fell upon Gharib, he slew of them much people; but, when the night came,
they overcame him by dint of numbers and would have taken him by
strenuous effort, when behold, there descended upon the Infidels a
thousand Marids, under the command of Zalzal, who plied them with the
keen sabre and made them drink the cup of destruction, whilst Allah
hurried their souls to Hell-fire, till but few were left of the people
of Jan Shah to tell the tale and the rest cried out, “Quarter! Quarter!”
and believed in the Requiting King, whom no one thing diverteth from
other thing, the Destroyer of the Jabábirah[74] and Exterminator of the
Akásirah, Lord of this world and of the next. Then Zalzal saluted Gharib
and gave him joy of his safety; and Gharib said to him, “How knowest
thou of my case?” and he replied, “O my lord, my father kept me in
prison two years, after sending thee to the Valley of Fire; then he
released me, and I abode with him another year, till I was restored to
favour with him, when I slew him and his troops submitted to me. I ruled
them for a year’s space till, one night, I lay down to sleep, having
thee in thought, and saw thee in a dream, fighting against the people of
Jan Shah; wherefore I took these thousand Marids and came to thee.” And
Gharib marvelled at this happy conjuncture. Then he seized upon Jan
Shah’s treasures and those of the slain and appointed a ruler over the
city; after which the Marids took up Gharib and the monies and he lay
the same night in the Castle of Crystal. He abode Zalzal’s guest six
months, when he desired to depart; so Zalzal gave him rich presents and
despatched three thousand Marids, who brought the spoils of Karaj-city
and added them to those of Jan Shah. Then Zalzal loaded forty thousand
Marids with the treasure and himself taking up Gharib, flew with his
host towards the city of Isbanir al-Madain where they arrived at
midnight. But as Gharib glanced around he saw the walls invested on all
sides by a conquering army,[75] as it were the surging sea, so he said
to Zalzal, “O my brother, what is the cause of this siege and whence
came this army?” Then he alighted on the terrace-roof of his palace and
cried out, saying, “Ho, Star o’ Morn! Ho, Mahdiyah!” Whereupon the twain
started up from sleep in amazement and said, “Who calleth us at this
hour?” Quoth he, “’Tis I, your lord, Gharib, the Marvellous One of the
deeds wondrous.” When the Princesses heard their lord’s voice, they
rejoiced and so did the women and the eunuchs. Then Gharib went down to
them and they threw themselves upon him and lullilooed with cries of
joy, so that all the palace rang again and the Captains of the army
awoke and said, “What is to do?” So they made for the palace and asked
the eunuchs, “Hath one of the King’s women given birth to a child?”; and
they answered, “No; but rejoice ye, for King Gharib hath returned to
you.” So they rejoiced, and Gharib, after salams to the women came forth
amongst his comrades, who threw themselves upon him and kissed his hands
and feet, returning thanks to Almighty Allah and praising Him. Then he
sat down on his throne, with his officers sitting about him, and
questioned them of the beleaguering army. They replied, “O King, these
troops sat down before the city three days ago and there are amongst
them Jinns as well as men; but we know not what they want, for we have
had with them neither battle nor speech.” And presently they added, “The
name of the commander of the besieging army is Murad Shah and he hath
with him an hundred thousand horse and three thousand foot, besides two
hundred tribesmen of the Jinn.” Now the manner of his coming was
wondrous.——And Shahrazad perceived the dawn of day and ceased to say her
permitted say.
Now when it was the Six Hundred and Seventy-eighth Night,
She said, It hath reached me, O auspicious King, that the cause of this
army coming upon Isbanir city was wondrous. When the two men, whom Sabur
had charged to drown his daughter Fakhr Taj, let her go, bidding her
flee for her life, she went forth distracted, unknowing whither to turn
and saying, “Where is thine eye, O Gharib, that thou mayst see my case
and the misery I am in?”; and wandered on from country to country, and
valley to valley, till she came to a Wady abounding in trees and
streams, in whose midst stood a strong-based castle and a lofty-builded
as it were one of the pavilions of Paradise. So she betook herself
thither and entering the fortalice, found it hung and carpeted with
stuffs of silk and great plenty of gold and silver vessels; and therein
were an hundred beautiful damsels. When the maidens saw Fakhr Taj, they
came up to her and saluted her, deeming her of the virgins of the Jinn,
and asked her of her case. Quoth she, “I am daughter to the Persians’
King;” and told them all that had befallen her; which when they heard,
they wept over her and condoled with her and comforted her, saying, “Be
of good cheer and keep thine eyes cool and clear, for here shalt thou
have meat and drink and raiment, and we all are thy handmaids.” She
called down blessings on them and they brought her food, of which she
ate till she was satisfied. Then quoth she to them, “Who is the owner of
this palace and lord over you girls?” and quoth they, “King Salsál, son
of Dál, is our master; he passeth a night here once in every month and
fareth in the morning to rule over the tribes of the Jann.” So Fakhr Taj
took up her abode with them and after five days she gave birth to a male
child, as he were the moon. They cut his navel cord and kohl’d his eyes
then they named him Murad Shah, and he grew up in his mother’s lap.
After a while came King Salsal, riding on a paper-white elephant, as he
were a tower plastered with lime and attended by the troops of the Jinn.
He entered the palace, where the hundred damsels met him and kissed
ground before him, and amongst them Fakhr Taj. When the King saw her, he
looked at her and said to the others, “Who is yonder damsel?”; and they
replied, “She is the daughter of Sabur, King of the Persians and Turks
and Daylamites.” Quoth he, “Who brought her hither?” So they repeated to
him her story; whereat he was moved to pity for her and said to her,
“Grieve not, but take patience till thy son be grown a man, when I will
go to the land of the Ajams and strike off thy father’s head from
between his shoulders and seat thy son on the throne in his stead.” So
she rose and kissed his hands and blessed him. Then she abode in the
castle and her son grew up and was reared with the children of the King.
They used to ride forth together a-hunting and birding and he became
skilled in the chase of wild beasts and ravening lions and ate of their
flesh, till his heart became harder than the rock. When he reached the
age of fifteen, his spirit waxed big in him and he said to Fakhr Taj, “O
my mamma, who is my papa?” She replied, “O my son, Gharib, King of Irak,
is thy father and I am the King’s daughter, of the Persians,” and she
told him her story. Quoth he, “Did my grandfather indeed give orders to
slay thee and my father Gharib?”; and quoth she, “Yes.” Whereupon he,
“By the claim thou hast on me for rearing me, I will assuredly go to thy
father’s city and cut off his head and bring it into thy presence!”——And
Shahrazad perceived the dawn of day and ceased saying her permitted say.
Now when it was the Six Hundred and Seventy-ninth Night,
She said, It hath reached me, O auspicious King, that when Murad Shah
son of Fakhr Taj thus bespake his mother, she rejoiced in his speech.
Now he used to go a-riding with two hundred Marids till he grew to man’s
estate, when he and they fell to making raids and cutting off the roads
and they pushed their razzias ever farther till one day he attacked the
city of Shiraz and took it. Then he proceeded to the palace and cut off
the King’s head, as he sat on his throne, and slew many of his troops,
whereupon the rest cried “Quarter! Quarter!” and kissed his stirrups.
Finding that they numbered ten thousand horse, he led them to Balkh,
where he slew the King of the city and put his men to the rout and made
himself master of the riches of the place. Thence he passed to
Núrayn,[76] at the head of an army of thirty thousand horse, and the
Lord of Nurayn came out to him, with treasure and tribute, and did him
homage. Then he went on to Samarcand of the Persians and took the city,
and after that to Akhlát[77] and took that town also; nor was there any
city he came to but he captured it. Thus Murad Shah became the head of a
mighty host, and all the booty he made and spoils in the sundry cities
he divided among his soldiery, who loved him for his valour and
munificence. At last he came to Isbanir al-Madain and sat down before
it, saying, “Let us wait till the rest of my army come up, when I will
seize on my grandfather and solace my mother’s heart by smiting his neck
in her presence.” So he sent for her, and by reason of this, there was
no battle for three days, when Gharib and Zalzal arrived with the forty
thousand Marids, laden with treasure and presents. They asked concerning
the besiegers, but none could enlighten them beyond saying that the host
had been there encamped for three days without a fight taking place.
Presently came Fakhr Taj, and her son Murad Shah embraced her saying,
“Sit in thy tent till I bring thy father to thee.” And she sought
succour for him of the Lord of the Worlds, the Lord of the heavens and
the Lord of the earths. Next morning, as soon as it was day, Murad Shah
mounted and rode forth, with the two hundred Marids on his right hand
and the Kings of men on his left, whilst the kettle-drums beat to
battle. When Gharib heard this, he also took to horse and, calling his
people to the combat, rode out, with the Jinn on his dexter hand and the
men on his sinistral. Then came forth Murad Shah, armed cap-à-pie and
drave his charger right and left, crying, “O folk, let none come forth
to me but your King. If he conquer me, he shall be lord of both armies,
and if I conquer him, I will slay him, as I have slain others.” When
Gharib heard his speech, he said, “Avaunt, O dog of the Arabs!” And they
charged at each other and lunged with lances, till they broke, then
hewed at each other with swords, till the blades were notched; nor did
they cease to advance and retire and wheel and career, till the day was
half spent and their horses fell down under them, when they dismounted
and gripped each other. Then Murad Shah seizing Gharib lifted him up and
strove to dash him to the ground; but Gharib caught him by the ears and
pulled him with his might, till it seemed to the youth as if the heavens
were falling on the earth[78] and he cried out, with his heart in his
mouth, saying, “I yield myself to thy mercy, O Knight of the Age!” So
Gharib bound him,——And Shahrazad perceived the dawn of day and ceased to
say her permitted say.
Now when it was the Six Hundred and Eightieth Night,
She continued, It hath reached me, O auspicious King, that when Gharib
caught Murad Shah by the ears and well nigh tore them off he cried, “I
yield myself to thy mercy, O Knight of the Age!” So Gharib bound him,
and the Marids his comrades would have charged and rescued him, but
Gharib fell on them with a thousand Marids and was about to smite them
down, when they cried out, “Quarter! Quarter!” and threw away their
arms. Then Gharib returned to his Shahmiyánah which was of green silk,
embroidered with red gold and set with pearls and gems; and, seating
himself on his throne, called for Murad Shah. So they brought him,
shuffling in his manacles and shackles. When the prisoner saw him, he
hung down his head for shame; and Gharib said to him, “O dog of the
Arabs, who art thou that thou shouldst ride forth and measure thyself
against kings?” Replied Murad Shah, “O my lord, reproach me not, for
indeed I have excuse.” Quoth Gharib, “What manner of excuse hast thou?”;
And quoth he, “Know, O my lord, that I came out to avenge my mother and
my father on Sabur, King of the Persians; for he would have slain them;
but my mother escaped and I know not whether he killed my father or
not.” When Gharib heard these words, he replied, “By Allah, thou art
indeed excusable! But who were thy father and mother and what are their
names?” Murad Shah said, “My sire was Gharib, King of Al-Irak, and my
mother Fakhr Taj, daughter of King Sabur of Persia.” When Gharib heard
this, he gave a great cry and fell down fainting. They sprinkled
rose-water on him, till he came to himself, when he said to Murad Shah,
“Art thou indeed Gharib’s son by Fakhr Taj?”; and he replied, “Yes.”
Cried Gharib, “Thou art a champion, the son of a champion. Loose my
child!” And Sahim and Kaylajan went up to Murad Shah and set him free.
