“Shúf-hu,” _Arab._ (colloquial form of “Shuf-hu”) = look upon him, 58.
Sídí = my lord, 321.
Sídí mistaken for Sayyid, 321.
Sídí Nu’umán (sometimes “Sidi Nouman,” or “Sidi Nonman”), 321.
Silvern platters, 93.
Simsim (or “Samsam”) The grain = _Sesamum Orientale_, 370.
Skin of wild ass produce the famous Shagreen, 282.
Sleeping postures, 183.
Sleeping with drawn sword between man and maid, 116.
“Smell the air” = a walk, a “constitutional,” 397.
“Son of a minute, The,” _i.e._ which would take effect in the shortest
time, 171.
Son (youngest of three) generally Fortune’s favourite in folk-lore,
453.
Soghd Samarkand = plain of Samarkand, 436.
Soul of Prince who had perished (seeking to release), 298.
Stirrup, The Arab, 478.
Subjects (Persian) both women and men are virtually King’s slaves, 533.
Suicide, Hindus adepts in, 166.
Sullam (_pl._ “Salálim”) popularly used for a flight of steps (_tr.
here_ souterrain-stairs), 75.
Sulúk (_Arab._) a sufistical expression, the road to salvation (_tr._
“paths”), 185.
Suráyyát (_lit._ the Pleiades) and Sham’ádín, a would-be plural
(Arabic) of the Persian “Sham’adán” = candlestick, chandelier, 109.
Taffaytu-hu = to extinguish (_tr._ “put it out”), 84.
Tafl (_Arab._) = a kind of clay, 348.
Ták (or Tákah) = a little wall-niche, 351.
Tamanná (_Arab._) = “She saluted the king by kissing her finger tips
and raising them to her brow,” 108.
Tawáf = Circuiting (an act of worship), 298.
Teshurah = a Gift offered with the object of being admitted to the
presence, 100.
Thag, _equiv. to_ our English “Thug,” 374.
Thag = simply a “cheat,” but may also mean a robber, assassin, etc.
(_tr._ “Bandits”), 374.
Theatre (shifting), 429.
“There is not a present (Teshurah) to bring to the man of God,” 100.
Thirst takes precedence of hunger, 320.
Thought-reading, 539.
“Three things lack permanency. Wealth without trading, Learning without
disputation, Government without justice” (Sa’di in the Gulistan), 6.
“Thy commands, O my mother, be upon my head, 89.
“Thy Highness,” a form of addressing royalty common in Austria, 108.
Trafír = trumpets, 137.
“Treasure trove,” the possession of exposing the owner to torture, 105.
Tú bará Thag hai = thou art a precious rascal, 374.
Turcoman blood (steed of), 297.
Turquoise stone, held as a talisman in the East, 270.
’Ubb (_Arab._) = bulge between breast and outer robe (_tr._ “breast
pocket”), 317.
“Uktuli’s-siráj,” the Persian “Chirághrá bi-kush” = kill the lamp, 84.
Unth = Camel, 294.
Ushtur = Camel, 294.
Vijáyanagara = City of Victory, 422.
Visions frequent in Al-Islam, 405.
Voices, disembodied, 515.
Wa’d al-Banât, or burial of Mauúdát (living daughters), 498.
“Wáhid min al-Tujjár,” the very vulgar style, 64.
Wahsh = Lion, 18.
Wálí = the Civil Governor, 375.
Walímah _prop._ = a marriage-feast, 15.
Washing hands and face—a preparatory washing as a matter of cleanliness
preceding the formal Wuzú-ablution, 168.
Water-closet, wedding night in, 115.
Wazífah _prop._ = task, a stipend, a salary, (_here tr._ “duties”),
328.
Wazir expected to know everything in Oriental countries, 163.
Wedding, description of, 114.
Wedding night in water-closet, 115.
“What’s past is past and what is written is written and shall come to
pass” (Sir C. Murray’s “Hassan”), 10.
“Whoso leaveth issue dieth not” (popular saying amongst Moslems), 55.
Wild ass (onager), 282.
Wild ass, meat of, 282.
Wild ass (skin of) produces the famous Shagreen, 282.
Will of man, The, a mighty motive power, 426.
Windows (first mention of in Arabic MS. of “Alaeddin”), 186.
Women (Alaeddin used to think all resembled his mother); an absurd
statement to the West but true in the East, 97.
“Woven air,” local name of the Patna gauzes, 423.
Yá Rájul (for Rajul) = O man (an Egypto-Syrian form), 58.
Yámin, copyist’s error for “Yásimín,” _tr._ gelsamine, 19.
Yaum al-Mahshar = _lit._ the Day of Assembly (_tr._ Judgment Day), 21.
Zahab-ramlí = placer-gold, 15.
Zalm = the dewlap of sheep or goat, 19.
Zangi-i-Adam-kh’wár (_tr._ Ethiopian) afterwards called Habashi = an
Abyssinian, 276.
Zanzibár = Blackland, 281.
Zarb Raml (Geomancy), 4.
Zayn al-Asnam, object of the tale, 38.
Zayn al-Asnam (Turkish) version by Mr. Gibb (note), 41.
Zayn al-Asnam; _old ver._ “Ornament (adornment?) of the Statues,” 3.
Zayn (al-Dín = Adornment of The Faith and owner of) al-Asnám = the
Images, 3.
Zij = table of the stars—almanack, 159.
-----
Footnote 1:
_i.e._ Daddy Abdullah; the former is used in Pers. Turk. and
Hindostani for dad! dear! child! and for the latter, see vol. v. 141.
Footnote 2:
Here the Arab. syn. of the Pers. “Darwaysh,” which Egyptians pronounce
“Darwísh.” In the Nile Valley the once revered title has been debased
to an insult = “poor devil” (see Pilgrimage i, pp. 20–22); “Fakír”
also has come to signify a Koran-chaunter.
Footnote 3:
To “Nakh” is to make the camel kneel. See vol. ii. 139, and its
references.
Footnote 4:
As a sign that he parted willingly with all his possessions.
Footnote 5:
Arab. “’Ubb” prop. = the bulge between the breast and the outer robe
which is girdled round the waist to make a pouch. See vol. viii. 205.
Footnote 6:
Thirst very justly takes precedence of hunger: a man may fast for
forty days, but without water in a tropical country he would die
within a week. For a description of the horrors of thirst see my
“First Footsteps in East Africa,” pp. 387–8.
Footnote 7:
In Galland it is Sidi Nouman; in many English translations, as in the
“Lucknow” (Newul Kishore Press, 1880), it has become “Sidi Nonman.”
The word has occurred in King Omar bin al-Nu’uman, vol. ii. 77 and
325, and vol. v. 74. For Sídí = my lord, see vol. v. 283; Byron, in
The Corsair, ii. 2, seems to mistake it for “Sayyid.”
High in his hall reclines the turban’d Seyd,
Around—the bearded chiefs he came to lead.
Footnote 8:
The Turco-English form of the Persian “Puláo.”
Footnote 9:
_i.e._ the secure (fem.). It was the name of the famous concubine of
Solomon to whom he entrusted his ring (vol. vi. 84); also of the
mother of Mohammed who having taken her son to Al-Medinah (Yathrib)
died on the return journey. I cannot understand why the Apostle of
Al-Islam, according to his biographers and commentators, refused to
pray for his parent’s soul, she having been born in Al-Fitrah (the
interval between the fall of Christianity and the birth of Al-Islam),
when he had not begun to preach his “dispensation.” See Tabari, ii.
450.
Footnote 10:
The cane-play: see vol. vi. 263.
Footnote 11:
Galland has _une Goule_, _i.e._ a Ghúlah, a she-Ghúl, an ogress. But
the lady was supping with a male of that species, for which see vols.
i. 55; vi. 36.
Footnote 12:
In the text “Wazífah” prop. = a task, a stipend, a salary; but here =
the “Farz” devotions which he considered to be his duty. In Spitta-Bey
(_loc. cit._ p. 218) it is = duty, office, position.
Footnote 13:
For this scene which is one of every day in the East; see Pilgrimage
ii. pp. 52–54.
Footnote 14:
This hate of the friend of man is inherited from Jewish ancestors;
and, wherever the Hebrew element prevails, the muzzle, which has
lately made its appearance in London, is strictly enforced, as at
Trieste. Amongst the many boons which civilisation has conferred upon
Cairo I may note hydrophobia; formerly unknown in Egypt the dreadful
disease has lately caused more than one death. In India sporadic cases
have at rare times occurred in my own knowledge since 1845.
Footnote 15:
In Galland “Rougeau” = (for Rougeaud?) a red-faced (man), etc., and in
the English version “Chance”: “Bakht” = luck, good fortune.
Footnote 16:
In the text “Sarráf” = a money-changer. See vols. i. 210; iv. 270.
Footnote 17:
Galland has forgotten this necessary detail: see vol. i. 30 and
elsewhere. In Lane’s Story of the man metamorphosed to an ass, the old
woman, “quickly covering her face, declared the fact.”
Footnote 18:
In the normal forms of this story, which Galland has told very badly,
the maiden would have married the man she saved.
Footnote 19:
In other similar tales the injured one inflicts such penalty by the
express command of his preserver who takes strong measures to ensure
obedience.
Footnote 20:
In the more finished tales of the true “Nights” the mare would have
been restored to human shape after giving the best security for good
conduct in time to come.
Footnote 21:
_i.e._ Master Hasan the Ropemaker. Galland writes, after European
fashion, “Hassan,” for which see vol. i. 251; and for “Khwájah” vol.
vi. 146. “Al-Habbál” was the cognomen of a learned “Háfiz” (=
traditionist and Koran reader), Abú Ishák Ibrahim, in Ibn Khall. ii.
262; for another see iv. 410.
Footnote 22:
“Sa’d” = prosperity and “Sa’dí” = prosperous; the surname of the
“Persian moralist,” for whom see my friend F. F. Arbuthnot’s pleasant
booklet, “Persian Portraits” (London, Quaritch, 1887).
Footnote 23:
This is true to nature as may be seen any day at Bombay. The crows are
equally audacious, and are dangerous to men lying wounded in solitary
places.
Footnote 24:
The Pers. “Gil-i-sar-shúl” (= head-washing clay), the Sindi “Met,” and
the Arab. “Tafl,” a kind of clay much used in Persia, Afghanistan,
Sind, etc. Galland turns it into _terre à decrasser_ and his English
translators into “scouring sand which women use in baths.” This
argillaceous earth mixed with mustard oil is locally used for clay and
when rose-leaves and perfumes are used, it makes a tolerable
wash-ball. See “Scinde or The Unhappy Valley,” i. 31.
Footnote 25:
For the “Cowrie” (_Cypræa moneta_) see vol. iv. 77. The Bádám or Bídám
(almond) used by way of small change in India, I have noted elsewhere.
Footnote 26:
Galland has “_un morceau de plomb_,” which in the Hindi text becomes
“Shíshah-ká-paysá” = a (pice) small coin of glass: the translator also
terms it a “Faddah,” for which see Nusf (alias “Nuss”), vols. ii. 37;
vi. 214 and ix. 139, 167. Glass tokens, by way of coins, were until
late years made at Hebron, in Southern Syria.
Footnote 27:
For the “Ták” or “Tákah” = the little wall-niche, see vol. vii. 361.
Footnote 28:
In the French and English versions the coin is a bit of lead for
weighting the net. For the “Paysá” (pice) = two farthings, and in
weight = half an ounce, see Herklot’s Glossary, p. xcviii.
Footnote 29:
In the text “bilisht” = the long span between thumb-tip and
minimus-tip. Galland says _long plus d’une coudée et gros à
proportion_.
Footnote 30:
For the diamond (Arab. “Almás” from ἀδάμας, and in Hind. “Hírá” and
“Panná”) see vols. vi. 15, ix. 325; and in latter correct, “Euritic,”
a misprint for “dioritic.” I still cannot believe diamond-cutting to
be an Indian art, and I must hold that it was known to the ancients.
It could not have been an unpolished stone, that “Adamas notissimus”
which according to Juvenal (vi. 156) Agrippa gave to his sister.
Maundeville (A.D. 1322) has a long account of the mineral, “so hard
that no man can polish it,” and called Hamese (“Almás?”). For Mr.
Petrie and his theory, see vol. ix. 325. In most places where the
diamond has been discovered of late years it had been used as a magic
stone, _e.g._, by the Pagés or medicine-men of the Brazil, or for
children’s playthings, which was the case with the South-African
“Caffres.”
Footnote 31:
These stones, especially the carbuncle, which give out light in
darkness are a commonplace of Eastern folk-lore. For luminous jewels
in folk-lore, see Mr. Clouston (i. 412.): the belief is not wholly
extinct in England, and I have often heard of it in the Brazil and
upon the African Gaboon. It appears to me that there may be a basis of
fact to this fancy, the abnormal effect of precious stones upon
mesmeric “sensitives.”
Footnote 32:
The chimney and chimney-piece of Galland are not Eastern: the H. V.
uses “Bukhárí” = a place for steaming.
Footnote 33:
_i.e._ “Rachel.”
Footnote 34:
In the text “lakh,” the Anglicised “lac” = 100,000.
Footnote 35: