the root tauf, going round) a storm,
a circular gale, a cyclone the term universally applied in Al-lslam
to the "Deluge," the "Flood" of Noah. The word is purely Arabic;
with a quaint likeness to the Gr. {Greek letters}, in Pliny typhon,
whirlwind, a giant (Typhoeus) whence "Typhon" applied to the great
Egyptian god "Set." The Arab word extended to China and was given
to the hurricanes which the people call "Tee foong," great winds,
a second whimsical-resemblance. But Sir John Davis (ii. 383) is
hardly correct when he says, "the name typhoon, in itself a
corruption of the Chinese term, bears a singular (though we must
suppose an accidental) resemblance to the Greek {Greek letters}. "

[FN#191] Plurale majestatis acting superlative; not as Lane
supposes (ii. 224) "a number of full moons, not only one." Eastern
tongues abound in instances beginning with Genesis (i. 1), "Gods
(he) created the heaven," etc. It is still preserved in Badawi
language and a wildling greatly to the astonishment of the citizens
will address his friend "Ya Rijal"= O men!

[FN#192] Arab. "Hasid" = an envier: in the fourth couplet "Azul"
(Azzal, etc.) = a chider, blamer; elsewhere "Lawwam" = accuser,
censor, slanderer; "Washi,"=whisperer, informer; "Rakib"=spying,
envious rival; "Ghabit"=one emulous without envy; and "Shamit"= a
"blue" (fierce) enemy who rejoices over another's calamities.
Arabic literature abounds in allusions to this unpleasant category
of "damned ill-natured friends;" and Spanish and Portuguese
letters, including Brazilian, have thoroughly caught the trick. In
the Eastern mind the "blamer" would be aided by the "evil eye."

[FN#193] Another plural for a singular, "O my beloved!"

[FN#194] Arab. "Khayr"=good news, a euphemistic reply even if the
tidings be of the worst.

[FN#195] Abbas (from 'Abs, being austere; and meaning the "grim
faced") son of Abd al-Muttalib; uncle to Mohammed and eponym of the
Abbaside Khalifahs. A.D. 749=1258.

[FN#196] Katil = the Irish "kilt."

[FN#197] This hat been explained as a wazirial title of the time.

[FN#198] The phrase is intelligible in all tongues: in Arabic it
is opposed to "dark as night," "black as mud" and a host of
unsavoury antitheses.

[FN#199] Arab. "Awwadah," the popular word; not Udiyyah as in
Night cclvi. "Ud" liter.= rood and "Al-Ud"=the wood is, I have
noted, the origin of our 'lute." The Span. 'laud" is larger and
deeper than the guitar, and its seven strings are played upon with
a plectrum of buffalo-horn.

[FN#200] Arab. "Tabban lahu!"=loss (or ruin) to him. So "bu'dan
lahu"=away with him, abeat in malam rem; and "Suhkan lahu"=Allah
and mercy be far from him, no hope for him I

[FN#201] Arab. "Ayah"=Koranic verses, sign, miracle.

[FN#202] The mole on cheek calls to prayers for his preservation;
and it is black as Bilal the Abyssinian. Fajran may here mean
either "A.-morning" or "departing from grace."

[FN#203] i.e. the young beard (myrtle) can never hope to excel
tile beauties of his cheeks (roses).

[FN#204] i.e. Hell and Heaven.

[FN#205] The first couplet is not in the Mac. Edit. (ii. 171)
which gives only a single couplet but it is found in the Bres.
Edit. which entitles this tale "Story of the lying (or false kazib)
Khalifah." Lane (ii. 392) of course does not translate it.

[FN#206] In the East cloth of frieze that mates with cloth of gold
must expect this treatment. Fath Ali Shah's daughters always made
their husbands enter the nuptial-bed by the foot end.

[FN#207] This is always done and for two reasons; the first
humanity, that the blow may fall unawares; and, secondly, to
prevent the sufferer wincing, which would throw out the headsman.

[FN#208] Arab. "Ma'ani-ha," lit. her meanings, i.e. her inner
woman opposed to the formal-seen by every one.

[FN#209] Described in my Pilgrimage (iii. 168, 174 and 175): it is
the stone upon which the Patriarch stood when he built the Ka'abah
and is said to show the impress of the feet but unfortunately I
could not afford five dollars entrance-fee. Caliph Omar placed the
station where it now is; before his time it adjoined the Ka'abah.
The meaning of the text is, Be thy court a place of pious
visitation, etc. At the "Station of Abraham" prayer is especially
blessed and expects to be granted. "This is the place where Abraham
stood; and whoever entereth therein shall be safe" (Koran ii. 119).
For the other fifteen places where petitions are favourably heard
by Heaven see ibid. iii. 211-12.

[FN#210] As in the West, so in the East, women answer an
unpleasant question by a counter question.

[FN#211] This "Cry of Haro" often occurs throughout The Nights. In
real-life it is sure to colece a crowd. especially if an Infidel
(non Moslem) be its cause.

[FN#212] In the East a cunning fellow always makes himself the
claimant or complainant.

[FN#213] On the Euphrates some 40 miles west of Baghdad The word
is written "Anbar" and pronounced "Ambar" as usual with the "n"
before "b"; the case of the Greek double Gamma.

[FN#214] Syene on the Nile.

[FN#215] The tale is in the richest Rabelaisian humour; and the
requisitions of the "Saj'a" (rhymed prose) in places explain the
grotesque combinations. It is difficult to divine why Lane omits
it: probably he held a hearty laugh not respectable.

[FN#216] A lawyer of the eighth century, one of the chief pupils
of the Imam Abu Hanifah, and Kazi of Baghdad under the third,
fourth and fifth Abbasides. The tale is told in the quasi-
historical-Persian work "Nigaristan" (The Picture gallery), and is
repeated by Richardson, Diss. 7, xiii. None seem to have remarked
that the distinguished legist, Abu Yusuf, was on this occasion a
law-breaker; the Kazi's duty being to carry out the code not to
break it by the tricks of a cunning attorney. In Harun's day,
however, some regard was paid to justice, not under his successors,
one of whom, Al-Muktadir bi 'llah (A.H. 295=907), made the damsel
Yamika President of the Diwan al-Mazalim (Court of the Wronged), a
tribunal which took cognizance of tyranny and oppression in high
places.

[FN#217] Here the writer evidently forgets that Shahrazad is
telling the story to the king, as Boccaccio (ii. 7) forgets that
Pamfilo is speaking. Such inconsequences are common in Eastern
story-books and a goody-goody sentiment is always heartily received
as in an English theatre.

[FN#218] In the Mac. Edit. (ii. 182) "Al-Kushayri." Al-Kasri was
Governor of the two Iraks (I.e. Bassorah and Cufa) in the reign of
Al-Hisham, tenth Ommiade (A.D. 723-741)

[FN#219] Arab. "Thakalata k Ummak!" This is not so much a curse as
a playful phrase, like "Confound the fellow." So "Katala k Allah"
(Allah slay thee) and "La aba lak" (thou hast no father or mother).
These words are even complimentary on occasions, as a good shot or
a fine recitation, meaning that the praised far excels the rest of
his tribe.

[FN#220] Koran, iii. 178.

[FN#221] Arab. "Al-Nisab"=the minimum sum (about half-a crown) for
which mutilation of the hand is prescribed by religious law. The
punishment was truly barbarous, it chastised a rogue by means which
prevented hard honest labour for the rest of his life.

[FN#222] To show her grief.

[FN#223] Abu Sa'id Abd al-Malik bin Kurayb, surnamed Al-Asma'i
from his grandfather, flor. A.H. 122-306 (=739-830) and wrote
amongst a host of compositions the well-known Romance of Antar. See
in D'Herbelot the right royal-directions given to him by Harun
al-Rashid.

[FN#224] There are many accounts of his death, but it is generally
held that he was first beheaded. The story in the text is also
variously told and the Persian "Nigaristan" adds some unpleasant
comments upon the House of Abbas. The Persians, for reasons which
will be explained in the terminal-Essay, show the greatest sympathy
with the Barmecides; and abominate the Abbasides even more than the
latter detested the Ommiades.

[FN#225] Not written, as the European reader would suppose.

[FN#226] Arab. "Ful al-harr" = beans like horsebeans soaked and
boiled as opposed to the "Ful Mudammas" (esp. of Egypt)=unshelled
beans steamed and boiled all night and eaten with linseed oil as
"kitchen" or relish. Lane (M.E., chaps. v.) calls them after the
debased Cairene pronunciation, Mudemmes. A legend says that, before
the days of Pharaoh (always he of Moses), the Egyptians lived on
pistachios which made them a witty, lively race. But the tyrant
remarking that the domestic ass, which eats beans, is degenerate
from the wild ass, uprooted the pistachio-trees and compelled the
lieges to feed on beans which made them a heavy, gross, cowardly
people fit only for burdens. Badawis deride "beaneaters" although
they do not loathe the pulse like onions. The principal-result of
a bean diet is an extraordinary development of flatulence both in
stomach and intestines: hence possibly, Pythagoras who had studied
ceremonial-purity in Egypt, forbade the use, unless he referred to
venery or political-business. I was once sitting in the Greek
quarter of Cairo dressed as a Moslem when arose a prodigious hubbub
of lads and boys, surrounding, a couple of Fellahs. These men had
been working in the fields about a mile east of Cairo and, when
returning home, one had said to the other, "If thou wilt carry the
hoes I will break wind once for every step we take." He was as good
as his word and when they were to part he cried, "And now for thy
bakhshish!" which consisted of a volley of fifty, greatly to the
delight of the boys.

[FN#227] No porcelain was ever, as far as we can discover, made in
Egypt or Syria of the olden day; but, as has been said, there was
a regular caravan-intercourse with China At Damascus I dug into the
huge rubbish-heaps and found quantities of pottery, but no China.
The same has lately been done at Clysma, the artificial-mound near
Suez, and the glass and pottery prove it to have been a Roman work
which defended the mouth of the old classical-sweet-water canal.

[FN#228] Arab. "La baas ba-zalik," conversational-for "La jaram"=
there is no harm in it, no objection to it, and, sometimes, "it is
a matter of course."

[FN#229] A white emerald is yet unknown; but this adds only to the
Oriental-extravagance of the picture. I do not think with Lane (ii.
426) that "abyaz" here can mean "bright." Dr. Steingass suggests a
clerical-error for "khazar" (green).

[FN#230] Arab. "Shararif" plur. of Shurrafah=crenelles or
battlements; mostly trefoil-shaped; remparts coquets which a
six-pounder would crumble.

[FN#231] Pronounce Abul-Muzaffar=Father of the Conqueror.

[FN#232] I have explained the word in my "Zanzibar, City, Island
and Coast," vol. i. chaps. v There is still a tribe, the Wadoe,
reputed cannibal-on the opposite low East African shore These
blacks would hardly be held " sons of Adam." "Zanj " corrupted to
"Zinj " (plur Zunuj) is the Persian "Zany" or "Zangi," a black,
altered by the Arabs, who ignore the hard g; and, with the
suffixion of the Persian -bar (region, as in Malabar) we have Zang-
bar which the Arabs have converted to "Zanjibar," in poetry "Murk
al-Zunuj"=Land of the Zang. The term is old; it is the Zingis or
Zingisa of Ptolemy and the Zingium of Cosmas Indicopleustes; and it
shows the influence of Persian navigation in pre-Islamitic ages.
For further details readers will consult "The Lake Regions of
Central-Africa" vol. i. chaps. ii

[FN#233] Arab. "Kawarib" plur. of "Karib" prop. a dinghy, a small
boat belonging to a ship Here it refers to the canoe (a Carib word)
pop. "dug-out" and classically "monoxyle," a boat made of a single
tree-trunk hollowed by fire and trimmed with axe and adze. Some of
these rude craft which, when manned, remind one of saturnine Caliph
Omar's "worms floating on a log of wood," measure 60 feet long and
more.

[FN#234] i.e. A descendant of Mohammed in general-and especially
through Husayn Ali-son. Here the text notes that the chief of the
bazar was of this now innumerable stock, who inherit the title
through the mother as well as through the father.

[FN#235] Arab. "Hasab" (=quaneity), the honour a man acquires for
himself; opposed to "Nasab" (genealogy) honours inherited from
ancestry: the Arabic well expresses my old motto (adopted by
Chinese Gordon),
"Honour, not Honours."

[FN#236] Note the difference between "Takaddum" ( = standing in
presence of, also superiority in excellence) and "Takadum"
(priority in time).

[FN#237] Lane (ii. 427) gives a pleasant Eastern illustration of
this saying.

[FN#238] A Koranic fancy; the mountains being the pegs which keep
the earth in place. "And he hath thrown before the earth, mountains
firmly rooted, lest it should move with you." (Koran, chaps. xvi.)
The earth when first created was smooth and thereby liable to a
circular motion, like the celestial-orbs; and, when the Angels
asked who could stand on so tottering a frame, Allah fixed it the
next morning by throwing the mountains in it and pegging them down.
A fair prolepsis of the Neptunian theory.

[FN#239] Easy enough for an Englishman to avoid saying "by God,"
but this common incident in Moslem folk-lore appeals to the peoples
who are constantly using the word Allah Wallah, Billah, etc. The
Koran expressly says, "Make not Allah the scope (object, lit.
arrow-butt) of your oaths" (chaps. ii. 224), yet the command is
broken every minute.

[FN#240] This must be the ubiquitous Khizr, the Green Prophet;
when Ali appears, as a rule he is on horseback.

[FN#241] The name is apparently imaginary; and a little below we
find that it was close to Jinn land. China was very convenient for
this purpose: the medieval-Moslems, who settled in considerable
numbers at Canton and elsewhere, knew just enough of it to know
their own ignorance of the vast empire. Hence the Druzes of the
Libanus still hold that part of their nation is in the depths of
the Celestial-Empire.

[FN#242] I am unwilling to alter the old title to "City of Copper"
as it should be; the pure metal having been technologically used
long before the alloy of copper and zinc. But the Maroccan City
(Night dlxvi. et seq.) was of brass (not copper). The Hindus of
Upper India have an Iram which they call Hari Chand's city (Colonel
Tod); and I need hardly mention the Fata Morgana, Island of Saint
Borondon; Cape Fly-away; the Flying Dutchman, etc. etc., all the
effect of "looming."

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