x x
x
x x
x x
Which, in its turn, confronted with Fig. 1, gives a sixteenth
and last figure, x
x x
x x
x
Completing the scheme, which shows the result of the operation as
follows:
(1) x (2) x x (3) x (4) x x (5) x (6) x (7) x (8) x
x x x x x x x x x x x x x
x x x x x x x x x x x x
x x x x x x x x x x x x
(9) x x (10) x (11) x x (12) x
x x x x x x x
x x x x x x
x x x x
(13) x (14) x
x x x
x x x x
x x x x
(15) x x
x
x x
x x
(16) x
x x
x x
x]
[Footnote 549: Burton adds here, "in order that other than I may carry
it off."]
[Footnote 550: Min el meloum, lit. "[it is] of the known (i.e. that
which is known)." Burton, "who knoweth an he wot, etc."]
[Footnote 551: Night DLXXIV.]
[Footnote 552: Sic, meaning of course that he had discovered its
properties and availed himself thereof.]
[Footnote 553: Medinetu 's seltaneh, i e. the seat of government or
capital.]
[Footnote 554: Lit. "donned" (lebesa).]
[Footnote 555: Here Galland says, "Il entra dans le lien le plus fameux
et le plus frequente par les personnel de grande distinction, ou l'on
s'assembloit pour boire d'une certaine boisson chance qui luy etoit
connue des son premier voyage. Il n'y e-t pas plust"t pris place qu'on
lay versa de cette boisson dans une tasse et qu'on la luy presenta.
En la prenant, comme il prestoit l'oreille... droite et... gauche, il
entendit qu'on s'entretenoit du palais d'Aladdin." The Chavis MS. says,
"He entered a coffee-house (kehweh, Syrian for kehawi), and there used
to go in thereto all the notables of the city, and he heard a company,
all of them engaged in (ammalin bi, a very vulgar expression) talking of
the Amir Alaeddin's palace, etc." This (or a similar text) is evidently
the original of Galland's translation of this episode and it is
probable, therefore, that the French translator inserted the mention
"of a certain warm drink"(tea), out of that mistaken desire for local
colouring at all costs which has led so many French authors (especially
those of our own immediate day) astray. The circumstance was apparently
evolved (alla tedesca) from his inner consciousness, as, although China
is a favourite location with the authors of the Nights, we find no
single mention of or allusion to tea in the rest of the work.]
[Footnote 556: Lit. "I will make him lose."]
[Footnote 557: Night DLXXV.]
[Footnote 558: Lit. "Instruments of astronomy or astrology" (tenjim);
but tenjim is also used in the sense of geomancy, in which operation,
as before explained, astrology plays an important part, and the context
shows that the word is here intended to bear this meaning. Again, the
implements of a geomancer of the higher order would include certain
astrological instruments, such as an astrolabe, star-table, etc.,
necessary, as I have before explained, for the elucidation of the scheme
obtained by the sand-smiting proper.]
[Footnote 559: He had apparently learned (though the Arabic author
omits, with characteristic carelessness, to tell us so) that Alaeddin
was absent a. hunting.]
[Footnote 560: Akemm, vulg. for kemm, a quantity.]
[Footnote 561: Minareh, lit. "alight-stand," i.e. either a lamp-stand or
a candlestick.]
[Footnote 562: Bi-ziyadeh, which generally means "in excess, to boot,"
but is here used in the sense of "in abundance."]
[Footnote 563: Aalem.]
[Footnote 564: After the wont of "the natural enemy of mankind' in all
ages.]
[Footnote 565: Keszr.]
[Footnote 566: Night DLXXVI.]
[Footnote 567: Aghatu 't tuwashiyeh.]
[Footnote 568: Ubb.]
[Footnote 569: Lit. "who" (men), but this is probably a mistake for ma
(that which).]
[Footnote 570: Ifrikiyeh.]
[Footnote 571: Night DLXXVII.]
[Footnote 572: Ummar. This may, however, be a mistake (as before, see
ante p. 177, note 2 {see FN#482}) for ema'r (buildings).]
[Footnote 573: Lit. "O company" (ya jema't), a polite formula of
address, equivalent to our "Gentlemen."]
[Footnote 574: Night DLXXVIII.]
[Footnote 575: Lit. "the affair (or commandment, amr) is going to be
sealed upon us."]
[Footnote 576: Sic (dara haulahu thelatheta dauratin); but qu're should
it not rather be, "gave three sweeps or whirls with his sword round his
head"? See my "Book of the Thousand Nights and One Night," Vol. VI. p.
355.]
[Footnote 577: Lit. "hath been bountiful unto me;" [the matter of] my
life.]
[Footnote 578: Night DLXXIX.]
[Footnote 579: Previous to prayer.]
[Footnote 580: Lit. made easy to (yessera li).]
[Footnote 581: The name of the province is here applied to an imaginary
city.]
[Footnote 582: Night DLXXX.]
[Footnote 583: Lit. "who hath a head with the head-seller or dealer in
heads, etc." The word here employed (rewwas) commonly signifies "a man
who cooks and sells sheepsheads, oxheads, etc." M. Zotenberg makes the
following note on this passage in. his edition of Alaeddin; "Rewwas (for
raa"s) signifies not only 'he who sells cooked heads,' but also 'he who
makes a business of cooking heads.' Consequently whoso entrusteth a head
to the rewwas is preoccupied and sleeps not." M. Zotenberg's note is
unintelligible, in consequence of his having neglected to explain that
the passage in question is a common Egyptian proverb, meaning (says
Burckhardt), "the person whose fortune is entrusted to the hands of
strangers cannot enjoy repose." "The poor," adds he, "at Cairo buy
sheepsheads and for a trifle have them boiled in the bazaar by persons
who are not only cooks, but sellers of sheepsheads, and are therefore
called raa"s, or in the Egyptian dialect rewwas." The proverb is in
the present case evidently meant as a play upon the literal meaning
("headsman," hence by implication "executioner") of the word rewwas,
although I cannot find an instance of the word being employed in this
sense. It is, however, abundantly evident from the general context that
this is the author's intention in the passage in question, Alaeddin's
head being metaphorically in the hands of (or pledged to) the headsman,
inasmuch as he had engaged to return and suffer decapitation in case he
should not succeed in recovering the princess within forty days.]
[Footnote 584: I suppose the verb which I render "caused [sleep] get the
mastery," to be ghelleba, II of gheleba, as the only way of making sense
of this passage, though this reading involves some irregularity from a
grammatical point of view. This, however, is no novelty in the present
text. Burton, "But whoso weareth head hard by the headsman may not sleep
o'nights save whenas slumber prevail over him."]
[Footnote 585: Zeczekeh, a word which exactly renders the sparrow's
dawn-cheep.]
[Footnote 586: Lit. "From (as Fr. des) the deep or remote dawn" (min
el fejri 'l ghemic, Syr. for emic), cf. Matthew Arnold's "Resignation;"
"The cockoo, loud on some high lawn, Is answered from the depth of
dawn.."]
[Footnote 587: The terminal formula of the dawn-prayer.]
[Footnote 588: i.e. the magician]
[Footnote 589: Lit. "bride'' (arouseh). She is always, to the end of the
tale, spoken of as Alaeddin's "bride," never as his "wife," whilst he,
in like manner, is called her "bridegroom" (arous).]
[Footnote 590: This, at first sight, appears a contradiction, as we are
distinctly told (see ante, p. 207) that the princess was unaware of the
properties of the lamp; but the sequel shows that she had learned them,
in the mean time. from the magician himself. See post.]
[Footnote 591: Ifrikiyeh.]
[Footnote 592: Night DLXXXI.]
[Footnote 593: Lit. "a spit (ric) of sweet." We may also read reic or
reyyic, "the first part of anything" (especially "the first drop of
rain").]
[Footnote 594: Lit. "having changed the clothes of this my dress."]
[Footnote 595: i.e. taking effect the moment of its administration.]
[Footnote 596: Night DLXXXII.]
[Footnote 597: Because white wine would have been visibly troubled by
the drug.]
[Footnote 598: Ishebi bi-surrihi (lit. "drink by his pleasure or
gladness;" surr or surour). Burton, "Pledge him to his secret in a
significant draught."]
[Footnote 599: Kasein thelatheh, lit. two cups three (unusual way of
putting it).]
[Footnote 600: Reshoush (for reshash), "anything sprinkled," i.e. powder
or drops. I translate "powder," as I find no mention in the Nights of
the use of this narcotic in a liquid form.]
[Footnote 601: Takkeltu, lit. "I have conceived in my mind." Sir R.
Burton is apparently inclined to read tallectu by transposition, as he
translates, "I depend upon thy say."]
[Footnote 602: Night DLXXXIII.]
[Footnote 603: Lit. "I will not delay upon thee."]
[Footnote 604: Lit. "Thou hast burdened or incommoded thyself" (kellefta
khatiraka), see previous note, p. 120, {see FN#340} on this idiomatic
expression.]
[Footnote 605: Ana atebtu mizajaka, lit. "I have wearied thy
temperament."]
[Footnote 606: Lit. "pleasure" (surr), see ante, p. 223, note 2. {see
FN#598}]
[Footnote 607: Or "playing the boon-companion."]
[Footnote 608: Syn. "equivocal, a double entente."]
[Footnote 609: Lit. "proceeded from her in truth."]
[Footnote 610: Tih, lit. pride, haughtiness, but, by analogy,
"coquetry."]
[Footnote 611: Lit. "Gaiety, ecstasy or intoxication (keif) whirled
(dara) in his head."]
[Footnote 612: Lit. "not itself exactly with him" (ma hiya bi-eimhi
indahu.)]
[Footnote 613: Lit. "turned over" (kelebet, a clerical error for
kebbelel).]
[Footnote 614: Tekeddemet lihi wa basethu fi kheddihi. Burton, "again
she kissed its lip and offered it to him."]
[Footnote 615: Terakedsou, lit. raced with one another.]
[Footnote 616: Babu 'sz szeray.]
[Footnote 617: Night DLXXXIV.]
[Footnote 618: Keszr.]
[Footnote 619: Lit. "in" (fi); but fi is evidently used here in mistake
for bi, the two prepositions being practically interchangeable in modern
Arabic of the style of our present text.]
[Footnote 620: Burton, "his costliest raiment."]
[Footnote 621: Or chamber (keszr).]
[Footnote 622: Night DLXXXV.]
[Footnote 623: Sic (raihh), a common vulgarism in this text.]
[Footnote 624: Night DLXXXVI.]
[Footnote 625: Lit. "also" (eidsan).]
[Footnote 626: i.e. the two were as like as two halves of a bean.]
[Footnote 627: i.e. the world.]
[Footnote 628: Or death (Saturn), the eighth division of the common
astrological figure.]
[Footnote 629: Menkeleh. See my Book of the Thousand Nights and One
Night, Vol. I. p. 129, note 1. {see Vol. 1 of Payne's Book of the
Thousand Nights and One Night, FN#41}]
[Footnote 630: Dsameh.]
[Footnote 631: Liha keramat kethireh. Kerameh (sing. of keramat),
properly a favour or mark of grace, a supernatural gift bestowed by God
upon His pious servants, by virtue whereof they perform miracles, which
latter are also by derivation called keramat. Cf. Acts viii. 28:
"Thou hast thought that the gift of God," i.e. the power of performing
miracles, "may be purchased with money."]
[Footnote 632: Night DLXXXVII.]
[Footnote 633: Weliyeh.]
[Footnote 634: Fe-ain (where), probably a mistranscription for fe-men
(who).]
[Footnote 635: Sitti, fem. of Sidi, "my lord," the common title of a
saint among modern Arabic-speaking peoples.]
[Footnote 635: Meskin, lit. "poor wretch," but used as our "good
man" and the French "bonhomme," in a sense of somewhat contemptuous
familiarity.]
[Footnote 636: Lit. "wished the man increase of his good (istekthera
bi-kheirihi, for which idiomatic expression= "he thanked him," see ante,
p. 135, note 3 {see FN#383}), and thanked his excellence" (favour or
kindness, fedsl).]
[Footnote 637: Sherabati. Burton, "vintner."]
[Footnote 638: Keniz, a word which I cannot find in any dictionary,
but which appears to be the past participle (in the secondary form for
mecnouz, as ketil, slain, for mertoul,) of keneza, a lost verb of which
only the fourth form acneza, he drank from a cup (kinz), survives, and
to mean "something drunk from a cup." Burton, "wine."]
[Footnote 639: Ca"da. Burton translates "he mounted," apparently reading
szfida for ca"da.]
[Footnote 640: Lit. "belly" (betn); but that "breast" is meant is shown
by the next line, which describes Fatimeh as finding the enchanter
seated on her heart.]
[Footnote 641: Lit. "heart" (kelb).]
[Footnote 642: The text adds here, "she went not and came not" (la rahet
wa la jaet). Burton translates, "as though she had never gone or come"
and adds, in a note, by way of gloss, "i.e. as she was in her own home;"
but I confess that his explanation seems to me as obscure as the text.]
[Footnote 643: Night DLXXXVIll.]
[Footnote 644: Keszr.]
[Footnote 645: The first or "opening" chapter of the Koran.]
[Footnote 646: En nas bi 'l ghewali kethir an, lit. "The folk in
(things) precious (or dear or high-priced, ghewali, pl. of
ghalin, also of ghaliyeh, a kind of perfume) are abundant anent." This
is a hopelessly obscure passage, and I can only guess at its meaning.
Bi 'l ghewali may be a clerical error for bi 'l ghalibi, "for the most
part, in general," in which case we may read, "Folk in general abound
[in talk] anent her virtues;" or bi 'l ghewali may perhaps be used in
the sense (of which use, however, I know no instance) of 'in excessive
estimation,' in which latter case the passage might be rendered, "Folk
abound in setting a high value on (or extolling) her virtues." Burton
boldly amplifies, "the folk recount her manifestations in many cases of
difficulty."]
[Footnote 647: Lit. "That he might complete his deceit the more."
The meaning is that he dissembled his satisfaction at the princess's
proposal and made a show of refusal, so he might hoodwink her the more
effectually.]
[Footnote 648: Keszr.]
[Footnote 649: Night DLXXXIX.]
[Footnote 650: Teyyareh.]
[Footnote 651: Lit. "openings for passage" (mejous). See ante, p. 176,
note. {see FN#480}]
[Footnote 652: Keszr.]
[Footnote 653: Lit. "an extreme" (ghayeh).]
[Footnote 654: Szeraya.]
[Footnote 655: Szeraya.]
[Footnote 656: i.e. "O thou that art dear to me as mine eyes."]
[Footnote 657: Keszr.]
[Footnote 658: Night DLXC.]
[Footnote 659: Keszr.]
[Footnote 660: i.e. its apparent from its real import.]
[Footnote 661: Mustekim.]
[Footnote 662: Minka. Burton, "of me."]
[Footnote 663: Lit. "for that secret that she healed." Burton, "for the
art and mystery of healing."]
[Footnote 664: Min wejaihi.]
[Footnote 665: Szeraya.]
[Footnote 666: Terehhhheba bihi.]
[Footnote 667: Lit. "believed not in."]
[Footnote 668: Night DLXCI.]
[Footnote 669: Ghereza (i.q.. gheresa).]
[Footnote 670: Lit. "Out of regard to or respect for thine eyes."
(Keramet[an] li-uyouniki), i.e. "Thanks to the favourable influence
of thine eyes." When "the eye" is spoken of without qualification, the
"evil eye" is commonly meant; here, however, it is evident that the
reverse is intended.]
[Footnote 671: Lit. "I had no news or information (ma indi kkeber) [of
the matter]."]
[Footnote 672: Lit. "neglectful of the love of thee." This is a
difficult passage to translate, owing to its elliptical form; but the
meaning is that the princess wished to assure Alaeddin that what had
happened was not due to any slackening in the warmth of her affection
for him.]