Then Gharib embraced his son and, seating him beside himself, said to
him, “Where is thy mother?” “She is with me in my tent,” answered Murad
Shah; and Gharib said, “Bring her to me.” So Murad Shah mounted and
repaired to his camp, where his comrades met him, rejoicing in his
safety, and asked him of his case; but he answered, “This is no time for
questions.” Then he went in to his mother and told her what had passed;
whereat she was gladdened with exceeding gladness: so he carried her to
Gharib, and they two embraced and rejoiced in each other. Then Fakhr Taj
and Murad Shah islamised and expounded The Faith to their troops, who
all made profession with heart and tongue. After this, Gharib sent for
Sabur and his son Ward Shah, and upbraided them for their evil dealing
and expounded Al-Islam to them; but they refused to profess; wherefore
he crucified them on the gate of the city and the people decorated the
town and held high festival. Then Gharib crowned Murad Shah with the
crown of the Chosroes and made him King of the Persians and Turks and
Medes; moreover, he made his uncle Al-Damigh, King over Al-Irak, and all
the peoples and lands submitted themselves to Gharib. Then he abode in
his kingship, doing justice among his lieges, wherefore all the people
loved him, and he and his wives and comrades ceased not from all solace
of life, till there came to them the Destroyer of Delights and Sunderer
of Societies, and extolled be the perfection of Him whose glory endureth
for ever and aye and whose boons embrace all His creatures! This is
every thing that hath come down to us of the history of Gharib and
Ajib.——And Abdullah bin Ma’amar al-Kaysi hath thus related the tale of
-----
Footnote 1:
Mayyáfárikín, whose adjective for shortness is “Fárikí”: the place is
often mentioned in the Nights as the then capital of Diyár Bakr,
thirty parasangs from Násibín, the classical Nisibis, between the
upper Euphrates and Tigris.
Footnote 2:
This proportion is singular to moderns but characterised Arab and more
especially Turcoman armies.
Footnote 3:
Such is the bathos caused by the Saja’-assonance: in the music of the
Arabic it contrasts strangely with the baldness of translation. The
same is the case with the Koran, beautiful in the original and
miserably dull in European languages; it is like the glorious style of
the “Anglican Version” by the side of its bastard brothers in
Hindostani or Marathi; one of these marvels of stupidity translating
the “Lamb of God” by “God’s little goat.”
Footnote 4:
This incident is taken from the Life of Mohammed who, in the “Year of
Missions” (A.H. 7) sent letters to foreign potentates bidding them
embrace Al-Islam; and, his seal being in three lines, Mohammed |
Apostle | of Allah, Khusrau Parwíz (= the Charming) was offended
because his name was placed below Mohammed’s. So he tore the letter in
pieces adding, says Firdausi, these words:—
Hath the Arab’s daring performed such feat,
Fed on camel’s milk and the lizard’s meat,
That he cast on Kayánian crown his eye?
Fie, O whirling world! on thy faith and fie!
Hearing of this insult Mohammed exclaimed, “Allah shall tear his
kingdom!” a prophecy which was of course fulfilled, or we should not
have heard of it. These lines are horribly mutilated in the Dabistan
iii. 99.
Footnote 5:
This “Taklíd” must not be translated “girt on the sword.” The Arab
carries his weapon by a baldrick or bandoleer passed over his right
shoulder. In modern days the “Majdal” over the left shoulder supports
on the right hip a line of Tatárif or brass cylinders for cartridges:
the other cross-belt (Al-Masdar) bears on the left side the Kharízah
or bullet-pouch of hide; and the Hizám or waist-belt holds the dagger
and extra cartridges. (Pilgrimage iii. 90.)
Footnote 6:
Arab. “Bab,” which may mean door or gate. The plural form (Abwáb)
occurs in the next line, meaning that he displayed all manner of
martial prowess.
Footnote 7:
Arab. “Farrásh” (also used in Persian), a man of general utility who
pitches tents, sweeps the floors, administers floggings, etc. etc.
