The Book of the Thousand Nights and a Night, Volume 6

R >> Richard F. Burton >> The Book of the Thousand Nights and a Night, Volume 6

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[FN#212]When Easterns sit down to a drinking bout, which means to
get drunk as speedily and pleasantly as possible, they put off
dresses of dull colours and robe themselves in clothes supplied
by the host, of the brightest he may have, especially yellow,
green and red of different shades. So the lady's proceeding was
not likely to breed suspicion: al- though her tastes were
somewhat fantastic and like Miss Julia's--peculiar.

[FN#213] Arab. "Najasah," meaning anything unclean which requires
ablution before prayer. Unfortunately mucus is not of the number,
so the common Moslem is very offensive in the matter of nose.

[FN#214] Here the word "la'an" is used which most Moslems express
by some euphemism. The vulgar Egyptian says "Na'al" (Sapre and
Sapristi for Sacre and Sacristie), the Hindostani express it "I
send him the three letters"--lam, ayn and nun.

[FN#215] The Mac. Edit. is here very concise; better the Bresi.
Edit. (xii. 326). Here we have the Eastern form of the Three
Wishes which dates from the earliest ages and which amongst us
has been degraded to a matter of "black pudding." It is the
grossest and most brutal satire on the sex, suggesting that a
woman would prefer an additional inch of penis to anything this
world or the next can offer her. In the Book of Sindibad it is
the story of the Peri and Religious Man; his learning the Great
Name; and his consulting with his wife. See also La Fontaine's
"Trois Souhaits," Prior's "Ladle," and "Les quatre Souhaits de
Saint-Martin."

[FN#216] Arab. "Laylat al-Kadr"= Night of Power or of Divine
Decrees. It is "better than a thousand months" (Koran xcvii. 3),
but unhappily the exact time is not known although all agree that
it is one of the last ten in Ramazan. The latter when named by
Kilab ibn Murrah, ancestor of Mohammed, about two centuries
before Al-lslam, corresponded with July-August and took its name
from "Ramza" or intense heat. But the Prophet, in the tenth
Hijrah year, most unwisely forbade "Nasy"= triennial
intercalation (Koran ix. 36) and thus the lunar month went round
all the seasons. On the Night of Power the Koran was sent down
from the Preserved Tablet by Allah's throne, to the first or
lunar Heaven whence Gabriel brought it for opportunest revelation
to the Apostle (Koran xcvii.). Also during this night all Divine
Decrees for the ensuing year are taken from the Tablet and are
given to the angels for execution whilst, the gates of Heaven
being open, prayer (as in the text) is sure of success. This mass
of absurdity has engendered a host of superstitions everywhere
varying. Lane (Mod. Egypt, chapt. xxv.) describes how some of the
Faithful keep tasting a cup of salt water which should become
sweet in the Night of Nights. In (Moslem) India not only the sea
becomes sweet, but all the vegetable creation bows down before
Allah. The exact time is known only to Prophets; but the pious
sit through the Night of Ramazan 27th (our 26th) praying and
burning incense-pastilles. In Stambul this is officially held to
be the Night of Power. So in mediaeval Europe on Christmas Eve
the cattle worshipped God in their stalls and I have met peasants
in France and Italy who firmly believed that brute beasts on that
night not only speak but predict the events of the coming year.

[FN#217] Hence the misfortune befel her; the pious especially
avoid temporal palaces.

[FN#218] This is our tale of "The Maid and the Magpie;" the Mac.
Edit. does not specify the "Tayr" (any bird) but the Bresl. Edit.
has Ak'ak, a pie. The true Magpie (C. Pica) called Buzarai (?)
and Zaghzaghan Abu Massah (=the Sweeper, from its tail) is found
on the Libanus and Anti-Libanus (Unexplored Syria ii. 77-143),
but I never saw it in other parts of Syria or in Arabia. It is
completely ignored by the Reverend Mr. Tristram in his painfully
superficial book "The Natural History of the Bible," published by
the Society for Promoting Christian Knowledge (or rather
Ignorance), London, 1873.

[FN#219] This is "The Story of the Two Partridges," told at great
length in the Book of Sindibad. See De Sacy's text in the Kalilah
wa Damnah, quoted in the "Book of Kalilah and Damnah" (p. 306).

[FN#220] This extremely wilful young person had rendered rape
excusable. The same treat- ment is much called for by certain
heroines of modern fiction--let me mention Princess Napraxine.

[FN#221] The Story of the Hidden Robe, in the Book of Sindibad;
where it is told with all manner of Persian embellishments.

[FN#222] Now turned into Government offices for local
administration; a "Tribunal of Commerce," etc.

[FN#223] Arab. "Bawwab," a personage as important as the old
French concierge and a man of trust who has charge of the keys
and with letting vacant rooms. In Egypt the Berber from the Upper
Nile is the favourite suisse; being held more honest or rather
less rascally than the usual Egyptian. These Berbers, however,
are true barbarians, overfond of Buzah (the beer of Osiris) and
not unfrequently dangerous. They are supposed by Moslems to
descend from the old Syrians expelled by Joshua. For the
favourite chaff against them, eating the dog (not the puppy-pie),
see Pilgrimage i. 93. They are the "paddies', of Egypt to whom
all kinds of bulls and blunders are attributed.

[FN#224] Arab. "Juma'ah," which means either Friday or a week. In
pre-Moslem times it was called Al-Arubah (the other week-days
being Shiyar or Saturday, Bawal, Bahan Jabar, Dabar and Famunis
or Thursday). Juma'ah, literally = "Meeting" or Congregation
(-day), was made to represent the Jewish Sabbath and the
Christian Sunday because on that day Allah ended the work of
creation; it was also the date of Mohammed's entering Al-Medinah.
According to Al-Bayzawi, it was called Assembly day because Ka'ab
ibn Lowa, one of the Prophet's ancestors, used to gather the
people before him on Fridays. Moslems are not forbidden to do
secular work after the congregational prayers at the hour when
they must "hasten to the commemoration of Allah and leave
merchandising." (Koran, chaps. Ixii. 9.)

[FN#225] This is done only by the very pious: if they see a bit
of bread they kiss it, place it upon their heads and deposit it
upon a wall or some place where it will not be trodden on. She
also removed the stones lest haply they prove stumbling-blocks to
some Moslem foot.

[FN#226] Arab. "Ashjar," which may mean either the door-posts or
the wooden bolts. Lane (iii. 174) translates it "among the trees"
in a room!

[FN#227] Koran (ix. 51), when Mohammed reproaches the unbelievers
for not accompanying him to victory or martyrdom.

[FN#228] Arab. "Kina," a true veil, not the "Burka " or "nose
bag" with the peep-holes. It is opposed to the "Tarkah" or "head
veil." Europeans inveigh against the veil which represents the
loup of Louis Quatorze's day: it is on the contrary the most
coquettish of contrivances, hiding coarse skins, fleshy noses,
wide mouths and vanishing chins, and showing only lustrous and
liquid black eyes. Moreover a pretty woman, when she wishes, will
always let you see something under the veil. (Pilgrimage i. 337.)

[FN#229] A yellow-flowered artemisia or absinthe whose wood burns
like holm-oak. (Unexplored Syria ii. 43.) See vol. ii. 24 for
further details.

[FN#230] The Farz or obligatory prayers, I have noted, must be
recited (if necessary) in the most impure place; not so the other
orisons. Hence the use of the "Sajjadah" or prayer-rug an article
too well known to require description.

[FN#231] Anglice a stomach-ache, a colic.

[FN#232] Arab. "Al-Hafizah" which has two meanings. Properly it
signifies the third order of Traditionists out of a total of five
or those who know 300,000 traditions and their ascriptions.
Popularly "one who can recite the Koran by rote." There are six
great Traditionists whose words are held to be prime authorities;
(1) Al-Bokhari, (2) Muslim, and these are entitled Al-Sahihayn,
The (two true) authorities. After them (3) Al-Tirmidi; and (4)
Abu Daud: these four being the authors of the "Four Sunan," the
others are (5) Al- Nasai and (6) Ibn Majah (see Jarrett's
Al-Siyuti pp. 2, 6; and, for modern Arab studies, Pilgrimage i.
154 et seq.).

[FN#233] Lane (iii. 176) marries the amorous couple, thus making
the story highly proper and robbing it of all its point.

[FN#234] Arab. "Sabbahat," i.e. Sabbah-ak' Allah bi'l khayr =
Allah give thee good morning: still the popular phrase.

[FN#235] Arab. "Ta'risak," with the implied hint of her being a
"Mu'arrisah" or she pander. The Bresl. Edit. (xii. 356) bluntly
says "Kivadatak" thy pimping.

[FN#236] Arab. "Rafw": the "Rafu-gar" or fine-drawer in India,
who does this artistic style of darning, is famed for skill.

[FN#237] The question sounds strange to Europeans, but in the
Moslem East a man knows nothing, except by hearsay, of the women
who visit his wife.

[FN#238] Arab. "Ahl al-bayt," so as not rudely to say "wife."

[FN#239] This is a mere abstract of the tale told in the
Introduction (vol. i. 10-12). Here however, the rings are about
eighty; there the number varies from ninety to five hundred and
seventy.

[FN#240] The father suspected the son of intriguing with one of
his own women.

[FN#241] Arab. and Heb. "Laban" (opp. to "laban-halib," or simply
"halib" = fresh milk), milk artificially soured, the Dahin of
India, the Kisaina of the Slavs and our Corstophine cream. But in
The Nights, contrary to modern popular usage, "Laban" is also
applied to Fresh milk. The soured form is universally in the East
eaten with rice and enters into the Salatah or cucumber-salad. I
have noted elsewhere that all the Galactophagi, the nomades who
live on milk, use it in the soured never in the fresh form. The
Badawi have curious prejudices about it: it is a disgrace to sell
it (though not to exchange it), and "Labban," or "milk-vendor,"
is an insult. The Brahni and Beloch pomades have the same
pundonor possibly learnt from the Arabs (Pilgrimage i. 363). For
'Igt (Akit), Mahir, Saribah, Jamidah and other lacteal
preparations, see ibid. i. 362.

[FN#242] I need hardly say that the poison would have been
utterly harmless, unless there had been an abrasion of the skin.
The slave- girl is blamed for carrying the jar uncovered because
thus it would attract the evil eye. In the Book of Sindibad the
tale appears as the Story of the Poisoned Guest; and the bird is
a stork.

[FN#243] The Prince expresses the pure and still popular Moslem
feeling; and yet the learned and experienced Mr Redhouse would
confuse this absolute Predestination with Providence. A friend
tells me that the idea of absolute Fate in The Nights makes her
feel as if the world were a jail.

[FN#244] In the Book of Sindibad this is the Story of the
Sandal-wood Merchant and the Advice of the Blind Old Man. Mr.
Clouston (p. 163) quotes a Talmudic joke which is akin to the
Shaykh's advice and a reply of Tyl Eulenspiegel, the arch-rogue,
which has also a family resemblance.

[FN#245] Arab. "Sa'a," a measure of corn, etc., to be given in
alms. The Kamus makes it = four mudds (each being 1/3 lbs.); the
people understand by it four times the measure of a man's two
open hands.

[FN#246] i.e. till thou restore my eye to me. This style of
prothesis without apodosis is very common in Arabic and should be
preserved in translation, as it adds a naivete to the style. We
find it in Genesis iii. 2, "And now lest he put forth his hand,"
etc.

[FN#247] They were playing at Murahanah, like children amongst
us. It is also called "Hukm wa Riza" = order and consent. The
penalty is usually something ridiculous, but here it was
villainous.

[FN#248] Every Moslem capital has a "Shaykh of the thieves" who
holds a regular levees and who will return stolen articles for
consideration; and this has lasted since the days of Diodorus
Siculus (Pilgrimage i. 91).

[FN#249] This was not the condition; but I have left the text as
it is characteristic of the writer's inconsequence.

[FN#250] The idea would readily occur in Egypt where the pulex is
still a plague although the Sultan is said to hold his court at
Tiberias. "Male and female" says the rouge, otherwise it would be
easy to fill a bushel with fleas. The insect was unknown to older
India according to some and was introduced by strangers. This
immigration is quite possible. In 1863 the jigger (P. penetrans)
was not found in Western Africa; when I returned there in 1882 it
had passed over from the Brazil and had become naturalised on the
equatorial African seaboard. the Arabs call shrimps and prawns
"sea-fleas" (barguth al-bahr) showing an inland race. (See
Pilgrimage i. 322.)

[FN#251] Submission to the Sultan and the tidings of his
well-being should content every Eastern subject. But, as Oriental
history shows, the form of government is a Despotism tempered by
assassination. And under no rule is man socially freer and his
condition contrasts strangely with the grinding social tyranny
which characterises every mode of democracy or constitutionalism,
i.e. political equality.

[FN#252] Here the text has "Markub" = a shoe; elsewhere "Na'al" =
a sandal, especially with wooden sole. In classical Arabia,
however, "Na'al" may be a shoe, a horse-shoe (iron-plate, not rim
like ours). The Bresl. Edit. has "Wata," any foot-gear.

[FN#253] Water-melons (batayikh) says the Mac. Edit. a misprint
for Aruz or rice. Water-melons are served up raw cut into square
mouthfuls, to be eaten with rice and meat. They serve excellently
well to keep the palate clean and cool.

[FN#254] The text recounts the whole story over again - more than
European patience can bear.

[FN#255] The usual formula when telling an improbable tale. But
here it is hardly called for: the same story is told (on weak
authority) of the Alewife, the Three Graziers and
Attorney-General Nay (temp. James II. 1577-1634) when five years
old (Journ. Asiat. Soc. N.S. xxx. 280). The same feat had been
credited to Thomas Egerton, Lord Chancellor in A.D. 1540-1617
(Chalmers, Biographical Dictionary xxiii. 267-68). But the story
had already found its way into the popular jest-books such as
"Tales and Quick Answers, very Mery and Pleasant to Rede" (1530);
"Jacke of Dover's Quest of Inquirie for the Foole of all Fooles"
(1604) under the title "The Foole of Westchester", and in "Witty
and Entertaining Exploits of George Buchanan, commonly called the
King's Fool." The banker-bard Rogers (in Italy) was told a
similar story concerning a widow of the Lambertini house (xivth
centry). Thomas Wright (Introducition to the Seven Sages) says he
had met the tale in Latin( xiiith-xivth centuries) and a variant
in the "Nouveaux Contes a rire (Amsterdam 1737), under the title
"Jugement Subtil du Duc d'Ossone contre Deux Marchands." Its
origin is evidently the old Sindibad-namah translated from Syriac
into Greek ("Syntipas," xith century); into Hebrew (Mishle
Sandabar, xiith century) and from the Arabian version into old
Castilian, "Libro de los Engannos et los Asayamientos de las
Mugeres" (A.D. 1255), whereof a translation is appended to
Professor Comparetti's Socitey. The Persion metrical form (an
elaboration of one much older) dates from 1375; and gave rise to
a host of imitations such as the Turkish Tales of the Forty
Wazirs and the Canarese "Katha Manjari," where four persons
contend about a purse. See also Gladwin's "Persian Moonshee," No.
vi. of "Pleasing Stories;" and Mr. Clouston's paper, "The Lost
Purse," in the Glasgow Evening Times. All are the Eastern form of
Gavarni's "Enfants Terribles," showing the portentous precocity
for which some children (infant phenomena, calculating boys, etc.
etc.) have been famous.

[FN#256] From the Bresl. Edit. xii. 381. The Sa'lab or Abu Hosayn
(Father of the Fortlet) is the fox, in Marocco Akkab: Talib Yusuf
and Wa'wi are the jackal. Arabas have not preserved "Jakal" from
the Heb. Shu'al and Persian Shaghal and Persian Shaghal (not
Shagul) as the Rev. Mr. Tristram misinforms his readers. (Nat.
Hist. p. 85)

[FN#257] The name is old and classical Arabic: in Antar the young
Amazon Jayda was called Judar in public (Story of Jayda and
Khalid). It is also, as will be seen, the name of a quarter in
Cairo, and men are often called after such places, e.g. Al-Jubni
from the Suk al Jubn in Damascus. The story is exceedingly
Egyptian and the style abounds in Cairene vulgarisms, especially
in the Bresl. Edit. ix. 311.

[FN#258] Had the merchant left his property to be divided after
his death and not made a will he widow would have had only
one-eighth instead of a fourth.

[FN#259] Lit. "from tyrant to tyrant," i.e. from official to
official, Al-Zalamah, the "tyranny" of popular parlance.

[FN#260] The coin is omitted in the text but it is evidently the
"Nusf" or half-dirham. Lane (iii.235), noting that the dinar is
worth 170 "nusfs" in this tale, thinks that it was written (or
copied?) after the Osmanh Conquest of Egypt. Unfortunately he
cannot tell the precise period when the value of the small change
fell so low.

[FN#261] Arab "Yaum mubarak!" still a popular exclamation.

[FN#262] i.e. of the door of daily bread.

[FN#263] Arab. "Sirah," a small fish differently described (De
Sacy, "Relation de l'Egypte par Abd allatif," pp. 278-288: Lane,
Nights iii. 234. It is not found in Sonnini's list.

[FN#264] A tank or lakelet in the southern parts of Cairo, long
ago filled up; Von Hammer believes it inherited the name of the
old Charon's Lake of Memphis, over which corpses were ferried.

[FN#265] Thus making the agreement a kind of religious covenant,
as Catholics would recite a Pater or an Ave Maria.

[FN#266] Arab. "Ya miskim"=O poor devil; mesquin, meschino, words
evidently derived from the East.

[FN#267] Plur. of Maghribi a Western man, a Moor. I have already
derived the word through the Lat. "Maurus" from Maghribiyun.
Europeans being unable to pronounce the Ghayn (or gh like the
modern Cairenes) would turn it into "Ma'ariyun." They are mostly
of the Maliki school (for which see Sale) and are famous as
magicians and treasure-finders. Amongst the suite of the late
Amir Abd al-Kadir, who lived many years and died in Damascus, I
found several men profoundly versed in Eastern spiritualism and
occultism.

[FN#268] The names are respectively, Slave of the Salvation, of
the One (God), of the Eternal; of the Compassionate; and of the
Loving.

[FN#269] i.e. "the most profound"; the root is that of "Batini,"
a gnostic, a reprobate.

[FN#270] i.e. the Tall One.

[FN#271] The loud pealing or (ear-) breaking Thunder.

[FN#272] Arab. "Fas and Miknas" which the writer evidently
regards as one city. "Fas" means a hatchet, from the tradition of
one having been found, says Ibn Sa'id, when digging the base
under the founder Idris bin Idris (A.D. 808). His sword was
placed on the pinnacle of the minaret built by the Imam Abu Ahmad
bin Abi Bakr enclosed in a golden etui studded with pearls and
precious stones. From the local pronunciation "Fes" is derived
the red cap of the nearer Moslem East (see Ibn Batutah p. 230).

[FN#273] Arab. "Al-Khurj," whence the Span. Las Alforjas.

[FN#274] Arab. "Kebab," mutton or lamb cut into small squares and
grilled upon skewers: it is the roast meat of the nearer East
where, as in the West, men have not learned to cook meat so as to
preserve all its flavour. This is found in the "Asa'o" of the
Argentine Gaucho who broils the flesh while still quivering and
before the fibre has time to set. Hence it is perfectly tender,
if the animal be young, and has a "meaty" taste half lost by
keeping

[FN#275] Equivalent to our puritanical "Mercy."

[FN#276] Arab. "Bukjah," from the Persian Bukcheh: a favourite
way of keeping fine clothes in the East is to lay them folded in
a piece of rough long-cloth with pepper and spices to drive away
moths.

[FN#277] This is always specified, for respectable men go out of
town on horse-back, never on "foot-back," as our friends the
Boers say. I have seen a Syrian put to sore shame when compelled
by politeness to walk with me, and every acquaintance he met
addressed him "Anta Zalamah!" What! afoot?

[FN#278] This tale, including the Enchanted Sword which slays
whole armies, was adopted in Europe as we see in Straparola (iv.
3), and the "Water of Life" which the Grimms found in Hesse,
etc., "Gammer Grethel's German Popular Stories," Edgar Taylor,
Bells, 1878; and now published in fuller form as "Grimm's
Household Tales," by Mrs. Hunt, with Introduction by A. Lang, 2
vols. 8vo, 1884. It is curious that so biting and carping a
critic, who will condescend to notice a misprint in another's
book, should lay himself open to general animadversion by such a
rambling farrago of half-digested knowledge as that which
composes Mr. Andrew Lang's Introduction.

[FN#279] These retorts of Judar are exactly what a sharp Egyptian
Fellah would say on such occasions.

[FN#280] Arab. "Salamat," plur. of Salam, a favourite Egyptian
welcome.

[FN#281] This sentence expresses a Moslem idea which greatly
puzzles strangers. Arabic has no equivalent of our "Thank you"
(Kassara 'llah Khayr-ak being a mere blessing Allah increase thy
weal!), nor can Al-lslam express gratitude save by a periphrase.
The Moslem acknowledges a favour by blessing the donor and by
wishing him increase of prosperity. "May thy shadow never be
less! " means, Mayest thou always extend to me thy shelter and
protection. I have noticed this before but it merits repetition.
Strangers, and especially Englishmen, are very positive and very
much mistaken upon a point, which all who have to do with
Egyptians and Arabs ought thoroughly to understand. Old dwellers
in the East know that the theory of ingratitude in no way
interferes with the sense of gratitude innate in man (and beast)
and that the "lively sense of favours to come," is as quick in
Orient land as in Europe.

[FN#282] Outside this noble gate, the Bab al-Nay, there is a
great cemetery wherein, by the by, lies Burckhardt, my
predecessor as a Hajj to Meccah and Al-Medinah. Hence many
beggars are always found squatting in its neighbourhood.

[FN#283] Friends sometimes walk alongside the rider holding the
stirrup in sign of affection and respect, especially to the
returning pilgrim.

[FN#284] Equivalent to our Alas! It is woman's word never used by
men; and foreigners must be most careful of this distinction
under pain of incurring something worse than ridicule. I remember
an officer in the Bombay Army who, having learned Hindostani from
women, always spoke of himself in the feminine and hugely
scandalised the Sepoys.

[FN#285] i.e. a neighbour. The "quarters" of a town in the East
are often on the worst of terms. See Pilgrimage.

[FN#286] In the patriarchal stage of society the mother waits
upon her adult sons. Even in Dalmatia I found, in many
old-fashioned houses, the ladies of the family waiting upon the
guests. Very pleasant, but somewhat startling at first.

[FN#287] Here the apodosis would be "We can all sup together."

[FN#288] Arab. "Zawiyah" (=oratory), which is to a Masjid what a
chapel is to a church.

[FN#289] Arab. "Kasr," prop. a palace: so the Tuscan peasant
speaks of his "palazzo."

[FN#290] This sale of a free-born Moslem was mere felony. But
many centuries later Englishmen used to be sold and sent to the
plantations in America.

[FN#291] Arab. "Kawwas," lit. an archer, suggesting les archers
de la Sainte Hermandade. In former days it denoted a sergeant, an
apparitor, an officer who executed magisterial orders. In modern
Egypt he became a policeman (Pilgrimage i. 29). As "Cavass" he
appears in gorgeous uniform and sword, an orderly attached to
public offices and Consulates.

[FN#292] A purely imaginary King.

[FN#293] The Bresl. Edit. (ix. 370) here and elsewhere uses the
word "Nutiya"=Nauta, for the common Bahriyah or Mallah.

[FN#294] Arab. "Tawaf," the name given to the sets (Ashwat) of
seven circuits with the left shoulder presented to the Holy
House, that is walking "widdershins" or "against the sun" ("with
the sun" being like the movement of a watch). For the requisites
of this rite see Pilgrimage iii. 234.

[FN#295] Arab. "Akh"; brother has a wide signification amongst
Moslems and may be used to and of any of the Saving Faith.

[FN#296] Said by the master when dismissing a servant and
meaning, "I have not failed in my duty to thee!" The answer is,
"Allah acquit thee thereof!'

[FN#297] A Moslem prison is like those of Europe a century ago;
to think of it gives gooseflesh. Easterns laugh at our idea of
penitentiary and the Arabs of Bombay call it "Al-Bistan" (the
Garden) because the court contains a few trees and shrubs. And
with them a garden always suggests an idea of Paradise. There are
indeed only two efficacious forms of punishment all the world
over, corporal for the poor and fines for the rich, the latter
being the severer form.

[FN#298] i.e. he shall answer for this.

[FN#299] A pun upon "Khaliyah" (bee hive) and "Khaliyah" (empty).
Khaliyah is properly a hive of bees with a honey-comb in the
hollow of a tree-trunk, opposed to Kawwarah, hive made of clay or
earth (Al-Hariri; Ass. of Tiflis). There are many other terms,
for Arabs are curious about honey. Pilgrimage iii. 110.

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