Abú ja’dah = father of curls (= a wolf), 14.
Abú Kásim al-Tambúrí = Abú Kásim the Drummer, 209.
Abu Niyyah and Abu Niyyatayn, History of various versions of the names,
334.
’Adrán (_Arab._) tr. “Sheeted,” the ✔ being ’Adr = much and heavy rain,
7.
Afandiyah, Al- (_Arab._) = Efendis, 41.
’Afár, _tr._ “sand devils,” a word frequently joined with “Ghubár” =
dust (ST.), 262.
Aghá of the Janákilah = the Chief man (Aghá) of the Gypsies, 72.
Akhaztu dam wajhhi-há (_Arab._) = “I bled her of the hymeneal blood,”
42.
’Akl (_Arab._) = comprehension, understanding, 193.
“Akram” = the more generous (ST.), 304.
“’Alà bábi ’lláh” (_Arab._) = for the love of the Lord, gratis, etc., a
popular phrase (_tr._ “At the Gate of Allah Almighty”), 138.
’Alà hudúd (or Alà hadd) al-Shauk (_Arab._) = fulfilling all our
desires, 114.
’Alaka = he hung, 149.
Alà kám (for “kam,” how much?) peasants’ speech, 224.
’Alá Yadín = Aláeddín, 265.
“Allah! Allah!” here meaning “Haste! haste!” 71.
“Allah háfiz-ik” (_Arab._) = the pop. _Pers._ expression, “Khudá Háfiz”
(“Allah be thy safeguard”), 218.
“Allah openeth,” “Allah veileth,” civil forms of refusal, 315.
“Allazí ’amaltu fí-him, etc.” = Those to whom I did a good turn,
requite me with the contrary thereof (ST.), 253.
“Alhamdolillah = Glory be to God!” = grace after meat, 337.
“Amán” (_Arab._) = quarter, mercy (_tr._ “safety”), 30.
Amawi Mosque of Damascus, one of the four Wonders of the Moslem world,
36.
’Amil Rasad (_Arab._) = _lit._, acting as an observatory, 341.
Amsik (_Arab._), a “chaff” with the Turks—meaning cunnus-penis, 93.
Amsik lisána-k (_Arab._) = “hold thy tongue,” 93.
Andromeda and Perseus, Myth of, brought down to St. George and the
Dragon, 261.
Animals (lower) breeding with men, 331.
Anjar = a flat platter (_Pers._), 143.
“Annus Domini” = Age (the worst disease in human life), 3.
Apocrypha, Tobias, etc., 78.
Ardabb (_prop._ “Irdabb”) = five bushels, 290.
“Arghá” for “Arkhá” = he “brayed” (like an ostrich) for “his limbs
relaxed,” 31.
Armaghánát (_Arab._) pl. of “Armaghán” (_Pers._) a present, 59.
Arm-pit, Hair shaven or plucked from, 153.
’Arsah (_Arab._) akin to Mu’arris = a pimp, a pander, 208.
Ashdak, usually applied to a wide-chapped face, 91.
’Ashrah Miah (Al-) = ten times one hundred, _ib._ “one hundred for the
(_i.e._ every) ten” (ST.), 28.
Ashrafi, a gold coin of variable value, 143;
the Portuguese Xerafim, 38.
Ash-Shabakah bitáht as-Sayd = thy net for fishing, 9.
Atrábulus (also Tarábulus), Arabisations of Tripolis, 169.
’Aun, a high degree among the Jinns, a tribe of the Jinn, sometimes
syn. with Márid, 80, 302.
Auzah (_Arab._), a popular word in Egypt and Syria (_Pers._ “Oták,” and
_Turk._ “Otah”), 40.
A’úzu bi ’lláhi min al-Sháytáni’l-_Rajími_ = I take refuge with Allah
against Satan the Stoned (ST.), 242.
’Ayn turned into H., _i.e._ Bitáht for Bitá ’at, 9.
’Ayyinah, probably a mis-reading for ’Ayniyyah = a sample, pattern
(ST.), 290.
Aysh = Ayyu Shayyin, what? 207.
Azbad (_Arab._) from ✔ Zbd (Zabd) = foaming, frothing, 31.
“Azlam” = the more iniquitous (ST.), 304.
Bahár (_Arab._) often used for hot spices (_tr._ “pimento”), 138.
Bahr al-Muhít (_Arab._) = Circumambient Ocean, 323.
Bakhshísh (written “Bakshísh” after Fellah-fashion), 243.
Bál (_Arab._) sing. Bálah = a tale, 210.
Bámiyah = Gumbo, etc. of Brit. India (_tr._ “rose-mallows”), 243.
Barbarians (Matthew Arnold’s), 280.
Barbasa (with dental sibilant “Sín”) = he sought, looked for (with
palatial sibilant “Sád”), = he watered the ground abundantly (ST.),
291.
Barbastu = besmeared, 291.
“Bartamán” for “Martaban” = a pot, jar, etc. (_tr._ “a crock”),
204–223.
Báshá (_Arab._ form of _Turk._ “Pasha”) derivation, 137.
Bashárah, Al- (_Arab._) = a gift of good news, 307.
Bast, a preparation of Bhang (_Cannabis sativa_), 19.
Bát = “the night has passed” (ST.), 246.
Bát (for “Bit”) = Pass the night here (in Fellah speech), 246.
Batiyah (_Arab._) gen. = a black jack, a leathern flagon (_tr._ “Keg”),
125.
Baysár or Baysárah, a dish peculiar to Egypt = beans seasoned with milk
and honey, 176.
Also “Baysár” or “Faysar,” 291.
Bhang-eaters, indecencies of, 196.
Bímáristán (_Arab._ from _Pers._) = a “sick house”, hospital, madhouse,
48.
Bísmillah = grace before meat, 337.
Bitá’i (_Arab._) = my own, 9.
Bridge of Sanjia in Northern Syria is one of the four Wonders of the
Moslem world, 36.
Buksumah (_Arab._) = “hard bread” (_tr._ “biscuit”), 169.
Bulaybul (Al-) = the little nightingale, Philomelet, 245.
Bull used in the East to turn the mill and water-wheel, 294.
Burka’ veil or “Nose-bag,” 282.
Cafilah, _i.e._ caravan, 222.
Camel’s pasture divided into “Khullah” (Sweet food called bread) and
“Hámiz” termed fruit, 7.
Change from first person into third, looseness of style in the MS.
(ST.), 282.
_Chavis and Cazotte_ quoted, 49, 64, 66.
_Chenery_ quoted, 7.
Child-bed customs amongst Moslems, 177.
Church of Rohah (Edessa), one of the four Wonders of the Moslem world,
36.
Census should not be made without direct command of Creator
(superstitious idea), 308.
Cob-houses, 214.
_Chronique de Tabari_ quoted, 3–5.
Coffee, 198.
Coffee and sherbet, mention of, makes the tale synchronous with that of
Ma’arúf, or the xvii. century, 55.
Confections, or sweetmeats used by way of restoratives in the Bath, 56.
Connexion of Beasts with Humans, and consequences thereof, 331.
Cook and Cooking, Egyptian or Syrian compared with English, 174.
Corpse sprinkled with water, etc., 257.
Cossid (_Arab._ Kásid), an Anglo-Indian term = a running carrier, 123.
Cramoisy (dressed from head to foot in), a royal sign of wrath denoting
torture or death, 63.
Crepitus ventris, 231.
Cynocephalus famed for venery, 333.
Dainty food (Egyptian or Syrian Cook compared with English), 174.
Dakhlah, Al- (_Arab._) = the night of going in, 42.
Dallál = broker (same as Sáhib = owner), 224.
Darajatáni (_Arab._), _lit._ = two astronomical degrees (_tr._ “a
couple of hours”), 110.
Darbálah (_Arab._), corresponding with _Egypt._ “Darábukkah,” a tabor
of wood or earthenware (_tr._ “little drum”), 43.
Also part of the regular Darwaysh’s begging gear, 43.
Darb al-Mandal (_Egypt._) = Striking the magic circle in which
enchanter sits when he conjures up spirits (a form of second sight),
45.
Darwayshah (_Arab._) = a she-Fakír (_tr._ “religious mendicant”), 217.
Darwayshes suspected of kidnapping, 153.
“Day in the Country,” an old Eastern custom, 96.
Dawí = an echo, 273.
Defloration, regarded by many ancient peoples as if it were porter’s
work, 57.
Dijlah, Al- = The Tigris (Hid-dekel), 151.
Dilk (_Arab._), more commonly “Khirkah” = tattered robe of religious
mendicant (_tr._ “gabardine”), 43.
Dínárzádeh (W.M. MS.) = “Ducat-born” (for Dínárzád), 6.
Dish-cover used for cleanliness, and to prevent Evil-Eye falling upon
food, 243.
Dodges, Eastern, to detect physiological differences between man and
maid, etc., 121.
Drinking in a bright light, loved by Easterns, 193.
Drying towels of palm fibre, 55.
Dúna-k (_Arab._) = “Well done,” 239.
Ear conceiving love before the eye, 139.
“Eat thy pottage,” a formula like our “Cut your mutton,” 84.
Eating and drinking, 160.
Efendi (here meaning the under-governor or head clerk), 214.
Elephants usually are vegetarians, 265.
“Enallage of persons” is Koranic and therefore classical, 39.
Everything returns to or resembles its origin, 13.
Evil Eye, 60, 257.
Fa’álah (_Arab._) = the building craft (_tr._ “industry”), 179.
Faddah (_Arab._), _lit._ = silver; the smallest Egyptian coin, 37;
Faddahs, 2,000 = about 1s. 2d., 295.
Fakakat = _lit._ “she flowed over like a brimful vessel.” (ST.) _tr._
here “she expired,” 333.
“Fair fate befal thee, etc.,” an address only suited to a king or
ruler, 109.
Fanárát (_Arab. pl. of the Pers._ Fanár = a light house) here equiv. to
mod. _Gr._ φανάρ a lantern (_Egypt._ Fánús) _tr._ “flambeaux,” 44.
Fár (_Arab._) _pl._ “Fírán” = mouse rather than rat, 324.
Faráfísh (_Arab._) a word not found in dictionary—_tr._ “lumps,” 12;
nearest approach to, would be Faráfík (_pl. of_ Furfák) = fine, thin
or soft bread, 12.
Farrásh = tent pitcher, body servant, 157.
Farts, savour his own (curious phenomenon), 231.
Faswah (_Arab._) = “a silent break wind,” as opposed to “Zirt,” a loud
fart, 231.
Faysár, a dish peculiar to Egypt (see Baysár), 176.
Fellah women stain their veils, etc. with indigo (for sorrow), 248.
Feminine venereal paroxysm, 144.
Fidá’i (_Pers._) = a robber, a murderer, 281.
Fidawiyah (_Arab._) _sing._ “Fidáwi” = _lit._ one who gives his life to
a noble cause, 281.
Fí Jífán ka’l-Jawábí! (_Arab._) meaning small things (or men) and great
(_tr._ “In the well like the tank”), 106.
Finjál (_vulg._ for “Finján”) = coffee, 198.
Firásah (_Arab._) = penetration, 10.
Forwardness on the part of women held to be insulting by modest Moslem,
68.
Fowl (domestic) unknown to Europe till about the time of Pericles
(_ob._ B.C. 429), 32.
Freemasonry, 288.
“Gasha” = he produced a sound, 20.
_Galland_ quoted, 41, 244, 348.
_Gauttier_ quoted, 3, 19, 49, 74, 90, 95, 97, 176, 189, 228, 244, 254,
334.
“Ghabasah” (_Arab._) from Ghabas = obscure, dust-colored (_tr._
“clouded of color”), 22.
Ghaush = a tree of hard wood whereof musical instruments are made, 20.
Ghaushah = tumult, quarrel, 20;
(_tr._ “clamour”) a Persianism for which “Ghaughá” is a more common
form, 20.
Ghawwasha = he produced a sound, 20.
Ghayr Wá’d or “Min ghayr Wa’d” = _lit._ without previous agreement
(_tr._ “undesignedly”), 149.
Gháziyah (_Arab._) = a gypsy (_pl._ Ghawázi), 29.
Ghiovendé (_Turk._), a race of singers and dancers, professional
Nautch-girls, 72.
Ghubár = dust (joined to ’Afár = “sand-devils”), 262.
Hálik (_Arab._) = intensely black, 24.
Half-man, an old Plinian fable (_Pers._ Ním-Chihreh, and _Arab._
Shikk), 76.
Halkah = throat, throttle, 190.
“Halwá” = sweetmeat, 7.
Hámiz = pop. term for pickles (_i.e._ “Sour meat” as opposed to
“sweetmeats”), 7.
Hamlat al-jamal = according to Scott, a “Camel’s load of Treasure,” 59.
Hanút (_Arab._) = aromatic herbs, 257.
Haráj (in _Egypt._ “Harág”) = the cry with which the Dallál (broker)
announces each sum bidden at an auction, 37.
Harj, gen. joined with Marj (Harj wa Marj) = utter confusion, chaos
(ST.), 342.
Harj wa Laght (_Arab._) = turmoil and trouble (ST.), 342.
Hashísh = Bhang in general, 19;
confection of, 195.
Háyishah from ✔ “Haysh” = spoiling, 190.
Haysumah (_Arab._) = smooth stones (_tr._ “pebbles”), 347.
Házir (_Arab._) corresponds with English “Yes sir!” (_tr._ “Present”),
254.
Head cut off and set upon the middle of the corpse (in case of a Jew),
or under the armpit (in case of a Moslem), 64.
He for she, 29.
“He found the beasts and their loads and the learned men,” etc., a new
form of “bos atque sacerdos,” 311.
Hemp, Indian, 195.
Her desire was quenched, 144.
Hidyah (_Arab._) in Egypt = a falcon (_tr._ “a Kite”), 101.
Hikáyah (= literal production of a discourse, etc.), 39.
Hilm (vision), “au ’Ilm” (knowledge) _Arab._ (_tr._ dreaming or awake)
a phrase peculiar to this MS., 39.
“His bones were crushed upon his flesh” for “His flesh ... bones,” 347.
House masters (also Kings) in the East are the last to be told a truth
familiar to all but themselves and their wives, 351.
Houses made of cob or unbaked brick, which readily melts in rain, 214.
Housewife, Egyptian or Syrian, will make twenty dishes out of roast
lamb, 174.
Hubban li-raasi-k (_Arab._) _lit._ = out of love for thy head, _i.e._
from affection for thee, 50.
Hummus (or Himmis) = vetches, 7.
Húrí (_Arab._) for Húr = pool, marsh or quagmire (vulg. “bogshop”),
206.
“Huwa inná lam na’rifu-h” (_Arab._) _lit._ = He, verily we wot him not
(suggesting “I am he”), 133.
“I am as one who hath fallen from the heavens to the earth,” _i.e._ an
orphan and had seen better days, 75.
“I change the pasture” = I pass from grave to gay, etc., 7.
’Ilm al-Hurúf (_Arab._) _tr._ “Notaricon,” 80.
“Ikhbár” (= mere account of the discourse, _oratio indirecta_, etc.),
39.
Impotence, Causes and cure of, 257.
Indecencies of Bhang-eaters, 196.
Indian hemp, 195.
“In lam tazidd Kayní” = _lit._ unless thou oppose my forming or
composing (_tr._ “unless thou avert my shame”), 11.
“Ishá” prayer, 296.
Ishári, a word which may have many meanings (_tr._ “a white cock in his
tenth month”), 341.
Istiláh (_Arab._) = Specific dialect, idiom (_tr._ “right direction”),
104.
Istinshák (_Arab._) one of the items of the Wuzú or lesser ablution
(_tr._ “water”), 58.
Iyálah = government-general.
Iyás al-Muzani, al Kazi (of Bassorah) the Model Physiognomist, 107.
“Iz lam naakhaz, wa-illá,” etc., a fair specimen of Arab. Ellipsis,
300.
Ja’ad = a curl, a liberal man, 14.
Ja’ad al-yad = miserly, 14.
Ja’ídiyah (_Arab._) a favorite word in this MS. = “Sharpers,” 14, 280.
Jámúsah (_Arab._) = buffalo-cow, 26.
Janákilah = gypsies, 72.
Janázah, bier with a corpse thereon, 289.
Jánn, Al- (MS. preserves rare form of, for the singular), 88.
Jaríd, used as a javelin, 173.
Jarídah (_Arab._), = a palm-frond stripped of its leaves, 173.
Jauhar-ji (_Arab._) a Turkish form for Jauhari, 21.
Jáwúsh (_Arab._) for Cháwush (_Turk._) = an army sergeant, etc., 45.
Jazdán = a pencase (_Pers._), more prop. called Kalamdán = a reed box,
322.
Jeweller, held to be one of the dishonest classes, 21.
Jink of Egypt (called by Turkish soldiers Ghiovendé), 72.
Jumlatun min al-mál = Worth a mint of money, 59.
Kádúm for “Kudúm” (Syrian form) to “adze,” 101.
Káfir (_i.e._ a non-Moslem). Everything fair in dealing with, 316.
Káhin, usual plurals of are Kahanah and Kuhhán (ST.), 320.
Káhirah = City of Mars, Cairo, 35.
Kahramán, (_alias_ Samarbán) (W. M. MS.), 6.
Kahramánah (_Arab._) = a nurse, a duenna, an Amazon guarding the Harem,
78.
Kalak (_Arab._), _lit._ = agitation, disquietude (used as syn. with
Kúlanj = a true colic), 177.
Kalamdán = reed box, 322.
Kalamátu ’llah = the Koran, 252.
“Kalansuwah”-cap—a distinguishing mark of the Coptic regular clergy,
34.
Kalb (for “Kulbat”) = a cave, a cavern (_tr._ “conduit,”) 214.
Kanát (_Arab._) _tr._ water-leat, 350.
Karb, one of whose meanings is “to inflate the stomach,” 182.
Karít (✔ Kart) = complete, speaking of a year, etc. (ST.), 337.
Karkabah (_Arab._), clerical error for Karkarah = driving; rumbling of
wind in bowels, 182.
Kart = complement, or here, “remainder,” (ST.), 337.
Kash’am, a term having various sigs., 183.
Kasht = skinning (a camel) ✔ of Mikshat (_Arab._), 100.
“Kashmar,” a word not to be found in dictionary, 25.
Kattán = linen, flax (_tr._ “linen web”), 104.
Kauk (Káka, yakúku) to chuck, 203.
Kauk = an aquatic bird with a long neck, 203.
Kawík (_Arab._) = magpie, 203.
Kawwárah, _tr._ “Sherd” (not found in dictionary), 179.
Kayf, a tranquil enjoyment, 196.
Kaylúlah = Siesta, 324.
Kazázah = vulg. a (flask of) glass, 179.
Kazdír, may here allude to the canisters used by small shopkeepers
(_tr._ “tin”), 338.
Kerchief, throwing the, 264.
Khalíyáh = bee-hive and empty, 222.
Khauf (Al-) Maksúm = cowardice is equally divided, 245.
Khaznah = the Treasury = 1,000 kis or purses, each 500 piastres,
£5,000, 74, 180.
Khil’ah = robe of honour, consists of many articles, such as a horse,
sword, etc., 235.
Khwájah (spelt elsewhere “Khwájá”), 50;
corresponds with our “good man,” 62.
Kidnapping (by Dervishes), 153.
Kiosque, traced through the _Turk._ Kúshk (_pron._ Kyúshk) to the
_Pers._ “Kushk” = an upper chamber, 151.
Kirsh (_pron._ “Girsh”) the Egyptian piastre = one-fifth of a shilling,
72, 281.
Kirsh (_Arab._), _pop._ “Girsh” = a dollar, 281.
Kis = purse = 500 piastres = £5, 74.
_Koran_ quoted, 201, 242, 252, 254.
Kubbah = vault, cupola, 290.
Kuhná, Syriac singular, according to dictionaries (ST.), 320.
Kuhná, Al- (_Arab._), _pl._ of Káhin’t = diviner, priest (_tr._
“Cohens”), 320.
Kúlanj (_Arab._) = a true colic, 177.
Kunafání = a baker of kunáfah = a vermicelli cake often eaten at
breakfast, 127.
Kurbáj (_Arab._) = Cravache (“Scourge”), 214.
Kursi (_Arab._), here = a square wooden seat without back, used for
sitting cross-legged (_tr._ “chair”), 52.
Kursi-stool = the stool upon which the Síníyah or tray of tinned
copper, is placed, 170.
Kurúsh (_Arab._), _pl._ of Kirsh, the Egyptian piastre = one-fifth of a
shilling, 72.
Kút al-Kulúb, 225.
Kút = food not to be confounded with “Kuwwat” = force, 225.
Kuwárah = that which is cut off from the side of a thing, 179.
Kuwayyis (dim. of Kaus), much used in Egypt as an adj. = “pretty,”
etc., 350.
Labbah (_Arab._), usually part of the throat where ornaments are hung
or camels stabbed (_tr._ “necklace”), 68.
Labbayka = here am I (_tr._ “Here I stand”), 317.
Laght (also _pron._ Laghat), a synonym of “Jalabah” = clamour, tumult.
(ST.), 342.
_Lane_ quoted, 19, 29, 34, 43, 45, 55, 56, _ib._, 122, 209, 243, 257,
293, 296.
Lá tafzah-ní = Do not rend _my_ reputation. (ST.), 295.
“Lawá’a-hu,” a clerical error for “láwa’a-hu.” (ST.), 306.
Lawwaha (_Arab._) = _lit._ pointing out, making clear (_tr._ “bobbed”),
190.
“Lawwaha-hu,” a conjectured reading for “lawá’a-hu.” (ST.), 306.
Learned men exorcising some possible “Evil Spirit” or “the Eye,” a
superstition begun with the ancient Egyptians, 60.
Lion lashing flank with tail, 160.
Líwán al-barrání (_Arab._) _lit._ = the outer bench in the “Maslakh” or
apodyterium (_tr._ “outside the calidarium”), 56.
“Luh” = to him for “Lí” = to me, 282.
Ma’ádin (_Arab._) = Minerals (_tr._ “ingredients”), 139.
Madáfi al-Salámah (_Arab._) = the cannon of safe arrival, 124.
Mafyaat, Al- (_Arab._) = _lit._ “a shady place” (_tr. here_ “mysterious
subjects”), 14.
Maghrabi (vulg. Maghribi), 43.
Mahazzin (for Maházim) al Zerdukkant (for al-Zardakhán) according to
Scott “Saffron—yoke of eggs,” etc.; according to Lane “apron napkins
of thick silk” (_tr. here_ “silken napkins”), 55–56.
Mahkamah, _i.e._ the Kazi’s Court-house, 169.
“Mahmud the Persian and the Kurd Sharper,” a poor version of “Ali the
Persian and the Kurd Sharper,” 242.
Ma’húd min ghayr Wa’d, Al- (_Arab._) = “the door where the appointment
had taken place without risk threatened,” 66.
Maidenhead, taking it held to be porter’s work, 57.
Decency compels maidens to show unwillingness in parting with, 135.
Ma’jún (_Arab._) pop. applied to an electuary of Bhang (_Cannabis
sativa_) (_tr._ “confections”), 56.
Mál = flocks and herbs (in Badawi parlance), 3.
Ma’lúmah (_Arab._) = far famed (may also mean “made known” or
“afore-mentioned”), 276.
Mál wa Ghawál (_Arab._) = moneys and treasures, 3.
“Mál wa Nawál,” 3.
“Mandíl” (kerchief) of mercy, 31.
Manjanik (_Arab._) from the Greek Μάγγανον or Μηχανὴ = a catapult, 117.
Máristán = The Bedlam, 207.
Martabán, 204.
See Bartamán, 204.
Mashá’íli (_Arab._) the cresset-bearer who acted hangman (_tr._
“Linkman”), 23.
Masháli = three parallel gashes drawn down cheek of child (to prevent
kidnapping), 153.
Mashrút Shadak (_Arab._) = split-mouthed, 91.
Massage (Greek synonym μάσσω and Latin “Massare”), 177.
Massage, needlessly derived from _Arab._ “Mas’h” = rubbing, kneading,
177.
Maugraby used as an approbrious term (Fr. _Maugrebleu_), 43.
“May it be fortunate to thee,” a little precatory formula to keep off
the Evil Eye, 119.
Mazarát (_Arab._) from ✔ “Mazr” = (an egg) being addled (_tr._ qualms),
177.
Miat Mamlúk Kitábí (_Arab._) latter word meaning “one of the Book, a
Jew” or Christian, 85.
Mídí, clerical error for “Mayyidí,” an abbreviation of Muayyadí =
quarter farthing, 127.
Mikshat (_Arab._) whose ✔ would be “Kasht” = skinning a camel (_tr._
“Whittle,”) 100.
Milájah = a sheet of cotton used as apparel, 220.
Milk, specific gravity of, 238.
Milk time (father has no connection with the mother during), 350.
Milk time was passed (two years) usual time amongst savages and
barbarians, 350.
Min al-Malábis (_Arab._) pl. of “Malbas” = anything pleasant or
enjoyable, 149.
Min al-Malábis (_Arab._) pl. of “Milbas” = dress, garment, 149.
Mirwad = iron axle of pulley, etc.—hence a bar of metal (_tr._
“ingot”), 142.
Misallah (pl. “Misáll”) = a large needle for sewing canvas, 288.
Moslem school described, 98.
Mourning-dress, 248.
Muaddib al-Atfál (_Arab._,) = one who teacheth children, 95.
Mu’ammarjiyah (master masons) vulg. _Egypt._ for “Mu’ammarín” (_tr._
“architects”), 228.
Mu’awizzatáni (Al-) “Two Refuge-takings,” 252.
Mubattat (_Arab._) from batt = a duck (_tr._ “duck-shaped”), 27.
Mubarbasah (_Arab._) in the fem. because referring to noun Tíz = anus
(ST.), 291.
Muhandizín = geometricians, architects, for “Muhandisín,” 228.
Mukabbab (_Arab._) = vaulted, arched, &c. (_tr. here_ “heaped”), 9.
Mulúkhíyá (_der._ from Gr. μαλάχη from μαλάσσω = to soften) a favorite
vegetable, 176.
Mulúkhíyah náshiyah (_Arab._) _lit._ = flowing (_tr._ “gravied
mallows”), 176.
Munnaskif (for manáshif) al fillfillee; according to Scott “compound of
peppers red, white and black;” according to Lane and _tr._ here
drying towels of Líf or palm-fibre, 56.
Murafraf (passive) from Rafraf = anything overhanging something else
(ST.), 338.
Musajja’ (_Arab._) = rhymed prose or Saj’a, 133.
Na’ash = a box like our coffin, but open at the top, 289.
Nabk = lote tree or _Zizyphus lotus_, for sprinkling corpses, 257.
Nakkál, or coffee-house tale-teller, 235.
Nakl (_Arab._) = copying, describing, transcribing, 193.
Name, not appearing in unedited tales, till much after the proper time
for specifying it, 299.
“Na’mil ma’allazí, &c., makídah,” idiom “I will do him brown,” 282.
Na’tázu (_Arab._) viii. form of ’áza = it escaped, lacked, &c.; hence
this form “we need” _tr._ “we require,” (ST.), 290.
Nátúr (_Arab._) prop. a watchman (_tr._ “old man”), 204.
“New lamps for old” as in “Alaeddin,” 322.
Níl (= the high Nile), 215.
Ním-chihreh (_Pers._) = Half-man (_Arab._ “Shikk”), 76.
Niyyah (_Arab._) = intent (normal pun upon the name), 339.
“No thing poketh and stroketh more strenuously than the Gird,” or
hideous Abyssinian Cynocephalus,—popular Eastern belief, 333.
Nusf = half a dirham, drachma or franc, 19–37.
Nusfs (180 in these days = about 10d.), 98.
O my son! O my Child! (repetition a sign of kindness and friendliness),
269.
O my uncle! (to elder man): O my cousin! (to youth), 119.
“One day of the days,” a phrase emphasising the assertion that it was a
chance day, 75.
“Out of the mouth of babes and sucklings,” &c., an idea not less Moslem
than Christian, 271.
Paggí = Tracker, 8.
Pay-day for boys in Egypt (Thursday), 98.
_Payne_ quoted, 332.
Pharos of Alexandria, one of the four Wonders of the Moslem world, 36.
Philomelet, The shrilling, 245.
Physiognomist, a favorite character in Arabic folk-lore, 107.
“Physiognomy (”Firásah”) unless there be the science of, other science
availeth not,” 10.
Piastre (Egyptian) = one-fifth of a shilling, 72.
_Pilgrimage_ quoted, 35, 38, 153, 196, 208, 343.
Professional dancer, _i.e._, a public prostitute, 29.
Prothesis without apodosis, figure, 29.
Purse = Kis = 500 piastres = £5, 74.
Purses, one thousand compose the Treasury (“Khaznah”) = £5,000, 74.
“Rá’ih fayn” = wending (art thou) whither? 207.
Rais = master, captain, skipper (not owner), 125.
Rajul Ja’ídí = Larrikin, 280.
Ratl (_tr._ “a pound”), 295.
Reading of “meat and drink” enjoyed by Arabs as much as by Englishmen,
160.
Red robes a sign of displeasure, 297.
Rikáb (_Arab._) = Stirrup + “dár” (_Pers._) = holder (_tr._ “groom”),
24.
Rísah (copyist’s error for “Rishah”) = a thread, feather, line, 259.
Ríshah = feather, plume (usual meaning) Dr. Steingass explains, 259.
Riyál (from the _Span._ “Real”) = royal coin _tr._ “real”, 284.
“Rizk” equiv. for “Al-Rizku ’l-hasanu” = any good thing obtained
without exertion (ST.), 245.
Rizk maksúm (Al-), an old and sage byword pregnant with significance,
245.
Roger, old name of the parish bull in rural England, 203.
“Rub’a” (_Arab._) _pl._ Arbá = the fourth of a “Waybah” (_tr._ “half a
quartern”), 128.
Sáhib = owner (same as “Dallál” = broker), 224.
Sáhibi-h = mate (masculine), 346.
Salásín = thirty (a clerical error for “three”), 310.
“Sálihín” (_Arab._) = the Saints, the Holy ones (_tr._ “the Hallows”),
218.
Sanják-dár = the banner-bearer, ensign, 245.
Sanják (_Turk._) = flag, banner, 245.
Sanják (in modern parlance) = minor province, 245.
Sára’a hu wa láwa’a-hu = he rushed upon him and worried him (ST.), 266.
Saráy not to be confounded with Serraglio = Harem, 234.
Saráy (_Pers._) official head-quarters of the Walí, 234.
Sarír = a bier without the corpse, 289.
“Sarkhah adwat la-há al-Saráyah” = a cry to which the Palace women
raised an echo (ST.), 272.
Satíhah (_Arab._) = a She-Satíh, 69.
Sattár (_Arab._) = “The Veiler,” 31
(corresponding with “Jupiter Servator”), 270.
Sayabán (_Pers._) = canopy, 129.
Sayyáh (Al-) = the Shrieker, 245.
“Sáza, Yasízu” (_Arab._) _tr._ “genealogist,” not a dictionary
word—perhaps a clerical error for “Sasa” = he groomed or broke in a
horse, 21.
“Sciences are of three kinds, etc.” 10.
_Scott_ quoted, 3, 7, 14, 19, 27, 35, 43, 45, 55, 56, 59, 67, 74, 80,
90, 95, 97, 109, 127, 169, 176, 189, 244, 297, 303, 307, 334, 351.
Second-sight (_Egypt._ “Darb al-Mandal”), 45.
“Shurbah” (_Pers._ Shorbah) = mess of pottage (_tr._ “dish of roast
meat”), 22.
Shikk (_Arab._) = Half-man, 69, 76.
Shayh = Artemisia, 343.
Sherbet and coffee, mention of, makes the tale synchronous with that of
Ma’aruf or the xvii. century, 55.
Sherífí _pl._ of Sherífíyah (Egyptian form); here “Ashrafis,” 336.
Shahrbáz (W. M. MS.) = City-player or city-falcon, 6.
Shahrzádah (W. M. MS.) = “City born,” (for Shahrázád), 6.
Shajarat Ríh = Wind-tree (?), 138.
“Shám ba’d az nisf-i-shab” = dinner after midnight = supper, (ST.) 244.
Shámiyánah = a royal pavilion (_cor._ of _Pers._ “Sayabán” = canopy),
129.
Shámiyát bi al-Nár, an Inquisitorial costume (_tr._ “a black habit
bepatched with flame colour”), 79.
Sharkh (_Arab._) = in dicts. the unpolished blade of hiltless sword
(_tr._ here “a butcher’s chopper”), 220.
Shaykh al-Islám, the Chief of the Moslem Church, 69.
Shaykh, for humility, sits at the side of room, not at the top
(“Sadr”), 84.
Shaykh or head of the Guild for thieves, 282.
Sifah (_Arab._) lit. = a quality (_tr._ “property”), 102.
Silken napkins, 55.
_Sind Revisited_ quoted, 8.
Síníyah = tray of tinned copper, 170.
Sirhán = wolf, 19.
Siwán (_Arab._) pl. Siwáwín = pavilion, 113.
Sleep at mid-forenoon considered unwholesome by Easterns, 324.
“Smoke of camel’s dung” to drive off Evil Spirits, 78.
Sneezes (ceremony when a Moslem), 95.
Solomon’s Judgment, Moslem version of, 236.
Soudans, Two, 305.
Standards and colours, an unfailing accompaniment of the Jinn army, 89.
_Steingass_ quoted, 12, 15, 20, 50, 142, 152, 183, 206, 228, 242, 244,
245, 246, 253, 259, 260, 262, 265, 266, 267, 282, 289, 290, 291,
295, 301, 302, 304, 306, 307, 319, 320, 337, 338, 342.
Story of the First Lunatic (variants), 49.
“Striking palm upon palm,” _i.e._ in sign of despair, 252.
Subú (_Arab._) for Yaum al-Subú = Septena-festival on the seventh day
after a birth, marriage, or return from pilgrimage, 122.
Sufrah = the cloth (_tr._ “table-cloth”), 69.
Sufrah of leather = circular leather which acts as provision bag and
table-cloth, 162.
Sufrah umm jalájil (_Arab._) _lit._ = an eating cloth with little
bells, 169.
Sujjádah = _lit._ a praying carpet (_tr._ “rug”), 52.
“Sultan and his Sons, etc.,” same as Scott’s “Story of the Three
Princes, etc.”, 244.
Sultan of Al-Yaman and his three Sons (_ver._ taken from Zotenberg’s
“Chronique de Tabari”), 3.
Sultan of the Jánn preceded by sweepers; always appears in the form of
second sight called by Egyptians “Darb al-Mandal,” 45.
Supper comes first because the day begins at sundown, 120.
Supper (“dinner after midnight”). See Shah’s diary (ST.), 244.
Súsah (_Arab._) = weevil, moth, worm, 23.
“Suwán” (_Arab._) _lit._ = rock syenite, hard stone flint (_tr._
“mace”), 24.
Symmetromania, Arab., 67.
Tafazzal (_Arab._), a useful word employed in invitations equiv. to
“Have the kindness,” 84;
Tafazzalú, 233.
Tail, lashing his (lion’s), symptoms of rage distinguishing felines
from canines, 161.
Ta’kíl (_Arab._) tying up a camel’s foreleg above the knee, 23.
Tákiyah = Calotte or skull-cap, 120.
Takrít, a town in Mesopotamia celebrated for its velvets, etc. (ST.),
337.
Takruri = a Moslem negroid from Central and Western North Africa, 298.
Tambúr der. from “Tabl” = a drum (hence modern “Tambour”), 209.
Tamtar Aysh? (_Arab._) _i.e._ Ayyu Shayyin, “What do the skies rain!”
207.
Tamím (_Arab._) pl. of Tamímat = spells, charms, amulets, “Thummim”,
332.
Tarábulus-town (also Atrábulus), arabisations of Tripolis, 169.
Tarajjama, frequently used in this MS. (ST.), 242.
Tarammá al-Mahramah (throwing the handkerchief) used in the old forms
of choosing a mate, 31.
Tari (_Arab._) _lit._ = wet (_tr._ “soothing”), 71.
Taylasán-hood, 34.
Thayyib (_Arab._) = a woman who has known man but once, 333.
“The chick is unsatisfied till etc.” a translation which pre-supposes
the reading “Farkhah lá atammat” and would require “hattà” or “ilà”
to express “till” (ST.), 302.
“The Hoard hath gone from me, and I have waxed feeble,” _i.e._ his
strength was in the gold, 347.
“The world was turned topsy-turvey,” _i.e._ there was a great movement
and confusion, 262.
Three Sisters and their Mother, Defects in the Story of, 165.
Throwing the kerchief (tarammá al Mahramah) used in the old form of
choosing a mate, 31.
See 264.
“Thummim” _der. from_ “Tôm” = completeness, 332.
Thursday = pay day for the boys in Egypt, 98.
Tigris, The (Hid-dekel), 151.
Toilette, carrying a portable, 303.
Tomb of the Moslem, 293.
Turayyih (_mod. form for_ “turawwih”) (ST.), 301.
Turkish Tales by Petis de la Croix, 13.
’Úd Khayrazán = wood of the rattan, 317.
Ummálí (_Arab._); _gen._ Ummál, an affirmation (_tr._ “True indeed”),
193.
Umm Kash’an, a slang name for Death, 183.
Ummu ’Amrin = mother of ’Amru (slang term for “hyæna”), 183.
Urím (lights) and Thummim (amulets), 332.
Vellication (in cases of axilla-pile), 153.
Viaticum = provision, provaunt for the way, 304.
Virginity (how proved), 121.
Wa adraka Shahrázáda’l-Sabáh = And Shahrazad _perceived_ the dawn of
day (also “was surprised by the dawn”), 6.
Wa dazz-há (corruption in MS.) should read “wa wazzar-há” = “and he
left her” (ST.), 314.
“Wa Hakki man aulàní házá ’l-Mulk” = “and by the right of (my duty
towards) Him who made me ruler over this Kingdom” (ST.), 307.
Wa jasad-hu yuhazdimu = his body was emitting blood freely (ST.), 285.
Wakálah = a khan or caravanserai, 38.
Wakíl (_Arab._) = deputy—in marriage, 333, _lit._ = agent (_tr._
“trustee”) here corresponding with man who gives away the bride, 54.
Wakt al-Zuhà (_Arab._) = the division of time between sunrise and
midday (_tr._ “undurn hour”), 69.
“Wa lákin hú ajmalu etc.” = “and yet he was more beautiful than they
etc.” (ST.), 260.
Walásh (_Arab._), _i.e._, “Was lá shayya” = and nihil (_tr._
“Anaught”), 210.
“Wa’l-Sultánu karaa etc.” = “and the Sovran recited his appointed
portion of the Koran, and then sat down to convivial converse”
(ST.), 244.
Waraytaní ilà l-turáb = thou hast given me over to the ground for
concealment (ST.), 312.
Watukarribu ’l-’Abda ilayya (referring the verb to “Al-Sadakah” = the
alms) = “and it bringeth the servant near to me” (ST.), 335.
Waybah = the sixth of an Ardabb (Irdabb) = 5 bushels, 128.
“Wa zarr-há” for “Wa dazz-há” = besprinkled her (ST.), 314.
Wazíru ’l-’Arif bi-lláhi Ta’álà, Al- = The
Wazir-wise-in-Allah-Almighty, 239.
Wedding night, mothers tell their daughters what to expect, 42.
Wept and laughed alternately (nearest approach in East. tales to West.
hysterics), 155.
“Where is the bird?” = “How far is the fowl from thee?”, 300.
“White” night, _i.e._ “pleasant,” “enjoyable,” 285.
“Wife” used for “Harím,” 28.
Wonders of the (Moslem) World—four in number, 36.
Wormwood, a regular Badawi remedy, 343.
_Wortley Montague MS._ quoted, 3, 6, 19, 35, 49, 74, 90, 95, 97, 101,
109.
Xerafim, _Port._ for Ashrafi, 38.
“Yá ’Arzád” prob. cler. slip for “’Urzát” (_pl. of_ ’Urzah) = a
companion, a (low) fellow, 191.
Yá Házá (_Arab._) = “Ho, this one,” 231.
Yahjubu (_Arab._) aor. of “hajaba” = he veiled, put out of sight (ST.),
342.
“Yá Jad’án” (more gen. “Yá Jad’a”) = mon brave, 191.
“Yakhburu ma’ahu fí ’l-Kalám” _lit._ = he experimented with him, _i.e._
he put him to the test (_tr._ “he spake with him softly”) (ST.),
307.
Yaklishu (from ✔ Kulsh) = “kicking” (their heels), 19.
Yanjaaru (_Arab._) vii. form of “jaara,” in which the idea of “raising”
seems to prevail, _tr._ “mounted,” 311.
“Yá Sallám” (_Arab._) “O Saviour” addressed to Allah, 63.
Yasrahú = roaming (_tr._ “rummaging”), 19.
“Yá Sultán-am” _Pers._ or _Turk._ form for Arab. “Yá Sultán-i” (“O my
Sultan”), 214.
Yatazáwadú (_Arab._) = increasing (_tr._ “contending”), 62.
Ya Tinjír (_Arab._) _lit._ = O Kettle (_tr._ “O Miserable”), 71.
Yauh! (_Arab._) = “Alack!”, 191.
Yaum al-Ahad = First day (which begins the Moslem week), 341.
Yaum al-Jum’ah (_Arab._) = Assembly-day, Friday, 342.
Yaum al-Subú = 7th day, 122.
Yá walad al-Halál = O thou true born son (or “O! Son of lawful
wedlock,”) (ST.), 267.
Young, a man is, in Arab speech, till forty or fifty, 119.
Yufaghghiru = he opened his mouth wide (ST.), 265.
Yughaffiru (probably for yu’affíru) = raising a dust cloud (ST.), 265.
Yughaffiru wa yuzaghdimu = raising a dust cloud and trumpeting with
rage, 265.
“Yumázasa-hu fí ’l-Kalám,” evidently a clerical error for
“Yumárasa-hu,” = he tested or tried him in speech (ST.), 307.
Yumkinshayy = “Is it possible,” 232.
Yuzaghdimu, a quadriliteral formed by blending two tri-literals in one
verb, to intensify the idea (ST.), 265.
Zabh (Zbh) (_Arab._ ✔) = the ceremonial killing of animals for food,
32.
Zadig (Tale of) 7.
Zaghárit (_pl._ of Zaghrútah) = loud lullilooing, 267.
Zahr (_Arab._) lit. and generically a blossom (_tr._ “orange flower”),
52.
Zahr al-Bahr = the surface which affords a passage to man, 125.
Zakát = legal alms (_tr._ “poor-rates”), 338.
Zamán, Al- (_tr._ “A delay”) prob. an error for “Yá al-Malik al-Zamán”
= “O King of the Age,” (ST.), 319.
Zardakát (for “Zardakhán”) = silken napkins, 55.
Zard-i-Kháyah (_Pers._) = yoke of egg, 56.
Zifr = nail, claw, talon, 245.
Zill (_Arab._) _lit._ = “Shadow me” (_tr._ “solace me”), 58.
-----
Footnote 1:
From the Wortley Montague MS. vol. iii. pp. 80–96. J. Scott: vol. vi.
pp. 1–7. _Histoire du Sulthan d’ Yemen et de ses trois fils_; Gauttier
vol. vi. pp. 158–165.
Footnote 2:
The worst disease in human life, now recognised as “Annus Domini.”
Footnote 3:
Arab. “Mál wa Ghawál”: in Badawi parlance “Mál” would = flocks and
herds (pecunia, pecus); and amongst the burghers = ready money, coin.
Another favourite jingle of similar import is “Mál wa Nawál.”
This is an older form of the Sultan of Al-Yaman and his three sons,
taken from M. Zotenberg’s “Chronique de Tabari,” vol. ii. pp. 357–61.
Après la mort de Nizár, ses fils, en prenant possession des objets que
leur père avait donnés à chacun, eurent des contestations relativement
aux autres biens. Alors ils montèrent sur des chameaux pour se rendre
à Nadjrân auprès du devin, voulant soumettre à son jugement le
partage. Sur la route, ils rencontrèrent un terrain couvert d’herbe,
dont une partie était broutée, et une partie intacte. Modhar dit: Le
chameau qui a brouté cette herbe est borgne de l’œil droit. Rabi’a
dit: Il est boiteux du pied droit. Iyâd dit: Il a la queue coupée.
Anmâr dit: Il s’est échappé des mains de son maître, parce qu’il est
farouche. Un peu plus loin, ils rencontrèrent un homme monté sur un
chameau; ils lui demandèrent qui il était. Il répondit qu’il était de
telle tribu, et qu’il était à la recherche d’un chameau qui s’était
échappé. Modhar lui dit: Ce chameau n’est-il pas borgne de l’œil
droit?——Oui, répondit l’homme. Ne penche-t-il pas du côté droit?
demanda Rabî’a.——Oui.——Il n’a pas de queue, dit Iyâd.——C’est vrai,
répondit l’homme.——Anmâr ajouta: Il est farouche.——Oui, dit l’homme;
où est-il, ce chameau?——Nous ne l’avons pas vu, dirent les frères.——Si
vous ne l’avez pas vu, réplique l’homme, comment savez-vous toutes ces
particularités? Il insista et dit: C’est certainement vous qui l’avez;
rendez-le moi.——Nous ne l’avons pas. Il leur demanda où ils allaient.
Les frères lui dirent qu’ils se rendaient à Nadjrân, auprès d’Af’a, le
devin, pour soumettre à son jugement un différend qui s’était élevé
entre eux. Cet homme, qui était seul, s’attacha à leurs pas, et suivit
les quatre frères jusqu’à Nadjrân.
Af’a ne les connaissait pas, mais il les reçut gracieusement et leur
demanda le but de leur voyage. Ils lui dirent: Notre père est mort, et
nous ne pouvons pas nous accorder sur la partage de ses biens; nous
sommes venus afin que tu prononces entre nous quatre; nous sommes
tombés d’accord de nous soumettre à ton jugement. Alors le
propriétaire du chameau dit: Arrange d’abord l’affaire de mon chameau
entre eux et moi; j’ai perdu un chameau, ce sont eux qui le tiennent.
Af’a lui dit: Comment sais-tu qu’ils l’ont? L’homme répondit: Parce
qu’ils m’ont donné son signalement: s’ils ne l’avaient pas vu, comment
le sauraient-ils? Modhar dit: J’ai reconnu que ce chameau était borgne
de l’œil droit, parce qu’il avait brouté l’herbe d’un côté seulement,
et qu’il ne l’avait pas touché du côté où elle était meilleure. Rabî’a
dit: J’ai remarqué que son pied droit avait imprimé sur le sol des
traces bien marquées et je n’ai pas vu celles de l’autre pied; de là
j’ai su qu’il penchait du côté droit. Iyâd dit: J’ai vu que ses
crottins étaient réunis en tas, comme ceux du bœuf, et non comme sont
ordinairement ceux du chameau, qui les écrase (éparpille?) avec sa
queue; j’ai reconnu par là qu’il n’avait pas de queue. Anmâr dit: J’ai
remarqué que l’herbe n’était pas broutée à un seul et même endroit,
mais qu’il avait pris partout une bouchée: j’ai su que le chameau
était d’un caractére farouche et inquiet. Le devin admirait le savoir
et l’intelligence des quatre frères. Cette manière de juger fait
partie de l’art de la divination, et on l’appelle _bâb al-tazkîn_;
c’est une des branches de la science. Ensuite le devin dit au
propriétaire de chameau: Ces gens-là n’ont pas ton chameau; va-t’en.
Ayant demandé aux quatre frères qui ils étaient, et ceux-ci lui ayant
déclaré qu’ils étaient les fils de Nizâr, fils de Ma’add, fils
d’Adnân, le devin dit: Excusez-moi de ne vous avoir pas reconnus; j’ai
été lié d’amitié avec votre père: soyez mes hôtes ce jour et cette
nuit, demain j’arrangerai votre affaire. Ils consentirent. Le père et
les ancêtres de ce devin avaient été chefs de Nadjrân.
Le devin leur fit préparer un repas. On leur servit un agneau rôti et
une cruche de vin, et ils mangèrent. Lorsque le vin leur monta à la
tête, Modhar dit: Je n’ai jamais bu un vin plus doux que celui-ci;
mais il vient d’une vigne plantée sur un tombeau. Rabî’a dit: Je n’ai
jamais mangé de la viande d’agneau plus succulente que celle-ci; mais
cet agneau a été nourri du lait d’une chienne. Anmâr dit: Ce blé qui a
servi à faire le pain que nous venons de manger a été semé dans un
cimetière. Iyâd dit: Notre hôte est un excellent homme; mais il n’est
pas un fils légitime; ce n’est pas son père (légal) qui l’a engendré,
mais un autre homme; sa mère l’a conçu dans l’adultère. Le devin
recueillit leurs paroles, mais il ne leur en dit rien. Quand la nuit
fut venue et qu’ils furent endormis, il appela son intendant et lui
demanda de quelle vigne provenait le vin (que l’on avait servi aux
hôtes). L’intendant dit: Une vigne a poussé sur le tombeau de ton père
et elle est devenue grande; j’en ai recueilli le raisin, et ce vin en
provient. Ensuite le devin fit venir le berger, et le questionna
relativement à l’agneau. Le berger dit: Quand cet agneau vint au
monde, il était très-joli; mais se mère mourut, et il n’y avait pas
alors de brebis qui eût mis bas. Une chienne avait eu des petits; je
mis cet agneau avec la chienne jusqu’à ce qu’il fût grand. Je n’en ai
pas trouvé de meilleur pour te l’apporter, lorsque tu m’as fait
demander un agneau. Enfin le devin appela le métayer, et l’interrogea
sur le blé. Le métayer lui dit: Il y a d’un côté de notre champ un
cimetière. Cette année-ci j’ai ensemencé une partie du cimetière, et
c’est de là que provient le blé que je t’ai apporté. Le devin, fort
étonné de ces explications, dit: Maintenant c’est le tour de ma mère.
Il alla trouver sa mère et lui dit: Si tu ne m’avoues pas la vérité en
ce qui me concerne, je te fais mourir. Sa mère parla ainsi: Ton père
était le chef de ce peuple et possédait de grandes richesses. Comme je
n’avais pas d’enfant de lui, je craignis qu’à sa mort ses biens ne
tombassent entre des mains étrangères et qu’un autre ne prît le
pouvoir. Un Arabe, homme de belle figure, fut un jour l’hôte de ton
père; je m’abandonnai à lui, la nuit; je devins enceinte, et c’est à
lui que tu dois ta naissance. J’ai dit à ton père que tu avais été
engendré par lui.
Le lendemain, le devin interrogea les quatre frères sur leurs paroles,
en disant: Je veux que vous me fassiez connaître comment vous avez su
les choses que vous avez dites. Modhar, le premier, lui dit: J’ai su
que la vigne était plantée sur un tombeau, parce que, quand nous
avions bu le vin, nous devenions tristes et nous avions la figure
altérée; ce qui n’est pas l’effet ordinaire du vin. Le deuxième, dit:
J’ai reconnu ce qui concernait l’agneau, parce que nous n’avions
jamais mangé de viande plus douce que celle-là, et qu’il n’y a, dans
le monde, rien de plus doux que le lait de la chienne. Le troisième
dit: Les Arabes honorent beaucoup leurs hôtes; lorsqu’ils traitent des
hôtes, ils restent avec eux et partagent leur repas; mais toi tu nous
as fait servir le repas, tu nous as quittés et tu t’es mis à épier nos
paroles. J’ai reconnu par là ta condition; j’ai remarqué que tu
n’avais pas la gravité des Arabes, et j’ai pensé qu’il y avait quelque
illégalité dans ton origine. Le quatrième dit: J’ai reconnu la qualité
du blé, parce que le blé semé dans un cimetière donne au pain un goût
de terre; et j’ai trouvé ce goût dans ce pain. Le devin leur dit: Vous
êtes plus savants que moi; vous n’avez pas besoin de mon jugement. Ils
répliquèrent: Quand deux personnes ont un différend, il faut un tiers
pour juger, qu’il soit savant ou non. Ce sont les dernières volontés
de notre père, qui nous a dit de nous en rapporter à ton jugement, si
nous n’étions pas d’accord sur l’héritage. Le devin dit: Indiquez-moi
exactement ce que votre père a donné à chacun de vous et ce qu’il a
laissé. Notre père, dirent-ils, a laissé de l’or, de l’argent, des
chevaux, des moutons, des tapis et des vases de toute espèce et en
grand nombre. Ils racontèrent ensuite ce que leur père avait donné à
chacun d’eux. Le devin dit: Laissez à Modhar tout ce que votre père
avait en fait d’or et de chameaux; car ces objets sont rouges. Donnez
les chevaux, les esclaves et les vêtements noirs à Rabî’a; les
esclaves blancs, l’argent et les vêtements blancs à Iyâd, et les tapis
et les moutons à Anmâr. Les quatre frères acceptèrent cette sentence,
et s’en retournèrent.
Footnote 4:
In the W. M. MS. the sisters are called “Shahrzádeh” (= City-born) and
“Dinárzádeh” (= ducat-born) and the royal brothers Shahrbáz (=
City-player or City-falcon) and Kahramán (vol. i. p. 1) alias Samarbán
(_ibid._) I shall retain the old spelling.
Footnote 5:
I have hitherto translated “wa adraka (masc.) Shahrázáda al-Sabáh,” as
= And Shahrazad _perceived_ the dawn of day; but it is more correct as
well as more picturesque to render the phrase “was surprised (or
overtaken) by the dawn.”
Footnote 6:
Arab. “’Adrán,” the ✔ being ’Adr = much and heavy rain.
Footnote 7:
For “Halwá” see vol. ii. pp. 47 & 212. Scott (vol. vi. 413) explains
“Hámiz” as “a species of small grain,” probably confounding it with
Hummus (or Himmis) = vetches. It is the pop. term for pickles, “sour
meat” as opposed to “sweetmeats.” The Arabs divide the camel’s pasture
into “Khullah” which means sweet food called bread and into “Hámiz”
termed fruit: the latter is composed mainly of salsolaceæ, and as
camels feed upon it during the hot season it makes them drink. Hence
in Al-Hariri (Preface) “I change the pasture,” _i.e._, I pass from
grave to gay, from light to dignified style. (Chenery, p. 274).
Footnote 8:
This is the modern version of the tale which the author of “Zadig” has
made familiar to Europe. The hero is brought before the King and Queen
of Babylon for stealing a horse and a dog; and, when held by the chief
“Destour” (priest) to be a thief, justifies himself. I have given in
full the older history from Tabari, the historian (vixit A.D.
839–923). For the tracker (“Paggí”) and the art of tracking see Sind
Revisited, i. 180–183. I must again express my wonder that the rural
police of Europe still disdain the services of trained dogs when these
are about to be introduced into the army.
Footnote 9:
Arab. “Bitá’í” = my own. I have already noticed that this is the Egypt
form and the Nilotes often turn the ’Ayn into an H, _e.g._ Bitáht for
Bitá’at, _e.g._ Ash-Shabakah bitáht as-Sayd, thy net for fishing.
(Spitta Bey, Contes Arabes Modernes, p. 43.)
Footnote 10:
Arab. “Mukabbab;” prop. vaulted, arched, domed in Kubbah (or
cupola)-shape.
Footnote 11:
Arab. “Firásah.” “Sciences are of three kinds: one the science of
Faith, another the science of Physiognomy (Firásah), and another the
science of the Body; but unless there be the science of Physiognomy,
other science availeth not.” So says “The Forty Vizirs:” Lady’s vith
story and Vizir’s xxxist story. For a note on “Firásah” see vol. viii.
326.
Footnote 12:
Arab. “In lam tazidd (تضد) Kayní” = _lit._ unless thou oppose my
forming or composition.
Footnote 13:
Arab. “Faráfísh,” a word which I cannot find in the dictionary, and so
translate according to the context. Dr. Steingass remarks that the
nearest approach to it would be “Faráfík” (plur. of Furfák) = fine,
thin or soft bread.
Footnote 14:
See, in the “Turkish Tales” by Petis de la Croix (Weber, Tales of the
East, vol. iii. 196), the History of the Sophi of Baghdad, where
everything returns to (or resembles) its origin. Thus the Wazir who
proposed to cut up a criminal and hang him in the shambles was the
self-convicted son of a butcher; he who advised boiling him down and
giving his flesh to the dogs was the issue of a cook, and the third
who proposed to pardon him was nobly born. See Night cccxli.
Footnote 15:
Arab. “Al-Mafyaat,” lit. = a shady place; a locality whereupon the sun
does not rise.
Footnote 16:
Arab. “Ja’ídiyah,” a favourite word in this MS. “Ja’ad” = a curl, a
liberal man: Ja’ad al-yad = miserly, and Abú ja’dah = father of curls,
= a wolf. Scott (_passim_) translates the word “Sharper;” Gore Ouseley
“Labourer;” and De Sacy (Chrestomathie ii. 369, who derives it from
Ju’d = _avoir les cheveux crépus_): in Egypt, _homme de la populace,
canaille_. He finds it in the Fabrica Linguæ Arab. of Germanus of
Silesia (p. 786) = ignavis, hebes, stupidus, esp. a coward. Ibrahim
Salamah of Alexandria makes the term signify in Syria, impudent,
thieving, wicked. Spitta Bey translates this word _musicien ambulant_
in his Gloss. to Contes Arabes, p. 171. According to Dr. Steingass,
who, with the _Muhít al-Muhít_, reads “Ju’aydíyah,” Ju’ayd is said to
be the P. N. of an Egyptian clown, who, with bell-hung cap and
tambourine in hand, wandered about the streets singing laudatory
doggrel and pestering the folk for money. Many vagabonds who adopted
this calling were named after him and the word was generalised in that
sense.
Footnote 17:
MS. vol. iii. pp. 96–121. Scott, “Story of the Three Sharpers and the
Sultan,” pp. 7–17; Gauttier, _Histoire des trois filous et d’un
Sulthan_, vi. 165–176.
Footnote 18:
Arab. Yasrahú = roaming, especially at early dawn; hence the wolf is
called “Sirhán,” and Yaklishu (if I read it aright) is from ✔ Kulsh,
and equivalent to “kicking” (their heels).
Footnote 19:
Nusf = half a dirham, drachma or franc, see ii. 37; vi. 214, etc.
Footnote 20:
Bast, a preparation of Bhang (_Cannabis sativa_), known in Egypt but
not elsewhere: see Lane M. E., chapt. xv. Here it is made synonymous
with “Hashísh” = Bhang in general.
Footnote 21:
Ghaushah, a Persianism for which “Ghaughá” is a more common form.
“Ghaush” is a tree of hard wood whereof musical instruments were made:
hence the mod. words “Ghásha” and “Ghawwasha” = he produced a sound,
and “Ghaushah” = tumult, quarrel. According to Dr. Steingass, the
synon. in the native dicts. are “Khisám,” “Laghat,” “Jalabah,” etc.
Footnote 22:
Said _ironicè_, the jeweller being held to be one of the dishonest
classes, like the washerman, the water-carrier, the gardener, etc. In
England we may find his representative in the “silversmith,” who will
ask a pound sterling for a bit of metal which cost him perhaps five
shillings or even less, and who hates to be bought by weight. The
Arab. has “Jauhar-ji,” a Turkish form for Jauhari; and here “jauhar”
apparently means a pearl, the stone once peculiar to royalty in
Persia, but the kind of gem is left undetermined.
Footnote 23:
Arab. “Sáza, yasízu,” not a dictionary word. Perhaps it is a clerical
error for “Säsa,” he groomed or broke in a horse, hence understood all
about horses.
Footnote 24:
In the orig. “Shorbah,” Pers. = a mess of pottage: I have altered it
for reasons which will presently appear.
Footnote 25:
Arab. “Ghabasah,” from Ghabas = obscure, dust-coloured.
Footnote 26:
Arab. “Súsah” = a weevil, a moth, a worm. It does not mean simply a
flaw, but a live animal (like our toads in the rock); and in the
popular version of the tale the lapidary discovers its presence by the
stone warming in his hand.
Footnote 27:
Arab. “Mashá’íli” the cresset-bearer who acted hangman: see vol. i.
259, etc.
Footnote 28:
Arab. “Ta’kíl,” tying up a camel’s foreleg above the knee; the primary
meaning of ’Akl, which has so many secondary significations.
Footnote 29:
Arab. “Suwán,” lit. = rock, syenite, hard stone, flint; here a
_marteau de guerre_.
Footnote 30:
Arab. “Hálik” = intensely black, so as to look blue under a certain
angle of light.
Footnote 31:
Arab. “Rikáb” (= stirrup) + “dár” Pers. (= holder).
Footnote 32:
I have ransacked dictionaries and vocabularies but the word is a mere
blank.
Footnote 33:
Arab. “Jámúsah.” These mules are believed in by the Arabs. Shaw and
other travellers mention the Mauritanian “Jumart,” the breed between a
bull and a mare (or jenny-ass) or an ass and a cow. Buffon disbelieved
in the mongrel, holding it to be a mere _bardeau_, got by a stallion
horse out of an ass. Voltaire writes “Jumarre” after German fashion,
and Littré derives it from jument + art (finale péjorative), or the
Languedoc “Gimere” which according to Diez suggests “Chimæra.” Even in
London not many years ago a mule was exhibited as the issue of a horse
and a stag. No Indian ever allows his colt to drink buffalo’s milk,
the idea being that a horse so fed will lie down instead of fording or
swimming a stream.
Footnote 34:
See Sindbad the Seaman, vol. vi. 9.
Footnote 35:
Arab. “Mubattat” from batt = a duck: in Persia the Batt-i-May is a
wine glass shaped like the duck. Scott (vi. 12) translates “thick and
longish.”
Footnote 36:
Arab. “his Harím”; see vol. i. 165; iv. 126.
Footnote 37:
Again “he” for she. See vol. ii. 179.
Footnote 38:
Arab. “Gháziyah”: for the plur. “Ghawázi” see vol. i. 214; also Lane
(M.E.) index under “Ghazeeyehs.”
Footnote 39:
The figure prothesis without apodosis. Understand “will slay thee”:
see vol. vi. 203.
Footnote 40:
Because the girl had not been a professional dancer, _i.e._ a public
prostitute.
Footnote 41:
Arab. “Amán” = quarter, mercy: see vol. i. 342.
Footnote 42:
For the “Mandíl” of mercy see vol. i. 343; for that of dismissal x. 47
and Ibn Khall. iv. 211. In Spitta Bey’s “Contes Arabes” (p. 223), I
find throwing the kerchief (tarammá al mahramah) used in the old form
of choosing a mate. In the Tale of the Sultan of Al-Yaman and his
three Sons (Supplem. Nights, vol. iv.) the Princesses drop their
kerchiefs upon the head of the Prince who had saved them, by way of
pointing him out.
Footnote 43:
Arab. “Sattár:” see vols. i. 258 and iii. 41.
Footnote 44:
In the text “Arghá” for “Arkhá” = he “brayed” (like an ostrich, etc.)
for “his limbs relaxed.” It reminds one of the German missionary’s
fond address to his flock “My prethren, let us bray!”
Footnote 45:
Arab. “Azbad,” from ✔ Zbd (Zabd) = foaming, frothing, etc., whence
“Zubaydah” etc.
Footnote 46:
Arab. ✔ “Zabh” (Zbh) = the ceremonial killing of animals for food: see
vols. v. 391; viii. 44. I may note, as a proof of how modern is the
civilisation of Europe that the domestic fowl was unknown to Europe
till about the time of Pericles (ob. B.C. 429).
Footnote 47:
See in “The Forty Vizirs” (Lady’s ivth Tale) how Khizr tells the King
the origin of his Ministers from the several punishmentsose for the
poor man. I have noticed this before in Night cccxxxiii. Boethius,
translated by Chaucer, explains the underlying idea, “All thynges
seken ayen to hir propre course and all thynges rejoysen in hir
returninge agayne to hir nature.”
Footnote 48:
For the Taylasán-hood see vol. iv. 286.
Footnote 49:
The “Kalansuwah”-cap is noted by Lane (A. N. chapt. iii. 22) as
“Kalensuweh.” In M. E. (Supplement i. “The Copts”) he alters the word
to Kalás’weh and describes it as a strip of woollen stuff, of a deep
blue or black colour, about four inches wide, attached beneath the
turban and hanging down the back to the length of about a foot. It is
the distinguishing mark of the Coptic regular clergy.
Footnote 50:
W. M. MS. vol. iii. pp. 121–141. Scott, “The Adventures of the
abdicated Sultan,” pp. 18–19; including the “History of Mahummud,
Sultan of Cairo,” pp. 20–30.
Footnote 51:
“Káhirah.” I repeat my belief (Pilgrimage i. 171) that “Káhirah,”
whence our “Cairo” through the Italian corruption, means not _la
victorieuse_ (Mediant al-Káhirah) as D’Herbelot has it; but City of
Káhir or Mars the planet. It was so called because as Richardson
informed the world (_sub voce_) it was founded in A.H. 358 (= A.D.
968) when the warlike planet was in the ascendant by the famous
General Jauhar, a Dalmatian renegade (not a “Greek slave”), for the
first of the Fatimite dynasty Al-Mu’izz li ’l-díni ’lláh.
Footnote 52:
According to Caussin de Perceval (père) in his translation of the
“Contes Arabes,” there are four wonders in the Moslem world: (1) the
Pharos of Alexandria; (2) the Bridge of Sanjia in Northern Syria; (3)
The Church of Rohah (Edessa); and (4) the Amawi Mosque of Damascus.
Footnote 53:
Arab. “Faddah,” _lit._ = silver, because made of copper alloyed with
nobler metal; the smallest Egyptian coin = Nuss (_i.e._ Nusf, or half
a dirham) and the Turk. paráh. It is the fortieth of the piastre and
may be assumed at the value of a quarter-farthing.
Footnote 54:
This word, in Egypt. “Harág,” is the cry with which the Dallál
(broker) announces each sum bidden at an auction.
Footnote 55:
The Portuguese Xerafim: Supplemental Nights, vol. iii. 294.
Footnote 56:
A Khan or caravanserai: see vol. i. 266 and Pilgrimage i. 60.
Footnote 57:
Arab. “Hilm” (vision) “au ’Ilm” (knowledge) a phrase peculiar to this
MS.
Footnote 58:
The careless scribe forgets that the Sultan is speaking and here drops
into the third person. This “Enallage of persons” is, however, Koranic
and therefore classical: Arab critics aver that in such cases the
“Hikáyah” (= literal reproduction of a discourse etc.) passes into an
“Ikhbár” (= mere account of the same discourse). See Al-Mas’údí iii.
216. I dare not reproduce this figure in English.
Footnote 59:
Arab. “Auzah,” the Pers. Oták and the Turk. Otah (vulg. “Oda” whence
“Odalisque”), a popular word in Egypt and Syria.
Footnote 60:
Arab. “Al-Afandiyah” showing the late date or reduction of the tale.
The Turkish word derives from the Romaic Afentis (ἀφέντης) the
corrupted O.G. αὐθέντης = an absolute commander, an “authentie.” The
word should not be written as usual “Effendi,” but “Efendi,” as Prof.
Galland has been careful to do.
Footnote 61:
Arab. “Al-dakhlah”; repeatedly referred to in The Nights. The
adventure is a replica of that in “Abu Mohammed hight Lazybones,” vol.
iv., pp. 171–174.
Footnote 62:
Usual in the East, not in England, where some mothers are idiots
enough not to tell their daughters what to expect on the wedding
night. Hence too often unpleasant surprises, disgust and dislike. The
most modern form is that of the chloroform’d bride upon whose pillow
the bridegroom found a paper pinned and containing the words, “Mamma
says you’re to do what you like.”
Footnote 63:
Arab. “Akhaztu dam wajhhi-há.”
Footnote 64:
Arab. “Dilk” more commonly “Khirkah,” the tattered and pieced robe of
a religious mendicant.
Footnote 65:
Arab. “Darbálah.” Scott (p. 24) must have read “Gharbálah” when he
translated “A turban full of holes as a sieve.” In classical Arabic
the word is written “Darbalah,” and seems to correspond with the
Egyptian “Darábukkah,” a tabor of wood or earthenware figured by Lane
(M.E. chapt. xviii.). It is, like the bowl, part of the regular
Darwaysh’s begging gear.
Footnote 66:
Vulg. Maghribi. For this word see the story of Alaeddin, Supplem.,
vol. iii. 51. According to Heron, “History of Maugraby,” the people of
Provence, Languedoc and Gascony use _Maugraby_ as a term of cursing:
_Maugrebleu_ being used in other parts of France.
Footnote 67:
In text “Fanárát”; the Arab. plur. of the Pers. “Fanár” = a
light-house, and here equiv. to the Mod. Gr. φανάρ a lantern, the
Egypt. “Fánús.”
Footnote 68:
This Sultan of the Jann preceded by sweepers, flag-bearers and
tent-pitchers always appears in the form of second-sight called by
Egyptians “Darb al-Mandal” = striking the magic circle in which the
enchanter sits when he conjures up spirits. Lane (M.E. chapt. xii.)
first made the “Cairo Magician” famous in Europe, but Herklots and
others had described a cognate practice in India many years before
him.
Footnote 69:
Arab. “Jáwúsh” for Cháwush (vulg. Chiaush) Turk. = an army-serjeant, a
herald or serjeant-at-arms; an apparitor or officer of the Court of
Chancery (not a “Macebearer or Messenger,” Scott). See vol. vii. 327.
Footnote 70:
Arab. from Persian “Bímáristán,” a “sick-house,” hospital, a madhouse:
see vol. i. 288.
Footnote 71:
The text says only that “he was reading:” sub. the Holy Volume.
Footnote 72:
MS. vol. iii., pp. 142–168. Scott, “Story of the First Lunatic,” pp.
31–44. Gauttier, _Histoire du Premier Fou_, vol. vi. 187. It is
identical with No. ii. of Chavis and Cazotte, translated by C. de
Perceval, _Le Bimaristan_ (_i.e._ the Hospital), _ou Histoire du jeune
Marchand de Bagdad et de la Dame inconnue_ (vol. viii. pp. 179–180).
Heron terms it the “Story of Halechalbe (Ali Chelebi?) and the Unknown
Lady,” and the narrative is provided with a host of insipid and
incorrect details, such as “A gentleman enjoying his pipe.” The
_motif_ of this tale is common in Arab folk-lore, and it first appears
in the “Tale of Azíz and Azízah,” ii 328. A third variant will occur
further on.
Footnote 73:
Spelt in vol. iii. 143 and elsewhere, “Khwájá” for “Khwájah.”
Footnote 74:
Arab. “Hubban li-raasik,” _lit._ = out of love for thy head, _i.e._
from affection for thee. Dr. Steingass finds it analogous with the
Koranic “Hubban li ’llahi” (ii. 160), where it is joined with
“Ashaddu” = stronger, as regards love to or for Allah, more
Allah-loving. But it can stand adverbially by itself = out of love for
Allah, for Allah’s sake.
Footnote 75:
Arab. “Zahr,” lit. and generically a blossom; but often used in a
specific sense throughout The Nights.
Footnote 76:
Arab. “Kursi” here = a square wooden seat without back and used for
sitting cross=legged. See Suppl. vol. i. 10.
Footnote 77:
Arab. “Sujjádah” = lit. a praying carpet, which Lane calls “Seggádeh.”
Footnote 78:
Arab. “Wakíl,” lit. = agent: here the woman’s representative,
corresponding roughly with the man who gives away the bride amongst
ourselves.
Footnote 79:
The mention of coffee and sherbet, here and in the next page, makes
the tale synchronous with that of Ma’arúf of the xvii. century.
Footnote 80:
The MS. writes “Zardakát” for “Zardakhán”: see below.
Footnote 81:
Scott (p. 36) has “mahazzim (for maházim), al Zerdukkaut (for
al-Zardakhán)” and “munnaskif (for manáshif) al fillfillee.” Of the
former he notes (p. 414) “What this composition is I cannot define: it
may be translated compound of saffron, yoke of egg or of yellowish
drugs.” He evidently confounds it with the Pers. Zard-i-Kháyah = yoke
of egg. Of the second he says “compound of peppers, red, white and
black.” Lane (The Nights, vol. i. p. 8) is somewhat scandalised at
such misrepresentation; translating the first “apron-napkins of thick
silk,” and the second “drying towels of Líf or palm-fibre,” further
suggesting that the text may have dropped a conjunction = drying
towels _and_ fibre.
Footnote 82:
Arab. “Líwán al-barrání,” lit. = the outer bench in the “Maslakh” or
apodyterium.
Footnote 83:
Arab. “Ma’jún,” pop. applied to an electuary of Bhang (_Cannabis
sativa_): it is the “Maagoon” sold by the “Maagungee” of Lane (M.E.
chap. xv). Here, however, the term may be used in the sense of
“confections” generally, the sweetmeats eaten by way of restoratives
in the Bath.
Footnote 84:
He speaks of taking her maidenhead as if it were porter’s work and so
defloration was regarded by many ancient peoples. The old Nilotes
incised the hymen before congress; the Phœnicians, according to Saint
Athanasius, made a slave of the husband’s abate it. The American
Chibchas and Caribs looked upon virginity as a reproach, proving that
the maiden had never inspired love. For these and other examples see
p. 72, chap. iii. “L’Amour dans l’Humanité,” by P. Mantegazza, a
civilised and unprejudiced traveller.