(Pilgrimage iii. 90).
Footnote 8:
_i.e._ the slogan-cry of “Allaho Akbar,” which M. C. Barbier de
Meynard compares with the Christian “Te Deum.”
Footnote 9:
The Anglo-Indian term for the Moslem rite of killing animals for food.
(Pilgrimage i. 377.)
Footnote 10:
Arab “tawílan jiddan”—a hideous Cairenism in these days; but formerly
used by Al-mas’údí and other good writers.
Footnote 11:
Arab “’Ajwah,” enucleated dates pressed together into a solid mass so
as to be sliced with a knife like cold pudding. The allusion is to the
dough-idols of the Hanífah tribe, whose eating their gods made the
saturnine Caliph Omar laugh.
Footnote 12:
Mr. Payne writes “Julned.” In a fancy name we must not look for
grammar; but a quiescent lám (_l_) followed by nún (_n_) is unknown to
Arabic while we find sundry cases of “lan” (fath’d lám and nún), and
Jalandah means noxious or injurious. In Oman also there was a dynasty
called Julándah, for which see Mr. Badger xiii:. and _passim_.
Footnote 13:
Doubtless for Jawán-mard—un giovane, a brave. (See vol. iv., p. 208).
Footnote 14:
Mr. Payne transposes the distichs, making the last first. I have
followed the Arabic order finding it in the Mac. and Bul. Edits. (ii.
129).
Footnote 15:
Al-Irak like Al-Yaman may lose the article in verse.
Footnote 16:
Arab. “Ka’ka’at”: hence Jabal Ka’ka’án, the higher levels in Meccah,
of old inhabited by the Jurhamites and so called from their clashing
and jangling arms; whilst the Amalekites dwelt in the lower grounds
called Jiyád from their generous steeds (Pilgrimage iii. 191).
Footnote 17:
Al-Shara’, a mountain in Arabia.
Footnote 18:
See vol. vi., 249. “This (mace) is a dangerous weapon when struck on
the shoulders or unguarded arm: I am convinced that a blow with it on
a head armoured with a salade (cassis cælata, a light iron helmet)
would stun a man” (says La Brocquière).
Footnote 19:
Oman, which the natives pronounce “Amán,” is the region best known by
its capital, Maskat. These are the Omana Moscha and Omanum Emporium of
Ptolemy and the Periplus. Ibn Batutah writes Ammán, but the best
dictionaries give “Oman.” (N.B.—Mr. Badger, p. 1, wrongly derives
Sachalitis from “Sawáhíly”: it is evidently “Sáhili.”) The people bear
by no means the best character: Ibn Batutah (fourteenth century) says,
“their wives are most base; yet, without denying this, their husbands
express nothing like jealousy on the subject.” (Lee, p. 62.)
Footnote 20:
The name I have said of a quasi historical personage, son of Joktan,
the first Arabist and the founder of the Tobbá (“successor”) dynasty
in Al-Yaman; while Jurham, his brother, established that of Al-Hijaz.
The name is probably chosen because well-known.
Footnote 21:
Arab “Hákim”: lit. one who orders; often confounded by the
unscientific with Hakím, a doctor, a philosopher. The latter
re-appears in the Heb. Khákhám applied in modern days to the Jewish
scribe who takes the place of the Rabbi.
Footnote 22:
As has been seen, acids have ever been and are still administered as
counter-inebriants, while hot spices and sweets greatly increase the
effect of Bhang, opium, henbane, datura, &c. The Persians have a most
unpleasant form of treating men when dead-drunk with wine or spirits.
They hang them up by the heels, as we used to do with the drowned, and
stuff their mouths with human ordure which is sure to produce emesis.
Footnote 23:
Compare the description of the elephant-faced Vetála (Kathá S.S. Fasc.
xi. p. 388).
Footnote 24:
The lover’s name Sá’ik = the Striker (with lightning); Najmah, the
beloved = the star.
Footnote 25:
I have modified the last three lines of the Mac. Edit. which contain a
repetition evidently introduced by the carelessness of the copyist.
Footnote 26:
The Hindu Charvakas explain the Triad, Brahma, Vishnu and Shiva, by
the sexual organs and upon Vishnu’s having four arms they gloss, “At
the time of sexual intercourse, each man and woman has as many.”
(Dabistan ii. 202). This is the Eastern view of Rabelais’ “beast with
two backs.”
Footnote 27:
Arab. “Rabbat-i,” my she Lord, fire (nár) being feminine.
Footnote 28:
The prose-rhyme is answerable for this galimatias.
Footnote 29:
A common phrase equivalent to our “started from his head.”
Footnote 30:
Arab. “Máridúna” = rebels (against Allah and his orders).
Footnote 31:
Arab. Yáfis or Yáfat. He had eleven sons and was entitled Abú al-Turk
because this one engendered the Turcomans as others did the Chinese,
Scythians, Slaves (Saklab), Gog, Magog, and the Muscovites or
Russians. According to the Moslems there was a rapid falling off in
size amongst this family. Noah’s grave at Karak (the Ruin) a suburb of
Zahlah, in La Brocquière’s “Valley of Noah, where the Ark was built,”
is 104 ft. 10 in. long by 8 ft. 8 in. broad. (N.B.—It is a bit of the
old aqueduct which Mr. Porter, the learned author of the “Giant Cities
of Bashan,” quotes as a “traditional memorial of primeval
giants”—talibus carduis pascuntur asini!). Nabi Ham measures only 9
ft. 6 in. between headstone and tombstone, being in fact about as long
as his father was broad.
Footnote 32:
See Night dcliv., vol. vii., p. 43, _infra_.
Footnote 33:
According to Turcoman legends (evidently post-Mohammedan) Noah gave
his son Japhet a stone inscribed with the Greatest Name, and it had
the virtue of bringing on or driving off rain. The Moghuls long
preserved the tradition and hence probably the sword.
Footnote 34:
This expresses Moslem sentiment; the convert to Al-Islam being
theoretically respected and practically despised. The Turks call him a
“Burmá” = twister, a turncoat, and no one either trusts him or
believes in his sincerity.
Footnote 35:
The name of the city first appears here: it is found also in the Bul.
Edit., vol. ii, p. 132.
Footnote 36:
Arab. “’Amala hílah,” a Syro-Egyptian vulgarism.
Footnote 37:
_i.e._ his cousin, but he will not use the word.
Footnote 38:
Arab. “La’ab,” meaning very serious use of the sword: we still
preserve the old “sword-play.”
Footnote 39:
Arab. “Ikhsa,” from a root meaning to drive away a dog.
Footnote 40:
Arab. “Hazza-hu,” the quivering motion given to the “Harbak” (a light
throw-spear or javelin) before it leaves the hand.
Footnote 41:
Here the translator must either order the sequence of the sentences or
follow the rhyme.
Footnote 42:
Possibly taken from the Lions’ Court in the Alhambra = (Dár) Al-hamrá,
the Red House.
Footnote 43:
Arab. “Sházarwán” from Pers. Shadurwán, a palace, cornice, etc. That
of the Meccań Ka’abah is a projection of about a foot broad in pent
house shape sloping downwards and two feet above the granite pavement:
its only use appears in the large brass rings welded into it to hold
down the covering. There are two breaks in it, one under the doorway
and the other opposite Ishmael’s tomb; and pilgrims are directed
during circuit to keep the whole body outside it.
Footnote 44:
The “Musáfahah” before noticed, (vol. vi., p. 287).
Footnote 45:
_i.e._ He was confounded at its beauty.
Footnote 46:
Arab. “’Ajíb,” punning upon the name.
Footnote 47:
Arab. “Zarráf” (whence our word) from “Zarf” = walking hastily: the
old “camelopard” which originated the nursery idea of its origin. It
is one of the most timid of the antelope tribe and unfit for riding.
Footnote 48:
Arab. “Takht,” a useful word, meaning even a saddle. The usual term is
“Haudaj” = the Anglo-Indian “howdah.”
Footnote 49:
“Thunder-King,” Arab. and Persian.
Footnote 50:
_i.e._ “He who violently assaults his peers” (the best men of the
age). Batshat al-Kubrá = the Great Disaster, is applied to the unhappy
“Battle of Bedr” (Badr) on Ramazan 17, A.H. 2 (= Jan. 13, 624) when
Mohammed was so nearly defeated that the Angels were obliged to assist
him (Koran, chapts. iii. 11; i. 42; viii. 9). Mohammed is soundly
rated by Christian writers for beheading two prisoners Utbah ibn
Rabí’a who had once spat on his face and Nazir ibn Háris who recited
Persian romances and preferred them to the “foolish fables of the
Koran.” What would our forefathers have done to a man who spat in the
face of John Knox and openly preferred a French play to the
Pentateuch?
Footnote 51:
Arab. “Jilbáb” either habergeon (mail-coat) or the buff-jacket worn
under it.
Footnote 52:
A favourite way, rough and ready, of carrying light weapons; often
alluded to in The Nights. So Khusrawán in Antar carried “under his
thighs four small darts, each like a blazing flame.”
Footnote 53:
Mr. Payne very reasonably supplants here and below Fakhr Taj (who in
Night dcxxxiv. is left in her father’s palace and who is reported to
be dead in Night dclxvii.) by Star o’ Morn. But the former is also
given in the Bul. Edit. (ii. 148), so the story-teller must have
forgotten all about her. I leave it as a model specimen of Eastern
incuriousness.
Footnote 54:
There is some chivalry in his unwillingness to use the magical blade.
As a rule the Knights of Romance utterly ignore fair play and take
every dirty advantage in the magic line that comes to hand.
Footnote 55:
Arab. “Hammál al-Hatabi” = one who carries to market the fuel-sticks
which he picks up in the waste. In the Koran (chapt. cxi.) it is
applied to Umm Jamíl, wife of Mohammed’s hostile cousin, Abd al-Uzza,
there termed Abú Lahab (Father of smokeless Flame) with the implied
meaning that she will bear fuel to feed Hell-fire.
Footnote 56:
Arab. “Akyál,” lit. whose word (Kaul) is obeyed, a title of the
Himyarite Kings, of whom Al-Bergendi relates that one of them left an
inscription at Samarcand, which many centuries ago no man could read.
This evidently alludes to the dynasty which preceded the “Tobba” and
to No. xxiv. Shamar Yar’ash (Shamar the Palsied). Some make him son of
Malik surnamed Náshir al-Ni’am (Scatterer of Blessings) others of
Afríkús (No. xviii.), who, according to Al-Jannabi, Ahmad bin Yusuf
and Ibn Ibdun (Pocock, Spec. Hist. Arab.) founded the Berber (Barbar)
race, the remnants of the Causanites expelled by the “robber, Joshua
son of Nún,” and became the eponymous of “Africa.” This word which,
under the Romans, denoted a small province on the Northern Sea-board,
is, I would suggest, A’far-Káhi (Afar-land), the Afar being now the
Dankali race, the country of Osiris whom my learned friend, the late
Mariette Pasha, derived from the Egyptian “Punt” identified by him
with the Somali country. This would make “Africa,” as it ought to be,
an Egyptian (Coptic) term.
Footnote 57:
Herodotus (i. 80) notes this concerning the camel. Elephants are not
allowed to walk the streets in Anglo-Indian cities, where they have
caused many accidents.
Footnote 58:
Arab. Wahk or Wahak, suggesting the Roman retiarius. But the lasso
pure and simple, the favourite weapon of shepherd and herdsmen was
well-known to the old Egyptians and in ancient India. It forms one of
the T-letters in the hieroglyphs.
Footnote 59: