allusion is to the south quarter, where summer-lightning is seen.
Al-Yaman (always with the article) means, I have said, the right-hand
region to one facing the rising sun and Al-Sham (Syria) the left-hand
region.
Footnote 307:
Again "he" for "she," in delicacy and jealousy of making public the
beauty or conditions of the "veiled sex." Even public singers would
hesitate to use a feminine pronoun. As will be seen, however, the rule
is not invariably kept and hardly ever in Badawi poetry.
Footnote 308:
The normal pun on "Nuzhat al-Zaman"=Delight of the Age or Time.
Footnote 309:
The reader will find in my Pilgrimage (i. 305) a sketch of the
Takht-rawan or travelling-litter, in which pilgrimesses are wont to
sleep.
Footnote 310:
In poetry it holds the place of our Zephyr; and the
"Bád-i-Sabá"=Breeze o' the morn, is much addressed by Persian poets.
Footnote 311:
Here appears the nervous, excitable, hysterical Arab temperament which
is almost phrensied by the neighbourhood of a home from which he had
run away.
Footnote 312:
Zau al-Makan and Nuzhat al-Zaman.
Footnote 313:
The idea is essentially Eastern, "A lion at home and a lamb abroad" is
the popular saying.
Footnote 314:
Arab. "Hubb al-Watan" (=love of birthplace, patriotism) of which the
Tradition says "Min al-Imán" (=is part of man's religion).
Footnote 315:
He is supposed to speak _en prince_; and he yields to a prayer when he
spurns a command.
Footnote 316:
In such caravans each party must keep its own place under pain of
getting into trouble with the watchmen and guards.
Footnote 317:
Mr. Payne (ii. 109) borrows this and the next quotation from the Bul.
Edit. i. 386.
Footnote 318:
For the expiation of inconsiderate oaths see Koran (chapt. v.) I
cannot but think that Al-Islam treats perjury too lightly: all we can
say is that it improves upon Hinduism, which practically seems to
leave the punishment to the gods.
Footnote 319:
"Kausar," as has been said, represents the classical nectar, the
Amrita of the Hindus.
Footnote 320:
From Bul. Edit. i. 186. The couplet in the Mac. Edit. i. 457 is very
wildly applied.
Footnote 321:
The "insula" of Sancho Panza.
Footnote 322:
This should have assured him that he stood in no danger.
Footnote 323:
Here ends the wearisome tale of the brother and sister and the romance
of chivalry begins once more with the usual Arab digressions.
Footnote 324:
I have derived this word from the Persian "rang"=colour, hue, kind.
Footnote 325:
Otherwise all would be superseded, like U. S. officials under a new
President.
Footnote 326:
Arab. "Nímshah" from the Pers. Nímchah, a "half-sword," a long dagger
worn in the belt. Richardson derives it from Namsh, being freckled
(damasked).
Footnote 327:
The Indian term for a tent large enough to cover a troop of cavalry.
Footnote 328:
Arab. "Marhúm" a formula before noticed. It is borrowed from the
Jewish, "of blessed memory" (after the name of the honoured dead,
Prov. x. 17.); with the addition of "upon whom be peace," as opposed
to the imprecation, "May the name of the wicked rot!"
Footnote 329:
The speeches of the five damsels should be read only by students.
Footnote 330:
_i.e._ Those who look for "another and a better."
Footnote 331:
The title of Caliph Abu Bakr because he bore truthful witness to the
Apostle's mission or, others say, he confirmed the "Mi'ráj" or
nocturnal journey to Heaven.
Footnote 332:
All this is Koranic (chapt. ii., etc.)
Footnote 333:
This may have applied more than once to "hanging judges" in the Far
West.
Footnote 334:
A traditionist and jurisconsult of Al-Medinah in the seventh and
eighth centuries.
Footnote 335:
The Alexander of the Koran and Eastern legends not to be confounded
with the Alexander of Macedon. He will be noticed in a future Night.
Footnote 336:
Æsop, according to the Arabs: of him or rather of the two Lukmans,
more presently.
Footnote 337:
Koran ii. 185.
Footnote 338:
Mohammed.
Footnote 339:
One of the Asháb or Companions of Mohammed.
Footnote 340:
A noted traditionist at Cufa in the seventh century.
