the scientific practitioner and the latter represents the man of the
people who deals in simples, etc.
Footnote 448:
In text “Rákiba-há,” the technical term for demoniac insiliation or
possession: the idea survives in our “succubi” and “incubi.” I look
upon these visions often as the effects of _pollutio nocturna_. A
modest woman for instance dreams of being possessed by some man other
than her husband; she loves the latter and is faithful to him, and
consequently she must explain the phenomena superstitiously and recur
to diabolical agency. Of course it is the same with men, only they are
at less trouble to excuse themselves.
Footnote 449:
The construction here, MS. p. 67, is very confused. [The speech of
Muhsin seems to be elliptical. In Ar. it runs: “Li-anní izá, lam
nukhullis-ha (or nukhlis-há, 2nd or 4th form) taktulní, wa aná iz lam
tattafik ma’í anní izá khallastu-há tu’tí-há alayya”—which I believe
to mean: “for if I do not deliver her, thou wilt kill me; so I (say)
unless thou stipulate with me that when I have delivered her thou wilt
give her to me in marriage——” supply: “well then I wash my hand of the
whole business.” The Shaykh acts on the tit for tat principle in a
style worthy of the “honest broker” himself.—ST.]
Footnote 450:
In text “Yaum Sabt” again.
Footnote 451:
As has been said (vol. ii. 112) this is a sign of agitation. The tale
has extended to remote Guernsey. A _sorcier_ named Hilier Mouton
discovers by his art that the King’s daughter who had long and
beautiful tresses was dying because she had swallowed a hair which had
twined round her præcordia. The cure was to cut a small square of
bacon from just over the heart, and tie it to a silken thread which
the Princess must swallow, when the hair would stick to it and come
away with a jerk. See (p. 29.) “Folk-lore of Guernsey and Sark,” by
Louise Lane-Clarke, printed by E. Le Lievre, Guernsey, 1880; and I
have to thank for it a kind correspondent, Mr. A. Buchanan Brown, of
La Coûture, p. 53, who informs us why the Guernsey lily is scentless,
emblem of the maiden who sent it from fairy-land.
Footnote 452:
The text says only, “O my father, gift Shaykh Mohsin.”
Footnote 453:
Her especial “shame” would be her head and face: vol. vi. 30, 118.
Footnote 454:
In northern Africa the “Dár al-Ziyáfah” was a kind of caravanserai in
which travellers were lodged at government expense. Ibn Khaldún (Fr.
Transl. i. 407).
Footnote 455:
In most of these tales the well is filled in over the intruding
“villain” of the piece. Ibn Khaldun (ii. 575) relates a “veritable
history” of angels choking up a well; and in Mr. Doughty (ii. 190) a
Pasha-governor of Jiddah does the same to a Jinni-possessed pit.
Footnote 456:
This tale is of a kind not unfrequent amongst Moslems, exalting the
character of the wife, whilst the mistress is a mere shadow.
Footnote 457:
Here written “Jalabí” (whence Scott’s “Julbee,” p. 461) and afterwards
(p. 77, etc.) “Shalabí”:—it has already been noticed in vol. i. 22 and
elsewhere.
Footnote 458:
In text “Baltah” for Turk “Báltah” = an axe, a hatchet. Hence
“Baltah-ji” a pioneer one of the old divisions of the Osmanli troops
which survives as a family name amongst the Levantines and
semi-European Perotes of Constantinople.
Footnote 459:
Here the public gaol is in the Head Policeman’s house. So in modern
times it is part of the Wali or Governor’s palace and is included in
the Maroccan “Kasbah” or fortalice.
Footnote 460:
In text “Naakhaz bi-lissati-him;” “Luss” is after a fashion λῃστής;
but the Greek word included piracy which was honourable, whenas the
Arab. term is mostly applied to larcenists and similar blackguards. [I
would read the word in the text “Balsata-hum,” until I have received
their “ransom.”—ST.]
Footnote 461:
In the text “Tajrís” which I have rendered by a circumlocution. [For
the exact meaning of “Tajrís” see Dozy, Suppl. s.v. “jarras,” where an
interesting passage from Mas’údí is quoted.—ST.]
Footnote 462:
In Moslem lands prisoners are still expected to feed themselves, as
was the case in England a century ago and is still to be seen not only
in Al-Islam, Egypt and Syria, but even in Madeira and at Goa.
Footnote 463:
In text “Hudá Sirru-hu,” _i.e._ his secret sin was guided (by Allah)
to the safety of concealment. [A simpler explanation of this passage
would perhaps be: “wa hadá Sirru-hu,” = and his mind was at rest.—ST.]
Footnote 464:
Arab. “Audáj” (plur. of “Wadaj”) a word which applies indiscriminately
to the carotid arteries and jugular veins. The latter, especially the
external pair, carry blood from the face and are subject abnormally to
the will: the late lamented Mr. Charley Peace, who murdered and
“burgled” once too often, could darken his complexion and even change
it by arresting jugular circulation. The much-read Mr. F. Marion
Crawford (Saracinesca, chapt. xii.) makes his hero pass a foil through
his adversary’s throat, “without touching the jugular artery (which
does not exist) or the spine.” But what about larynx and pharynx? It
is to be regretted that realistic writers do not cultivate a little
more personal experience. No Englishman says “in guard” for “on
guard.” “Colpo del Tancredi” is not = “Tancred’s lunge” but “the
thrust of the (master) Tancredi:” it is quite permissible and to say
that it loses half its dangers against a left-handed man is to state
what cannot be the fact as long as the heart is more easily reached
from the left than from the right flank.
Footnote 465:
Lit. “Then faring forth and sitting in his own place.” I have modified
the too succinct text which simply means that he was anxious and
agitated.
Footnote 466:
After this in the text we have only, “End of the Adventure of the
Kazi’s Daughter. It is related among the many wiles of women that
there was a Fellah-man,” etc. I have supplied the missing link.
Footnote 467:
On the margin of the W. M. MS. (vi. 92) J. Scott has written: “This
story bears a faint resemblance to one in the Bahardanush.” He alludes
to the tale I have already quoted. I would draw attention to “The
Fellah and his wicked Wife,” as it is a characteristic Fellah-story
showing what takes place too often in the villages of Modern Egypt
which the superficial traveller looks upon as the homes of peace and
quiet. The text is somewhat difficult for technicalities and two of
the pages are written with a badly nibbed reed-pen which draws the
lines double.
Footnote 468:
The “Faddán” (here miswritten “Faddád”) = a plough, a yoke of oxen, a
“carucate” which two oxen can work in a single season. It is also the
common land-measure of Egypt and Syria reduced from acre 1·1 to less
than one acre. It is divided into twenty-four Kíráts (carats) and
consists or consisted of 333 Kasabah (rods), each of these being 22–24
Kabzahs (fists with the thumb erect about = 6½ inches). In old Algiers
the Faddán was called “Zuijah” (= a pair, _i.e._ of oxen) according to
Ibn Khaldun i. 404.
Footnote 469:
In text “Masbúbah.”
Footnote 470:
Arab. “Dashísh,” which the Dicts. make = wheat-broth to be sipped.
[“Dashísh” is a popular corruption of the classical “Jashísh” =
coarsely ground wheat (sometimes beans), also called “Sawík,” and
“Dashíshah” is the broth made of it.—ST.]
Footnote 471:
In text “Ahmar” = red, ruddy-brown, dark brown.
Footnote 472:
In text “Kas’at (= a wooden platter bowl) afrúkah.” [The “Mafrúkah,”
an improvement upon the Fatírah, is a favourite dish with the Badawí,
of which Dozy quotes lengthy descriptions from Vansleb and Thévenot.
The latter is particularly graphical, and after enumerating all the
ingredients says finally: “ils en font une grosse pâte dont ils
prennent de gros morceaux.”—ST.]
Footnote 473:
The Fellah will use in fighting anything in preference to his fists
and a stone tied up in a kerchief or a rag makes no mean weapon for
head-breaking.
Footnote 474:
The cries of an itinerant pedlar hawking about woman’s wares. See Lane
(M. E.) chapt. xiv. “Flfl’a” (a scribal error?) may be “Filfil” =
pepper or palm-fibre. See Index, vol. v. p. 493, “Tutty,” in low-Lat.
“Tutia,” probably from the Pers. “Tutiyah,” is protoxide of zinc,
found native in Iranian lands, and much used as an eye-wash.
Footnote 475:
In text “Samm Sá’ah.”
Footnote 476:
“Laban halíb,” a trivial form = “sweet milk;” “Laban” being the
popular word for milk artificially soured. See vols. vi. 201; vii.
360.
Footnote 477:
In text “Nisf ra’as Sukkar Misri.” “Sukkar” (from Pers. “Shakkar,”
whence the Lat. Saccharum) is the generic term, and Egypt preserved
the fashion of making loaf-sugar (Raas Sukkar) from ancient times.
“Misri” here = local name, but in India it is applied exclusively to
sugar-candy, which with Gúr (molasses) was the only form used
throughout the country some 40 years ago. Strict Moslems avoid
Europe-made white sugar because they are told that it is refined with
bullock’s blood, and is therefore unlawful to Jews and the True
Believers.
Footnote 478:
Lit. “that the sugar was poison.”
Footnote 479:
In text “Kata’a Judúr-há” (for “hu”). [I refer the pronoun in
“Judúr-há” to “Rakabah,” taking the “roots of the neck,” to mean the
spine.—ST.]
Footnote 480:
In text “Fahata” for “Fahasa” (?) or perhaps a clerical error for
“Fataha” = he opened (the ground). [“Fahata,” probably a vulgarisation
of “fahatha” (fahasa) = to investigate, is given by Bocthor with the
meaning of digging, excavating. Nevertheless I almost incline to the
reading “fataha,” which, however, I would pronounce with Tashdíd over
the second radical, and translate: “he recited a ’Fátihah’ for them,”
the usual prayer over the dead before interment. The dative “la-hum,”
generally employed with verbs of prayer, seems to favour this
interpretation. It is true I never met with the word in this meaning,
but it would be quite in keeping with the spirit of the language, and
in close analogy with such expressions as “kabbara,” he said “Allahu
akbar,” “Hallala,” he pronounced the formula of unity, and a host of
others. Here it would, in my opinion, wind up the tale with a neat
touch of peasant’s single-mindedness and loyal adherence to the
injunctions of religion even under provoking circumstances.—ST.]
Footnote 481:
In the MS. we have only “Ending. And it is also told,” etc. I again
supply the connection.
Footnote 482:
Scott does not translate this tale, but he has written on the margin
(MS. vi. 101), “A story which bears a strong resemblance to that I
have read (when a boy) of the Parson’s maid giving the roasted goose
to her Lover and frightening away the guests, lest he should geld
them.”
Footnote 483:
In text “Zakarayn Wizz (ganders) simán”; but afterwards “Wizzatayn” =
geese.
Footnote 484:
These dried fruits to which pistachios are often added, form the
favourite “filling” of lamb and other meats prepared in “puláo”
(pilaff).
Footnote 485:
“Anta jáib(un) bas rájul (an) wáhid (an)”—veritable and characteristic
peasant’s jargon.
Footnote 486:
_i.e._ it is a time when men should cry for thy case. “Lá Haula” =
there is no Majesty, etc. An ejaculation of displeasure,
disappointment, despair.
Footnote 487:
In text “Maháshima-k” = good works, merits; in a secondary sense beard
and mustachios. The word yard (etymologically a rod) is medical
English, and the young student is often surprised to see, when a
patient is told to show his yard, a mere inchlet of shrunken skin.
[“Maháshim,” according to Bocthor, is a plural without singular,
meaning: les parties de la génération. Pedro de Alcala gives
“Hashshúm,” pl. “Hasháshim,” for the female parts, and both words are
derived from the verb “hasham, yahshím,” he put to shame.—ST.]
Footnote 488:
Characteristic words of abuse, “O thou whose fate is always to fail, O
thou whose lot is ever subject to the accidents of Fortune!”
Footnote 489:
Arab. “Bayzah” = an egg, a testicle. See “Bayza’áni,” vol. ii. 55.
Footnote 490:
Here the text ends with the tag, “Concluded is the story of the Woman
with her Husband and her Lover. It is related of a man which was a
Kazi,” etc. I have supplied what the writer should have given.
Footnote 491:
The “Mahkamah” (Place of Judgment), or Kazi’s Court, at Cairo is
mostly occupied with matrimonial disputes, and is fatally famous for
extreme laxness in the matter of bribery and corruption. During these
days it is even worse than when Lane described it, M.E., chapt. iv.
Footnote 492:
The first idea of an Eastern would be to appeal from the Kazi to the
Kazi’s wife, bribing her if he failed to corrupt the husband; and he
would be wise in his generation as the process is seldom known to
fail.
Footnote 493:
In Arab. “Sitta-há”: the Mauritanians prefer “Sídah,” and the Arabian
Arabs “Kabírah” = the first lady, _Madame Mère_.
Footnote 494:
In text “Ahú ’inda-k,”—pure Fellah speech.
Footnote 495:
In text here and below “Maghbún” usually = deceived, cajoled.
Footnote 496:
He began to fear sorcery, Satan, etc. “Muslimína” is here the reg.
Arab. plur. of “Muslim” = a True Believer. “Musulmán” (our “Mussalman”
too often made plur. by “Mussalmen”) is corrupted Arab. used in
Persia, Turkey and India by the best writers as Sa’adi; the plur. is
“Musulmánán” and the Hind. fem. is Musalmání. Francois Pyrard, before
alluded to, writes (i. 261) “Mouselliman, that is, the faithful.”
Footnote 497:
In the text “help ye the Moslems.”
Footnote 498:
Again the old, old story of the “Acrisian maid,” and a prose variant
of “Yusuf and Al-Hayfa” for which see vol. v. p. 123. I must note the
difference of treatment and may observe that the style is rough and
the incidents are unfinished, but it has the stuff of an excellent
tale.
Footnote 499:
In text “Min ghayr Wa’ad” = without appointment, sans préméditation, a
phrase before noticed.
Footnote 500:
In text, “Al-Mukawwamína wa Arbábu ’l-Aklam,” the latter usually
meaning “Scribes skilled in the arts of caligraphy.”
Footnote 501:
In text “Zarb al-Fál” = casting lots for presage, see vol. v. 136.
Footnote 502:
“The Mount of Clouds.”
Footnote 503:
In the margin is written “Kbb,” possibly “Kubb” for “Kubbah” = a
vault, a cupola. [I take “Kubba” for the passive of the verb “Kabba” =
he cut, and read “Fajwatun” for “Fajwatan” = “and in that cave there
is a spot in whose innermost part from the inside a crevice is cut
which,” etc.—ST.]
Footnote 504:
“Zarb al-Aklám,” before explained: in a few pages we shall come upon
“San’at al-Aklám.”
Footnote 505:
A pun upon the name of the Mountain.
Footnote 506:
In text “Wa kulli Tárik” = Night-traveller, magician, morning-star.
Footnote 507:
_i.e._ In Holy Writ—the Koran and the Ahádís.
Footnote 508:
“Walad al-Hayáh” for “Hayát;” _i.e._ let him be long-lived.
Footnote 509:
This and other incidents appear only at the latter end of the tale, p.
221.
Footnote 510:
_i.e._ “Father of a Pigeon,” _i.e._ surpassing in swiftness the
carrier-pigeon.
Footnote 511:
“Bi-sab’a Sikak” = lit. “with seven nails;” in the MS. vol. vi. p.
133, l. 2, and p. 160, l. 4, we have “four Sikak,” and the word seems
to mean posts or uprights whereto the chains were attached. [“Sakk,”
pl. “Sikák” and “Sukúk,” is nail, and “Sikkah,” pl. “Sikak,” has
amongst many other meanings that of “an iron post or stake” (Bocthor:
piquet de fer).—ST.]
Footnote 512:
In text “Al-Lijám w’ al-Bílám” = the latter being a “Tábi’” or
dependent word used only for jingle. [The Muhít explains “Bilám” by
“Kimám at-Thaur” = muzzle of a bull, and Bocthor gives as equivalent
for it the French “caveçon” (English “cavesson,” nose-band for
breaking horses in). Here, I suppose, it means the head-stall of the
bridle.—ST.]
Footnote 513:
In Arab. “Al-Sayfu w’-al Kalanj.”
Footnote 514:
In text “Itowwaha,” which is repeated in p. 146, l. 2. [“Ittawwah”
seems to be the modern Egyptian 5th form of “Tauh.” In classical
Arabic it would be “tatawwah,” but in the dialect of to-day the prefix
becomes “it,” whose final dental here assimilates with the initial
palatal of the root; p. 146 the word is correctly spelt with two
Tashdids. The meaning is: he threw himself (with his right foot
foremost) upon the horse’s back. Instances of this formation, which
has now become all but general in Egyptian, are not unfrequent in old
Arabic, witness chapters lxxiii. and lxxiv. of the Koran, which begin
with “ayyuhá ’l-Muddassiru” and “ayyuhà ’l-Muzzammilu”
respectively.—ST.]
Footnote 515:
In text “Ramaha bi-h.”
Footnote 516:
The vowel points in the MS. show this to be a quotation.
Footnote 517:
In text “Yarjú,” I presume an error for “yarja’u.” [I believe “yarju”
is an error for “yajrú,” and the various paces to which they put their
horses are meant: sometimes they galloped (ramahú), sometimes they
trotted (Pedro de Alcala gives “trotar” for “jará yajrí”), sometimes
they ambled (yasírú).—ST.]
Footnote 518:
In text “Saith the Sayer of this say so wondrous and this delectable
matter seld-seen and marvellous,”—which I omit as usual.
Footnote 519:
In text “Sar’a ’l-Lijám.”
Footnote 520:
The invariable practice of an _agent de police_ in England and France,
according to the detective tales of MM. Gaboriau and Du Boisgobey. In
Africa the guide often attempts to follow instead of leading the
party, and this proceeding should always awake suspicion.
Footnote 521:
In text another prothesis without apodosis: see vol. vi. 203, etc.
Footnote 522:
In text, “Fa ghába thaláthat ayyamin” = and he (or it the mountain?)
disappeared for three days. [“Ghába” = departed, may have here the
meaning of “passed away” and three days had gone, and he ever
travelling, before (ilà an) he reached it.—ST.]
Footnote 523:
A feeling well-known to the traveller: I have often been laughed at
for gazing fondly upon the scanty brown-green growth about Suez after
a few months’ sojourn in the wolds of Western Arabia. It is admirably
expressed in that book of books Eothen (chapt. xvii.):—“The next day I
entered upon Egypt, and floated along (for the delight was as the
delight of bathing) through green wavy fields of rice, and pastures
fresh and plentiful, and dived into the cold verdure of grasses and
gardens, and quenched my hot eyes in shade, as though in deep, rushing
waters.”
Footnote 524:
The writer does not mean to charge the girl with immodesty (after the
style “Come to my arms, my slight acquaintance!”) but to show how
powerfully Fate and Fortune wrought upon her. Hence also she so
readily allowed the King’s son to possess her person.
Footnote 525:
[I read “al-Muhibbattu,” fem. of “Muhibb,” lover (in Tasawwuf
particularly = lover of God), and take the “lam taku taslah” in the
second verse for the 3rd person fem., translating: The loving maiden
has come in obedience to the lover’s call, proudly trailing her skirts
(“tajarru min al-Tíhi Azyála-há”), and she is meet, etc.—ST.]
Footnote 526:
Again the work of Fate which intended to make the lovers man and wife
and probably remembered the homely old English proverb, “None misses a
slice from a cut loaf.”
Footnote 527:
A little matter of about a ton at the smallest computation of 200 lbs.
to each beast.
Footnote 528:
In text “Natawású sawiyah.” [Clerical error for “natawánasú
(nataánasú, the rarely used 6th form of anisa) shuwayyah” = let us
divert ourselves a little.—ST.]
Footnote 529:
In text “salaku-hu wa nashalú-hu.” The ✓ “salk” = scoring the skin and
the ✓ “nashl” = drawing meat from the cooking-pot with its fingers or
a flesh-hook or anything but a ladle which would be “Gharf.”
Footnote 530:
This account has been slightly abridged seeing that it is a twice-told
tale.
Footnote 531:
“Written” either on the Preserved Tablet (vol. ii. 68) or on the
sutures of the skull (iii. 123).
Footnote 532:
In Arab. “Khálat-kí insánun,” meaning also to lie with: compare the
Gr. μίγνυμι Lat. misceo. [The same word occurs presently in another
tropical sense: “Khálata-há al-Khajal wa ’l-Hayá” = shame and
abashment mixed with her, _i.e._ suffused or overwhelmed her.—ST.]
Footnote 533:
In text “Istanade ’alà Shakkati-h.” [“Istanáda ’alà” is in the
Vocabulista in Arabico rendered by “recumbere” and “Shikkah” is a rug,
while I can find no authority for “Shakkah” as quarter. The passage
may therefore mean he lay down on his rug. If he had been leaning
against the standing horse, it would on bolting have thrown him on the
ground and awaked him rudely.—ST.]
Footnote 534:
“Rajul ikhtiyár,” a polite term for an old man: See i. 55. In the
speech of the Badawin it means a man of substance and hospitality.
Footnote 535:
In Arab. “Wa lásh: Murádí bas Ism al-Madinah.” I seem to hear some
Fellah speaking to me from the door of his clay hut.
Footnote 536:
“Madínat al-Andalús” = usually Seville.
Footnote 537:
In text “Kabdán,” the usual form being “Kaptan,” from the Ital.
Capitano (iv. 85): here, however, we have the Turk. form as in
“Kapúdán-pashá” = Lord High Admiral of ancient Osmanli-land.
Footnote 538:
Arab. “Khaznat al-Síláh.” When Easterns, especially Maroccan Moslems
and Turkish Pilgrims, embark as passengers, their weapons are taken
from them, ticketed and placed in a safe cabin.
Footnote 539:
Arab. “Waka’h” = an affair (of fight).
Footnote 540:
_i.e._ crying the war-cry, “Alláho Akbar” = God is most Great (vol.
ii. 89, etc.) and “Lá iláha illa ’llah,” the refrain of Unity: vol.
ii. 236.
Footnote 541:
In text “A’atú Al-Wírah.” [“Wírah” is gerund of the Turkish “wírmek”
or “wermek,” to give, to give up, and the phrase in the text
corresponds to the Turkish “wírah wírmek” (ويره ويرمك ) = to
capitulate.—ST.]
Footnote 542:
The “buccaneers,” quite as humane, made their useless prisoners “walk
a plank.” The slave-ships, when chased and hard-driven, simply tossed
the poor devil niggers overboard; and the latter must often have died,
damning the tender mercies of the philanthrope which had doomed them
to untimely deaths instead of a comfortable middle passage from
Blackland to Whiteland.
Footnote 543:
[In the text “Kárishín” = chasing, being in hot pursuit of; see Dozy,
Suppl. s. v. “karash.”—ST.]
Footnote 544:
See in Mr. Doughty’s valuable “Arabia Deserta” (i. 309) how the
Badawi’s mare puts down her soft nose to be kissed by the sitters
about the coffee-hearth.
Footnote 545:
In text, “Hadda ’lláho bayní wa baynakum.”
Footnote 546:
The last clause is omitted in the text which is evidently defective:
MS. vol. vi. p. 180, line 7.
Footnote 547:
In text “Tauhán al-Husán.”
Footnote 548:
In Abyssinia the “Khil’at” = robe of honour (see vol. i. 195) is an
extensive affair composed of a dress of lion’s pelt with silver-gilt
buttons, a pair of silken breeches, a cap and waist-shawl of the same
material, a sword, a shield and two spears; a horse with furniture of
silk and silver and a mule similarly equipped. These gifts accompany
the insignia of the “Order of Solomon,” which are various medals
bearing an imperial crown, said to represent the Hierosolymitan Temple
of the Wise King, and the reverses show the Amharic legend “Yohanne
Negus zei Etiopia”—John, Emperor of Etiopia. The orders are
distinguished as (1) the Grand Cross, a star of 100 grammes in massive
gold, hammer-wrought, and studded with gems, given only to royalties;
(2) the Knighthood, similar, but of 50 grammes, and without jewels,
intended for distinguished foreigners; (3) the Officer’s Star,
silver-gilt, of 50 grammes; and (4) the Companion’s, of pure silver,
and the same weight. All are worn round the neck save the last, which
hangs upon the chest. This practice of gilding the medals prevails
also in Europe, for instance in Austria, where those made of gun-metal
are often gilt by the recipients contrary to all official etiquette.
Footnote 549:
Meaning only that the babe was perfectly beautiful.
Footnote 550: