[a] It is a custom with the Arabian women, in order to give the
veins of their hands and arms a more brilliant appearance, to make
slight punctures along them, and to rub into the incisions a blue
powder, which they renew occasionally as it happens to wear out.
[b] The vapour here alluded to, called by the Arabians _Serab_, is
not unlike in appearance (and probably proceeding from a similar
cause) to those white mists which we often see hovering over the
surface of a river in a summer’s evening, after a hot day. They
are very frequent in the sultry plains of Arabia, and when seen at a
distance, resemble an expanded lake, but upon a nearer approach, the
thirsty traveller perceives his deception. Hence the _Serab_, in
Arabian poetry, is a common emblem of disappointed expectation. This
word occurs in Isaiah xxxv. 7, which is rendered by our translators,
“and the parched ground shall become a pool.” But in a prophecy
consisting of promises for the confirming of happiness and the
fulfilling of hope, perhaps we may translate the word שרב with as
much propriety, according to its Arabic acceptation. “And the
sultry vapour shall become a real lake.”
[c] The great empires of the Mogul of Persia, of the Turks, of
Morocco, besides many other powerful kingdoms, have been founded on
the ruins of the wide-extended dominions of the Khalifs; which at
one time comprehended Arabia, Chaldea, Assyria, Media, Persia, the
Khorassan, Samarkand, Bokhara, Cabul, Chandahar, Zableston, &c. the
greatest part of India, many districts along the Oxus or Ginon, and
the Caspian Sea, Circassia, Georgia, Armenia, Mesopotamia, Syria,
Palestine, Cyprus, part of Asia Minor, Egypt, the Mediterranean
coasts of Africa, Morocco, Fez, Spain, Sicily, Naples, part of
France, &c. &c. in all which countries, (if we except the European
states) the Arabic is to this day cultivated with care, as being the
language of their religion and their law.
[d] Vol. II. page 84.
[e] Marco Paulo resided seventeen years in the court of the Khan of
Tartary, and was the first European, who gave any account of China
to be depended upon. What he speaks from his own knowledge has been
generally confirmed by subsequent voyagers. His fabulous narratives
are of a similar kind to those mentioned by Mandeville, Vertomannus,
and other ancient travellers into the East, Sindbad included, as a
farther examination of his voyages will plainly shew.
[f] Lib. iii. ch. 40. Novus Orbis. See also Ramusio’s collection
of voyages, printed at Venice, A. D. 1633, Tom. II. page 58.
[g] Ramusio, Tom. I. page 369.
[h] See the works of Sir W. Jones, Mr. Maurice, Mr. Wilkins, Mr.
Kindersley, Mr. Beloe, Mr. Scott, Dr. Russell, &c.
[i] See Dell’ Origine, Progressi, e Stato attuale d’ogni
Letteratura dell’ Abate D. Giovanni Andres, Tomo primo, capitolo
xi. Dell’ influenza degli Arabi nella moderna coltura delle belle
lettere.
Note 1. In the first page of a former translation, the French word
“Sassaniens,” is rendered “Sussanians.” At the moment, the
present translator was inclined to think it was an error of the
press. He referred, however, to all the English editions he could
meet with, and to two different translations; all of which differed
from the French, and adhered to the word “Sussanians.” This
concurrence of circumstances, added to the known inaccuracy of
French writers respecting names, and their known pride in changing
the names both of places and persons, and adapting them to a certain
standard set up by themselves for their own peculiar language,
rather startled him, as to the propriety of the French word
“Sassaniens.”
He followed, however, the French edition; and he believes he was
fortunately right, though he had many doubts on the subject, as
Susa, sometimes called Susiana, whence Sussanians might, though
incorrectly, be formed, was a principal city of Persia.
The Sassanians, however, or the family who bore that name,
constituted the fourth dynasty of the Persian monarchs; the name of
one of whom was not unlike that of Schahriar, the hero of the
present tales; being Jezdegerd Ben Schecheriar, who reigned in the
thirty-ninth year of the Hegira.
Note 2. In the original work, there are continual interruptions to
the stories, by the supposed appearance of day-light, which obliged
the sultan to rise, and attend to the affairs of the state. In the
two first volumes, these interruptions would have recurred between
two and three hundred times; and thus unpleasantly have broken in
upon the unity and continued interest, so essential to tales of this
nature.
The French, as well as the former English Translators, have been in
their progress so aware of this, that they have all omitted it, as
they proceeded with their works though they have all carried it on
for some length of way. The French Translator omits a part of the
interruption; namely, the repeated request of Dinarzadè to her
sister every morning, at the end of the first volume, and the whole
of it after the third. The former English editions stopped at
different places, guided, as it should seem, merely by the caprice,
or whim, of the Translator.
It was from this interruption, and this division, that the title of
“Nights,” was given to the work; the whole being, as it is
supposed, divided into one thousand and one.
Now although the present Translator did not think it right to drop
the word “Nights” from his title-page, a word by which this work
is so universally known, yet he thought it useless to continue the
repetition, as the first was fully sufficient to shew the plan;
besides which, this continual recurrence of the same speech,
together with the division of matter, would have considerably
lengthened the work; and, as the Translator is of opinion, for no
good purpose.
In the present translation, therefore, this division into nights is
entirely omitted, and the conversation, which is supposed to pass
between Schahriar, Scheherazadè, and Dinarzadè, whenever day-light
appears, is never inserted, except at the conclusion of a story, or
when it takes a wider range than the common interruption.
Note 3. Balsora was a sea-port, situated on the Persian gulf; the
same probably as is now called Bussorah, though the latter seems by
the maps to be a few miles from the shore.
Note 4. The islands of Vakvak, so called by the Arabians, are
situated beyond China, and seem to be what are now known by the
islands of Japan. The former name was given them, as M. Galland
supposes, from a tree, which grows there, and bears a fruit of that
name.
Note 5. Among the Mahometans, Degial means the same as antichrist.
According to them, he will make his appearance at the conclusion of
all things, and conquer the whole world, except Mecca, Medina,
Tarsus, and Jerusalem; which places will be preserved by angels, who
will be seen surrounding them.
Note 6. The island of Serendib is the same as is now called Ceylon.
Note 7. The island, or rather peninsula, of Comori or Comari, is
terminated at Cape Comorin.
Note 8. The Barmecides were an illustrious and noble race, who
originally came from Persia; and it was from this family, that the
grand vizier, Giafar, was descended.
Note 9. The word “Rihan,” in Arabic, means an odoriferous plant,
something like sweet basil; and it was a custom among the Arabians
to call their slaves by the name of some sweet smelling plant.
Note 10. By Noureddin, is meant, the “Light of Religion.”
Note 11. And by Bedreddin, “the Full Moon of Religion,” is
understood.
Note 12. The interpretation of Schemseddin is the “Sun of
Religion.”
Note 13. In the original Arabic there is, in this place, a very long
description of the seven different dresses which the daughter of
Schemseddin Mohammed put on; and in which she was presented to her
intended husband, according to the usual custom of the Arabians.
During the whole of this ceremony, there was also a concert on
various instruments, accompanied by vocal music, and the recitation
of verses. The whole of this description, together with the poetry,
is omitted by M. Galland, who asserts, that the first would be very
tedious, and the poetry lose all its beauty by the translation.
Note 14. Among the Arabians, it is the constant custom to sleep in
their drawers: and this allusion to them is illustrated as the story
proceeds.
Note 15. Throughout Arabia, Turkey, and all Mahometan countries,
bells are never made use of in their mosques. It is the office of
men, called by the Turks _Talismanni_, to get up on the turrets or
minarets, (and no mosque, according to Sandys, can have more than
one turret, unless built by an emperor,) and call the people to
prayers. His account is, “From the turrets of the mosques, the
Talismanni, with elated voices (for they use no bells) do congregate
the people, pronouncing the Arabic sentence, “LA ILLAH ILELLA
MUHEMET RESUL ALLAH.” _There is but one God and Mahomet is his
prophet._ Sandy’s Travels, p. 24, 1610.
Note 16. The town of Moussoul is situated in Mesopotamia, nearly
opposite to the antient Nineveh.
Note 17. “Agib,” in Arabic, means marvellous, or wonderful.
Note 18. The mosque of Ommiades was built by one of the caliphs, who
reigned immediately after the four first successors of Mahomet. The
first of this race was Ommiah, whence the descendants were called
Ommiades.
Note 19. Between noon and sunset was one of their stated times for
prayers; and it was about two hours before the sun went down.
Note 20. As it was the custom with the Mahometans to wash their
hands five times every day before they began their prayers, which
were so often, they thought it unnecessary to wash immediately
before eating, but they constantly performed that ceremony
afterwards, as they eat with their fingers, without forks.
Note 21. It is the constant practice in all the countries bordering
the Mediterranean, to cool their liquors by means of snow: in other
eastern countries, and also sometimes in the former, porous earthern
vessels are used, which produce the same effect by evaporation.
Note 22. Schaban is the usual name given by the Mahometans to all
black eunuchs.