Footnote 341:
Koran, chapt. lxxiv. 1 (and verse 8 follows). The Archangel Gabriel is
supposed to address Mohammed and not a few divines believe this Surah
(chapter) to have been first revealed. Mr. Rodwell makes it No. ii.
following the Fatrah or silent interval which succeeded No. xcvi.
"Clots of Blood." See his 2nd Edit. p. 3 for further details.
Footnote 342:
_i.e._ dangerous to soul-health.
Footnote 343:
In the Mac. Edit. "Abd" for "Sa'id." The latter was a black and a
native of Cufa during the first century (A.H.) and is still famous as
a traditionist.
Footnote 344:
Arab. "Shirk," giving a partner to Allah, attending chiefly to
Christians and idolaters; and in a minor degree to Jews and Guebres.
We usually English it by "polytheism," which is clumsy and conveys a
wrong idea.
Footnote 345:
Grandson of the Caliph Ali. He is one of the Imams (High-priests) of
the Shi'ah school.
Footnote 346:
An eminent traditionist of the eighth century (A.D.)
Footnote 347:
The prayers of the Fast-month and Pilgrimage-month are often said in
especial places outside the towns and cities; these are the Indian
Id(Eed-)gáh. They have a screen of wall about a hundred yards long
with a central prayer-niche and the normal three steps for the
preacher; and each extremity is garnished with an imitation minaret.
They are also called Namáz-gah and one is sketched by Herklots (Plate
iii. fig. 2). The object of the trips thither in Zu'l-Ka'adah and
Zú'l-Hijjah is to remind Moslems of the "Ta'aríf," or going forth from
Meccah to Mount Arafat.
Footnote 348:
Arab. "Al-Háfi," which in Egyptian means sore-footed as well. He was
an ascetic of the eighth and ninth centuries (A.D.). He relates a
tradition of the famous soldier-saint Khálid bin Walíd who lies buried
like the poet Ka'ab al-Ahbár near Hums (Emessa) once the Bœotia,
Phrygia, Abdera, Suabia of Syria now Halbun (pronounced Halbáun) near
Damascus. I cannot explain how this Kuraysh noble (a glorious figure
in Moslem history) is claimed by the Afghans as one of their
countrymen and made to speak Pukhtu or Pushtu, their rough old dialect
of Persian. The curious reader will consult my Pilgrimage iii. 322 for
the dialogue between Mohammed and Khalid. Again there is general
belief in Arabia that the English sent a mission to the Prophet,
praying that Khalid might be despatched to proselytise them:
unfortunately Mohammed was dead and the "Ingriz" ratted. It is
popularly held that no armed man can approach Khalid's grave; but I
suppose my revolver did not count.
Footnote 349:
When he must again wash before continuing prayer.
Footnote 350:
Bin Adham; another noted ascetic of the eighth century. Those curious
about these unimportant names will consult the great Biographical
Dictionary of Ibn Khallikan, translated by Baron MacGuckin de Slane
(1842-45).
Footnote 351:
Thus making Bishr the "Imám" (antistes) lit. one who stands in front.
In Koran xvii. 74 it means "leader": in ii. 118 Allah makes Abraham an
"Imam to mankind."
Footnote 352:
A favourite sentiment in the East: we find it at the very beginning of
Sa'di's Gulistan: better a weal-bringing lie than a harm-dealing
truth.
Footnote 353:
A penny, one sixth of the drachma.
Footnote 354:
Founder of the Hanbali, fourth (in date) of the four orthodox Moslem
schools. The Caliph al-Mu'atasim bi'llah, son of Harun al-Rashid, who
believed the Koran to have been created and not a Logos (whatever that
may be), co-eternal with Allah, scourged this Imam severely for
"differing in opinion" (A.H. 220=833). In fact few of the notable
reverends of that day escaped without a caress of the scourge or the
sword.
Footnote 355:
A learned man of the eighth century at Bassorah (A.D.).
Footnote 356:
A traditionist of Khorasan in the ninth century (A.D.).
Footnote 357:
"Azal," opp. to "Abad," eternity without end, infinity.
Footnote 358:
Koran lxvi. 6.
Footnote 359:
A traditionist of Al-Medinah, eighth century (A.D.).
