Ceo funt li fol tut le plusur,
Parolent quant deivent taiser,
Teisent quant il deivent parler.
Lastly the Gentil Cok hight Chanticlere and the Fox, Dan Russel,
a more accidented tale, appears in "The Nonne Preestes Tale," by
the Grand Traducteur.
[FN#274] "Durà" in MS. (p. 718) for "Zurà," the classical term,
or for "Zurrah," pop. pronounced "Durrah"=the Holcus Sativus
before noticed, an African as well as Asiatic growth, now being
supplanted by maize and rice.
[FN#275] "Sa'alab" or "Tha'lab": vol. iii. 132.
[FN#276] In text "Kikán," plur. of "Kíik" =des corneilles
(Houdas).
[FN#277] "Samman" or "Summán," classically "Salwà."
[FN#278] In text "Al-Kawání"=the spears, plur. of "Kanát." ["Al-
Kawání" as plural of a singular "Kanát"=spear would be, I think,
without analogy amongst the plural formations, and its
translation by "punishment" appears somewhat strained. I propose
to read "al-Ghawání" and to translate "and whoever lags behind of
the singing birds will not be safe" ("lá yaslimu," it will not go
well with him). In the mouth of the fox this implies a delicate
compliment for the cock, who might feel flattered to be numbered
amongst the same tribe with the nightingale and the thrush.--ST.]
[FN#279] In text "yá zayn" =Oh, the beautiful beast!
[FN#280] In text "Abú Sahíh"=(flight to) a sure and safe place.
[FN#281] MS. pp. 725-739.
[FN#282] Arab. "Zábit," from "Zabt"=keeping in subjection,
holding tight, tying. Hence "Zabtiyah" = a constable and "Zábit"
= a Prefect of Police. See vol. i. 259. The rhyming words are
"Rábit" and "Hábit."
[FN#283] In text "Ráhib" = monk or lion.
[FN#284] The lines are wholly corrupt.
[FN#285] The "Bahalul" of D'Herbelot. This worthy was a
half-witted Sage (like the Iourodivi of Russia and the Irish
Omadhaun), who occupies his own place in contemporary histories
flourished under Harun al-Rashid and still is famous in Persian
Story. When the Caliph married him perforce and all the
ceremonies were duly performed and he was bedded with the bride,
he applied his ear to her privities and forthwith ran away with
the utmost speed and alarm. They brought him back and questioned
him concerning his conduct when he made answer, " If you had only
heard what it said to me you would have done likewise." In the
text his conduct is selfish and ignoble as that of Honorius
"Who strove to merit heaven by making earth a hell."
And he shows himself heartless and unhuman as the wretched St.
Alexius of the Gesta Romanorum (Tale xv.), a warning of the
intense selfishness solemnly and logically inculcated by
Christianity. See vol. v. 150.
[FN#286] Koran, ch. li. v. 17.
[FN#287] Koran xx. 57: it is the famous "Tá-Há" whose first 14-16
verses are said to have converted the hard-headed Omar. In the
text the citation is garbled and imperfect.
[FN#288] In text "Mas'h."
[FN#289] "Hisában tawíl" = a long punishment.
[FN#290] The rod of Moses (see pp. 76-77) is the great prototype
in Al-Islam of the staff or walking stick, hence it became a
common symbol of dignity and it also served to administer ready
chastisement, e.g. in the hands of austere Caliph Omar.
[FN#291] An onomatopy like "Coüic, Coüic." For "Maksah," read
"Fa-sáha" = and cried out.
[FN#292] "Zindík" = Atheist, Agnostic: see vols. v. 230; viii.
27.
[FN#293] "Harísah" = meat-pudding. In Al-Hariri (Ass. xix.) where
he enumerates the several kinds of dishes with their metonomies
it is called the "Mother of Strengthening" (or Restoration)
because it contains wheat--"the Strengthener" (as opposed to
barley and holcus). So the "Mother of Hospitality" is the Sikbáj,
the Persian Sikbá, so entitled because it is the principal dish
set before guests and was held to be royal food. (Chenery pp.
218, 457.) For the latter see infra.
[FN#294] This passage in the MS. (p. 733) is apparently corrupt.
I have done my best to make sense of it.
[FN#295] In text " Kamburisiyah."
[FN#296] In the Dicts. a plant with acid flavour, dried, pounded
and peppered over meat.
[FN#297] In text "Najas" = a pear.
[FN#298] "Tutmajíyah" for "Tutmáj."
[FN#299] "Sikbáj," a marinated stew like "Zirbájah" (vol. iii.
278): Khusrau Parwez, according to the historians, was the first
for whom it was cooked and none ate of it without his permission.
See retro.
[FN#300] Kishk=ground wheat, oatmeal or barley-flour eaten with
soured sheep's milk and often with meat.
[FN#301] So in text: I suspect for "'Ajínniyah" = a dish of
dough.
[FN#302] The Golden Calf is alluded to in many Koranic passages,
e.g. Súrah ii. (the Cow) 48; vii. (Al-Aaráf) 146; S. Iiv. (Woman)
152; but especially in S. xx. (Tá Há) 90, where Sámiri is
expressly mentioned. Most Christian commentators translate this
by "Samaritan" and unjustly note it as " a grievous ignorance of
history on the part of Mohammed." But the word is mysterious and
not explained. R. Jehuda (followed by Geiger) says upon the text
(Exod. xxxii. 24), "The calf came forth lowing and the Israelites
beheld it"; also that "Samael entered into it and lowed in order
to mislead Israel" (Pirke R. Eliezer, 45). Many Moslems identify
Samiri with Micha (Judges xvii.), who is said to have assisted in
making the calf (Raschi, Sanhedr. cii. 2; Hottinger, Hist.
Orient. p. 84). Selden (de Diis Syr. Syn. 1. cap.4) supposes that
Samiri is Aaron himself, the Shomeer or keeper of Israel during
the absence of Moses. Mr. Rodwell (Koran, 2nd Edit. p. 90) who
cleaves to the " Samaritan" theory, writes, " It is probable (?)
that the name and its application, in the present instance, is to
be traced to the old national feud between the Jews and the
Samaritans"--of which Mohammed, living amongst the Jews, would be
at least as well informed as any modern European. He quotes De
Sacy (Chrest. i. 189) who states that Abu Rayhan Mohammed Birúni
represents the Samaritans as being nicknamed (not Al-limsahsit as
Mr. Rodwell has it, but) "Lá Mesas" or "Lá Mesásiyah" = the
people who say "no touch" (i.e. touch me not, from Súrah xx. 97),
and Juynboll, Chron. Sam. p. 113 (Leid. 1848). Josephus (Ant.
xii. cap. 1) also mentions a colony of Samaritans settled in
Egypt by Ptolemy Lagus, some of whose descendants inhabited Cairo
as late as temp. Scaliger (De Emend. Temp. vii. 622). Sale
notices a similar survival on one of the islands of the Red Sea.
In these days the Samaritans or, as their enemies call them the
Cuthim ("men from Cutha," Cushites), in physical semblance
typical Jews, are found only at Náblús where the colony has been
reduced by intermarriage of cousins and the consequent greater
number of male births to about 120 souls. They are, like the
Shi'ah Moslems, careful to guard against ceremonial pollution:
hence the epithet "Noli me tangere."
[FN#303] Alluding to the "Sayyád," lit. = a fisherman.
[FN#304] In text "Al-Zahr."
[FN#305] "Ajdár."
[FN#306] In text "Al-Maláya."
[FN#307] In text "Sinaubar," which may also mean pistachio-tree.
[FN#308] i.e. 475 to 478 Eng. grains avoir., less than the
Ukiyyah or Wukiyyah=ounce = 571.5 to 576 grains. Vol. ix. 216.
[FN#309] Not more absurd than an operatic hero singing while he
dies.
[FN#310] MS. pp. 588-627. In Gauttier's edit. vii. (234-256),
it appears as Histoire de l'Habitant de Damas. His advertisement
in the beginning of vol. vii. tells us that it has been printed
in previous edits., but greatly improved in his; however that may
be, the performance is below contempt. In Heron it becomes The
POWER OF DESTINY, or Story of the Journey of Giafar to Damascus,
comprehending the adventures of Chebib and his Family (Vol. i.
Pp. 69-175).
[FN#311] Damascus-city (for which see the tale of Núr al-Din
Ali and his Son, The Nights, vol. i. 239-240) derives its name
from Dimishk who was son of Bátir, i. Málik, i. Arphaxed, i.
Shám, i. Nuh (Noah); or son of Nimrod, son of Canaan. Shám =
Syria (and its capital) the land on the left, as opposed to
Al-Yaman the land on the right of one looking East, is noticed in
vol. i. 55. In Mr. Cotheal's MS. Damascus is entitled "Shám"
because it is the "Shámat" cheek-mole (beauty-spot) of Allah upon
earth. "Jalak" the older name of the "Smile of the Prophet," is
also noted: see vol. ii. 109.
[FN#312] Hátim of the Tayy-tribe, proverbial for liberality.
See vols. iv. 95, and vii. 350.
[FN#313] In Mr. Cotheal's MS. the Caliph first laughs until he
falls backwards, and then after reading further, weeps until his
beard in bathed.
[FN#314] Heron inserts into his text, "It proved to be a
Giaffer, famous throughout all Arabia," and informs us (?) in a
foot-note that it is "Ascribed to a prince of the Barmecide race,
an ancestor of the Gran Vizier Giafar." The word "Jafr" is
supposed to mean a skin (camel's or dog's), prepared as parchment
for writing; and Al-Jafr, the book here in question, is described
as a cabalistic prognostication of all that will ever happen to
the Moslems. The authorship is attributed to Ali, son-in-law of
the Prophet. There are many legendary tales concerning its
contents; however, all are mere inventions as the book is
supposed to be kept in the Prophet's family, nor will it be fully
explained until the Mahdi or Forerunner of Doomsday shall
interpret its difficulties. The vulgar Moslems of India are apt
to confuse Al-Jafr with Ja'afar bin Tayyár, the Jinni who is
often quoted in talismans (see Herklots, pp. 109-257).
D'Herbelot gives the sum of what is generally known about the
"Jafr" (wa Jámi'a) under the articles "Ali" and "Gefru Giame."
[FN#315] The father (whom Heron calls "Hichia Barmaki") spoke
not at random, but guessed that the Caliph had been reading the
book Al-Jafr.
[FN#316] Heron calls Ja'afar's wife "Fatmé" from the French.
[FN#317] This is the open grassy space on the left bank of the
Baradah River, first sighted by travellers coming from Bayrút.
See vol. i. 234, where it is called Al-Hasá = the Plain of
Pebbles.
[FN#318] Heron names him Chebib (Habíb) also "Xakem Tai-Chebib"
= Hátim Tayy Habíb.
[FN#319] The scene is described at full length in the Cotheal
MS. with much poetry sung by a fair slave-girl and others.
[FN#320] Again showing the date of the tale to be modern. See
my Terminal Essay, p. 85.
[FN#321] This might serve even in these days to ask a worshipful
guest why he came, and what was his business--it is the address
of a well-bred man to a stranger of whose rank and station he is
ignorant. The vulgar would simply say, "Who art thou, and what
is thy native country?"
[FN#322] In Heron the host learns everything by the book
Al-Jafr.
[FN#323] In text "Muzawwa" which the Egyptian pronounces
"Mugawwaz."
[FN#324] Which would be necessary after car. cop. with his
women.
[FN#325] In text "Kabr al-Sitt," wherein the Sitt Zaynab, aunt
to Mohammed, is supposed to lie buried. Here the cultivation
begins about half a mile's ride from the Báb-al-Shághúr or S.
Western gate of the city. It is mentioned by Baedeker (p. 439),
and ignored by Murray, whose editor, Mr. Missionary Porter,
prefers to administer the usual dainty dish of "hashed Bible."
[FN#326] Arab. "Jámi' al-Amawí": for this Mosque, one of the
Wonders of the Moslem World, consult any Guide Book to Damascus.
See Suppl. vol. iv. Night cccxlii. In Heron it becomes the
"Giamah Illamoue," one of the three most famous mosques in the
world.
[FN#327] M. houdas trasnlates "Tarz," "Márkaz" or "Mirkáz" by Un
pierrre en forme de dame, instrument qui sert à enfoncer les
pavés (= our "beetle"); c'est-à-dire en form de borne.
[FN#328] For this "window-gardening," an ancient practice in the
East, see vol. i. 301.
[FN#329] Heron calls her "Negemet-il-Souper" = Najmat al-Sabáh =
Constellation of Morn. In the Cotheal MS. she uses very harsh
language to the stranger, "O Bull (i.e. O stupid), this be not
thy house nor yet the house of thy sire," etc.; "go forth to the
curse of God and get thee to Hell," etc.
[FN#330] For "Kayf" = joy, the pleasure of living, see my
Pligrimage i. 12-13.
[FN#331] In text, "'Ayyik," or "'Ayyuk" = a hinderer (of
disease) from 'Ayk or 'Auk, whence also 'Ayyúk = Capella, a
bright star proverbial for its altitude, as in the Turk, saw "to
give praise to the 'Ayyúk" = skies.
[FN#332] Auspicious formulæ. The Cotheal MS. calls the
physician "Dubdihkán."
[FN#333] In text "Kullu Shayyin lí mu'as'as"; the latter from
"'As'as" = to complicate a matter.
[FN#334] A sign that he diagnosed a moral not a bodily disorder.
We often find in The Nights, the doctor or the old woman
distinguishing a love-fit by the pulse or similar obscure
symptoms, as in the case of Seleucus, Stratonice and her step-son
Antiochus--which seems to be the arch-type of these anecdotes.
[FN#335] Arab. "Kirsh," before explained; in Harun's day = 3
francs.
[FN#336] In the Cotheal MS. the recipe occupies a whole page of
ludicrous items, e.g. Let him take three Miskals of pure
"Union-with-the-lover," etc.
[FN#337] In the Cotheal MS. Attaf seeks his paternal uncle and
father-in-law with the information that he is going to the
Pilgrimage and Visitation.
[FN#338] Called in the old translation or rather adaptation
"Scheffander-Hassan" or simply "Scheffander" = Shahbandar Hasan,
for which see vol. iv. 29. In the Cotheal MS. (p. 33) he becomes
the "Emir Omar, and the Báshá of Damascus" (p. 39).
[FN#339] The passage is exceedingly misspelt. "Ammá min Maylí
Binti-ka sháshí Aná Aswadu (for Sháshi M. Houdas reads "Jáshí" =
my heart) Wa Taná (read "Thaná," reputation) Binti-ka abyazu min
Sháshí."
[FN#340] One of the formulæ of divorce.
[FN#341] In text "Muábalár min Shaani-ka." M. Houdas reads the
first word "Muzábal" = zublán, wearied, flaccid, weak.
[FN#342] For "Al-'iddah," in the case of a divorcée three lunar
months, for a widow four months and ten days and for a pregnant
woman, the interval until her delivery, see vols. iii. 292; vi.
256; and x. 43: also Lane (M.E.) chap. iii.
[FN#343] In text "Alfi (4th form of 'Lafw') Hájatan," the
reading is that of M. Houdas; and the meaning would be "what dost
thou want (in the way of amusement)? I am at thy disposal."
[FN#344] Heron has here interpolated an adventure with a
Bazar-cook and another with a Confectioner: both discover Ja'afar
also by a copy of the "Giaffer" (Al-Jafr). These again are
followed by an episode with a fisherman who draws in a miraculous
draught by pronouncing the letters "Gim. Bi. Ouaow" (wáw = J. B.
W.), i.e. Ja'afar, Barmecide, Wazir; and discovers the Minister
by a geomantic table. Then three Darvishes meet and discourse
anent the virtues of "Chebib" (i.e. Attaf); and lastly come two
blind men, the elder named Benphises, whose wife having studied
occultism and the Dom-Daniel of Tunis, discovers Ja'afar. All
this is to marshal the series of marvels and wonders upon wonders
predicted to Ja'afar by his father when commanding him to visit
Damascus; and I have neither space nor inclination to notice
their enormous absurdities.
[FN#345] This Governor must not be confounded with the virtuous
and parsimonious Caliph of the same name the tenth of the series
(reign A.D. 692-705) who before ruling studied theology at
Al-Medinah and won the sobriquet of "Mosque-pigeon." After his
accession he closed the Koran saying, "Here you and I part," and
busied himself wholly with mundane matters. The Cotheal MS.
mentions only the "Nabob" (Náib = lieutenant) of Syria.
[FN#346] "Kapú" (written and pronounced Kapi in Turk.) is a
door, a house or a government office and Kapújí = a porter;
Kapújí-báshí = head porter; also a chamberlain in Arab. "Hájíb";
and Kapú Katkhúdási (pron. Kapi-Kyáyasí) = the agent which every
Governor is obliged to keep at Constantinople.
[FN#347] In text "Al-buyúrdi," clerical error for "Buyúruldi"
(pron. Buyúruldu) = the written order of a Governor.
[FN#348] "Al-Yamaklak" = vivers, provaunt; from the T. "Yamak" =
food, a meal.
[FN#349] Meaning that he waived his right to it.
[FN#350] In text "Zawádah" (gen. "Azwád" or "Azwi'dah") =
provisions, viaticum.
[FN#351] In text "Takhtrawún"; see vols. ii. 180; v. 175. In
the Cotheal MS. it is a "Haudaj" = camel-litter (vol. viii. 235).
[FN#352] "Kubbat al-'Asáfír," now represented by the "Khan
al-Asáfír," on the road from Damascus to Palmyra, about four
hours' ride from and to the N. East of the Báb Túmá or N. Eastern
gate. The name is found in Baedeker (p. 541). IN the C. MS. it
becomes the "Thaníyyat al-'Ukáb" = the Vulture's Pass.
[FN#353] Meaning that Attaf had not the heart to see his
cousin-wife leave her home.
[FN#354] Written in Turkish fashion with the Jím (j) and three
dots instead of one. This Persian letter is still preserved in
the Arabic alphabets of Marocco, Algiers, etc.
[FN#355] In Arab. "Jinn" = spirit or energy of a man, which
here corresponds with the Heb. "Aub"; so in the Hamasah the poet
says, "My Jinn have not fled; my life is not blunted; my birds
never drooped for fear," where, say commentators, the Arabs
compare an energetic man with a Jinní or Shaytán. So the Prophet
declared of Omar, "I never saw such an 'Abkarí amongst men,"
'Abkar, in Yamámah, like Yabrín and Wabár near Al-Yaman, being a
desolate region, the home of wicked races destroyed by Allah and
now haunted by gruesome hosts of non-human nature. Chenery, pp.
478-9.
[FN#356] In the C. MS. it is an Emir of the Emirs.
[FN#357] Arab. "Tábah."
[FN#358] This excellent episode is omitted in the C. MS. where
Attaf simply breaks gaol and reaching Aleppo joins a caravan to
Baghdad.
[FN#359] In text "Katalú-ní": see vols. v. 5; vi. 171.
[FN#360] In the C. MS. he enters a mosque and finds a Ja'ídí
(vagabond) who opens his bag and draws out a loaf, a roast food,
lemons, olives, cucumbers and date-cake, which suggest to Attaf,
who had not eaten such things for a month, "the table of Isá bin
Maryam." For the rest see Mr. Cotheal's version.
[FN#361] The C. MS. gives the short note in full.
[FN#362] In text "al-Towáb," Arab. plur. of the Persian and
Turk. "Top." We hardly expected to find ordinance in the age of
Harun al-Rashid, although according to Milton they date before
the days of Adam.
[FN#363] M. Houdas would read for "Alhy Tys" in the text "Tuhá
Tays" a general feast; "Tuhá" = cooked meat and "Tays" = myriads
of.
[FN#364] M. Houdas translates les injures devancèrent les
compliments, an idiom = he did not succeed in his design.
[FN#365] "Cousin" being more polite than "wife": see vols. vi.
145; ix. 225.
[FN#366] Les vertèbres ont fait bourrelet, says M. Houdas who
adds that "Shakbán" is the end of a cloth, gown, or cloak, which
is thrown over the shoulders and serves, like the "Jayb" in
front, to carry small parcels, herbs, etc.
[FN#367] In the local Min jargon, the language of Fellahs,
"Addíki" = I will give thee.
[FN#368] In text "Min al-'Án wa sá'idan;" lit. = from this
moment upwards.
[FN#369] "Tarajjum" taking refuge from Satan the Stone (Rajím).
See vol. iv. 242.
[FN#370] i.e. a descenant of Al-Háshim, great-grandfather of the
Prophet. See ix. 24.
[FN#371] In text "Shobási," for "Sobáshí" which M. Houdas
translates prévôt du Palais.
[FN#372] In the C. MS. Attaf's head was to be cut off.
[FN#373] In the C. MS. the anagnorisis is much more detailed.
Ja'afar asks Attaf if he knew a Damascus-man Attaf hight and so
forth; and lastly an old man comes forward and confesses to have
slain the Sharíf or Háshimi.
[FN#374] The drink before the meal, as is still the custom in
Syria and Egypt. See vol. vii. 132.
[FN#375] Gauttier (vii. 256), illustrating the sudden rise of
low-caste and uneducated men to high degree, quotes a
contemporary celebrity, the famous Mirza Mohammed Husayn Khan
who, originally a Bakkál or greengrocer, was made premier of Fath
Ali Shah's brilliant court, the last bright flash of Iranian
splendour and autocracy. But Irán is a land upon which Nature
has inscribed "Resurgam"; and despite her present abnormal
position between two vast overshadowing empires--British India
and Russia in Asia--she has still a part to play in history. And
I may again note that Al-Islam is based upon the fundamental idea
of a Republic which is, all (free) men are equal, and the lowest
may aspire to the highest dignity.
[FN#376] In text "'Aramramí."
[FN#377] "Wa'lláha 'l-Muwaffiku 'l-Mu'in" = God prospereth and
directeth, a formula often prefixed or suffixed to a book.
[FN#378] MS. pp. 628-685. Gauttier, vii. 64-90; Histoire du
Prince Habib et de la Princesse Dorrat-el-Gawas. The English
translation dubs it "Story of Habib and Dorathil-goase, or the
Arabian Knight" (vol. iii. 219-89); and thus degrades the high
sounding name to a fair echo of Dorothy Goose. The name = Pearl
of the Diver: it is also the P.N. of a treatise on desinental
syntax by the grammarian-poet Al-Hariri (Chenery, p. 539).
[FN#379] The "Banú Hilál," a famous tribe which formed part of a
confederation against the Prophet on his expedition to Honayn.
See Tabari, vol. iii. chapt. 32, and Doughty, Arabia Deserta
(Index, B. Helal). In the text we have the vulgarism "Baní" for
"Banú".
[FN#380] Gauttier (vii. 64) clean omits the former Emir because
he has nothing to do with the tale. In Heron it is the same, and
the second chief is named "Emir-Ben-Hilac-Salamis"; or for
shortness tout bonnement "Salamis"; and his wife becoming Amírala
which, if it mean anything, is = Colonel, or Captain R. N.
[FN#381] ie. Moon of the Nobles.
[FN#382] = the Beloved, le bien-aimé.
[FN#383] As has been seen Gauttier reduces the title to "Prince."
Amongst Arabs, however, it is not only a name proper but may
denote any dignity from a Shaykh to a Sultan rightly so termed.
[FN#384] For the seven handwritings see vol. iv. 196. The old
English version says, "He learned the art of writing with pens
cut in seven different ways." To give an idea of the style it
renders the quatrain:--"Father," said the youth, "you must apply
to my master, to give you the information you desire. As for me,
I must long be all eye and all ear. I must learn to use my hand,
before I begin to exercise my tongue, and to write my letters as
pure as pearls from the water." And this is translation!
[FN#385] I need hardly note that "Voices from the other world"
are a lieu commun of so-called Spiritualism. See also vol. i. 142
and Suppl. Vol. iii.
[FN#386] This tale and most of those in the MS. affect the Ká1a
l-Ráwí (= quoth the reciter) showing the true use of them. See
Terminal Essay, vol. x. 144.
[FN#387] The missing apodosis would be, "You would understand the
cause of my weeping."
[FN#388] In the text there are only five lines. I have borrowed
the sixth from the prose.
[FN#389] "Dáúd" = David: see vols. ii. 286; vi. 113.
[FN#390] For "Samharí" see vol. iv. 258.
[FN#391] From "Rudaynah," either a woman or a place: see vols.
ii. 1; vii. 265; and for "Khatt Hajar" vol. ii. 1.
[FN#392] This is the idiomatic meaning of the Arab word "Nizál" =
dismounting to fight on foot.
[FN#393] In the text "Akyál," plur. of "Kayl" = Kings of the
Himyarite peoples. See vol. vii. 60; here it is = the hero, the
heroes.
[FN#394] An intensive word, "on the weight," as the Arabs say of
'Abbás (stern-faced) and meaning "Very stern-faced, austere,
grim." In the older translations it becomes "Il Haboul"--utterly
meaningless.
[FN#395] The Arab. "Moon of the Time" becomes in the olden
versions "Camaulzaman," which means, if anything, "Complete
Time," and she is the daughter of a Jinn-King "Illabousatrous
(Al-'Atrús?)." He married her to a potent monarch named
"Shah-Goase" (Shah Ghawwás=King Diver), in this version "Sábúr"
(Shahpur), and by him Kamar Al-Zaman became the mother of Durrat
al-Ghawwas.
[FN#396] In text "Sádát wa Ashráf:" for the technical meaning of
"Sayyid" and "Sharif" see vols. iv. 170; v. 259.
[FN#397] Gauttier, vii. 71. Les Isles Bellour. see vol. iii. 194.
[FN#398] Heron's "Illabousatrous"(?).
[FN#399] In text "Zayjah," from Pers. "Záycheh" = lit. a
horoscope, a table for calculating nativities and so forth. In
page 682 of the MS. the word is used = marriage-lines.
[FN#400] In text "Snsál," for "Salsál " = lit. chain.
[FN#401] In Sindbad the Seaman I have shown that riding men as
asses is a facetious exaggeration of an African practice, the
Minister being generally the beast of burden for the King. It was
the same in the Maldive Islands. "As soon as the lord desires to
land, one of the rhief Catibes (Arab. Khatíb = a preacher, not
Kátib = a writer) comes forward to offer his shoulder (a function
much esteemed) and the other gets upon his shoulders; and so,
with a leg on each side, he rides him horse fashion to land, and
is there set down." See p. 71, "The Voyage of François Pyrard,"
etc. The volume is unusually well edited by Mr. Albert Gray,
formerly of the Ceylon Civil Service, for the Hakluyt Society,
MDCCCLXXXVII: it is, however, regretable that he and Mr. Bell,
his collaborateur, did not trace out the Maldive words to their
"Aryan" origin showing their relationship to vulgar Hindostani as
Mas to Machhí (fish) from the Sanskrit Matsya.
[FN#402] In text "Ghayth al-Hátíl = incessant rain of small drops
and widely dispread. In Arab. the names for clouds, rain and all
such matters important to a pastoral race are well nigh
innumerable. Poetry has seized upon the material terms and has
converted them into a host of metaphors; for "the genius of the
Arabic language, like that of the Hebrew, is to form new ideas by
giving a metaphorical signification to material objects (e.g.
'Azud, lit. the upper arm; met. a helper)." Chenery, p. 380.
[FN#403] In the text "To the palace:" the scribe, apparently
forgetting that he is describing Badawi life, lapses at times
into "decorating the capital" and "adorning the mansion," as if
treating of the normal city-life. I have not followed his
example.
[FN#404] Heron translates "A massy cuirass of Haoudi."
[FN#405] In text, "Inbasata 'l-Layl al-Asá," which M. Houdas
renders et s'étendit la nuit (mère) de la tristesse.
[FN#406] "Rauzah" in Algiers is a royal park; also a prairie, as
"Rauz al-Sanájirah," plain of the Sinjars: Ibn Khaldun, ii. 448.
[FN#407] The "Miskál" (for which see vols. i. 126; ix. 262) is
the weight of a dinar = 1½ dirham = 71-72 grains avoir. A dose of
142 grains would kill a camel. In 1848, when we were marching up
the Indus Valley under Sir Charles Napier to attack Náo Mall of
Multan, the Sind Camel Corps was expected to march at the rate of
some 50 miles a day, and this was done by making the animals more
than half drunk with Bhang or Indian hemp.
[FN#408] In text, "Yakhat," probably clerical error for
"Yakhbut," lit. = he was panting in a state of unconsciousness:
see Dozy, Suppl. s. v.
[FN#409] In text "Al-Dán, which is I presume a clerical error for
"Al-Uzn" = ear. ["Dán," with the dual "Dánayn," and "Wudn," with
the plural "Audán," are popular forms for the literary "Uzn."-
-ST.]
[FN#410] This name has occurred in MS. p. 655, but it is a mere
nonentity until p. 657--the normal incuriousness. Heron dubs him
"Rabir."
[FN#411] In the text "Zimmat" = obligation, protection,
clientship.
[FN#412] "Sahha 'alakah" (=a something) "fí hazá 'l-Amri." The
first word appears de trop being enclosed in brackets in the MS.
[FN#413] "Wa yabkí alaykum Mabálu-h." [For "Mabál" I would read
"Wabál," in the sense of crime or punishment, and translate:
"lest the guilt of it rest upon you."--ST.)
[FN#414] In the text "Suwaydá" literally "a small and blackish
woman"; and "Suwaydá al-Kalb" (the black one of the heart) =
original sin, as we should say. [The diminutive of "Sayyid" would
be "Suwayyid," as "Kuwayyis" from "Kayyis," and "Juwayyid" from
"Jayyid" (comp. supra p. 3). "Suwayd" and "Suwaydá" are
diminutives of "Aswad," black, and its fem. "Saudá" respectively,
meaning blackish. The former occurs in "Umm al-Suwayd" = anus.
"Suwaydá al-Kalb" = the blackish drop of clotted blood in the
heart, is synonymous with "Habbat al-Kalb" = the grain in the
heart, and corresponds to our core of the heart. Metaphorically
both are used for "original sin."--ST.]
[FN#415] "Yákah Thiyábish;" the former word being Turkish (M.
Houdas).
[FN#416] Arab. "Kaunayn" = the two entities, this world and the
other world, the past and the future, etc. Here it is opposed to
"'A'lamína," here Awálim = the (three) worlds, for which see
vol. ii. 236.
[FN#417] In text "Changul," again written with a three-dotted
Chím.
[FN#418] In text "Al-Mazrab" which M. Houdas translates cet
endroit.
[FN#419] In text "Yabahh" = saying "Bah, Bah!"
[FN#420] In text "Bahr al-Azrak" = the Blue Sea, commonly applied
to the Mediterranean: the origin of the epithet is readily
understood by one who has seen the Atlantic or the Black Sea.
[FN#421] i.e. "The Stubborn," "The Obstinate."
[FN#422] In text "Al-Jawádit," where M. Houdas would read
"Al-Hawádith" which he renders by animaux fraîchement tués.
[FN#423] In the text "Kabad" = the liver, the sky-vault, the
handle or grasp of a bow.
[FN#424] In the text "Míná" = a port both in old Egyptian and
mod. Persian: see "Mitrahinna," vol. ii. 257.
[FN#425] "Al-Nakáír," plur. of "Nakír" = a dinghy, a dug-out.
[FN#426] For this "Pá-andáz," as the Persians call it, see vol.
iii. 141.
[FN#427] In text "Kataba Zayjata-há," the word has before been
noticed.
[FN#428] Again "Hizà bi-Zayjati-há" = le bonheur de ses
aventures.
[FN#429] This impalement ("Salb," which elsewhere means
crucifying, vol. iii. 25) may be a barbarous punishment but it is
highly cffective, which after all is its principal object. Old
Mohammed Ali of Egypt never could have subjugated and disciplined
the ferocious Badawi of Al-Asir, the Ophir region South of
Al-Hijáz, without the free use of the stake. The banditti dared
to die but they could not endure the idea of their bodies being
torn to pieces and devoured by birds and beasts. The stake
commonly called "Kházúk", is a stout pole pointed at one end, and
the criminal being thrown upon his belly is held firm whilst the
end is passed up his fundament. His legs and body are then lashed
to it and it is raised by degrees and planted in a hole already
dug, an agonising part of the process. If the operation be
performed by an expert who avoids injuring any mortal part, the
wretch may live for three days suffering the pangs of thirst; but
a drink of water causes hemorrhage and instant death. This was
the case with the young Moslem student who murdered the excellent
Marshal Kleber in the garden attached to Shepherd's Hotel, Cairo,
wherein, by the by, he suffered for his patriotic crime. Death as
in crucifixion is brought on by cramps and nervous exhaustion,
for which see Canon Farrar (Life of Christ, ii. 392 et seqq.).
[FN#430] Archaeological Review, July, 1888, pp. 331-342.
[FN#431] The proper names are overrun with accents and
diaeretical points, of which I have here retained but few.
[FN#432] Particularly mentioning Syntipas, the Forty Vizirs, a
Turkish romance relating to Alexander, in 120 volumes; and
Mohammed al-'Aufi.
[FN#433] Probably similar to those described in the story of the
Warlock and the Cook (anteà, pp. 106-112)
[FN#434] The last clause is very short and obscure in the French
"qu'il n'a pas son satire," but what follows shows the real
meaning to be that given above. (W. F. K.)
[FN#435] This I take to be the meaning of the words, "une autre
monde sous la terre par sept fois." (W.F.K.)
[FN#436] Galland writes "on fait un jeu de Giret (tournoi), etc."
(W. F. K.)
[FN#437] Perhaps an error of Galland's. (W. F. K.)
[FN#438] I do not know the German edition referred to.
[FN#439] This great class of tales is quite as widely extended in
the north of Europe and Asia, as in the south. We meet with them
in Siberia, and they are particularly common in Lapland I
believe, too, that the Indian story of the Red Swan (referred to
by Longfellow, Hiawatha xii.) is only a Swan Maiden legend in a
rather modified form. As usual, we find a bizarre form of the
Swan Maiden story among the Samoghitians of Lithuania. The Zemyne
is a one eyed venomous snake, with black blood which cures all
diseases and neutralises all magic. It is an enchanted maiden;
and sometimes the skin has been stolen, and she has reamed a man.
But if she recovers her skin, she resumes her snake-form, and
bites and kills her husband and children. Many other strange
things are related of the Zemyne (Veckenstedt, Mythen, Sagen, und
Legenden der Zamaiten, ii., pp. 149-152).]
[FN#440] About twenty pounds.
[FN#441] Spitta Bey (p. 27 note) suggests that this is a
reminiscence of the ancient Egyptian idea of the Scarabæus which
typifies life.
[FN#442] Southey, in his story of the Young Dragon, relates how
Satan, disapproving of the rapid conversion of the inhabitants of
Antioch to Christianity, laid an egg, and hatched out a dragon,
which he sent to destroy the inhabitants. But a Pagan whose
Christian daughter was devoted to the dragon by lot, stole the
thumb from a relic (the hand of John the Baptist), as he
pretended to kiss it, and cast it into the mouth of the dragon,
and blew him up.
[FN#443] This is a variant of the Nose-Tree; I do not remember
another in genuine Oriental literature (cf. Nights, x., app., p.
449).]
[FN#444] How small the world becomes in this story!
[FN#445] It is evident that a young she-bear is all that is
meant.
[FN#446]These Vigilants and Purifiers, with that hypocritical
severity which ever makes the worst sinner in private the most
rigorous judge in public, lately had the imprudent impudence to
summons a publisher who had reprinted the Decameron with the
"objectionable passages" in French. Mr. Alderman Faudell Phillips
had the good sense contemptuously to dismiss the summons.
Englishmen are no longer what they were if they continue to
tolerate this Ignoble espionnage of Vicious and prurient virtuous
"Associations." If they mean real work why do they commence by
condemning scholar-like works, instead of cleansing the many foul
cesspools of active vice which are a public disgrace to London.
[FN#447] It may serve the home-artist and the home-reader to
point out a few of the most erroneous The harp (i. 143) is the
Irish and not the Eastern, yet the latter has been shown In i.
228; and the "Kánún " (ii. 77) is a reproduction from Lane's
Modern Egyptians. The various Jinnís are fanciful, not
traditional, as they should be (see inter alia Doughty's Arabia
Deserta, ii. 3, etc.). In i. 81 and ii. 622 appears a specimen
bogie with shaven chin and "droopers" by way of beard and
mustachios: mostly they have bestial or simiad countenances with
rabbits' ears, goats' horns and so forth (i. 166, 169; ii. 97,
100), instead of faces more or less human and eyes disposed
perpendicularly. The spreading yew-tree (i. 209) is utterly
misplaced. In many the action is excessive, after the fashion of
the Illustrateds (i. 281, 356, 410 and 565; ii. 366, 374). The
scymitar and the knife, held in the left hand or slung by the
left flank, are wholly out of order (i. 407 ii.281,374; iii.460)
and in iii. 355, the blade is wider than the wielder's waist. In
i. 374 the astrolabe is also held in the left hand. The features
are classical as those of Arsinoë, certainly not Egyptian, in i.
15; i. 479 and passim. The beggar-women must not wander with
faces bare and lacking "nose-bags" as in i. 512. The Shah (i.
523) wears modern overalls strapped down over dress-bottines:
Moreover he holds a straight-bladed European court-sword, which
is correct in i. 527. The spears (i. 531) are European not
Asiatic, much less Arabian, whose beams are often 12-15 feet
long. Azíz (i. 537) has no right to tricot drawers and shoes
tightened over the instep like the chaussure of European
moutards: his foot (i. 540) is wholly out of drawing, like his
hand, and the toes are European distortions. The lady writing (i.
581) lacks all local colour; she should sit at squat, support the
paper in the hollow of her left instead of using a portfolio, and
with her right ply the reed or "pen of brass." In vol. ii. 57 the
lion is an absurdum, big as a cow or a camel, and the same
caricature of the King of Beasts occurs elsewhere (i. 531; ii.
557 and iii. 250). The Wazir (ii. 105) wears the striped caftan
of a Cairene scribe or shopkeeper. The two birds (ii. 140) which
are intended for hawks (see ii. 130) have the compact tails and
the rounded-off wings of pigeons. I should pity Amjad and As'ad
if packed into a "bullock trunk" like that borne by the mule in
ii. 156. The Jew's daughter (ii. 185) and the Wali of Bulak (ii.
504) carry European candlesticks much improved in ii. 624. The
Persian leach (ii. 195) is habited most unlike an 'Ajami, while
the costume is correct in ii. 275. The Badawi mounts (ii. 263) an
impossible Arab with mane and tail like the barb's in pictures.
The street-dogs (ii. 265), a notable race, become European curs
of low degree. The massage of the galleys (ii. 305) would suit a
modern racing-yacht. Utterly out of place are the women's
costumes such as the Badawi maidens (ii. 335), Rose-in Hood (ii.
565), and the girl of the Banú Odhrah (iii.250), while the Lady
Zubaydah (ii. 369) is coiffee with a European coronet. The
sea-going ship (ii. 615) is a Dahabiyah fit only for the Nile.
The banana-trees (ii. 621) tower at least 80 feet tall and the
palms and cocoa-nut trees (ii. 334; iii. 60) are indicated only
by their foliage, not by their characteristic boles. The box (ii.
624) is European and modern: in the Eastern "Sakhkhárah" the lid
fits into the top, thus saving it from the "baggage-smasher." In
iii. 76, the elephant, single-handed, uproots a tree rivalling a
century-old English oak. The camel-saddle (iii. 247) is neither
Eastern nor possible for the rider, but it presently improves
(iii. 424 and elsewhere). The emerging of the Merfolk (iii. 262)
is a "tableau," a transformation-scene of the transpontine
pantomime, and equally theatrical is the attitude of wicked Queen
Láb (iii. 298), while the Jinni, snatching away Daulat Khatun
(iii.341), seems to be waltzing with her in horizontal position.
A sun-parasol, not a huge Oriental umbrella, is held over the
King's head (iii. 377). The tail-piece, the characteristic Sphinx
(iii. 383), is as badly drawn as it well can be, a vile
caricature. Khalífah the Fisherman wears an English night-gown
(iii. 558) with the side-locks of a Polish Jew (iii. 564). The
dancing- girl (iii. 660) is equally reprehensible in form,
costume and attitude, and lastly, the Fellah ploughing (iii. 700)
should wear a felt skull-cap instead of a turband, be stripped to
the waist and retain nothing but a rag around the middle.
I have carefully noted these lapses and incongruities: not the
less, however, I thoroughly appreciate the general excellence of
the workmanship, and especially the imaginative scenery and the
architectural designs of Mr. W. Harvey. He has shown the world
how a work of the kind should be illustrated, and those who would
surpass him have only to avoid the minor details here noticed.
[FN#448] See in M. Zotenberg's "Ala al-Din" the text generally;
also p. 14.
[FN#449] Mr. Payne, in his Essay, vol. ix., 281, computes less
than two hundred tales in all omitting the numerous incidentals;
and he notices that the number corresponds with the sum of the
"Night-stories" attributed to the Hazár Afsán by the learned
author of the "Fihrist" (see Terminal Essay, vol. x. pp. 70). In
p. 367 (ibid.) he assumes the total at 264.
[FN#450] This parlous personage thought proper to fall foul of me
(wholly unprovoked) in the Athenaeum of August 25, '88. I give
his production in full:--
Lord Stratford De Redcliffe.
August 18, 1888.
In the notice of Sir R. Burton's "Life" in to-day's Athenæum it
is mentioned that his biographer says that Capt. Burton proposed
to march with his Bashi-bazuks to the relief of Kars, but was
frustrated by Lord Stratford de Redcliffe, who, according to Sir
Richard, "gained a prodigious reputation in Europe, chiefly by
living out of it."
This is a strange inversion of facts. The proposal to relieve
Kars by way of Redoutkalé and Kutais originated, not with Capt.
Burton, but with the Turkish Seraskier, who recommended for this
purpose the employment of Vivian's Turkish Contingent and part of
Beatson's Horse ("his Bashi-bazuks"), in which Capt. Burton held
a staff appointment. In the last days of June, 1855, General
Mansfield, Lord Stratford's military adviser, was in constant
communication on this subject with the Turkish Ministers, and the
details of the expedition were completely arranged to the
satisfaction of military opinion, both British and Turkish, at
Constantinople. Lord Stratford officially recommended the plan to
his Government, and in his private letters to the Foreign
Secretary strongly urged it upon him and expressed a sanguine
hope of its success. But on July 14th, Lord Clarendon
telegraphed: "The plan for reinforcing the army at Kars contained
in your despatches of 30th June and 1st inst. is disapproved."
Lord Panmure really "frustrated" the Turkish plan; Lord Stratford
never "frustrated" any attempt to succour the Army of Asia, but,
contrariwise, did all in his power to forward the object.
As to the amiable reference to the Great Elchi's reputation, no
one knows better than Sir R. Burton by what queer methods
reputations may be annexed, but it is strange that anyone with
the reputation of a traveller should consider Constantinople to
be "out of Europe."
S. Lane-Poole.