[Footnote 1: i.e. (1) Zeyn Alasnam, (2) Codadad. (3) The Sleeper
Awakened. (4) Aladdin. (5) Baba Abdallah. (6) Sidi Nouman. (7) Cogia
Hassan Alhabbah (8) Ali Baba. (9) Ali Cogia. (10) Prince Ahmed and
Pari-Banou. (11) The Sisters who envied their younger Sister.]
[Footnote 2: "M. Galland was aware of the imperfection of the MS. used
by him and (unable to obtain a more perfect copy) he seems to have
endeavoured to supply the place of the missing portions by incorporating
in his translation a number of Persian, Turkish and Arabic Tales,
which had no connection with his original and for which it is generally
supposed that he probably had recourse to Oriental MSS. (as yet
unidentified) contained in the Royal Libraries of Paris." Vol. IX. p.
263. "Of these the Story of the Sleeper Awakened is the only one which
has been traced to an Arabic original and is found in the Breslau
edition of the complete work, printed by Dr. Habicht from a MS. of
Tunisian origin, apparently of much later date than the other known
copies.....Galland himself cautions us that the Stories of Zeyn Alasnam
and Codadad do not belong to the Thousand and One Nights and were
published (how he does not explain) without his authority." p. 264. "It
is possible that an exhaustive examination of the various MS. copies of
the Thousand and One Nights known to exist in the public libraries of
Europe Might yet cast some light upon the origin of the interpolated
tales; but, in view of the strong presumption afforded by internal
evidence that they are of modern composition and form no part of the
authentic text, it can hardly be expected, where the result and the
value of that result are alike so doubtful, that any competent person
will be found to undertake so heavy a task, except as incidental to some
more general enquiry. The only one of the eleven which seems to me to
bear any trace of possible connection with the Book of the Thousand
Nights and One Night is Aladdin, and it may be that an examination of
the MS. copies of the original work within my reach will yet enable me
to trace the origin of that favourite story." pp. 268-9.]
[Footnote 3: Histoire d' 'Ala Al-Din ou la Lampe Merveilleuse. Texte
Arabe, Publie avec une notice de quelques Manuscrits des Mille et Une
Nuits et la traduction de Galland. Par H. Zotenberg. Paris, Imprimerie
Nationale, 1888.]
[Footnote 4: For the sake of uniformity and convenience of reference, I
use, throughout this Introduction, Galland's spelling of the names which
occur in his translation, returning to my own system of transliteration
in my rendering of the stories themselves.]
[Footnote 5: i.e. God's.]
[Footnote 6: "La suite des Mille et une Nuits, Contes Arabes trafluits
par Dom Chavis et M. Cazotte. Paris 1788." The Edinburgh Review (July,
1886) gives the date of the first edition as 1785; but this is an error,
probably founded upon the antedating of a copy of the Cabinet des Fees,
certain sets of which (though not actually completed till 1793) are
dated, for some publisher's reason, 1785. See also following note.]
[Footnote 7: These four (supplemental) vols. of the Cabinet des Fees
(printed in 1793, though antedated 1788 and 1789) do not form the first
edition of Chavis and Cazotte's so-called Sequel, which was in 1793
added, by way of supplement, to the Cabinet des Fees, having been
first published in 1788 (two years after the completion-in thirty-seven
volumes-of that great storehouse of supernatural fiction) under the
title of "Les Veillees Persanes" or "Les Veillees du Sultan Schahriar
avec la Sultane Scheherazade, histoires incroyables, amusantes et
morales, traduites par M. Cazotte et D. Chavis, faisant suite aux Mille
et Une Nuits."]
[Footnote 8: I cannot agree with my friend Sir R. F. Burton in his
estimate of these tales, which seem to me, even in Caussin de Perceval's
corrector rendering and in his own brilliant and masterly version, very
inferior, in style, conduct and diction, to those of "the old Arabian
Nights," whilst I think "Chavis and Cazotte's Continuation" utterly
unworthy of republication, whether in part or "in its entirety." Indeed,
I confess the latter version seems to me so curiously and perversely and
unutterably bad that I cannot conceive how Cazotte can have perpetrated
it and can only regard it as a bad joke on his part. As Caussin de
Perceval remarks, it is evident that Shawish (whether from ignorance or
carelessness) must, in many instances, have utterly misled his French
coadjutor (who had no knowledge of Arabic) as to the meaning of the
original, whilst it is much to be regretted that a writer of exquisite
genius and one of the first stylists of the 18th century, such as the
author of the Diable Amoureux, (a masterpiece to be ranked with Manon
Lescaut and Le Neveu de Rameau,) should have stooped to the commission
of the flagrant offences against good taste and artistic morality which
disfigure well nigh every line of the so-called "Sequel to the 1001
Nights." "Far be it" (as the Arabs say) that we should do so cruel a
wrong to so well and justly beloved a memory as that of Jacques Cazotte
as to attempt to perpetuate the remembrance of a literary crime which
one can hardly believe him to have committed in sober earnest! Rather
let us seek to bury in oblivion this his one offence and suffer kind
Lethe with its beneficent waters to wash this "adulterous blot" from his
else unsullied name.]
[Footnote 9: Lit. "Servants" (ibad) i.e. of God.]
[Footnote 10: i.e. he who most stands in need of God's mercy.]
[Footnote 11: Kebikej is the name of the genie set over the insect
kingdom. Scribes occasionally invoke him to preserve their manuscripts
from worms.-Note by M. Zotenberg.]
[Footnote 12: Galland calls him "Hanna, c'est... dire Jean Baptiste,"
the Arabic Christian equivalent of which is Youhenna and the Muslim
Yehya, "surnomme Diab." Diary, October 25, 1709.]
[Footnote 13: At this date Galland had already published the first six
(of twelve) volumes of his translation (1704-5) and as far as I can
ascertain, in the absence of a reference copy (the British Museum
possessing no copy of the original edition), the 7th and 8th volumes
were either published or in the press. Vol. viii. was certainly
published before the end of the year 1709, by which time the whole of
vol. ix. was ready for printing.]
[Footnote 14: i.e. Aladdin.]
[Footnote 15: Galland died in 1715, leaving the last two volumes of his
translation (which appear by the Diary to have been ready for the prep
on the 8th June, 1713) to be published in 1717.]
[Footnote 16: Aleppo.]
[Footnote 17: i.e. Yonhenna Diab.]
[Footnote 18: For "Persian." Galland evidently supposed, in error, that
Petis de la Croix's forthcoming work was a continuation of his "Contes
Turcs" published in 1707, a partial translation (never completed) of the
Turkish version of "The Forty Viziers," otherwise "The Malice of
Women," for which see Le Cabinet des Fees, vol. xvi. where the work
is, curiously enough, attributed (by the Table of Contents) to Galland
himself.]
[Footnote 19: See my terminal essay. My conclusions there stated as
to the probable date of the original work have since been completely
confirmed by the fact that experts assign Galland's original (imperfect)
copy of the Arabic text to the latter part of the fourteenth century, on
the evidence of the handwriting, etc.]
[Footnote 20: In M. Zotenberg's notes to Aladdin.]
[Footnote 21: Night CCCCXCVII.]
[Footnote 22: Khelifeh.]
[Footnote 23: Or "favourites" (auliya), i.e. holy men, devotees,
saints.]
[Footnote 24: i.e. the geomancers. For a detailed description of this
magical process, (which is known as "sand-tracing," Kharu 'r reml,) see
posl, p. 199, note 2.{see FN#548}]
[Footnote 25: i.e. "What it will do in the course of its life"]
[Footnote 26: Or "ascendants" (tewali).]
[Footnote 27: i.e. "Adornment of the Images." This is an evident mistake
(due to some ignorant copyist or reciter of the story) of the same
kind as that to be found at the commencement of the story of Ghanim ben
Eyoub, (see my Book of the Thousand Nights and One Night, Vol I. p. 363
et seq.), where the hero is absurdly stated to have been surnamed at
birth the "Slave of Love," a sobriquet which could only have attached
itself to him in after-life and as a consequence of his passion for
Fitoeh. Sir R. F. Burton suggests, with great probability, that the
name, as it stands in the text, is a contraction, by a common elliptical
process, of the more acceptable, form Zein-ud-din ul Asnam, i.e.
Zein-ud-din (Adornment of the Faith) [he] of the Images, Zein
(adornment) not being a name used by the Arabic-speaking races, unless
with some such addition as ud-Din ("of the Faith"), and the affix
ul Asnam ( "[He] of the Images") being a sobriquet arising from
the circumstances of the hero's after-life, unless its addition,
as recommended by the astrologers, is meant as an indication of the
latter's fore-knowledge of what was to befall him thereafter. This
noted, I leave the name as I find it in the Arabic MS.]
[Footnote 28: Sheji nebih. Burton, "Valiant and intelligent."]
[Footnote 29: Syn. "his describers" (wasifihi).]
[Footnote 30: Wa huwa hema caiou fihi bads wasifihi shiran. Burton
(apparently from a different text), "and presently he became even as the
poets sang of one of his fellows in semblance."]
[Footnote 31: Milah, plural of melih, a fair one.]
[Footnote 32: Khemseh senin. Burton, "fifteen."]
[Footnote 33: Shabb, adult, man between sixteen and thirty.]
[Footnote 34: Femu ghefir min el aalem. Burton, "All the defenders of
the realm."]
[Footnote 35: Night CCCCXCVIII.]
[Footnote 36: Syn. "depose."]
[Footnote 37: Lit. "that which proceeded from him."]
[Footnote 38: See ante, p. 3, note.{see FN#23}]
[Footnote 39: Night CCCCXCIX.]
[Footnote 40: i.e. imposed on me the toil, caused me undertake the
weariness, of coming to Cairo for nothing.]
[Footnote 41: Forgetting his mother.]
[Footnote 42: i.e. no mortal.]
[Footnote 43: Keszr abouka 'l fulani (vulg. for abika'l fulan). Burton,
"Such a palace of thy sire."]
[Footnote 44: i.e. it is not like the journey to Cairo and back.]
[Footnote 45: i.e. in God grant thou mayst.]
[Footnote 46: Or "jade" (yeshm).]
[Footnote 47: Night D.]
[Footnote 48: "Edh dheheb el atic." Burton, "antique golden pieces"; but
there is nothing to show that the gold was coined.]
[Footnote 49: The "also" in this clause seems to refer to the old man of
the dream.]
[Footnote 50: Keszr, lit. palace, but commonly meaning, in modern Arabic,
an upper story or detached corps de logis (pavilion in the French sense,
an evident misnomer in the present case).]
[Footnote 51: Lit. "put the key in the lock and opened it and behold,
the door of a palace (hall) opened."]
[Footnote 52: Takeli, sing. form of tac, a window. Burton, "recess for
lamps."]
[Footnote 53: Lit. "till he join thee with."]
[Footnote 54: Or "Cairo," the name Misr being common to the country and
its capital.]
[Footnote 55: Badki tecouli[na]. Badki (lit. after thee) is here used in
the modern sense of "still" or "yet." The interrogative prefix A appears
to have dropped out, as is not uncommon in manuscripts of this kind.
Burton, "After thou assuredst me, saying, &c."]
[Footnote 56: Here she adopts her son's previous idea that the old man
of the dream was the Prophet in person.]
[Footnote 57: Night DI.]
[Footnote 58: Cudoum. The common form of welcome to a guest.]
[Footnote 59: Or "upper room" (keszr).]
[Footnote 60: Eight; see ante, p. 14. {see FN#46}]
[Footnote 61: Edh dheheb el kedim.]
[Footnote 62: Edh dhelieb er yemli, lit. sand. (i.e. alluvial) gold,
gold in its native state, needing no smelting to extract it. This,
by the way, is the first mention of the thrones or pedestals of the
images.]
[Footnote 63: Lit. "[With] love and honour" (hubban wa kerametan). a
familar phrase implying complete assent to any request. It is by some
lexicologists supposed to have arisen from the circumstance of a man
answering another, who begged of him a wine-jar (hubb), with the words,
"Ay, I will give thee a jar and a cover (kerameh) also," and to have
thus become a tropical expression of ready compliance with a petition,
as who should say, "I will give thee what thou askest and more."]
[Footnote 64: The slave's attitude before his master.]
[Footnote 65: The like.]
[Footnote 66: Night DII.]
[Footnote 67: i.e. invoked blessings upon him in the manner familiar to
readers of the Nights.]
[Footnote 68: Lit. thou [art] indulged therein (ent musamih fiha).]
[Footnote 69: Mehmy (vulg. for mehma, whatsoever) telebtaha minni min en
miam. Burton, "whatso of importance thou wouldst have of me."]
[Footnote 70: Lit. "in a seeking (request) ever or at all" (fi tilbeti
abdan). Burton, "in thy requiring it."]
[Footnote 71: "Tal aleyya" wect, i.e. I am weary of waiting. Burton, "My
tarrying with thee hath been long."]
[Footnote 72: Or "difficult" (aziz); Burton, "singular-fare."]
[Footnote 73: Lit. "If the achievement thereof (or attainment thereunto)
will be possible unto thee [by or by dint of] fortitude,"]
[Footnote 74: Lit. "Wealth [is] in (or by) blood."]
[Footnote 75: El berr el atfer. Burton translates, "the wildest of
wolds," apparently supposing atfer to be a mistranscription for aefer,
which is very possible.]
[Footnote 76: Kewaribji, a word formed by adding the Turkish affix ji
to the Arabic kewarib, plural of carib, a small boat. The common form
of the word is caribji. Burton reads it, "Kewariji, one who uses the
paddle."]
[Footnote 77: Lit "inverted" (mecloubeh). Burton, "the reverse of
man's."]
[Footnote 78: Night DIII.]
[Footnote 79: Wehsh. Burton, "a lion."]
[Footnote 80: Lit. "then they passed on till" (thumma fatou ila [an]).]
[Footnote 81: Sic (ashjar anber); though what the Arabic author meant
by "trees of ambergris" is more than I can say. The word anber (pro.
pounced amber) signifies also "saffron"; but the obbligato juxtaposition
of aloes and sandal-wood tends to show that what is meant is the
well-known product of the sperm-whale. It is possible that the mention
of this latter may be an interpolation by some ignorant copyist, who,
seeing two only of the three favourite Oriental scents named, took upon
himself to complete the odoriferous trinity, so dear to Arab writers, by
the addition of ambergris.]
[Footnote 82: Yas, Persian form of yasm, yasmin or yasimin. Sir R. F.
Burton reads yamin and supposes it to be a copyist's error for yasmin,
but this is a mistake; the word in the text is clearly yas, though
the final s, being somewhat carelessly written in the Arabic MS, might
easily be mistaken for mn with an undotted noun.]
[Footnote 83: Lit. "perfect or complete (kamil) of fruits and flowers."]
[Footnote 84: Lit. "many armies" (asakir, pl. of asker, an army), but
asker is constantly used in post-classical Arabic (and notably in the
Nights) for "a single soldier," and still more generally the plural
(asakir), as here, for "soldiers."]
[Footnote 85: Syn. "the gleaming of a brasier" (berc kanoun). Kanoun
is the Syrian name of two winter months, December (Kanoun el awwal or
first) and January (Kanoun eth thani or second).]
[Footnote 86: So as to form a magic barrier against the Jinn, after the
fashion of the mystical circles used by European necromancers.]
[Footnote 87: Night DIV.]
[Footnote 88: Fe-halan tuata, the time-honoured "Ask and it shall be
given unto thee."]
[Footnote 89: Sic (berec ed dunya); but dunya (the world) is perhaps
meant to be taken here by synecdoche m the sense of "sky."]
[Footnote 90: Syn. "darkness was let down like a curtain."]
[Footnote 91: Lit. "like an earthquake like the earthquakes"; but the
second "like" (mithl) is certainly a mistranscription for "of" (min).]
[Footnote 92: Night DV.]
[Footnote 93: Night DVI.]
[Footnote 94: Here we have the word mithl (as or like) which I supplied
upon conjecture in the former description of the genie; see ante, p. 24,
note.]
[Footnote 95: Medinetu 'l meda'n wa ujoubetu 'l aalem. It is well known
(see the Nights passim) that the Egyptians considered Cairo the city of
cities and the wonder of the world.]
[Footnote 96: Lit. "How [is] the contrivance and the way the which we
shall attain by (or with) it to...."]
[Footnote 97: I.a tehtenim; but the text may also be read la tehettem
and this latter reading is adopted by Burton, who translates, "Be not
beaten and broken down."]
[Footnote 98: Or "in brief" (bi-tejewwuz). Burton translates, "who
maketh marriages," apparently reading bi-tejewwuz as a mistranscription
for tetejewwez, a vulgar Syrian corruption of tetezewwej.]
[Footnote 99: Said in a quasi-complimentary sense, as we say, "Confound
him, what a clever rascal he is!" See the Nights passim for numerous
instances of this.]
[Footnote 100: Quoth Shehrzad to Shehriyar.]
[Footnote 101: Syn. "to work upon her traces or course" (tesaa ala
menakibiha).]
[Footnote 102: Night DVII.]
[Footnote 103: Lit. "the thirsty one (es szadi) and the goer-forth
by day or in the morning" (el ghadi); but this is most probably a
mistranscription for the common phrase es sari (the goer by night) wa 'l
ghadi, often used in the sense of "comers and goers" simply. This would
be quite in character with the style of our present manuscript, which
constantly substitutes sz (sad) for s (sin), e.g. szerai for serai
(palace), szufreh, for sufreh (meal-tray), for hheresza for hheresa(he
guarded), etc., etc., whilst no one acquainted with the Arabic written
character need be reminded how easy it is to mistake a carelessly
written-r (ra) for d (dal) or vice-versa]
[Footnote 104: The mosque being the caravanserai of the penniless
stranger.]
[Footnote 105: The person specially appointed to lead the prayers of the
congregation and paid out of the endowed revenues of the mosque to which
he is attached.]
[Footnote 106: Night DVIII.]
[Footnote 107: Burton translates, "these accurseds," reading melaa'n
(pl. of melaoun, accursed); but the word in the text is plainly
mulaa'bein (objective dual of mulaa'b, a trickster, malicious joker,
hence, by analogy, sharper).]
[Footnote 108: Eth thiyab el heririyeh. Burton "silver-wrought."]
[Footnote 109: Netser ila necshetihim (lit. their image, cf. Scriptural
"image and presentment") wa szufretihim, i.e. he satisfied himself by
the impress and the colour that they were diners, i.e. gold.]
[Footnote 110: Lit. I am now become in confusion of or at him (lianneni
alan szirtu fi khejaleh (properly khejleh) minhu). Burton, "for that I
have been ashamed of waiting upon him."]
[Footnote 111: Lit. "That which was incumbent on me to him."]
[Footnote 112: Lit. "go to (or for) his service," or, as we should say,
"attend him."]
[Footnote 113: Burton, "one of the envious;" but the verb is in the
plural.]
[Footnote 114: Night DIX.]
[Footnote 115: Et tsenn er redi. Burton, "the evil."]
[Footnote 116: So that they might hang down and hide his feet and hands,
it being a point of Arab etiquette for an inferior scrupulously to avoid
showing either of these members in presenting himself (especially for
the first time) before his superior.]
[Footnote 117: Lit., "religiousness or devoutness (diyaneh) was by
nature in him," i.e. he was naturally inclined to respect religion and
honour its professors. Burton, "He was by nature conscientious," which
does not quite express the meaning of the text; conscientiousness being
hardly an Oriental virtue.]
[Footnote 118: Lit, "I may (or shall) ransom him with m' life till I (or
so that I may) unite him therewith."]
[Footnote 119: Iftekeret fi rejul.]
[Footnote 120: Terbiyeh. This word is not sufficiently rendered by
"education," which modern use has practically restricted to scholastic
teaching, though the good old English phrase "to bring up" is of course
a literal translation of the Latin educare.]
[Footnote 121: i.e. "I shall owe it to thee."]
[Footnote 122: Lit. "It is certain to me," Constat mihi, fe-meikeni
(vulg. for fe-yekin) indi.]
[Footnote 123: Night DX.]
[Footnote 124: Or perhaps "Would I might."]
[Footnote 125: i.e. the contract of marriage.]
[Footnote 126: See my "Book of the Thousand Nights and One Night"
passim, especially Vol. I pp. 190 et seq.]
[Footnote 127: Miheffeh, a kind of howdah with a flat roof or top.]
[Footnote 128: Tekht-rewan, a sort of palanquin drawn or carried by
mules or camels wherein she could recline at length. Burton renders
Miheffeh bi-tekhtrewan "a covered litter to be carried by camels."]
[Footnote 129: Burton adds here, "Thou wouldst feel ruth for me."]
[Footnote 130: Lit. profit, gain (meksib), i.e. the ninth image,
which he was to receive as a reward for the faithful execution of his
commission.]
[Footnote 131: Night DXI.]
[Footnote 132: [A] nehnu bedna baud an hukm. The word hukm, which
commonly signifies the exercise of government or judicial power, is here
used metonymically in the sense of the place of dominion, the seat of
government. Burton, "Have we fared this far distance by commandment of
my bridegroom?"]
[Footnote 133: Or "God forbid!" (Hhasha), a common interjection,
implying unconditional denial.]
[Footnote 134: Lit. "The writing of (or he wrote) his writ upon thee"
(ketb kitabiki aleiki).]
[Footnote 135: i.e.. at the Last Day, when men will be questioned of
their actions.]
[Footnote 136: Night DXII.]
[Footnote 137: Sic (tentsur), but this is probably a copyist's error for
"we may see" (nentsur), the difference being only a question of one or
two diacritical points over the initial letter.]
[Footnote 138: Here Burton adds, "Indeed I had well nigh determined
to forfeit all my profit of the Ninth Statue and to bear thee away to
Bassorah as my own bride, when my comrade and councillor dissuaded me
from so doing, lest I should bring about my death."]
[Footnote 139: Night DXIII.]
[Footnote 140: Or (vulg.) "I thank him, etc." (istekthertu aleihi
elladhi hefitsaha wa sanaha wa hejeba rouhaku anha). Burton, "Albeit
I repeatedly enjoined him to defend and protect her until he concealed
from her his face."]
[Footnote 141: Or we may read "went out, glad and rejoicing, with (bi)
the young lady;" but the reading in the test is more consonant with the
general style of the Nights.]
[Footnote 142: Azaa, strictly the formal sitting in state to receive
visits of condolence for the death of a relation, but in modern parlance
commonly applied, by extension, to the funeral ceremonies themselves.]
[Footnote 143: El kendil el meshhour. The lamp is however more than once
mentioned in the course of the tale by the name of "wonderful" (ajib,
see post, p. 88, note 4) so familiar to the readers of the old version.]
[Footnote 144: Night DXIV.]
[Footnote 145: Khilafahu, lit. "the contrary thereof;" but the
expression is constantly used (instead of the more correct gheirahu) in
the sense of "other than it," "the take," etc.]
[Footnote 146: Or "street-boys" (auladu 'l hhareh).]
[Footnote 147: Zeboun.]
[Footnote 148: Burton adds here, "Counsel and castigation were of no
avail."]
[Footnote 149: Lit. "had been recalled" (tuwouffia), i.e. by God to
Himself.]
[Footnote 150: This old English and Shakspearean expression is the exact
equivalent of the Arabic phrase Khelesza min sherr walidihi. Burton,
"freed from [bearing] the severities of his sire."]
[Footnote 151: Kanet wayyishuhu. Burton, "lived only by."]
[Footnote 152: Night DXV.]
[Footnote 153: I prefer this old English form of the Arabic word
Meghrebiy (a native of El Meghreb or North-Western Africa) to "Moor,"
as the latter conveys a false impression to the modern reader, who would
naturally suppose him to be a native of Morocco, whereas the enchanter
came, as will presently appear, from biladu 'l gherbi 'l jewwaniy,
otherwise Ifrikiyeh, i.e. "the land of the Inner West" or Africa proper,
comprising Tunis, Tripoli and part of A]geria.]
[Footnote 154: Min biladi 'l gherbi 'l jewwaniy. The Muslim provinces of
North-Western Africa, extending from the north-western boundary of Egypt
to Cape Nun on the Mogador Coast, were known under the general name of
El Meghreb (modern Barbary) and were divided into three parts, to wit
(1) El Meghreb el Jewwaniy, Inner, i.e. Hither or Nearer (to Egypt)
Barbary or Ifrikiyeh, comprising Tripoli, Tunis and Constantine (part of
Algeria), (2) El Meghreb el Aouset, Central Barbary. comprising the
rest of Algeria, and (3) El Meghreb el Acszaa, Farther or Outer Barbary,
comprising the modern empire of Morocco.]
[Footnote 155: El hieh. Burton translates, "astrology," and astrology
(or astronomy); is the classical meaning of the word; but the common
meaning in modern Arabic is "the science of physiognomy," cf. the Nights
passim. See especially ante, p. 42.]
[Footnote 156: Bi-szaut hezin meksour. Burton, "in a soft voice saddened
by emotion."]
[Footnote 157: Burton, "brother-german."]
[Footnote 158: Or "comfort myself in him" (ateazza bihi). Burton
"condole with him [over the past]."]
[Footnote 159: Lit. "hid not unto me that" (ma ekhfa aleyya an).]
[Footnote 160: Night DXVI.]
[Footnote 161: Teaziyeti. Burton, "I have now railed in the mourning
ceremonies."]
[Footnote 162: El bein ked efjaani fihi, i e. "I have been stricken with
separation from him." Burton, "Far distance wrought me this trouble."]
[Footnote 163: Lit. "the being (el ka'n, i.e. that which is, the
accomplished fact) there is not from it a refuge or place of fleeing"
(mehreb). Burton, "nor hath the creature aught of asylum from the
Creator."]
[Footnote 164: Or "consolation" (azaa).]
[Footnote 165: Burton, "I have none to condole with now save thyself"]
[Footnote 166: Night DXVII.]
[Footnote 167: Burton, "finding out."]
[Footnote 168: Lit. "He had no longer a heart to part with him," i.e..
he could not bear him out of his sight, Alaeddin being necessary for the
achievement of the adventure of the lamp. See post.]
[Footnote 169: El asha. Burton, "the meat."]
[Footnote 170: Lit. "vein" (irc).]
[Footnote 171: Night DXVIII.]
[Footnote 172: Ujoubetu 'l aalem. See ante, p. 32, note. {see FN#95}]
[Footnote 173: Ila biladi 'l gherbi 'l jewwaniy.]
[Footnote 174: Burton, "to the regions of the Setting Sun and abode
for a space of thirty years in the Moroccan interior." See ante, p. 57,
notes. {see FN#154}]
[Footnote 175: Burton adds, "Alone at home."]
[Footnote 176: i.e. birthplace, a child being bow head-foremost.]
[Footnote 177: Burton, "wander like a wild Arab."]
[Footnote 178: Lit. "and "; but this is the error of some copyist, who,
by leaving out an initial l, has turned lau (if) into wa (and).]
[Footnote 179: The first chapter of the Koran; a common usage in
anticipation of travel or indeed before commencing any enterprise of
moment.]
[Footnote 180: Istehhweda (vulg. for istehhwedha) aleyya. Burton, "of
the pains which prevailed upon me."]
[Footnote 181: Or "succeedeth" (yekklufu). Burton, "the legacy
bequeathed to us by."]
[Footnote 182: Khellefa.]
[Footnote 183: Night DXIX.]
[Footnote 184: Lit. "abide in the subsistence of the like of this one"
(acoumu fi ma"sh mithl hadha). Burton, "go about for a maintenance after
this fashion."]
[Footnote 185: Uhheszszilu ana ma"ski ana buddi men yuayyishani. Burton,
"I am compelled to provide him with daily bread when I require to be
provided."]
[Footnote 186: Ibn nas generally signifies "a man of good family" (Fr.
fils de famille), but here the sense seems to be as in the text.]
[Footnote 187: Or "constrain not thyself for me," in do not be ashamed
to say what thou wishes", lit. "let it not be hard or grievous upon thee
from or on account of me" (la yesubu aleika minni). Burton, "Let not my
words seem hard and harsh to thee."]
[Footnote 188: Fe-in kana keman (vulg. for kema anna). Burton, "if
despite all I say."]
[Footnote 189: Fi, lit. "in," but here used, as is common in Syria,
instead of bi "with."]
[Footnote 190: Burton, "Shalt become famous among the folk."]
[Footnote 191: Khwaja (Persian).]
[Footnote 192: Tajir (Arabic equivalent of khwaja).]
[Footnote 193: Burton, "that such folk dress handsomely and fare
delicately."]
[Footnote 194: Night DXX.]
[Footnote 195: Lit. "was past" (fata). Burton, "the dark hours were
passing by and the wine was drunken."]
[Footnote 196: Sherab. Burton, "sherbets."]
[Footnote 197: Night DXXI.]
[Footnote 198: Or "places" (amakin).]
[Footnote 199: Or "streets" (mehellat). Burton, "apartments."]
[Footnote 200: i.e. "It is no merit in me that I do what I have done."]
[Footnote 201: Bi-jahi 'l awwelin. Burton, "by the honour of the
Hallows."]
[Footnote 202: i.e.. "a protection."]
[Footnote 203: Lit. "that thine eye will be cooled with (or by) him."]
[Footnote 204: Likai yetearrefa fihim wa yetearrefou fihi. This passage
confirms my reading of a former one; see ante, p. 68, note 3. {see
FN#189}]
[Footnote 205: Nighs DXXII.]
[Footnote 206: Lit. "believed not what time (ayyumetn) the day broke;"
but ayyumeta (of which ayyumeta is a vulgar corruption) supposes
the future and should be used with the aorist. The phrase, as I have
translated common in the Nights.]
[Footnote 207: Or, "laughing at" (yudsahiku).. Burton, "he began to make
the lad laugh."]
[Footnote 208: Szeraya (for seraya).]
[Footnote 209: Keszr.]
[Footnote 210: Newafir, an evident mistranscription, probably for some
such word as fewawir, irregular form of fewwarat, pl. of fewwareh, a
spring or jet of water.]
[Footnote 211: Burton adds, "and reach the end of our walk."]
[Footnote 212: Jebel aali. Burton, "the base of a high and naked hill."]
[Footnote 213: Lit. "before or in front of a mountain." Burton, "we have
reached the barren hill-country."]
[Footnote 214: Ra'hhin, a vulgarism of frequent occurrence in this
story.]
[Footnote 215: Shudd heilek.]
[Footnote 216: Lit. the land of the West (biladu 'l gherb); see ante, p.
57, notes. {see FN#153}]
[Footnote 217: Night DXXIII.]
[Footnote 218: Lit. "without aught" (bilash), i e. without [visible]
cause or reason. Burton, "beyond the range of matter."]
[Footnote 219: Nuhhas szebb (for szebeb min er) reml, lit. "brass poured
[forth from] sand," i.e. cast in a mould of sand. Cf. 1 Kings, vii 16,
"two chapiters of molten brass."]
[Footnote 220: Dir balek, lit. "turn thy thought (i.e. be attentive)
[Footnote to that which I shall say to thee]."]
[Footnote 221: Night DXXIV.]
[Footnote 222: Lit. "pass not by" (la tuferwwit). Burton, "nor
gainsay."]
[Footnote 223: Yani li-min (vulg. for tani li-men), i.e. on whose behalf
do I undertake all these my toils?]
[Footnote 224: Lit. "leave"; but the verb khella (II. of khela is
constantly used in the present text in the sense of "he made."]
[Footnote 225: There is some mistake here in the text. The word which
I translate "great" is akabir (pl. of akber, most great), apparently
inserted by mistake for kebir, great. But that akabir is followed by
jiddan (exceedingly), I should be inclined to read the phrase [kebiru
'l] akabir, greatest of the great.]
[Footnote 226: Wehdi, lit. "my lone," a Scotch expression, which might
be usefully acclimatized in English prose and verse.]
[Footnote 227: Night DXXV.]
[Footnote 228: Or "pay attention," dir (vulg. for adir) balek. See ante,
p. 78, note. {see FN#220}]
[Footnote 229: Lit. "a place divided into four places" I take the
variant aweds, chambers. from Chavis's copy of the MS., as quoted by M.
Zotenberg.]
[Footnote 230: Liwan, i.e. an estrade or recessed room, raised above the
level of the ground and open in front.]
[Footnote 231: Lit. "in it" (fihi); but the meaning is as in the text,
i.e. connected with it or leading thereto. This reading is confirmed by
the terms in which the stair is afterwards mentioned, q.v. post, p. 83,
and note. {see FN#235}]
[Footnote 232: Night DXXVI.]
[Footnote 233: Ubb. Burton, "breast-pocket," the usual word for which
is jeib. Ubb is occasionally used in this sense; but it is evident from
what follows (see post, p. 85. {see FN#243} "Alaeddin proceeded to pluck
and put in his pockets (ajyab, pl. of jeib), and his sleeves" (ibab),
and note) that ubb is here used in the common sense of "sleeve."]
[Footnote 234: i.e. "that which is in the lamp."]
[Footnote 235: Burton transposes, "where he entered the saloon and
mounted the ladder;" but the context shows that the stair was a flight
of steps leading up to the dais and not a ladder in it. The word fihi in
the magician's instructions might indeed be taken in this latter sense,
but may just as well be read "thereto" or "pertaining thereto" as
"therein." See also below, where Alaeddin is made to descend from the
dais into the garden.]
[Footnote 236: Lit. voices (aswat). Burton, "fond voices"]
[Footnote 237: Burton, "Furthermore the size of each stone so far
surpassed description that no king of the kings of the world owned a
single gem of the larger sort."]
[Footnote 238: Night DXXVII.]
[Footnote 239: Toubasi. I insert this from the Chavis MS. Burton adds,
"spinels and balasses."]
[Footnote 240: Ibab.]
[Footnote 241: Ubb.]
[Footnote 242: Ajyab, pl. of jeib, the bosom of a shirt, hence a breast
or other pocket.]
[Footnote 243: Ibab. Burton, "pokes and breast-pockets."]
[Footnote 244: The possession of the lamp rendering him superior to the
spells by which they were enchanted.]
[Footnote 245: Burton says here, "The text creates some confusion by
applying sullem to staircase and ladder; hence probably the latter is
not mentioned by Galland and Co., who speak only of an 'escalier de
cinquante marches.'" As far as I can see, Galland was quite right, a
staircase (and not a ladder) being, in my judgment, meant in each case,
and Sir Richard Burton's translation of sullem min thelathin derejeh as
"a ladder of thirty rungs" (see ante p. 82, note {see FN#231}) seems to
me founded on a misconception, he being misled by the word "fihi" (see
my note ante, p. 83 {see FN#235}). He adds, "sullem in modern Egyptian
is used for a flight of steps;" but it signifies both "ladder" and
"flight of steps" in the classic tongue; see Lane, p. 1416, colt 2,
"sullem, a ladder or a series of stairs or steps, either of wood or
clay, etc." His remark would apply better to derej (class. "a way," but
in modern parlance "a ladder" or "staircase" which the story-teller uses
interchangeably with sullem, in speaking of the stair leading down
into the underground, thus showing that he considered the two words
synonymous.]
[Footnote 246: Akyas. This is the first mention of purses.]
[Footnote 247: Lit. "without" (kharijan).]
[Footnote 248: Burton, "Forasmuch as he had placed it at the bottom
of his breast-pocket and his other pockets being full of gems bulged
outwards."]
[Footnote 249: Night DXXVIII.]
[Footnote 250: Lit. "was locked," inkefelet, but I take this to be a
mistranscription of inkelebet, "was turned over."]
[Footnote 251: Lit. "was covered over, shut like a lid" (intebeket).]
[Footnote 252: Tebbeca, i.e. caused (by his enchantments) to become
covered or closed up like a lid.]
[Footnote 253: Ifrikiyeh, see ante, p. 57, note 1. {see FN#153} Here the
story-teller takes the province for a city.]
[Footnote 254: Burton adds, "by devilish inspiration."]
[Footnote 255: Wa [kan] el aghreb an fi hadha 'l kenz [kana]. Burton
"the most marvellous article in this treasure was, etc."]
[Footnote 256: Kendil ajib.]
[Footnote 257: Night DXXIX.]
[Footnote 258: A proverbial expression, meaning that, as he did not
absolutely kill Alaeddin, though doing what was (barring a miracle)
certain to cause his death, he could not be said to be his slayer; a
piece of casuistry not peculiar to the East, cf. the hypocritical show
of tenderness with which the Spanish Inquisition was wont, when handing
over a victim to the secular power for execution by burning alive, to
recommend that there should be "no effusion of blood." It is possible,
however, that the proverb is to be read in the sense of "He who is
destined to live cannot be slain."]
[Footnote 259: i.e. with the contents of the chambers and the garden.]
[Footnote 260: Night DXXX.]
[Footnote 261: Lit. rubbing in or upon.]
[Footnote 262: Lit. "The Quickener, the Deadener" (el muhheyyi, el
mumit), two of the ninety-nine names of God.]
[Footnote 263: Or "Judge" (cadsi).]
[Footnote 264: Farijuha. Burton, "Bringer of joy not of annoy."]
[Footnote 265: i.e. Mohammed's.]
[Footnote 266: Lit. a servant or slave, i.e. that of the ring. Burton,
"its Familiar."]
[Footnote 267: i.e. Solomon.]
[Footnote 268: See my Book of the Thousand Nights and One Night, Vol. 1.
p 33, note. {see Payne's Book of the Thousand Nights and One Night, Vol.
1 FN#16}]
[Footnote 269: Night DXXXI.]
[Footnote 270: Night DXXXII.]
[Footnote 271: i.e.. in all the registers of men's actions fabled to be
kept in heaven.]
[Footnote 272: Lit. "see the accursed his duplicity and his promises
that he promised me withal in that he would do all good with me."
Burton, "see how the dammed villain broke every promise he made,
certifying that he would soon work all good with me."]
[Footnote 273: Lit. "on account of my pain therefrom when I was absent
from the world."]
[Footnote 274: Hatha 'l metleb li, lit. "this quest (or object of quest)
[was] mine (or for me)." Metleb is often used in the special technical
sense of "buried treasure."]
[Footnote 275: Night DXXXIII.]
[Footnote 276: Bustan.]
[Footnote 277: Bilaur.]
[Footnote 278: Keszr, instead of liwan (dais), as in previous
description.]
[Footnote 279: Keisan. Burton, "bag-pockets."]
[Footnote 280: Lit. "without" (kharij).]
[Footnote 281: Aadim, present participle of adima, he lacked.]
[Footnote 282: Night DXXXIV.]
[Footnote 283: Lit. the pre-eminence (el fedsl).]
[Footnote 284: Thani youm, Burton, "the second day," which, though
literal, conveys a false impression.]
[Footnote 285: Night DXXXV.]
[Footnote 286: Or "beyond desire" (fauca 'l khatir), i.e. inconceivably
good. Burton, "beyond our means."]
[Footnote 287: It is a favourite device with Oriental cooks to colour
dishes (especially those which contain rice) in various ways, so as to
please the eye as well as the palate.]
[Footnote 288: Lit. "black bottles" (museunvedetein). Burton, "black
jacks."]
[Footnote 289: Zekiyyeh (pure) for dhekiyyeh (strong, sharp, pungent), a
common vulgar corruption.]
[Footnote 290: Burton, "wherewith Allah Almighty hath eased our
poverty."]
[Footnote 291: Elladhi iftekeda juana. Burton, "who hath abated our
hunger pains."]
[Footnote 292: Lit. "we are under his benefit."]
[Footnote 293: Hhizana for hhezzaza?]
[Footnote 294: Lit. "whet proceeded from."]
[Footnote 295: Lit. "but" (lakin for Iekan, "then").]
[Footnote 296: Keif dhalik. Lit. "How this?" Burton, "Who may this be?"]
[Footnote 297: Night DXXXVI.]
[Footnote 298: i.e. the Jinn of the lamp and the ring.]
[Footnote 299: Apparently referring to chap. xxiii, verses 99, l00,
of the Koran, "Say, 'Lord, I take refuge in Thee from the suggestions
of the devils, and I take refuge in thee, Lord, that (i.e. Iest) they
appear!'" Mohammed is fabled by Muslim theologians to have made a
compact with the Jinn that they should not enter the houses of the
faithful unless expressly summoned..]
[Footnote 300: i.e. "I am, in general, ready to obey all thy
commandments"]
[Footnote 301: i.e. the lamp.]
[Footnote 302: Lit. "uses," "advantages" (menafi).]
[Footnote 303: Referring, of course, to the slave of the lamp.]
[Footnote 304: Night DXXXVII.]
[Footnote 305: Lit. "saw."]
[Footnote 306: Afterwards "silver"; see pp. 108 and l10.]
[Footnote 307: A carat is generally a twenty-fourth part of a diner,
i.e. about 5d.; but here it appears to be a sixtieth part or about 2d.
Burton, "A copper carat, a bright polished groat."]
[Footnote 308: Lit. "to the contrary of him" (ila khilafihi). See ante,
p. 55, note 4. {see FN#145}]
[Footnote 309: Night DXXXVIII.]
[Footnote 310: Kenani, pl. of kinnineh, a bottle or phial.]
[Footnote 311: i.e. the genie.]
[Footnote 312: Night DXXXIX.]
[Footnote 313: Ala kedhum. Burton, "after their olden fashion."]
[Footnote 314: Lit. "[in] middling case" (halet[an] mustewessitet[an]).
Burton translates, "as middle-class folk," adding in a note, "a phrase
that has a European touch."]
[Footnote 315: Burton adds, "on diet."]
[Footnote 316: "Er rijal el kamiloun," lit. "complete men." Burton, "good
men and true."]
[Footnote 317: Bedsa'a. Burton, "investments,"]
[Footnote 318: Keisein. Burton, "his pockets."]
[Footnote 319: Lit. "neck." The Muslims fable that all will appear at
the Day of Resurrection with their good and evil actions in visible form
fastened about their necks. "And each man, we constrain him to carry his
actions (ta'r, lit. bird, i.e. fortune as told by augury from the flight
of birds, according to the method so much in favour with the ancients,
but interpreted by the scholiasts as 'actions,' each man's actions
being, according to them, the cause of his good and evil fortune,
happiness or misery), on (or about,.fi) his neck."--Koran, xvii, 14.]
[Footnote 320: Night DXL]
[Footnote 321: An idiomatic expression, equivalent to our vulgar English
phrase, "He was struck all of a heap."]
[Footnote 322: Beszireh, mental (as opposed to bodily) vision.]
[Footnote 323: Night DXLI.]
[Footnote 324: Gheramuha.]
[Footnote 325: Lit. "be rightly guided," "return to the right way."]
[Footnote 326: Heds, Syrian for hheds.]
[Footnote 327: i.e.. if thou be in earnest.]
[Footnote 328: Aamin. Burton, "fonder and more faithful."]
[Footnote 329: Night DXLII.]
[Footnote 330: Lit. "blood of my liver."]
[Footnote 331: i.e. the bride's parents.]
[Footnote 332: Burton, "Also who shall ask her to wife for the son of a
snip?"]
[Footnote 333: Night DXLIII.]
[Footnote 334: Lit. "near and far," the great being near to the king's
dignity, and the small far from it.]
[Footnote 335: Lit. "before" (cuddam).]
[Footnote 336: Lit. "thou art not of its measure or proportion" (kedd).]
[Footnote 337: Ijreker ti bi 'l hhecc. Burton. "thou hast reminded me
aright."]
[Footnote 338: Night DXLIV.]
[Footnote 339: Kiyas, a mistake for akyas, pl. of keis, a purse.]
[Footnote 340: Lit. "So, an thou wilt, burden thy mind (i.e. give
thyself the trouble, kellifi khatiraki,) and with us [is] a China dish;
rise and come to me with it." Kellifi (fem.) khatiraki is an idiomatic
expression equivalent to the French, "donnez-vous (or prenez) la peine"
and must be taken in connection with what follows, i.e. give yourself
the trouble to rise and bring me, etc. (prenez la peine de vous lever
et de m'apporter, etc.). Burton, "Whereupon, an-thou please, compose thy
mind. We have in our house a bowl of china porcelain: so arise thou and
fetch it."]
[Footnote 341: Lit. "were not equal to one quarter of a carat," i.e. a
ninety-sixth part, "carat" being here used in its technical sense of a
twenty-fourth part of anything.]
[Footnote 342: Kellifi khatiraki (prenez la peine) as before. Burton,
"Compose thy thoughts."]
[Footnote 343: Night DXLV.]
[Footnote 344: Elladhi hu alan ca'm bi maashina. Burton, "Ere this thou
hast learned, O mother mine, that the Lamp which we possess hath become
to us a stable income."]
[Footnote 345: Or "pay attention" (diri balek); see ante, pp. 78 and 81.
{see FN#220 and FN#228}]
[Footnote 346: Minhu. Burton translates, "for that 'tis of him," and
says, in a note, "Here the MS. text is defective, the allusion is, I
suppose, to the Slave of the Lamp." I confess I do not see the defect of
which he speaks. Alaeddin of course refers to the lamp and reminds his
mother that the prosperity they enjoy "is (i.e. arises) from it."]
[Footnote 347: Lit. "completed," "fully constituted."]
[Footnote 348: The attitude implied in the word mutekettif and
obligatory in presence of a superior, i.e. that of a schoolboy in
class.]
[Footnote 349: Or "complainants," "claimants."]
[Footnote 350: Fi teriketihi, apparently meaning "in its turn." Burton,
"Who (i.e. the Sultan) delivered sentence after his wonted way."]
[Footnote 351: Night DXLVI.]
[Footnote 352: Illezemet. Burton, "she determined."]
[Footnote 353: Lit. "the Divan;" but the door of the presence-chamber is
meant, as appears by the sequel.]
[Footnote 354: Burton, "and when it was shut, she would go to make sure
thereof."]
[Footnote 355: Muddeh jumah. Burton, "the whole month."]
[Footnote 356: Burton, "come forward."]
[Footnote 357: Burton, "levee days"]
[Footnote 358: Izar. Burton, "mantilla."]
[Footnote 359: Here the copyist, by the mistaken addition of fe (so),
transfers the "forthright" to the Vizier's action of submission to the
Sultan's order.]
[Footnote 360: Night DXLVII.]
[Footnote 361: I have arranged this passage a little, to make it read
intelligibly. In the original it runs thus, "Alaeddin's mother, whenas
she took a wont and became every Divan-day going and standing in
the Divan before the Sultan, withal that she was dejected, wearying
exceedingly, but for Alaeddin's sake, her son, she used to make light of
all weariness."]
[Footnote 361: Aman; i.e. promise or assurance of indemnity, permission
to speak freely, without fear of consequences.]
[Footnote 362: Aman in secondary sense of "protection" or "safeguard."]
[Footnote 363: i.e. I pardon thee, under God, ("then I" being
understood). The right of pardon residing with God, the pious Muslim can
only say, "God pardon thee first and then I pardon thee."]
[Footnote 364: Burton, "shun the streets."]
[Footnote 365: Arad. Burton, "felt an uncontrollable longing."]
[Footnote 366: Or "food (aish, bread) hath not been pleasant (or had any
savour) for him."]
[Footnote 367: Seadetuk, lit. "thy felicity;" this and jenabuk (lit.
"thy side"), "thine excellence" or "thy highness," and hhedsretuk "thy
highness," (lit. "thy presence") are the titles commonly given to kings
in Arabic-speaking countries, although hhedsretuk is strictly applicable
only to the Prophet and other high spiritual dignitaries. They are
often, but erroneously, rendered "thy majesty"; a title which does not
exist in the East and which is, as is well known to students of history,
of comparatively recent use in Europe.]
[Footnote 368: Lit, "having regard to his clemency, he took to laughing
and asked her." Burton, "He regarded her with kindness, and laughing
cloud, asked her."]
[Footnote 369: Surreh, lit. purse and by extension, as here, anything
tied up in bag-shape.]
[Footnote 370: Night DXLVIII.]
[Footnote 371: Lit. "Be clement unto me, Thy Grace promised me."]
[Footnote 372: Lit. "Forbearance (hhilm, clemency, longanimity, delay
in requiting an evil-doer) is incumbent from thine exalted highness unto
(ila) three months."]
[Footnote 373: Aatsem melik, an ungrammatical construction of common
occurrence in the present MS., properly aatsemu 'l mulouk.]
[Footnote 374: Syn. "his clemency required."]
[Footnote 375: i.e. shall be reserved for him alone.]
[Footnote 376: i.e. the marriage trousseau.]
[Footnote 377: Lit. "Except that, O my son, the Vizier bespoke him a
privy word (kelam sirriyy) ere he promised me; then, after the Vizier
bespoke him a word privily (sirran), he promised me to (ila) three
months."]
[Footnote 378: Lit. an ill presence (mehhdser sau). This expression
has occurred before in the Nights, where I have, in deference to
the authority of the late M. Dozy (the greatest Arabic scholar since
Silvestre de Sacy) translated it "a compend of ill," reading the second
word as pointed with dsemmeh (i.e. sou, evil, sub.) instead of with
fetheh (i.e. sau, evil, adj.), although in such a case the strict rules
of Arabic grammar require sou to be preceded by the definite article
(i.e. mehhdseru's sou). However, the context and the construction of the
phrase, in which the present example of the expression occurs, seem to
show that it is not here used in this sense.]
[Footnote 379: Night DXLIX.]
[Footnote 380: Lit. (as before) "promised her to" (ila).]
[Footnote 381: Lit. "to" (ila), as before.]
[Footnote 382: i.e. the delay.]
[Footnote 383: Lit. "he thanked his mother and thought (or made) much
of her goodness (istekthera bi-kheiriha, a common modern expression,
signifying simply 'he thanked her') for her toil." Burton, "Then he
thanked his parent, showing her how her good work had exceeded her toil
and travail "]
[Footnote 384: Lit. "Wonder took her at this wonder and the decoration."
Burton amplifies, "She wondered at the marvellous sight and the glamour
of the scene." Me judice, to put it in the vernacular, she simply
wondered what the dickens it was all about.]
[Footnote 385: Min wectiha. Burton, "And for some time, O my son, I have
suspected." See ante, p. 134. {see FN#378}]
[Footnote 386: Lit. "fever seized him of his chagrin."]
[Footnote 387: Night DL.]
[Footnote 388: Lit. "promised me to" (ila), as before.]
[Footnote 389: Eshaa; or, if we take the word as pointed with kesreh
(i.e. ishaa), we may read, with Burton, "to pass the rest of the
evening," though this expression seems to me hardly in character with
the general tone of the MS.]
[Footnote 390: Musterah.]
[Footnote 391: Sic (el gheir).]
[Footnote 392: Night DLI.]
[Footnote 393: Min doun khiyaneh i.e. without offering her any affront.
Burton, "and he did no villain deed."]
[Footnote 394: Galland adds, "et passe dans une garde-robe o--il s'etoit
deshabille le soir." Something of the kind appears to have dropped out
of the present MS.]
[Footnote 395: Night DLII.]
[Footnote 396: Lit. "with the eye of anger." Ghedseb (anger) and its
synonym ghaits are frequently used in the Nights in this sense; see
especially Vol. II. of my translation, p. 234, "she smiled a sad smile,"
lit. a "smile of anger," (twice) and p. 258, "my anguish redoubled,"
lit. "I redoubled in anger."]
[Footnote 397: Wesikh. Burton, "fulsome."]
[Footnote 398: Night DLIII.]
[Footnote 399: Diri balek an [la]. Burton, "compose thy thoughts. If,
etc." See ante, passim.]
[Footnote 400: Sic.]
[Footnote 401: Kedhebaka.]
[Footnote 402: i.e. that which he derived from such an alliance.]
[Footnote 403: Lit. "Wretches" (mesakin).]
[Footnote 404: Night DLIV.]
[Footnote 405: Inketaet (lit. "she was cut or broken") min el khauf.
Burton, "She was freed from her fear of the past."]
[Footnote 406: Or "honoured" (azlz)]
[Footnote 407: i.e. "in my behaviour to thee."]
[Footnote 408: Kema akedu min mehebbetika li. Burton, "even as I claim
of thee affection for thy child."]
[Footnote 409: Night DLV.]
[Footnote 410: Hhashaha min el kidhb; lit. "Except her from lying!"
Hhasha (which commonly signifies, "Far be it," "God forbid!") is here
used in a somewhat unusual manner. The sense seems to be, "God forbid
that the Lady Bedrulbudour should be suspected of lying! "]
[Footnote 411: Or "shrunken" (kusziret). Burton, "bursten."]
[Footnote 412: Or "honoured" (aziz).]
[Footnote 413: Night DLVI.]
[Footnote 414: Lit. "how [was] the device therein;" i.e how he should
do for an expedient thereanent. Burton, "the device whereby he should
manage it."]
[Footnote 415: Or "called upon" (nedeh).]
[Footnote 416: El ashreh [mubeshshereh understood], "the ten [who were
rejoiced with glad tidings]," i.e. ten of Mohammed's companions
(Abou Bekr, Omar, Othman, Ali, Telheh, Zubeir, Saad ibn Abi Weccas,
Abdurrehman ibn Auf, Abou Ubeideh ibnu'l Jerrah and Said ibn Zeid), to
whom (and to whom alone) he is said to have promised certain entrance
into Paradise. They are accordingly considered to have pre-eminence over
the Prophet's other disciples and are consequently often invoked by the
less orthodox Muslims as intercessors with him, much after the fashion
of the Quatuordecim Adjutores, the Fourteen Helpers [in time of need],
(i.e. Saints Catherine, Margaret, Barbara, Pantaleon, Vitus, Eustace,
Blase, Gregory, Nicholas, Erasmus, Giles, George, Leonard and
Christopher) of Romish hagiology.]
[Footnote 417: i.e the marriage of his son to the Sultan's daughter.
Burton, "it having been a rare enjoyment to him that he had fallen upon
such high good fortune."]
[Footnote 418: Lit. "marriage," i.e. "wedding festivities are out of
place." The word (zijeh) here used is a dialectic (Syrian) variant of
zewaj, marriage. Burton, "we require no delay,"]
[Footnote 419: Lit. "the lord (i.e. he) of the suit or claim" (sahibu 'd
dewat).]
[Footnote 420: Or "inestimable," lit. "might not be measured by (or
appraised at) a price or value." Burton, "far beyond his power to pay
the price."]
[Footnote 421: Lit. "How is the management or contrivance (tedbir) with
thee?" i.e. "canst thou suggest to us any expedient?"]
[Footnote 422: Night DLVII.]
[Footnote 423: Burton adds, "speaking privily."]
[Footnote 424: Or perhaps, "we may with impunity rebut," etc.]
[Footnote 425: Gherib, lit. a stranger, an exile, but vulg. by
extension, a poor, homeless wretch.]
[Footnote 426: i.e Alaeddin's mother.]
[Footnote 427: Lit. "that day."]
[Footnote 428: Fr. "... l'aimable." Lit. "by a way or means"
(bi-terikeh). It may be we should read bi [hatheti'll] terikeh, "by
[this] means;" but the rendering in the text seems the more probable
one, the Sultan meaning that he would thus get rid of Alaeddin's
importunity by practice, without open breach of faith or violence.]
[Footnote 429: Night DLVIII.]
[Footnote 430: Lit. "Burden thyself (prenez la peine) and rise",
(kellifi khatiraki, etc., as before).]
[Footnote 431: Here szewani (trays) instead of, as before, szuhoun
(dishes).]
[Footnote 432: Night DLIX.]
[Footnote 433: i.e. "look with open eyes"]
[Footnote 434: En nuwwab, i.e. those whose turn it was to be on guard.]
[Footnote 435: Need (lit. coin), a vulgar Syrian corruption of neket,
customary gift of money or otherwhat to a bride on the marriage-day.]
[Footnote 436: The whole of the foregoing passage is so confused that I
think it well to add here (l) a literal translation, as I read it: "So
the Vizier, yea, indeed, he marvelled at the greatness of that wealth
more than the Sultan, but envy was killing him and waxed on him more and
more when he saw the Sultan that he was satisfied with (or accepted of)
the bride-gift and the dowry; however, it was not possible to him that
he should gainsay the truth and should say to the Sultan, 'He is not
worthy;' only, he practised with a device upon the Sultan so he should
not let him give his daughter the Lady Bedrulbudour to Alaeddin, and
this [Footnote was] that he said to him, etc,"--and also (2) the
version given by Sir K. F. Burton, who takes a different view of the
passage: "Then the Minister (although he marvelled at these riches
even more than did the Sultan), whose envy was killing him and growing
greater hour by hour, seeing his liege lord satisfied with the moneys
and the dower and yet being unable to fight against fact, made answer,
'Tis not worthy of her.' Withal he fell to devising a device against the
King, that he might withhold the Lady Badr-al-Budur from Alaeddin, and
accordingly he continued, etc."]
[Footnote 437: Or "in comparison with her" (ent hhedsretuk istatsemet
hatha aleiha). This is an ambiguous passage and should perhaps be read,
"Thou magnifiest this (i.e. the gift) over her."]
[Footnote 438: Night DLX.]
[Footnote 439: Lit. "swiftly, the winds overtook her not."]
[Footnote 440: Aksen. Burton, "more suitable to thee."]
[Footnote 441: Kethir[an]. Burton, "And right soon (Inshallah!) O my
daughter, thou shalt have fuller joy with him."]
[Footnote 442: Muebbed. Burton, "alone."]
[Footnote 443: Sic (kum),]
[Footnote 444: Or "commission" (mishwar).]
[Footnote 445: Bekia ma bekia hatha shey aleik, lit. "remaineth what remaineth
this is a thing upon (or for) thee." Burton, "Happen whatso may happen;
the rest is upon thy shoulders." The first bekia is perhaps used in the
common colloquial sense of "then."]
[Footnote 446: Shekeraha wa istekthera bi-kheiriha. See ante, p. 155,
note 3. Burton, "enhancing her kindly service."]
[Footnote 447: Surname of the ancient Kings of Persia, vulg. Chosroes.]
[Footnote 448: Night DLXI.]
[Footnote 449: Lit. "the."]
[Footnote 450: Burton, "the costliest of clothes."]
[Footnote 451: Generally that of aloes-wood.]
[Footnote 452: Quoth Shehrzad to Shehriyar.]
[Footnote 453: Yetsunnuhu; quare a clerical error for yentsuruku ("had
seen him" )?]
[Footnote 454: i.e. male white slaves (memlouk, whence our "mameluke,"
sing. for plural memalik).]
[Footnote 455: Lit. "and let there be with each slave-girl a suit, etc."
Burton "And let every handmaid be robed in raiment that befitteth queens
wearing." The twelve suits of clothes to be brought by the slave-girls
were of course intended for the wearing of Alaeddin's mother; see post,
p. 167. {see FN#457 in text}]
[Footnote 456: i.e. the genuine Arabs of the unmixed blood.]
[Footnote 457: See ante, p. 166, note 2. {see FN#455}]
[Footnote 458: Likai telbesa (tetelebbesa?) hiya. Burton, "she should
wear."]
[Footnote 459: Sic, the meaning seeming to be that kings' sons were out
of comparison with Alaeddin, as who should say (in Cockney parlance)
"Don't talk to me about kings' sons."]
[Footnote 460: Lit. "upon."]
[Footnote 461: El kendil el ajib.]
[Footnote 462: Syn. "old and young."]
[Footnote 463: Night DLXII.]
[Footnote 464: Ictedsa an tesmuha li bi, lit. "decided (or demanded)
that thou be bountiful to (or grace) me with;" but icledsa is here used
in the colloquial sense of "willed, vouchsafed."]
[Footnote 465: i.e. that of his tongue, lit. "its bounds or reach"
(kheddahu). Burton, "passing all measure."]
[Footnote 466: Lit. "acquired, gotten, come by thee" (khetsitu bika).]
[Footnote 467: Night DLXIII.]
[Footnote 468: Nuweb (properly naubat).]
[Footnote 469: Musica.]
[Footnote 470: Acamou el fereh el atsim. Burton, "a mighty fine
marriage-feast was dispread in the palace."]
[Footnote 471: Muashir.]
[Footnote 472: Netser.]
[Footnote 473: Lit. "but the behoving on me for her service engageth (or
enforceth) me to apply myself hereunto."]
[Footnote 474: i.e. at thy disposition.]
[Footnote 475: Night DLXIV.]
[Footnote 476: Tebakhin. Burton, "kitcheners."]
[Footnote 477: Keszr.]
[Footnote 478: Wa, but quaere au ("or")?]
[Footnote 479: Kushk.]
[Footnote 480: The description of the famous upper hall with the
four-and-twenty windows is one of the most contused and incoherent parts
of the Nights and well-nigh defies the efforts of the translator to
define the exact nature of the building described by the various and
contradictory passages which refer to it. The following is a literal
rendering of the above passage: "An upper chamber (keszr) and (or?) a
kiosk (kushk, a word explained by a modern Syrian dictionary as meaning
'[a building] like a balcony projecting from the level of the rest of
the house,' but by others as an isolated building or pavilion erected
on the top of a house, i.e. a keszr, in its classical meaning of 'upper
chamber,' in which sense Lane indeed gives it as synonymous with the
Turkish koushk, variant kushk,) with four-and-twenty estrades (liwan, a
raised recess, generally a square-shaped room, large or small, open on
the side facing the main saloon), all of it of emeralds and rubies and
other jewels, and one estrade its kiosk was not finished." Later on,
when the Sultan visits the enchanted palace for the first time, Alaeddin
"brought him to the high kiosk and he looked at the belvedere (teyyareh,
a square or round erection on the top of a house, either open at the
sides or pierced with windows, =our architectural term 'lantern') and
its casements (shebabik, pl. of shubbak, a window formed of grating or
lattice-work) and their lattices (she"ri for she"rir, pl. of sheriyyeh,
a lattice), all wroughten of emeralds and rubies and other than it of
precious jewels." The Sultan "goes round in the kiosk" and seeing "the
casement (shubbak), which Alaeddin had purposely left defective, without
completion," said to the Vizier, "Knowest thou the reason (or cause) of
the lack of completion of this casement and its lattices?" (shearihi, or
quaere, "[this] lattice," the copyist having probably omitted by mistake
the diacritical points over the final ha). Then he asked Alaeddin, "What
is the cause that the lattice of yonder kiosk (kushk) is not complete?"
The defective part is soon after referred to, no less than four times,
as "the lattice of the kiosk" (sheriyyetu 'l kushk), thus showing that,
in the writer's mind, kushk, liwan and shubbak were synonymous terms for
the common Arab projecting square-sided window, made of latticework,
and I have therefore rendered the three words, when they occur in this
sense, by our English "oriel," to whose modern meaning (a window that
juts out, so as to form a small apartment), they exactly correspond.
Again, in the episode of the Maugrabin's brother, the princess shows the
latter (disguised as Fatimeh) "the belvedere (teyyarrh) and the kiosk
(kushk) of jewels, the which [was] with (i.e. had) the four-and-twenty
portals" (mejouz, apparently a Syrian variant of mejaz, lit. a place of
passage, but by extension a porch, a gallery, an opening, here (and here
only) used by synecdoche for the oriel itself), and the famous roe's
egg is proposed to be suspended from "the dome (cubbeh) of the upper
chamber" (el keszr el faucaniyy), thus showing that the latter was
crowned with a dome or cupola. It is difficult to extricate the author's
exact meaning from the above tangle of confused references; but, as far
as can be gathered. in the face of the carelessness with which the text
treats kushk as synonymous now with keszr or teyyareh and now with liwan
or shubbak, it would seem that what is intended to be described is a
lofty hall (or sorer), erected on the roof of the palace, whether round
or square we cannot tell, but crowned with a dome or cupola and having
four-and-twenty deep projecting windows or oriels, the lattice or
trellis-work of which latter was formed (instead of the usual wood) of
emeralds, rubies and other jewels, strung, we may suppose, upon rods of
gold or other metal I have, at the risk of wearying my reader, treated
this point at some length, as well because it is an important one as to
show the almost insuperable difficulties that beset the. conscientious
translator at well-nigh every page of such works as the "Book of the
Thousand Nights and One Night."]
[Footnote 481: Night DLXV.]
[Footnote 482: The text has imar (an inhabited country), an evident
mistake for emair (buildings).]
[Footnote 483: Night DLXVI.]
[Footnote 484: Atsm sekhahu. Burton. "his dignity was enhanced."]
[Footnote 485: Or "imitate" (yetemathelou bihi). Burton, "which are such
as are served to the kings."]
[Footnote 486: Night DLXVII.]
[Footnote 487: Wectu 'l asr, i.e. midway between noon and nightfall.]
[Footnote 488: Lit. "was broken" (inkeseret).]
[Footnote 489: Burton, "with the jerid," but I find no mention of this
in the text. The word used (le'ba, lit. "he played") applies to all
kinds of martial exercises; it may also mean simply, "caracoling."]
[Footnote 490: See ante, p. 167, note 1. {see FN#456}]
[Footnote 491: Or "turns" (adwar).]
[Footnote 492: El hemmam a sultaniyy el meshhour. Burton, "the royal
Hammam (known as the Sult ni)."]
[Footnote 493: Muhliyat. Burton, "sugared drinks."]
[Footnote 494: Night DLXVIII.]
[Footnote 495: Keszriha. Burton, "her bower in the upper story."]
[Footnote 496: Lit. "changed the robes (khila) upon her." For the
ceremony of displaying (or unveiling) the bride, see my "Book of the
Thousand Nights and One Night," Vol. I. pp. 192 et seq., and "Tales from
the Arabic," Vol. III. pp. 189 et seq.]
[Footnote 497: Meshghoul.]
[Footnote 498: Keszr.]
[Footnote 499: Szeraya, properly serayeh.]
[Footnote 500: i.e. Alexander the Great; see my "Book of the Thousand
Nights and One Night," Vol. V. p. 6, note.]
[Footnote 501: Night DLXIX.]
[Footnote 502: Henahu.]
[Footnote 503: Fetour, the slight meal eaten immediately on rising,
answering to the French "premier dejeuner," not the "morning-meal"
(gheda), eaten towards noon and answering to the French "dejeuner... la
fourchette."]
[Footnote 504: Gheda.]
[Footnote 505: Tekerrum (inf. of V of kerem), lit. "being liberal to any
one." here an idiomatic form of assent expressing condescension on the
part of a superior. Such at least is the explanation of the late Prof.
Dozy; but I should myself incline to read tukremu (second person
sing. aorist passive of IV), i.e. "Thou art accorded [that which thou
seekest]."]
[Footnote 506: Indhehela.]
[Footnote 507: Or "upper hall, gallery." Lit. "kiosk." See ante, p.l75,
note 4. {see FN#480}]
[Footnote 508: Teyyareh. See ante, l.c. The etymology of this word is
probably [caah] teyyareh, "a flying [saloon]."]
[Footnote 509: Shebabik, pl. of shubbak; see ante, l.c.]
[Footnote 510: Sheari, see ante, l.c.]
[Footnote 511: Shubbak.]
[Footnote 512: Night DLXX.]
[Footnote 513: Lit. "kiosk" (kushk); see ante, p. 175, note 4.{see
FN#480}]
[Footnote 514: Ma lehiket el muallimin (objective for nom. muallimoun,
as usual in this text) an.]
[Footnote 515: Yebca lika dhikra. Burton, "So shall thy memory endure."]
[Footnote 516: Lit. "kiosk."]
[Footnote 517: ? (teba'kh).]
[Footnote 518: Or "melodious."]
[Footnote 519: El kelb el hhezin.]
[Footnote 520: i.e. "might not avail unto."]
[Footnote 521: Muhlivat, as before; see ante. p. 183, note 2. {see
FN#493}]
[Footnote 522: Szeraya.]
[Footnote 523: Night DLXXI.]
[Footnote 524: Sheriyyetu 'l kushk.]
[Footnote 525: Lit. "the lattice of the kiosk which (i.e. the lattice)
is lacking or imperfect." The adjective (nakiszeh) is put in the
feminine, to agree with "lattice" (sheriyyeh), which is femminine, kiosk
(kushk) being masculine.]
[Footnote 526: Kushk.]
[Footnote 527: She"rihi.]
[Footnote 528: Et tewashiyy, a term here used for the first time in the
present text, where we generally find the Turkish Aga in this sense.]
[Footnote 529: Night DLXXII.]
[Footnote 530: Lit. "kiosk" (kushk).]
[Footnote 531: Fi szerayyetika.]
[Footnote 532: Szeraya.]
[Footnote 533: Lit. "that I was not lacking in ableness to complete
it."]
[Footnote 534: Kushk, here used in sense of "belvedere."]
[Footnote 535: Or "upper chamber" (keszr).]
[Footnote 536: Kushk. From this passage it would seem as if the
belvedere actually projected from the side of the upper story or soler
(keszr), instead of being built on the roof, lantern-wise, or being (as
would appear from earlier passages) identical with the hall itself, but
the whole description is as before remarked. so full of incoherence
and confusion of terms that it is impossible to reconcile its
inconsistencies.]
[Footnote 537: Lit. "a brother resembling thee."]
[Footnote 538: Lit. "he increased (or exceeded) in the salaries (or
allowances) of the poor and the indigent" (zada fi jewanicki 'l fukera
wa 'l mesakin). Jewamek is an Arabicized Persian word, here signifying
systematic or regular almsgivings.]
[Footnote 539: Kull muddeh.]
[Footnote 540: Labu 'l andab, lit. "arrow-play."]
[Footnote 541: Night DLXXIII.]
[Footnote 542: Szerayeh.]
[Footnote 543: Keszr.]
[Footnote 544: Burton adds, "and confections."]
[Footnote 545: Lit. "he set them down the stablest or skilfullest
(mustehhkem) setting down."]
[Footnote 546: Hherrem, i.e. arranged them, according to the rules of
the geomantic art.]
[Footnote 547: Netsera jeyyidan fi. Burton, "He firmly established the
sequence of."]
[Footnote 548: Technical names of the primary and secondary figures.
The following account of the geomantic process, as described by
Arabic writers de re magicf, is mainly derived from the Mukeddimat or
Prolegomena of Abdurrehman ibn Aboubekr Mohammed (better known as Ibn
Khaldoun) to his great work of universal history. Those (says he) who
seek to discover hidden things and know the future have invented an art
which they call tracing or smiting the sand; to wit, they take paper
or sand or flour and trace thereon at hazard four rows of points, which
operation, three times repeated (i.e. four times performed), gives
sixteen rows. These points they eliminate two by two, all but the last
(if the number of the points of a row be odd) or the last two (if it be
even) of each row, by which means they obtain sixteen points, single
or double. These they divide into four figures, each representing the
residual points of four lines, set one under another, and these four
figures, which are called the mothers or primaries, they place side by
side in one line. From these primaries they extract four fresh figures
by confronting each point with the corresponding point in the next
figure, and counting for each pair a single or double point, according
to one of two rules, i.e. (1) setting down a single point for each
single point being on the same line with another point, whether single
or double, and a double point for. each pair of double points in line
with each other, or (2) reckoning a double point for each pair of like
points (single or double), corresponding one with another on the same
line' and a single point for each, unlike pair. These new figures (as
well as those that follow) are called the daughters or secondaries and
are placed beside the primaries, by confrontation with which (i,e, 5
with 1, 6 with 2, 7 with 3 and with 4) four fresh figures are obtained
after the same fashion and placed side by side below the first eight.
From this second row a thirteenth and fourteenth figure are obtained in
the same way (confronting 9 with lo and 1 l with 12) and placed beneath
them, as a third row. The two new figures, confronted with each other,
in like manner, furnish a fifteenth figure, which, being confronted
with the first of the primaries, gives a sixteenth and last figure,
completing the series. Then (says our author), the geomant proceeds to
examine the sixteen figures thus obtained (each of which has its name
and its mansion, corresponding to one of the twelve signs of the zodiac
or the four cardinal points, as well as its signification, good or bad,
and indicates also, in a special way, a certain part of the elemental
world) and to note each figure according to its presage of weal or ill;
and so, with the aid of an astrological table giving the explanations
of the various signs and combinations, according to the nature of
the figure, its aspect, influence and temperament (astrologically
considered) and the natural object it indicates, a judgment is formed
upon the question for a solution of which the operation was undertaken.
I may add that the board or table of sand (tekht reml), so frequently
mentioned in the Nights, is a shallow box filled with fine sand,
carefully levelled, on which the points of the geomantic operation are
made with a style of wood or metal. (The name tekht reml is however
now commonly applied to a mere board or tablet of wood on which the
necessary dots are made with ink or chalk. ) The following scheme of
a geomantic operation will show the application of the above rules.
Supposing the first haphazard dotting to produce these sixteen rows of
points,
1......... (9) 5..... (6) 9......... (9) 13...... (6)
2......... (9) 6.... (4) 10........ (8) 14.... (4)
3........ (8) 7....... (7) 11......... (9) 15........ (8)
4....... (7) 8..... (5) 12....... (7) 16..... (5)
By the process of elimination we get the following four primaries:
Fig. 1 x Fig. 2 x x Fig. 3 x Fig. 4 x x
x x x x x x x
x x x x x x
x x x x
The process of confrontation of the corresponding points of these
four figures (according to rule 2) gives the following four
secondaries:
Fig. 5 x Fig. 6 x Fig. 7 x Fig. 8 x
x x x x x x
x x x x x x
x x x x x x x x
By confrontation of the points of each secondary with those of
its corresponding primary, the following four fresh figures are
obtained:
Fig. 9 x x Fig. 10 x Fig. 11 x x Fig. 12 x
x x x x x x x
x x x x x x
x x x x
Fig. 9, confronted with Fig. 10 gives a thirteenth figure x
x x
x x
x x
And Fig. 11 confronted with Fig. 12, a fourteenth x
x
x x
x x