Footnote 360:
Arab. "Músá": the Egyptian word was "Mesu," the "child" or the "boy"
(brought up in the palace?), and the Hebrews made it "Mosheh" or "one
drawn out of the water;" "Mu" in Egypt being water, the Arab "Ma";
whence probably the moderns have derived the dim. "Moyeh;" vulg.
Egyptian for water.
Footnote 361:
Koran, chapt. xxviii.: Shu'ayb is our Jethro: Koran, chapt. vii. and
xi. Mr Rodwell suggests (p. 101) that the name has been altered from
Hobab (Numb. x 29).
Footnote 362:
Arab. "Taub" (Saub), the long shirt popularly written in English Tobe
and pronounced so by Egyptians. It is worn by both sexes (Lane, M. E.
chapt. i. "Tob") in Egypt, and extends into the heart of Moslem
Africa: I can compare it with nothing but a long nightgown dyed a
dirty yellow by safflower and about as picturesque as a carter's
smock-frock.
Footnote 363:
There is nothing of this in the Koran; and it is a most unhappy
addition, as Moses utterly and pretentiously ignored a "next world."
Footnote 364:
Koran xxviii. 22-27. Mohammed evidently confounded the contract
between Laban and Jacob (Gen. xxix. 15-39).
Footnote 365:
So says Al Hariri (Ass. of Sasan), "The neighbour before the house and
the traveller before the journey." In certain cities the neighbourhood
is the real detective police, noting every action and abating scandals
(such as orgies, etc.) with a strong hand and with the full consent of
public opinion and of the authorities. This loving the neighbour shows
evident signs of being borrowed from Christianity.
Footnote 366:
Al-Asamm, a theologian of Balkh, ninth century (A.D.).
Footnote 367:
The founder of the Senior School, for which see Sale Prel. Disc. sect.
viii.
Footnote 368:
Thus serving the Lord by sinning against his own body.
Footnote 369:
An Egyptian doctor of the law (ninth century).
Footnote 370:
Koran lxxvii. 35, 36. This is one of the earliest and most poetical
chapters of the book.
Footnote 371:
Abu Hanifah was scourged for refusing to take office and was put to
death in prison, it is said by poison (A.H. 150=A.D. 767), for a
judicial sentence authorising rebellion against the second Abbaside,
Al-Mansúr, surnamed Abu'l-Dawánik (Father of Pence) for his exceeding
avarice.
Footnote 372:
"Lá rayba fí-hi" says the Koran (ii. 1) of itself; and the saying is
popularly applied to all things of the Faith.
Footnote 373:
Arab. "Rijál al-Ghayb," somewhat like the "Himalayan Brothers" of
modern superstition. See Herklots (Qanoon-e-Islam) for a long and
careful description of these "Mardán-i-Ghayb" (Pers.), a "class of
people mounted on clouds," invisible, but moving in a circular orbit
round the world; and suggesting the Hindu "Lokapálas." They should not
be in front of the traveller nor on his right, but either behind or on
his left hand. Hence tables, memorial couplets and hemistichs are
required to ascertain the station, without which precaution journeys
are apt to end badly.
Footnote 374:
A sweetmeat before noticed.
Footnote 375:
Door-hinges in the east are two projections for the top and bottom of
the leaf playing in hollows of the lintel and threshold. It appears to
be the primitive form, for we find it in the very heart of Africa. In
the basaltic cities of the Hauran, where the doors are of thick stone,
they move easily on these pins. I found them also in the official (not
the temple) City of Palmyra, but all broken.
Footnote 376:
The effect of the poison and of the incantation which accompanied it.
Footnote 377:
King Omar who had raped her. My sympathies are all with the old woman
who rightly punished the royal lecher.
Footnote 378:
Arab. "Zunnár," the Gr. ζώνη. Christians and Jews were compelled by
the fanatical sumptuary laws of the Caliph Al-Mutawakkil (A.D. 856) to
wear a broad leather belt in public; hence it became a badge of the
Faith. Probably it was confounded with the "Janeo" (Brahmanical
thread) and the Parsi sacred girdle called Kashti. (Dabistan i, 297,
etc.). Both Mandeville and La Brocquière speak of "Christians of the
Girdle, because they are all girt above;" intending Jacobites or
Nestorians.
Footnote 379:
"Siláh-dár" (Arab. and Pers.)=a military officer of high rank;
literally an "armour-bearer," chosen for valour and trustworthiness.
So Jonathan had a "young man" (brave) who bare his armour (1 Sam. xiv.
1, 6 and 7); and Goliath had a man that bare the shield before him
(ibid. xvii. 7, 41). Men will not readily forget the name of Sulayman
Agha, called the Silahdar, in Egypt (Lane M. E. chapt. iv.).
Footnote 380:
It will be told afterwards.
Footnote 381:
The elder brother thus showed himself a vassal and proved himself a
good Moslem by not having recourse to civil war.
Footnote 382:
Arab. "Ghazwah," the corrupt Gallicism, now Europeanised=raid, foray.
Footnote 383:
Turk in modern parlance means a Turkoman, a nomade: the settled people
call themselves Osmanli or Othmanli. Turkoman=Turk-like.
Footnote 384:
Arab. "Nimsá;" southern Germans, Austrians; from the Slav. "Nemica"
(any Germans), literally meaning "The dumb" (nemac), because they
cannot speak Slav.
Footnote 385:
Arab. "Dubárá" from the Slav. "Dubrovnik," from "Dub" (an oak) and
"Dubrava" (an oak forest). Ragusa, once a rival of Venice, gave rise
to the word "Argosy." D'Herbelot calls it "Dobravenedik" or "Good
Venice," the Turkish name, because it paid tribute when Venice would
not (?).
Footnote 386:
Arab. "Jawarnah," or, "Júrnah" evidently Zara, a place of many names,
Jadera (Hirtius de Bell. Alex. cap. 13), Jadra, Zadra (whence the
modern term), Diadora, Diadosca and Jadrossa. This important Liburnian
city sent forth many cruisers in crusading days; hence the Arabs came
to know its name.
Footnote 387:
Arab. "Banu 'l-Asfar;" which may mean "Pale faces," in the sense of
"yaller girls" (New Orleans) and that intended by North American
Indians, or, possibly, the peoples with yellow (or rather
tow-coloured) hair we now call Russians. The races of Hindostan term
the English not "white men," but "red men;" and the reason will at
once be seen by comparing a Britisher with a high-caste Nágar Brahman
whose face is of parchment-colour as if he had drunk _exsangue
cuminum_. The Yellow-faces of the text correspond with the Sansk.
"Svetadvipa"—Whiteman's Land.
Footnote 388:
Arab. "Al-Musakhkham." No Moslem believes that Isa was crucified and a
favourite fancy is that Judas, changed to the likeness of Jesus, thus
paid for his treason. (Evangel. Barnabæ). Hence the resurrection is
called not "Kiyámah" but "Kumámah"=rubbish. This heresy about the
Cross they share with the Docetes, "certain beasts in the shape of
men" (says Ignatius), who held that a phantom was crucified. So far
the Moslems are logical, for "Isa," being angelically, miraculously
and immaculately conceived, could not die; but they contradict
themselves when they hold a vacant place near Mohammed's tomb for the
body of Isa after his second coming as a forerunner to Mohammed and
Doomday (Pilgrimage ii. 89).
Footnote 389:
A Diviner, a priest, esp. Jewish, and not belonging to the tribe of
Levi.
Footnote 390:
Again the coarsest word "Khara." The allusion is to the vulgar saying,
"Thou eatest skite!" (_i.e._ thou talkest nonsense). Decent English
writers modify this to, "Thou eatest dirt:" and Lord Beaconsfield made
it ridiculous by turning it into "eating _sand_."
Footnote 391:
These silly scandals, which cause us only to smile, excite Easterns to
fury. I have seen a Moslem wild with rage on hearing a Christian
parody the opening words of the Koran, "Bismillahi 'l-Rahmáni
'l-Rahím, Mismish wa Kamar al-din," roughly translated, "In the name
of Allah, the Compassionating, the Compassionate! Apricots and
marmalade." The idea of the Holy Merde might have been suggested by
the Hindus: see Mandeville, of the archiprotopapaton (prelate)
carrying ox-dung and urine to the King, who therewith anoints his brow
and breast, &c. And, incredible to relate, this is still practised
after a fashion by the Parsis, one of the most progressive and the
sharpest witted of Asiatic races.
Footnote 392:
Meaning that he had marked his brow with a cross (of ashes?) as
certain do on Ash-Wednesday.
Footnote 393:
Syria, the "left-hand land" as has before been explained. The popular
saying about its people is "Shámi shúmi!"—the Syrian is small potatoes
(to render the sense Americanicè). Nor did Syrus, the slave in Roman
days, bear the best of names. In Al-Hijaz the Syrian is addressed "Abú
Shám" (Father of Syria) and insulted as "Abuser of the Salt" a
(traitor). Yet many sayings of Mohammed are recorded in honour of
Syria, and he sometimes used Syriac words. Such were "Bakh, bakh"
(=euge, before noticed), and "Kakh," a congener of the Latin Cacus and
Caca which our day has docked to "cack." (Pilgrimage iii. 115).
Footnote 394:
Koran xiv. 34. "They (Unbelievers) shall be thrown therein (_i.e._,
the House of Perdition=Hell); and an unhappy dwelling shall it be."
Footnote 395:
The leg-cut is a prime favourite with the Eastern Sworder, and a heavy
two-handed blade easily severs a horse's leg.
Footnote 396:
Mohammed repeatedly declared (Koran lxi.) that the Christians had
falsified the passage ("I go to my Father and the Paraclete shall
come," John xvi. 7) promising the advent of the Comforter, παράκλητος,
(ibid. xiv. 20; xv. 26) by substituting the latter word for περικλυτός
glorious, renowned, _i.e._, Ahmed or Mohammed=the praised one. This
may have been found in the Arabic translation of the Gospels made by
Warakah, cousin to Mohammed's first wife; and hence in Koran lxi. we
find Jesus prophesying of an Apostle "whose name shall be Ahmad." The
word has consequently been inserted into the Arabic Gospel of Saint
Barnabas (Dabistan iii. 67). Moslems accept the Pentateuch, the
Psalter and the Gospel; but assert (Koran, _passim_) that all extant
copies have been Hopelessly corrupted, and they are right. Moses, to
whom the Pentateuch is attributed, notices his own death and
burial—"the mair the miracle," said the old Scotch lady. The "Psalms
of David" range over a period of some five hundred years, and there
are three Isaiahs who pass with the vulgar for one. The many
apocryphal Gospels, all of which have been held genuine and canonical
at different times and in different places, prove that the four, which
are still in use, were retained because they lack the manifest
absurdities of their discarded rivals.
Footnote 397:
Arab. "Labbayka;" the Pilgrimage-cry (Night xxii.) which in Arabic is,
Labbayk' Allahumma, Labbayk'!
Lá Sharíka laka, Labbayk'!
Inna 'l-hamda w'al ni'amata laka wa'l mulk!
Labbayk' Allahumma, Labbayk'!
Some add "Here am I, and I honour Thee, the son of Thy two slaves;
beneficence and good are all between Thy hands." With the "Talbiyah"
the pilgrim should bless the Prophet, pray Allah to grant Heaven and
exclaim, "By Thy mercy spare us from the pains of Hell-fire!"
(Pilgrimage iii. 232.) Labbayka occurs in the verses attributed to
Caliph Ali; so labba=he faced and yalubbu=it faces (as one house faces
another); lastly, he professed submission to Allah; in which sense,
together with the verbal noun "Talbiyah," it is used by Al-Hariri
(Pref. and Ass. of Su'adah).
Footnote 398:
Arab. Kissís (plur. Kusús) from Ἐκκλησιαστὴς.
Footnote 399:
Koran ii. The "red cow" is evidently the "red heifer" of Barnabas,
chapt. vii.
Footnote 400:
Arab. "Al-Jásalík"=Καθολικὸς.
Footnote 401:
This is from the first "Gospel of Infancy," wherein Jesus said to his
mother, "Verily I am Jesus, the Son of God, the Word which thou hast
brought forth, as the Angel Gabriel did declare unto thee; and my
Father hath sent me to save the world" (chapt. i. 2). The passage is
virtually quoted in the Koran (chapt. iii. 141), of course omitting
"the Son of God."
Footnote 402:
Mohammed allowed his locks to grow down to his ear-lobes but never
lower.
Footnote 403:
Arab. "Lisám" I have explained as a covering for the lower face, made
by drawing over it the corner of the head-kerchief (Pilgrimage i.
346). The Lisám of the African Tawárik hoods the eyes so that a man
must turn up his face to see, and swathes all the lower half, leaving
only the nose exposed. And this is worn by many men by night as well
as by day, doubtless to avoid the evil eye. The native Sultans of
Darfur, like those of Bornu and others further west, used white muslin
as a face-wrap: hence, too, the ceremonies when spitting, etc., etc.
The Kúfiyah or head-kerchief of the Arabs soon reached Europe and
became in Low Latin Cuphia; in Spanish Escofia; in Ital. Cuffia or
Scuffia; in French Escoffion, Scofion (Reine Marguerite) Coëffe (une
pellicule, marque de bonheur), Coiffe and Coife, &c.; the Scotch Curch
or Coif, opposed to the maiden snood; and, lastly our
Sergeant-at-Law's Coif. Littré, the Learned, who in erudition was _né
coiffé_, has missed this obvious derivation.
Footnote 404:
"Cutting," throughout the book, alludes to the scymitar with which
Arabs never give point; and "thrusting" to the footman's spear and the
horseman's lance.
Footnote 405:
A popular phrase, I repeat, for extreme terror and consternation.
Footnote 406:
The name usually applies to a well-known district and city of
Al-Yaman, where "Koss the eloquent" was bishop in Mohammed's day: the
Negiran of D'Herbelot. Here, however, it is the Syrian Najrán (Nejrân
of Missionary Porter's miserable Handbook); now a wretched village
near the volcanic Lajjá, about one hundred and twenty miles direct
south of Damascus and held by Druzes and Christians.
Footnote 407:
The Kantár (quintal) of 100 ratls (lbs.)=98-99 lbs. avoir.
Footnote 408:
Arab. "Juráb" (bag) mi'adat-ih (of his belly), the "curdling of the
testicles" in fear is often mentioned.
Footnote 409:
Clearly alluding to the magic so deeply studied by mediæval Jews.
Footnote 410:
Arab. "Sahákah," lit. rubbing. The Moslem Harem is a great school for
this "Lesbian (which I would call Atossan) love"; but the motive of
the practice lies deeper. As amongst men the mixture of the feminine
with the masculine temperament leads to sodomy, so the reverse makes
women prefer their own sex. These tribades are mostly known by
peculiarities of form and features, hairy cheeks and upper lips, gruff
voices, hircine odour and the large projecting clitoris with erectile
powers known to the Arabs as "bazar" (بظر), hence Tabzír=circumcision
or amputation of such clitoris. Burckhardt (Prov. 436) translates
"Bazarah" by slut or wench. He adds "it originally signifies the labia
which the Cairenes also entitle Zambúr and which are cut off in
girlhood." See also Lane, Lex. s. v.; Tabzír. Both writers confuse
excision of the nymphæ with circumcision of the clitoris (Zambúr).
Al-Siyúti (Kitab al-Izá' fi'Ilm al-Nikah) has a very interesting
chapter on Sapphic venery, which is well known to Europe as proved by
such works as "Gamiani," and "Anandria ou Confessions de Mademoiselle
Sappho, avec la Clef," Lesbos, 1778. Onanism is fatally prevalent: in
many Harems and girls' schools tallow-candles and similar succedania
are vainly forbidden and bananas when detected are cut into four so as
to be useless; of late years, however, China has sent some marvellous
artificial phalli of stuffed bladder, horn and even caoutchouc, the
latter material of course borrowed from Europe.
Footnote 411:
This is considered a powerful aphrodisiac in the East. Hence male
devotees are advised to avoid the "two reds," _i.e._ meat and wine;
while the "two reds," which corrupt women, are gold and saffron, that
is perfumery. Hence also the saying of Mohammed:—"Perfumes for men
should have scent and not colour; for women should have colour and not
scent." (Mishkát al-Masábíh ii. 361.)
Footnote 412:
These are the "Hibás" or thin cords of wool which the Badawi binds
round his legs, I believe to keep off cramp. (Pilgrimage iii. 78).
Footnote 413:
Crying out "La iláha illa 'llah." (There is no god but _the_ God.);
technically called "Tahlíl."
Footnote 414:
_i.e._ Men, angels and devils, the "Triloka" (triple people) of the
Hindus. Alamín (plur.), never Alamayn (dual), is the Triregno denoted
by the papal Tiara, the three Christian kingdoms being Heaven, Hell
and Purgatory.
Footnote 415: