deeming her bridegroom dead, wept at this sight right sore; and, calling
to mind his youth and beauty, his valour and his many virtues, she
washed his face with her tears and exclaimed, “Well-away and woe is me,
O my lover, O Khudadad, do these eyes look upon thee in sudden and
violent death? Are these thy brothers (the devils!) whom thy courage
hath saved, the destroyers of thee? Nay ’tis I am thy murtheress; I who
suffered thee to ally thy Fate with my hapless destiny, a lot that
doometh to destruction all who befriend me.” Then considering the body
attentively she perceived that breath was slowly coming and going
through his nostrils, and that his limbs were yet warm. So she made fast
the tent-door and ran city-wards to seek a surgeon, and anon having
found a skilful leech, she returned with him, but lo and behold!
Khudadad was missing. She wist not what had become of him, but thought
in her mind that some wild beast had carried him off; then she wept
bitterly and bemoaned her mishap, so that the surgeon was moved to ruth
and with words of comfort and consolation offered her house and service;
and lastly he bore her to the town and assigned to her a separate
dwelling. He also appointed two slave-girls to wait upon her, and albeit
he knew naught of her condition he was ever in attendance on her with
the honour and homage due to the kings. One day, she being somewhat less
sad of heart, the surgeon, who had now informed himself of her
condition, asked her, saying, “O my lady, be pleased to acquaint me with
thine estate and thy misfortunes, and as far as in me lieth I will
strive to aid and succour thee.” And she, observing the leech to be
shrewd and trustworthy withal, made known to him her story. Quoth the
surgeon, “An it be thy wish, I would gladly escort thee to thy
father-in-law the King of Harran, who is indeed a wise sovereign and a
just; and he will rejoice to see thee and will take vengeance on the
unnatural Princes, his sons, for the blood of thy husband unjustly
shed.” These words pleased well the Princess; so the surgeon hired two
dromedaries which they mounted and the twain set forth for the city of
Harran. Alighting that same evening at a caravanserai the leech asked
what news had come from town; and the Keeper answered, “The King of
Harran had a son passing valiant and accomplished who abode with him for
some years as a stranger; but lately he was lost, nor doth any know of
him whether he be dead or alive. The Princess Firuzah his mother hath
sent all-wheres in search of him, yet hath she found nor trace nor
tidings of him. His parents and indeed all the folk, rich and poor, weep
and wail for him and albeit the Sultan hath other forty and nine sons,
none of them can compare with him for doughty deeds and skilful craft,
nor from any one of them deriveth he aught of comfort or consolation.
Full quest and search have been made but hitherto all hath been in
vain.” The surgeon thereupon made known these words to the Princess of
Daryabar, who was minded to go straightway and acquaint the mother of
Khudadad with everything that had befallen her husband; but the surgeon,
after full reflection, said, “O Princess, shouldst thou fare with this
intent, haply ere thou arrive thither the forty-nine Princes may hear of
thy coming; and they, by some means or other, will assuredly do thee
die, and thy life will be spent to no purpose. Nay, rather let me go
first to Prince Khudadad’s mother: I will tell her all thy tale and she
doubtless will send for thee. Until such time do thou remain secret in
this Serai.” Accordingly the leech rode on leisurely for the city and on
the road he met a lady mounted upon a she mule[248] whose housings were
of the richest and finest, while behind her walked confidential
servants, followed by a band of horsemen and foot-soldiers and Habashi
slaves; and, as she rode along, the people formed espalier, standing on
either side to salute her while she passed. The leech also joined the
throng and made his obeisance, after which quoth he to a bystander,
which was a Darwaysh, “Methinks this lady must be a queen?” “’Tis even
so,” quoth the other, “she is the Consort of our Sultan and all the folk
honour and esteem her above her sister-wives for that in truth she is
the mother of Prince Khudadad and of him thou surely hast heard.”
Hereupon the surgeon accompanied the cavalcade; and, when the lady
dismounted at a cathedral-mosque and gave alms of Ashrafis[249] and gold
coins to all around (for the King had enjoined her that until Khudadad’s
return she should deal charity to the poor with her own hand, and pray
for the youth’s being restored to his home in peace and safety), the
mediciner also mingled with the throng which joined in supplications for
their favourite and whispered to a slave saying, “O my brother, it
behoveth me that I make known without stay or delay to Queen Firuzah a
secret which is with me.” Replied he, “An it be aught concerning Prince
Khudadad ’tis well: the King’s wife will surely give ear to thee; but an
it be other, thou wilt hardly win a hearing, for that she is distraught
by the absence of her son and careth not for aught beside.” The surgeon,
still speaking low, made reply, “My secret concerneth that which is on
her mind.” “If this be so,” returned the slave, “do thou follow her
train privily till it arrive at the palace gate.” Accordingly, when the
Lady Firuzah reached her royal apartments, the man made petition to her,
saying, “A stranger would fain tell somewhat to thee in private;” and
she deigned give permission and command, exclaiming, “’Tis well, let him
be brought hither.” Hereupon the slave presented to her the surgeon whom
the Queen with gracious mien bade approach; and he, kissing ground
between her hands, made his petition in these words: “I have a long tale
to tell thy Highness whereat thou shalt greatly marvel.” Then he
described to her Khudadad’s condition, the villainy of his brothers and
his death at their hands and of his corpse having been carried off by
wild beasts. Queen Firuzah hearing of her son’s murther fell straightway
a-swooning to the ground, and the attendants ran up and, raising her,
besprinkled her face with rosewater until she recovered sense and
consciousness. Then she gave orders to the surgeon, saying, “Hie thee
straightway to the Princess of Daryabar and convey to her greetings and
expressions of sympathy both from myself and from his sire;” and as the
leech departed she called to mind her son and wept with sore weeping. By
chance the Sultan, who was passing by that way, seeing Firuzah in tears
and sobs and breaking out into sore and bitter lamentation, asked of her
the reason thereof.——And as the morn began to dawn Shahrazad held her
peace till
The end of the Six Hundred and First Night.
Then said she:——I have heard, O auspicious King, that when her husband
enquired of Queen Firuzah why and wherefore she wept and wailed, and
moaned and groaned, she told him all she had heard from the leech, and
her husband was filled with hot wrath against his sons. So he rose up
and went straightway to the audience-chamber, where the townsfolk had
gathered together to petition him and to pray for justice and redress;
and they, seeing his features working with rage, were all sore afraid.
Presently the Sultan seated himself on the throne of his kingship and
gave an order to his Grand Wazir, saying, “O Wazir Hasan, take with thee
a thousand men of the guard which keepeth watch and ward over the palace
and do thou bring hither the forty-and-nine Princes, my unworthy sons,
and cast them into the prison appointed unto man-slayers and murtherers;
and have a heed that none of them escape.” The Wazir did as he was
bidden, and seizing the Princes one and all cast them into gaol with the
murtherers and other criminals, then reported his action to his liege
lord. Hereat the Sultan dismissed sundry claimants and suppliants,
saying, “For the space of one full-told month henceforth it besitteth me
not to sit in the justice-hall. Depart hence, and, when the thirty days
shall have passed away, do ye return hither again.” After this rising
from the throne he took with him the Wazir Hasan, and entering the
apartment of Queen Firuzah, gave command to the Minister that he bring
in all haste and with royal state and dignity from the caravanserai, the
Princess of Daryabar and the mediciner. The Wazir straightway took horse
accompanied by the Emirs and soldiers; and, leading a fine white
she-mule richly adorned with jewelled trappings from out of the royal
stables, he rode to the caravanserai wherein abode the Princess of
Daryabar. Having told her all that the King had done, he seated her upon
the animal and, mounting the surgeon upon a steed of Turcoman[250]
blood, all three proceeded with pomp and grandeur to the palace. The
shop-keepers and townsfolk ran out to greet the lady as the calvacade
wound its way through the streets; and, when they heard say that she was
the wife of Prince Khudadad, they rejoiced with exceeding joy for that
they should now receive tidings of his whereabouts. As soon as the
procession reached the palace gates the Princess of Daryabar saw the
Sultan, who had come forth to greet her, and she alighted from the mule
and kissed his feet. The King then raised her by the hand and conducted
her to the chamber wherein sat Queen Firuzah awaiting her visit, and all
three fell on one another’s necks and wept sore and could on no wise
control their grief. But whenas their sorrow was somewhat assuaged, the
Princess of Daryabar said to the King, “O my lord the Sultan, I would
proffer humble petition that full vengeance may fall upon those, one and
all, by whom my husband hath been so foully and cruelly murthered.”
Replied the King, “O my lady, rest assured that I will assuredly put to
death all those villains in requital for the blood of Khudadad;”
presently adding, “’Tis true that the dead body of my brave son hath not
been found, still it seemeth but right to me that a tomb be built, a
cenotaph whereby his greatness and goodness may be held in everlasting
remembrance.” Thereupon he summoned the Grand Wazir and bade that a
great Mausoleum of white marble be edified amiddlemost the city and the
Minister straightway appointed workmen and made choice of a suitable
spot in the very centre of the capital. So there they built a gorgeous
cenotaph crowned with a noble dome under which was sculptured a figure
of Khudadad; and, when the news of its completion reached the King, he
appointed a day for ceremonious mourning and perlections of the Koran.
At the appointed time and term the townsfolk gathered together to see
the funeral procession and the obsequies for the departed; and the
Sultan went in state to the Mausoleum together with all the Wazirs, the
Emirs and Lords of the land, and took seat upon carpets of black satin
purfled with flowers of gold which were dispread over the marble floor.
After a while a bevy of Knights rode up, with downcast heads and
half-closed eyes; and twice circuiting the dome[251] they halted the
third time in front of the door, and cried out aloud, “O Prince, O son
of our Sultan, could we by the sway of our good swords and the strength
of our gallant arms restore thee to life, nor heart nor force would fail
us in the endeavour; but before the fiat of Almighty Allah all must bow
the neck.” Then the horsemen rode away to the place whence they came,
followed by one hundred hermits hoar of head and dwellers of the caves
who had passed their lives in solitude and abstinence nor ever held
converse with man or womankind, neither did they appear in Harran at any
time save for the obsequies of the reigning race. In front came one of
these greybeards steadying with one hand a huge and ponderous tome which
he bore upon his head. Presently all the holy men thrice compassed the
Mausoleum, then standing on the highway the eldest cried with a loud
voice, “O Prince, could we by dint of orisons and devotions bring thee
back to life, these hearts and souls of ours would be devoted to
quickening thee, and on seeing thee arise once again we would wipe thy
feet with our own age-white beards.” And when they also retired came one
hundred maidens of wondrous beauty and loveliness, mounted on white
barbs whose saddles were richly embroidered and set with jewels: their
faces were bare and on their heads they bore golden canisters filled
with precious stones, rubies and diamonds. They also rode in circuit
round the cenotaph and, halting at the door, the youngest and fairest of
them, speaking in the name of her sisterhood, exclaimed, “O Prince,
could our youth and our charms avail thee aught, we would present
ourselves to thee and become thy handmaids; but alas! thou knowest full
well that our beauties are here all in vain nor can our love now warm
thy clay.” Then they also departed in the deepest grief. As soon as they
had disappeared the Sultan and all with him rose up and walked thrice
round the figure that had been set up under the dome; then standing at
its feet the father said, “O my beloved son, enlighten these eyes which
tears for the stress of separation have thus bedimmed.” He then wept
bitterly and all his Ministers and Courtiers and Grandees joined in his
mourning and lamentations; and, when they had made an end of the
obsequies, the Sultan and his suite returned palace-wards and the door
of the dome was locked.——And as the morn began to dawn Shahrazad held
her peace till
The end of the Six Hundred and Second Night.
Then said she:——I have heard, O auspicious King, that the Sultan
commanded congregational prayers in all the mosques for a full told week
and he ceased not to mourn and weep and wail before the cenotaph of his
son for eight days. And as soon as this term was passed he commanded the
Grand Wazir that vengeance be meted out for the murther of Prince
Khudadad, and that the Princes be brought out from their dungeons and be
done to death. The tidings were bruited about the city, and preparations
were made for executing the assassins and crowds of folk collected to
gaze upon the scaffold, when suddenly came a report that an enemy whom
the King had routed in bygone times was marching upon the city with a
conquering army. Hereat the Sultan was sore troubled and perplexed and
the ministers of state said one to other, “Alas! had Prince Khudadad
been on life he would forthwith have put to flight the forces of the foe
however fierce and fell.” Natheless the Sovran set out from the city
with his suite and host, and eke he made ready for flight to some other
land by way of the river should the enemy’s force prove victorious. Then
the two powers met in deadly combat; and the invader, surrounding the
King of Harran’s many on every side, would have cut him to pieces with
all his warriors, when behold, an armed force hitherto unseen rode
athwart the plain at a pace so swift and so sure that the two hostile
Kings gazed upon them in uttermost amazement, nor wist any one whence
that host came. But when it drew near, the horsemen charged home on the
enemies and in the twinkling of an eye put them to flight; then hotly
pursuing felled them with the biting sword and the piercing spear.
Seeing this onslaught the King of Harran marvelled greatly and rendering
thanks to heaven said to those around him, “Learn ye the name of the
Captain of yonder host, who he may be and whence came he.” But when all
the foemen had fallen upon the field save only a few who escaped hither
and thither and the hostile sultan who had been taken prisoner, the
Captain of the friendly forces returned from pursuit well pleased to
greet the King. And, lo and behold! as the twain drew near one to other
the Sultan was certified that the Captain was none other than his
beloved child, Khudadad, whilome lost and now found. Accordingly, he
rejoiced with joy unspeakable that his enemy had thus been vanquished
and that he had again looked upon his son, Khudadad, who stood before
him alive and safe and sound. “O my sire,” presently exclaimed the
Prince, “I am he whom thou deemest to have been slain; but Allah
Almighty hath kept me on life that I might this day stand thee in good
stead and destroy these thine enemies.” “O my beloved son,” replied the
King, “surely I had despaired and never hoped again to see thee with
these mine eyes.” So father and son dismounted and fell upon each
other’s necks and quoth the Sultan, clasping the youth’s hand, “Long
since have I known of thy valiant deeds, and how thou didst save thine
ill-omened brothers from the hands of the man-devouring Abyssinian, and
of the evil wherewith they requited thee. Go now to thy mother, of whom
naught remaineth, through bitter tears for thee, save skin and bone: be
thou the first to gladden her heart and give her the good tidings of
this thy victory.” As they rode along, the Prince enquired of the
Sultan, his sire, how he had heard tell of the Habashi and of the rescue
of the Princes from the cannibal’s clutches. “Hath one of my brothers,”
added he, “informed thee of this adventure?” “Not so, O my son,” replied
the King, “not they, but the Princess of Daryabar told me the miserable
tale thereof: she hath dwelt for many days with me and ’twas she who
first and foremost demanded vengeance for thy blood.” When Khudadad
heard that the Princess his spouse was his father’s guest, he rejoiced
with exceeding joy and cried, “Suffer me first to see my mother;[252]
then will I go to the Princess of Daryabar.” The King of Harran hereat
struck off the head of his chief enemy and exposed it publicly
throughout the streets of his capital, and all the people exulted
mightily not only at the victory but also for the return of Khudadad
safe and sound; and dancing and feasting were in every household.
Presently Queen Firuzah and the Princess of Daryabar presented
themselves before the Sultan and offered their congratulations to him,
then they went to see Khudadad both hand in hand and the three falling
on one another’s necks wept for very joy.——And as the morn began to dawn
Shahrazad held her peace till
The end of the Six Hundred and Third Night.
Then said she:——I have heard, O auspicious King, that after this the
King and his Queen and daughter-in-law sat long conversing, and they
marvelled much how Khudadad, albeit he was sorely gashed and pierced
with the sword, had escaped alive from that wildest of wolds, whereupon
the Prince at the bidding of his sire told his tale in these words: “A
peasant mounted on a camel chanced to pass by my pavilion and seeing me
sore wounded and weltering in my blood, set me upon his beast and
conveyed me to his house; then, choosing some roots of desert-herbs he
placed them on the hurts so that they kindly healed, and I speedily
recovered strength. After returning thanks to my benefactor and giving
him liberal largesse, I set out for the city of Harran and on the road I
saw the forces of the foe in countless numbers marching upon thy city.
Wherefore I made the matter known to the folk of the townships and
villages round about and besought their aid; then collecting a large
force I placed myself at the head thereof, and arriving in the nick of
time destroyed the invading hosts.” Hereupon the Sultan gave thanks to
Allah Almighty and said, “Let all the Princes who conspired against thy
life be put to death;” and sent forthright for the Sworder of his
vengeance; but Khudadad made request to his sire and said, “In good
sooth, O my lord the King, they all deserve the doom thou hast ordained,
yet be not these my brethren and eke thine own flesh and blood? I have
freely forgiven them their offence against me and I humbly pray thy
pardon also, that thou grant them their lives, for that blood ever
calleth unto blood.” The Sultan at length consented and forgave their
offence. Then, summoning all the Ministers, he declared Khudadad his
heir and successor, in presence of the Princes whom he bade bring from
the prison house. Khudadad caused their chains and fetters to be
stricken off and embraced them one by one, showing them the same
fondness and affection as he had shown to them in the castle of the
cannibal Habashi. All the folk on hearing of this noble conduct of
Prince Khudadad raised shouts of applause and loved him yet more than
before. The surgeon who had done such good service to the Princess of
Daryabar received a robe of honour and much wealth; and on this wise
that which began with mishap had issue in all happiness. When Queen
Shahrazad ended this story she said to Shahryar, “O my lord, thou art
doubtless astonished to find that the Caliph Harún al-Rashid changed his
wrath against Ghánim[253] and his mother and sister to feelings of
favour and affection, but I am assured that thou wilt be the more
surprised on hearing the story of the curious adventures of that same
Caliph with the blind man, Bábá Abdullah.” Quoth Dunyazad, as was her
way, to her sister Shahrazad, “O sister mine, what a rare and delectable
tale hast thou told and now prithee favour us with another.” She
replied, “It is well nigh dawn but, if my life be spared, I will tell
thee as the morrow morrows a strange and wonderful history of the Caliph
Harun al-Rashid.”[254]——And as the morn began to dawn Shahrazad held her
peace till
The end of the Six Hundred and Fourth Night.
When she began to relate the History of
FOOTNOTES:
-----
Footnote 1:
M. Zotenberg empowered me to offer his “Aladdin” to an “Oriental”
publishing-house well-known in London; and the result was the
“no-public” reply. The mortifying fact is that Oriental studies are
now at their nadir in Great Britain, which is beginning to show so
small in the Eastern World.
Footnote 2:
P.N. of a Jinni who rules the insect-kingdom and who is invoked by
scribes to protect their labours from the worm.
Footnote 3:
Both name and number suggest the “Calc. Edit.” of 1814. See
“Translator’s Foreword” vol. i., xix.-xx. There is another version of
the first two hundred Nights, from the “Calc. Edit.” into Urdu by one
Haydar Ali, 1 vol. roy. 8vo lithog. Calc. 1263 (1846).—R. F. B.
Footnote 4:
“Alf Leilah” in Hindostani, 4 vols. in 2, royal 8vo, lithographed,
Lakhnau, 1263 (1846).—R. F. B.
Footnote 5:
This is the “Alif” (!) Leila, Tarjuma-i Alif (!) Laila ba-Zuban-i-Urdu
(Do Jild, ba-harfát-i-Yurop), an Urdu translation of the Arabian
Nights, printed entirely in the Roman character, etc., etc.—R. F. B.
Footnote 6:
_i.e._ The Thousand Tales.
Footnote 7:
From the MS. in the Bibliothèque Nationale (Supplement Arab. No. 2523)
vol. ii., p. 82, verso to p. 94, verso. The Sisters are called
Dínárzád and Shahrázád, a style which I have not adopted.
Footnote 8:
The old versions read “Ornament (Adornment?) of the Statues,” Zierde
der Bildsäulen (Weil). I hold the name to be elliptical, Zayn (al-Din
= Adornment of The Faith and owner of) al-Asnám = the Images. The
omission of Al-Din in proper names is very common; _e.g._, Fakhr
(Al-Din) Al-Iftakhári (Iftikhár-al-Din) and many others given by De
Sacy (Chrest. i. 30, and in the Treatise on Coffee by Abd al-Kádir).
So Al-Kamál, Al-Imád, Al-Baha are = Kamal al-Dín, etc. in Ibn
Khallikan, iii. 493. Sanam properly = an idol is popularly applied to
all artificial figures of man and beast. I may note that we must not
call the hero, after Galland’s fashion, unhappily adopted by Weil,
_tout bonnement_ “Zayn.”
Footnote 9:
Galland persistently writes “Balsorah,” a European corruption common
in his day, the childhood of Orientalism in Europe. The Hindostani
versions have “Bansrá,” which is worse.
Footnote 10:
For notes on Geomancy (Zarb Raml) see vol. iii. 269.
Footnote 11:
The Hindostani Version enlarges upon this:—“Besides this, kings cannot
escape perils and mishaps which serve as warnings and examples to them
when dealing their decrees.”
Footnote 12:
In the XIXth century we should say “All the ——ologies.”
Footnote 13:
In the Hindostani Version he begins by “breaking the seal which had
been set upon the royal treasury.”
Footnote 14:
“Three things” (says Sa’di in the Gulistan) “lack permanency, Wealth
without trading, Learning without disputation, Government without
justice.” (chap. viii. max. 8). The Bakhtiyár-námeh adds that
“Government is a tree whose root is legal punishment (Siyásat); its
root-end is justice; its bough, mercy; its flower, wisdom; its leaf,
liberality; and its fruit, kindness and benevolence. The foliage of
every tree whose root waxeth dry (lacketh sap) taketh a yellow tint
and beareth no fruit.”
Footnote 15:
For this word, see vol. ix. 108. It is the origin of the Fr. “Douane”
and the Italian “Dogana” through the Spanish Aduana (Ad-Díwán) and the
Provençal “Doana.” Ménage derives it from the Gr. δοκάνη = a place
where goods are received, and others from “Doge” (Dux) for whom a tax
on merchandise was levied at Venice. Littré (s. v.) will not decide,
but rightly inclines to the Oriental origin.
Footnote 16:
A Hadís says, “The dream is the inspiration of the True Believer;” but
also here, as the sequel shows, the Prince believed the Shaykh to be
the Prophet, concerning whom a second Hadis declares, “Whoso seeth me
in his sleep seeth me truly, for Satan may not assume my semblance.”
See vol. iv. 287. The dream as an inspiration shows early in
literature, _e.g._
—καὶ γάρ ὄναρ ἐκ Διός ἐστιν (Il. i. 63).
and
—Θεἶός μοι ἐνύπνιον ἠλθεν Ὄνειρος (Il. ii. 55).
in which the Dream is Διὸς ἄγγελος.
Footnote 17:
In the Hindostani Version he becomes a Pír = saint, spiritual guide.
Footnote 18:
A favourite sentiment. In Sir Charles Murray’s excellent novel,
“Hassan: or, the Child of the Pyramid,” it takes the form, “what’s
past is past and what is written is written and shall come to pass.”
Footnote 19:
In the H. V. the Prince digs a vat or cistern-shaped hole a yard deep.
Under the ringed slab he also finds a door whose lock he breaks with
his pickaxe and seeing a staircase of white marble lights a candle and
reaches a room whose walls are of porcelain and its floor and ceiling
are of crystal.
Footnote 20:
Arab. Khawábi (plur. of Khábiyah) large jars usually of pottery. In
the H. V. four shelves of mother o’ pearl support ten jars of porphyry
ranged in rows and the Prince supposes (with Galland) that the
contents are good old wine.
Footnote 21:
Arab. “’Atík”: the superficial similarity of the words has produced a
new noun in Arabic, _e.g._ Abú Antíká = father of antiquities, a
vendor of such articles mostly modern, “brand-new and intensely old.”
Footnote 22:
In the text “Ashkhás” (plural of Shakhs) vulgarly used, throughout
India, Persia and other Moslem realms, in the sense of persons or
individuals. For its lit. sig. see vols. iii. 26; and viii. 159. The
H. V. follows Galland in changing to pedestals the Arab. thrones, and
makes the silken hanging a “piece of white satin” which covers the
unoccupied base.
Footnote 23:
The blessed or well-omened: in these days it is mostly a servile name,
_e.g._ Sidi Mubárak Bombay. See vol. ix. 58, 330.
Footnote 24:
In the text “Mín” for “Man,” a Syro-Egyptian form, common throughout
this MS.
Footnote 25:
“Ay Ni’am,” an emphatic and now vulgar expression.
Footnote 26:
The MS. here has “’Imárah” = a building, probably a clerical error for
Maghárah, a cave, a souterrain.
Footnote 27:
Arab. “Zahab-ramlí,” explained in “Alaeddin.” So Al-Mutanabbi sang:—
“I become not of them because homed in their ground: ✿ Sandy earth is
the gangue wherein gold is found.”
Footnote 28:
Walímah prop. = marriage-feast. For the different kinds of
entertainments see vols. vi. 74; viii. 231.
Footnote 29:
Arab. Mukattaf al-Yadayn, a servile posture: see vols. iii. 218; ix.
320.
Footnote 30:
Here the Arabic has the advantage of the English; “Shakhs” meaning
either a person or an image. See supra, p. 12.
Footnote 31:
Arab. “Kawárijí” = one who uses the paddle, a paddler, a rower.
Footnote 32:
In the Third Kalandar’s Tale (vol. i. 143) Prince ’Ajíb is forbidden
to call upon the name of Allah, under pain of upsetting the skiff
paddled by the man of brass. Here the detail is omitted.
Footnote 33:
Arab. “Wahsh,” which Galland translates “Tiger,” and is followed by
his Hind. translator.
Footnote 34:
Arab. “Laffa ’l-isnayn bi-zulúmati-h,” the latter word = Khurtúm, the
trunk of an elephant, from Zalm = the dewlap of sheep or goat.
Footnote 35:
In the text “Yámin,” a copyist’s error, which can mean nothing else
but “Yasimín.”
Footnote 36: